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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The general exhortation to holiness is continued, and enforced by several reasons taken from the foundation on which Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned, ver. 1-12. Particular directions are given how subjects ought to obey the magistrates, and servants their masters, patiently suffering in well doing, in imitation of Christ, ver. 13, to the end.
Adam Clarke: Commentary on the Bible - 1831
We should lay aside all evil dispositions, and desire the sincere milk of the word, that we may grow thereby, Pe1 2:1-3. And come to God to be made living stones, and be built up into a spiritual temple, Pe1 2:4, Pe1 2:5. The prophecy of Christ as chief corner stone, precious to believers, but a stumbling stone to the disobedient, Pe1 2:6-8. True believers are a chosen generation, a royal priesthood, etc., Pe1 2:9, Pe1 2:10. They should abstain from fleshly lusts, Pe1 2:11. Walk uprightly among the Gentiles, Pe1 2:12. Be obedient to civil authority, according to the will of God, Pe1 2:13-15. Make a prudent use of their Christian liberty, Pe1 2:16. Fear God and honor the king, Pe1 2:17. Servants should be subject to their masters, and serve them faithfully, and suffer indignities patiently, after the example of Christ, Pe1 2:18-23. Who bore the punishment due to our sins in his own body upon the tree, Pe1 2:24. They were formerly like sheep going astray, but are now returned unto the Shepherd and Bishop of their souls, Pe1 2:25.
Albert Barnes: Notes on the Bible - 1834
2:0: This chapter may be divided into three parts:
I. An exhortation to those whom the apostle addressed, to lay aside all malice, and all guile, and to receive the simple and plain instructions of the word of God with the earnestness with which babies desire their appropriate food, Pe1 2:1-3. Religion reproduces the traits of character of children in those whom it influences, and they ought to regard themselves as new-born babes, and seek that kind of spiritual nutriment which is adapted to their condition as such.
II. The privileges which they had obtained by becoming Christians, while so many others had stumbled at the very truths by which they had been saved, Pe1 2:4-10;
(a) They had come to the Saviour, as the living stone on which the whole spiritual temple was founded, though others had rejected him; they had become a holy priesthood; they had been admitted to the privilege of offering true sacrifices, acceptable to God, Pe1 2:4-5.
(b) To them Christ was precious as the chief cornerstone, on which all their hopes rested, and on which the edifice that was to be reared was safe, though that foundation of the Christian hope had been rejected and disallowed by others, Pe1 2:6-8.
(c) They were now a chosen people, an holy nation, appointed to show forth on earth the praises of God, though formerly they were not regarded as the people of God, and were not within the range of the methods by which he was accustomed to show mercy, Pe1 2:9-10,
III. Various duties growing out of these privileges, and out of the various relations which they sustained in life, Pe1 2:11-25;
(a) The duty of living as strangers and pilgrims; of abstaining from all those fleshly lusts which war against the soul; and of leading lives of entire honesty in relation to the Gentiles, by whom they were surrounded, Pe1 2:11-12.
(b) The duty of submitting to civil rulers, Pe1 2:13-17.
(c) The duty of servants to submit to their masters, though their condition was a hard one in life, and they were often called to suffer wrongfully, Pe1 2:18-20.
(d) This duty was enforced on servants, and on all, from the example of Christ, who was more wronged than any others can be, and who yet bore all his sufferings with entire patience, leaving us an example that we should follow in his steps, Pe1 2:21-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pe1 2:1, He exhorts them from the breach of charity; Pe1 2:4, shewing that Christ is the foundation whereupon they are built; Pe1 2:11, He beseeches them also to abstain from fleshly lusts; Pe1 2:13, to be obedient to magistrates; Pe1 2:18, and teaches servants how to obey their masters; Pe1 2:20, patiently suffering for well doing, after the example of Christ.
Geneva 1599
Wherefore (1) laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
(1) Having laid for the foundation the Spirit of God effectually working by the word, and having built on it three virtues which are the grounds of all Christian actions, that is, faith, hope, and charity: now he proceeds to a general exhortation the first part being that we flee all show of both secret and open malice.
John Gill
INTRODUCTION TO 1 PETER 2
This chapter consists of exhortations, in general, to a holy life; and, in particular, to obedience to superiors. It begins with an exhortation to lay aside various vices, which were unbecoming regenerate persons, 1Pet 2:1 and, agreeably to their character, as new born babes, to express a desire after the Gospel, which is commended from its nature, being comparable to milk; and from its quality, being reasonable, sincere, and unmixed; and from the end and usefulness of it, a spiritual growth; and the argument engaging to such a desire is the experience they had of the grace of Christ in it, 1Pet 2:2 whose excellency is declared, under the metaphor of a stone, said to be living, to be chosen of God, and precious to him, though rejected by men; to whom the saints are encouraged to come, as lively stones built up, a spiritual house, for the exercise of the holy office of the priesthood, by offering up spiritual sacrifices acceptable to God through Christ, 1Pet 2:4 and that Christ is such a precious stone, is proved from Is 28:16 and not only to God, but to all them that believe; though to them that believe not, he is the stone of rejection, stumbling, and offence; to stumble at which, and the doctrine of it, through disobedience, they were of old appointed by God, 1Pet 2:6 but the character of the persons the apostle writes to was very different, quite the reverse, being chosen and called, and manifestly the people of God, and sharing in his grace and mercy, 1Pet 2:9 and these he exhorts, suitable to their state and condition, to abstain from sin, as an enemy to their souls, and to live an honest life and conversation among the Gentiles, that they, instead of speaking evil of them, might, by beholding their good works, glorify God, 1Pet 2:11. And particularly he exhorts them to obedience to civil magistrates, both superior and inferior; partly from the author of them, they being of the Lord; and partly from the usefulness of them to punish wicked men, and to encourage good men; and also from its being the will of God, by such obedience, to silence the cavils of foolish men, 1Pet 2:13. And whereas it might be objected, that they were made free by Christ, and therefore should not be the servants of men; it is granted, that they were free; but then it is denied, that they should use their liberty for a cloak of maliciousness: and besides, it should be observed, that they were the servants of God, and therefore ought to do what he enjoined them; and, among other things, yield obedience to civil magistrates, 1Pet 2:16. And to this purpose are various exhortations in 1Pet 2:17, and another particular one is added, which is to servants, to be subject to their masters, and fear them, whether they be good or bad, 1Pet 2:18 and then he comforts such that had bad masters, and encourages them to bear the injuries they received from them patiently; because so to do was grateful to God, and acceptable in his sight; and because they were called unto it by him; and because of the example Christ had left them in suffering for them, 1Pet 2:19. And this is further urged from the character of Christ, who was without sin, and yet suffered, and from his conduct, who, when reviled, made no return, but left his cause with God, 1Pet 2:22 which leads on the apostle take notice of the nature of Christ's sufferings in his body on the cross, and the ends of them, which were expiation of sin, healing diseases, and holiness of life, as a consequent thereof, 1Pet 2:24 previous to which conversion, which is illustrated by the former state and condition men are in, being as sheep going astray; and by their present one, being returned to Christ, the Shepherd and Bishop of souls, 1Pet 2:25.
John Wesley
Wherefore laying aside - As inconsistent with that pure love. All dissimulation - Which is the outward expression of guile in the heart.
Robert Jamieson, A. R. Fausset and David Brown
EXHORTATIONS. (1Pe. 2:1-25)
laying aside--once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Eph 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [STEIGER]. The "therefore" resumes the exhortation begun in 1Pet 1:22. Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [THEOPHYLACT]. "Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" (1Pet 1:22). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare 1Pet 2:2, "sincere," Greek, "guileless." "Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [AUGUSTINE].
2:12:1: ՚Ի բաց թօթափել այսուհետեւ զամենայն չարութի՛ւն եւ զամենայն նենգութիւն, եւ զկեղծաւորութիւնս, եւ զնախանձ, եւ զամենայն չարախօսութիւն[3005]. [3005] Ոմանք. Չարութիւնս... նենգութիւնս... եւ զնախանձ. եւ զամենայն խարդախութիւն։
1 Ուրեմն, դէ՛ն գցելով ամէն չարութիւն, ամէն նենգութիւն, կեղծաւորութիւններ, նախանձ եւ ամէն չարախօսութիւն,
2 Ուրեմն մէկդի՛ ձգելով ամէն չարութիւն ու ամէն խաբէութիւն ու կեղծաւորութիւն եւ նախանձ ու ամէն չարախօսութիւն՝
Ի բաց թօթափել այսուհետեւ զամենայն չարութիւն եւ զամենայն նենգութիւն եւ զկեղծաւորութիւնս եւ զնախանձ եւ զամենայն չարախօսութիւն:

2:1: ՚Ի բաց թօթափել այսուհետեւ զամենայն չարութի՛ւն եւ զամենայն նենգութիւն, եւ զկեղծաւորութիւնս, եւ զնախանձ, եւ զամենայն չարախօսութիւն[3005].
[3005] Ոմանք. Չարութիւնս... նենգութիւնս... եւ զնախանձ. եւ զամենայն խարդախութիւն։
1 Ուրեմն, դէ՛ն գցելով ամէն չարութիւն, ամէն նենգութիւն, կեղծաւորութիւններ, նախանձ եւ ամէն չարախօսութիւն,
2 Ուրեմն մէկդի՛ ձգելով ամէն չարութիւն ու ամէն խաբէութիւն ու կեղծաւորութիւն եւ նախանձ ու ամէն չարախօսութիւն՝
zohrab-1805▾ eastern-1994▾ western am▾
2:11: Итак, отложив всякую злобу и всякое коварство, и лицемерие, и зависть, и всякое злословие,
2:1  ἀποθέμενοι οὗν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
2:1. Ἀποθέμενοι ( Having-had-placed-off ) οὖν (accordingly) πᾶσαν (to-all) κακίαν (to-a-disrupting-unto) καὶ (and) πάντα (to-all) δόλον (to-a-guile) καὶ (and) ὑπόκρισιν (to-a-separating-under) καὶ (and) φθόνους (to-envyings) καὶ (and) πάσας ( to-all ) καταλαλιάς, (to-speakings-down-unto,"
2:1. deponentes igitur omnem malitiam et omnem dolum et simulationes et invidias et omnes detractionesWherefore laying away all malice and all guile and dissimulations and envies and all detractions,
1. Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings,
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings:

1: Итак, отложив всякую злобу и всякое коварство, и лицемерие, и зависть, и всякое злословие,
2:1  ἀποθέμενοι οὗν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
2:1. deponentes igitur omnem malitiam et omnem dolum et simulationes et invidias et omnes detractiones
Wherefore laying away all malice and all guile and dissimulations and envies and all detractions,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Возрожденные должны отложить всякую злобу (ст. 1. см. Иак 1:21; Еф 4:22; Кол 3:8). Посему Апостол в ст. 1: "немногими словами обнимает все множество и разнообразие зла" (блаж. Феофил.) - всех страстей и пороков, которые решительно несовместимы с чистым христианским братолюбием (I:22). А затем Апостол внушает христианам (ст. 2) - со всею силою возлюбить истинно питательное слово Божие, как духовное молоко, и при этом указывает на их внутренний опыт: "Понеже вкусите", т. е. через упражнение в священных заповедях евангельских вы осязательно узнали, сколь благо это учение. А средство в деле знания сильнее всякого слова, как и испытываемое на деле приятнее всякого слова. Итак, опытно познав на себе благость Господа, и сами показывайте доброту и милость друг другу" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Against Malice and Hypocrisy.A. D. 66.
1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby: 3 If so be ye have tasted that the Lord is gracious.

The holy apostle has been recommending mutual charity, and setting forth the excellences of the word of God, calling it an incorruptible seed, and saying that it liveth and abideth for ever. He pursues his discourse, and very properly comes in with this necessary advice, Wherefore laying aside all malice, &c. These are such sins as both destroy charity and hinder the efficacy of the word, and consequently they prevent our regeneration.

I. His advice is to lay aside or put off what is evil, as one would do an old rotten garment: "Cast it away with indignation, never put it on more."

1. The sins to be put off, or thrown aside, are, (1.) Malice, which may be taken more generally for all sorts of wickedness, as Jam. i. 21; 1 Cor. v. 8. But, in a more confined sense, malice is anger resting in the bosom of fools, settled overgrown anger, retained till it inflames a man to design mischief, to do mischief, or delight in any mischief that befals another. (2.) Guile, or deceit in words. So it comprehends flattery, falsehood, and delusion, which is a crafty imposing upon another's ignorance or weakness, to his damage. (3.) Hypocrisies. The word being plural comprehends all sorts of hypocrisies. In matters of religion hypocrisy is counterfeit piety. In civil conversation hypocrisy is counterfeit friendship, which is much practised by those who give high compliments, which they do not believe, make promises which they never intend to perform, or pretend friendship when mischief lies in their hearts. (4.) All envies; every thing that may be called envy, which is a grieving at the good and welfare of another, at their abilities, prosperity, fame, or successful labours. (5.) Evil speaking, which is detraction, speaking against another, or defaming him; it is rendered backbiting, 2 Cor. xii. 20; Rom. i. 30.

2. Hence learn, (1.) The best Christians have need to be cautioned and warned against the worst sins, such as malice, hypocrisy, envy. They are but sanctified in part, and are still liable to temptations. (2.) Our best services towards God will neither please him nor profit us if we be not conscientious in our duties to men. The sins here mentioned are offences against the second table. These must be laid aside, or else we cannot receive the word of God as we ought to do. (3.) Whereas it is said all malice, all guile, learn, That one sin, not laid aside, will hinder our spiritual profit and everlasting welfare. (4.) Malice, envy, hatred, hypocrisy, and evil-speaking, generally go together. Evil-speaking is a sign that malice and guile lie in the heart; and all of them combine to hinder our profiting by the word of God.

II. The apostle, like a wise physician, having prescribed the purging out of vicious humours, goes on to direct to wholesome and regular food, that they may grow thereby. The duty exhorted to is a strong and constant desire for the word of God, which word is here called reasonable milk, only, this phrase not being proper English, our translators rendered it the milk of the word, by which we are to understand food proper for the soul, or a reasonable creature, whereby the mind, not the body, is nourished and strengthened. This milk of the word must be sincere, not adulterated by the mixtures of men, who often corrupt the word of God, 2 Cor. ii. 17. The manner in which they are to desire this sincere milk of the word is stated thus: As new-born babes. He puts them in mind of their regeneration. A new life requires suitable food. They, being newly born, must desire the milk of the word. Infants desire common milk, and their desires towards it are fervent and frequent, arising from an impatient sense of hunger, and accompanied with the best endeavours of which the infant is capable. Such must Christians' desires be for the word of God: and that for this end, that they may grow thereby, that we may improve in grace and the knowledge of our Lord and Saviour, 2 Pet. iii. 18. Learn, 1. Strong desires and affections to the word of God are a sure evidence of a person's being born again. If they be such desires as the babe has for the milk, they prove that the person is new-born. They are the lowest evidence, but yet they are certain. 2. Growth and improvement in wisdom and grace are the design and desire of every Christian; all spiritual means are for edification and improvement. The word of God, rightly used, does not leave a man as it finds him, but improves and makes him better.

III. He adds an argument from their own experience: If so be, or since that, or forasmuch as, you have tasted that the Lord is gracious, v. 3. The apostle does not express a doubt, but affirms that these good Christians had tasted the goodness of God, and hence argues with them. "You ought to lay aside these vile sins (v. 1); you ought to desire the word of God; you ought to grow thereby, since you cannot deny but that you have tasted that the Lord is gracious." The next verse assures us that the Lord here spoken of is the Lord Jesus Christ. Hence learn, 1. Our Lord Jesus Christ is very gracious to his people. He is in himself infinitely good; he is very kind, free, and merciful to miserable sinners; he is pitiful and good to the undeserving; he has in him a fulness of grace. 2. The graciousness of our Redeemer is best discovered by an experimental taste of it. There must be an immediate application of the object to the organ of taste; we cannot taste at a distance, as we may see, and hear, and smell. To taste the graciousness of Christ experimentally supposes our being united to him by faith, and then we may taste his goodness in all his providences, in all our spiritual concerns, in all our fears and temptations, in his word and worship every day. 3. The best of God's servants have in this life but a taste of the grace of Christ. A taste is but a little; it is not a draught, nor does it satisfy. It is so with the consolations of God in this life. 4. The word of God is the great instrument whereby he discovers and communicates his grace to men. Those who feed upon the sincere milk of the word taste and experience most of his grace. In our converses with his word we should endeavour always to understand and experience more and more of his grace.
Adam Clarke: Commentary on the Bible - 1831
2:1: 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.
Laying aside all malice - See the notes on Eph 4:22-31 (note). 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.
Albert Barnes: Notes on the Bible - 1834
2:1: Wherefore laying aside - On the word rendered laying aside, see Rom 13:12; Eph 4:22, Eph 4:25; Col 3:8. The allusion is to putting off clothes; and the meaning is, that we are to cast off these things entirely; that is, we are no longer to practice them. The word "wherefore" (οὖν oun) refers to the reasonings in the first chapter. In view of the considerations stated there, we should renounce all evil.
All malice - All "evil," (κακίαν kakian.) The word "malice" we commonly apply now to a particular kind of evil, denoting extreme enmity of heart, ill-will, a disposition to injure others without cause, from mere personal gratification, or from a spirit of Rev_enge - Webster. The Greek word, however, includes evil of all kinds. See the notes at Rom 1:29. Compare Act 8:22, where it is rendered wickedness, and Co1 5:8; Co1 14:20; Eph 4:31; Col 3:8; Tit 3:3.
And all guile - Deceit of all kinds. See the Rom 1:29 note; Co2 12:16 note; Th1 2:3 note.
And hypocrisies - See the Ti1 4:2, note; Mat 23:28; Gal 2:13, on the word rendered dissimulation. The word means, feigning to be what we are not; assuming a false appearance of religion; cloaking a wicked purpose under the appearance of piety.
And envies - Hatred of others on account of some excellency which they have, or something which they possess which we do not. See the notes at Rom 1:29.
And all evil speaking - Greek: "speaking against others." This word (καταλαλιὰ katalalia) occurs only here and in Co2 12:20, where it is rendered "backbitings." It would include all unkind or slanderous speaking against others. This is by no means an uncommon fault in the world, and it is one of the designs of religion to guard against it. Religion teaches us to lay aside whatever guile, insincerity, and false appearances we may have acquired, and to put on the simple honesty and openness of children. We all acquire more or less of guile and insincerity in the course of life. We learn to conceal our sentiments and feelings, and almost unconsciously come to appear different from what we really are. It is not so with children. In the child, every emotion of the bosom appears as it is. "Nature there works well and beautifully." Every emotion is expressed; every feeling of the heart is developed; and in the cheeks, the open eye, the joyous or sad countenance, we know all that there is in the bosom, as certainly as we know all that there is in the rose by its color and its fragrance. Now, it is one of the purposes of religion to bring us back to this state, and to strip off all the subterfuges which we may have acquired in life; and he in whom this effect is not accomplished has never been converted. A man that is characteristically deceitful, cunning, and crafty, cannot be a Christian. "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven," Mat 18:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: Wherefore: Pe1 1:18-25
laying: Pe1 4:2; Isa 2:20, Isa 30:22; Eze 18:31, Eze 18:32; Rom 13:12; Eph 4:22-25; Col 3:5-8; Heb 12:1; Jam 1:21, Jam 5:9
malice: Pe1 2:16; Co1 5:8, Co1 14:20; Eph 4:31; Tit 3:3-5
guile: Pe1 2:22, Pe1 3:10; Psa 32:2, Psa 34:13; Joh 1:47; Th1 2:3; Rev 14:5
hypocrisies: Job 36:13; Mat 7:5, Mat 15:7, Mat 23:28, Mat 24:51; Mar 12:15; Luk 6:42, Luk 11:44, Luk 12:1; Jam 3:17
envies: Sa1 18:8, Sa1 18:9; Psa 37:1, Psa 73:3; Pro 3:31, Pro 14:30, Pro 24:1, Pro 24:19; Rom 1:29, Rom 13:13; Co1 3:2, Co1 3:3; Co2 12:20; Gal 5:21-26; Jam 3:14, Jam 3:16, Jam 4:5
all evil: Pe1 4:4; Eph 4:31; Col 3:8; Ti1 3:11; Tit 2:3; Jam 4:11
John Gill
Wherefore, laying aside all malice,.... Since the persons the apostle writes to were born again, and therefore ought to love one another, he exhorts them to the disuse of such vices as were disagreeable to their character as regenerate men, and contrary brotherly love; he dissuades them from them, and advises to "lay them aside", either as weights and burdens, which it was not fit for new born babes to carry; see Heb 12:1 or rather as old worn out clothes, as filthy rags, which should be put off, laid by, and never used more, being what were very unsuitable to their character and profession to wear: the metaphor is the same as in Eph 4:22 and the first he mentions is malice; to live in which is a mark of an unregenerate man, and very unbecoming such who are born again; and is not consistent with the relation of brethren, and character of children, or new born babes, who are without malice, and do not bear and retain it: "all" of this is to be laid aside, towards all persons whatever, and in every shape, and in every instance of it:
and all guile; fraud, or deceit, in words or actions; and which should not be found, and appear in any form, in Israelites indeed, in brethren, in the children of God; who ought not to lie one to another, or defraud each other, nor express that with their lips which they have not in their hearts; which babes are free from, and so should babes in Christ:
and hypocrisies; both to God and men: hypocrisy to God is, when persons profess that which they have not, as love to God, faith in Christ, zeal for religion, fervent devotion, and sincerity in the worship of God; and do all they do to be seen of men, and appear outwardly righteous, and yet are full of all manner of iniquity: hypocrisy to men is, pretence of friendship, loving in word and tongue only, speaking peaceably with the mouth, but in heart laying wait; a sin to be abhorred and detested by one that is born from above; and is contrary to that integrity, simplicity, and sincerity of heart, which become regenerate persons, the children of God, and brethren one of another:
and envies; at each other's happiness and prosperity, riches, honours, gifts temporal or spiritual; for such are works of the flesh, show men to be carnal, are unbecoming regenerated persons, and contrary to the exercise of Christian charity, or love, which envieth not the welfare of others, either respecting body, soul, or estate:
and all evil speakings; backbitings, whisperings, detractions, hurting one another's characters by innuendos, false charges, and evil surmises; which is not acting like men that are made new creatures, and are partakers of the divine nature, nor like brethren, or as Christ's little ones, and who are of God, begotten again to be a kind of firstfruits of his creatures.
2:22:2: իբրեւ զարդի՛ ծնեալ մանկունս խօսունս, եւ անխարդա՛խ կաթինն փափաքիցէք. զի նովա՛ւ աճիցէք ՚ի փրկութիւն[3006]. [3006] Ոմանք. Խօսուն. եւ անխարդախ կաթին փափագից՛՛։
2 որպէս նորածին երեխաներ, մի՛շտ փափագող եղէք բանական եւ անխարդախ կաթին, որպէսզի նրա միջոցով աճէք փրկութեան համար,
2 Նորածին մանուկներու պէս բանական ու անխարդախ կաթին փափաքեցէք, որպէս զի անով մեծնաք մինչեւ փրկութիւն,
իբրեւ զարդի ծնեալ մանկունս խօսուն եւ անխարդախ կաթինն փափաքիցէք, զի նովաւ աճիցէք [8]ի փրկութիւն:

2:2: իբրեւ զարդի՛ ծնեալ մանկունս խօսունս, եւ անխարդա՛խ կաթինն փափաքիցէք. զի նովա՛ւ աճիցէք ՚ի փրկութիւն[3006].
[3006] Ոմանք. Խօսուն. եւ անխարդախ կաթին փափագից՛՛։
2 որպէս նորածին երեխաներ, մի՛շտ փափագող եղէք բանական եւ անխարդախ կաթին, որպէսզի նրա միջոցով աճէք փրկութեան համար,
2 Նորածին մանուկներու պէս բանական ու անխարդախ կաթին փափաքեցէք, որպէս զի անով մեծնաք մինչեւ փրկութիւն,
zohrab-1805▾ eastern-1994▾ western am▾
2:22: как новорожденные младенцы, возлюбите чистое словесное молоко, дабы от него возрасти вам во спасение;
2:2  ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῶ αὐξηθῆτε εἰς σωτηρίαν,
2:2. ὡς (as) ἀρτιγέννητα ( just-generated ) βρέφη (babes,"τὸ (to-the-one) λογικὸν (to-forthee-belonged-of) ἄδολον (to-un-guiled) γάλα (to-a-milk) ἐπιποθήσατε, (ye-should-have-yearned-upon-unto,"ἵνα (so) ἐν (in) αὐτῷ (unto-it) αὐξηθῆτε (ye-might-have-been-procured) εἰς (into) σωτηρίαν, (to-a-savioring-unto,"
2:2. sicut modo geniti infantes rationale sine dolo lac concupiscite ut in eo crescatis in salutemAs newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation:
2. as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation;
As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

2: как новорожденные младенцы, возлюбите чистое словесное молоко, дабы от него возрасти вам во спасение;
2:2  ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῶ αὐξηθῆτε εἰς σωτηρίαν,
2:2. sicut modo geniti infantes rationale sine dolo lac concupiscite ut in eo crescatis in salutem
As newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: As new-born babes - In the preceding chapter, Pe1 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, το λογικον αδολον γαλα, 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, etc., 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 - Εις σωτηριαν, Unto salvation, is added here by ABC, and about forty others; both the Syriac, the Arabic of Erpen, Coptic, Ethiopic, 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 fulfillment of its promises, and acting under its dictates.
Albert Barnes: Notes on the Bible - 1834
2:2: As new-born babes - The phrase used here would properly denote those which were just born, and hence Christians who had just begun the spiritual life. See the word explained in the notes at Ti2 3:15. It is not uncommon, in the Scriptures, to compare Christians with little children. See the notes at Mat 18:3, for the reasons of this comparison. Compare the Co1 3:2 note; Heb 5:12, Heb 5:14 notes.
Desire the sincere milk of the word - The pure milk of the word. On the meaning of the word "sincere," see the notes at Eph 6:24. The Greek word here (ἄδολον adolon) means, properly, that which is without guile or falsehood; then unadulterated, pure, genuine. The Greek adjective rendered "of the word," (λογικὸν logikon,) means properly rational, pertaining to reason, or mind; and, in the connection here with milk, means that which is adapted to sustain the soul. Compare the notes at Rom 12:1. There is no doubt that there is allusion to the gospel in its purest and most simple form, as adapted to be the nutriment of the new-born soul. Probably there are two ideas here; one, that the proper aliment of piety is simple truth; the other, that the truths which they were to desire were the more elementary truths of the gospel, such as would be adapted to those who were babes in knowledge.
That ye may grow thereby - As babes grow on their proper nutriment. Piety in the heart is susceptible of growth, and is made to grow by its proper aliment, as a plant or a child is, and will grow in proportion as it has the proper kind of nutriment. From this verse we may see:
(1) the reason of the injunction of the Saviour to Peter, to "feed his lambs," Joh 21:15; Pe1 2:1-2. Young Christians strongly resemble children, babies; and they need watchful care, and kind attention, and appropriate aliment, as much as new-born infants do. Piety receives its form much from its commencement and the character of the whole Christian life will be determined in a great degree by the views entertained at first, and the kind of instruction which is given to those who are just entering on their Christian course. We may also see,
(2) that it furnishes evidence of conversion, if we have a love for the simple and pure truths of the gospel. It is evidence that we have spiritual life, as really as the desire of appropriate nourishment is evidence that an infant has natural life. The new-born soul loves the truth. It is nourished by it. It perishes without it. The gospel is just what it wants; and without that it could not live. We may also learn from this verse,
(3) that the truths of the gospel which are best adapted to that state, are those which are simple and plain. Compare Heb 5:12-14. It is not philosophy that is needed then; it is not the profound and difficult doctrines of the gospel; it is those elementary truths which lie at the foundation of all religion, and which can be comprehended by children. Religion makes everyone docile and humble as a child; and whatever may be the age at which one is converted, or whatever attainments he may have made in science, he relishes the same truths which are loved by the youngest and most unlettered child that is brought into the kingdom of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: newborn: Pe1 1:23; Mat 18:3; Mar 10:15; Rom 6:4; Co1 3:1, Co1 14:20
the sincere: Psa 19:7-10; Co1 3:2; Heb 5:12, Heb 5:13
grow: Sa2 23:5; Job 17:9; Pro 4:18; Hos 6:3, Hos 14:5, Hos 14:7; Mal 4:2; Eph 2:21, Eph 4:15; Th2 1:3; Pe2 3:18
Geneva 1599
(2) As (a) newborn babes, desire the sincere milk of the word, that ye may grow thereby:
(2) The second is, that being newly begotten and born of the new seed of the incorrupt word, drinking and sucking greedily the same word as milk, we should grow more and more in that spiritual life. And he calls it, sincere, not only because it is a most pure thing, but also that we should take heed of them which corrupt it.
(a) As it becomes new men.
John Gill
As new born babes,.... The Syriac version renders it, "be ye simple as infants"; and as if it was a distinct exhortation of itself, and from that which follows; though it seems rather to be descriptive of the persons spoken to, and a character of them, under which the apostle addresses them; which carries in it a reason strengthening the exhortation after given: he takes it for granted that they were begotten again, according to the abundant mercy of God, and born of incorruptible seed, by the word of God, and that they were just, or lately born; and which is to be understood of them all in general, and not of younger converts among them, who might be called little children with respect to others who were young men or fathers; but that, comparatively speaking, those that had been of the longest standing were but as it were newly born, it being at most but a few years since they were called by grace: and they were as "babes", not on account of their want of knowledge, or unskilfulness in the word of righteousness; or of nonproficiency in the learning of divine truths, and their great dulness, backwardness, and imperfection; or because of their incapacity in taking in, and digesting the strong meat and sublimer doctrines of the Gospel; or for their instability and simplicity, being easily deceived and beguiled; nor for their weakness in faith, not being able to walk alone, and their insufficiency to defend, or provide for themselves; but because of their harmlessness and innocence, meekness and humility; and for the sincerity of their faith and love, obedience and profession. The proselytes to the Jews' religion are often said (m) to be , "as an infant just born", or a new born babe; to which the allusion may here be made:
desire the sincere milk of the word; this is not a declaration that these new born souls did do so, though that might be true, but an exhortation to them so to do, as it became them: by "the sincere milk of the word" is meant the Gospel, even the whole of it, and not, as elsewhere, the more plain and easy truths of it; which is compared to milk for its purity in itself, for every word of God is pure and for its purifying nature, as used by the Spirit of God; and for its sweetness and agreeable taste to a regenerate man; and because easy of digestion to a spiritual one; and because it is nutritive to him, by it he is nourished up unto eternal life; and because, as milk is of a cooling nature, so the Gospel is a means, in the hand of the Spirit of God, of assuaging those inflammations, and of allaying that wrath and fiery indignation, raised in the conscience of a sinner by the law; and because as milk, medicinally used, is a restorative in consumptive disorders, so the Gospel is not only the means of helping a declining person, and who is wasted and consumed by sin, but even of quickening such as are dead in sin; it is the savour of life unto life. The Jewish writers speak of , "the milk of the law" (n), of which they generally interpret (o) the passage in Is 55:1 but it is much better applied to the Gospel, which is the milk of the word, or "rational milk": not that the Gospel is a scheme according to the carnal reason of men; it is contrary to that, and above sound reason, though not repugnant to it; but it is what is calculated for faith, the spiritual reason of men, and for such who have their spiritual senses exercised, to discern between good and evil; it is a spiritual drink, and is made up of spiritual things, and suited to the spiritual man; it is milk, not in a natural, but in a mystic and spiritual sense: the Syriac version renders it, "the word which is as milk, pure and spiritual": and it is "sincere"; without mixture, unadulterated with the inventions and doctrines of men, Jews or heretics: or "without deceit"; being neither deceitfully handled by the faithful ministers of it, nor causing deceit, or deceiving those that cordially receive it. Now, this it becomes regenerate person, to "desire"; and vehemently long after, as a new born babe does after its mother's milk; for the Gospel is that to one that is born again, as the breast is to a babe: desire after it supposes knowledge of it; and where there is an experimental knowledge, there will be a value and esteem for it, even above necessary food, and, at times, an hungering and thirsting after it, an impatient longing for, and desire of it; when such souls will labour after it, and diligently observe and attend every opportunity of enjoying it, and think long ere the seasons of meeting with it return; for it is suitable food for them, savoury food, such as their souls love, and which indeed they cannot live without: now the end of this exhortation, and of such a desire, and of feeding on the words of faith and sound doctrine, is,
that ye may grow thereby: regenerate persons are not at their full growth at once; they are first children, then young men, and then fathers in Christ; the Gospel is appointed as a means of their spiritual growth, and by the blessing of God becomes so, and which they find to be so by good experience; and therefore this milk of the word is desirable on this account, for the increase of faith, and the furtherance of the joy of it; for their growth in grace, and in the knowledge of Jesus Christ, and in an experience of spiritual strength from him, and unto him, as their head in all things; not merely in the leaves of a profession, but in the fruits of grace, righteousness, and holiness. The Alexandrian copy, and several others, and also the Vulgate Latin, Syriac, and Ethiopic versions, add, "unto salvation": that is, until they come to a perfect knowledge of Christ, and to be perfect men with him, being arrived to the measure of the stature of the fulness of Christ, and in the possession of that salvation he has obtained for them,
(m) T. Bab. Yebamot, fol. 22. 1. & 48. 2. & 62. 1. & 97. 2. Maimon. Hilch. Issure Bia, c. 14. sect. 11. & Eduth, c. 13. sect. 2. (n) Jarchi in Cant. 5. 12. (o) Jarchi, Aben Ezra, & Kimchi, in Isa. lv. 1. Abarbinel, Mashmia Jeshua, fol. 26. 1.
John Wesley
Desire - Always, as earnestly as new born babes do, 1Pet 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.
Robert Jamieson, A. R. Fausset and David Brown
new-born babes--altogether without "guile" (1Pet 2:1). As long as we are here we are "babes," in a specially tender relation to God (Is 40:11). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in 1Cor 3:2; Heb 5:12-13; but in contrast to "guile, hypocrisies," &c. (1Pet 2:1); the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building up. "The mother of the child is also its natural nurse" [STEIGER]. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (Mt 11:25).
desire--Greek, "have a yearning desire for," or "longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast," so the believer of himself thirsts after the word of God (Psa. 119:1-176). Compare TATIUS' language as to Achilles.
sincere--Greek, "guileless." Compare 1Pet 2:1, "laying aside guile." IRENÆUS says of heretics. They mix chalk with the milk. The article, "the," implies that besides the well-known pure milk, the Gospel, there is no other pure, unadulterated doctrine; it alone can make us guileless (1Pet 2:1).
of the word--Not as ALFORD, "spiritual," nor "reasonable," as English Version in Rom 12:1. The Greek "logos" in Scripture is not used of the reason, or mind, but of the WORD; the preceding context requires that "the word" should be meant here; the adjective "logikos" follows the meaning of the noun logos, "word." Jas 1:21, "Lay apart all filthiness . . . and receive with meekness the engrafted WORD," is exactly parallel, and confirms English Version here.
grow--The oldest manuscripts and versions read, "grow unto salvation." Being BORN again unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation" [ALFORD].
thereby--Greek, "in it"; fed on it; in its strength (Acts 11:14). "The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith" [TERTULLIAN].
2:32:3: եթէ ճաշակեցէք՝ զի քաղցր է Տէր[3007]։ [3007] Ոմանք. Եթէ ճաշակիցէք... է Տէրն։ Ուր օրինակ մի. Եթէ ճանաչիցէք։
3 քանի որ արդէն ճաշակել էք, որ քաղցր է Տէրը:
3 Քանզի Տէրոջը քաղցր ըլլալուն համը առիք։
եթէ ճաշակիցէք զի քաղցր է Տէր:

2:3: եթէ ճաշակեցէք՝ զի քաղցր է Տէր[3007]։
[3007] Ոմանք. Եթէ ճաշակիցէք... է Տէրն։ Ուր օրինակ մի. Եթէ ճանաչիցէք։
3 քանի որ արդէն ճաշակել էք, որ քաղցր է Տէրը:
3 Քանզի Տէրոջը քաղցր ըլլալուն համը առիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: ибо вы вкусили, что благ Господь.
2:3  εἰ ἐγεύσασθε ὅτι χρηστὸς ὁ κύριος.
2:3. εἰ (if) ἐγεύσασθε ( ye-tasted-of ) ὅτι ( to-which-a-one ) χρηστὸς ( afforded ) ὁ ( the-one ) κύριος . ( Authority-belonged )
2:3. si gustastis quoniam dulcis DominusIf so be you have tasted that the Lord is sweet.
3. if ye have tasted that the Lord is gracious:
If so be ye have tasted that the Lord [is] gracious:

3: ибо вы вкусили, что благ Господь.
2:3  εἰ ἐγεύσασθε ὅτι χρηστὸς ὁ κύριος.
2:3. si gustastis quoniam dulcis Dominus
If so be you have tasted that the Lord is sweet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:3: If so be ye have tasted - Ειπερ εγευσασθε· 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 - Ὁτι χρηστος ὁ Κυριος· From the similarity of the letters, many MSS. and several of the fathers have read, Χριστος ὁ κυριος, the Lord is Christ, or Christ is the Lord.
This seems to refer to Psa 34:8 : O taste and see that the Lord is good; Γευσασθε και ιδετε ὁτι χρηστος ὁ Κυριος, 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.
Albert Barnes: Notes on the Bible - 1834
2:3: If so be ye have tasted that the Lord is gracious - Or rather, as Doddridge renders it, "Since you have tasted that the Lord is gracious." The apostle did not mean to express any doubt on the subject, but to state that, since they had had an experimental acquaintance with the grace of God, they should desire to increase more and more in the knowledge and love of him. On the use of the word "taste," see the notes at Heb 6:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: Psa 9:10, Psa 24:8, Psa 63:5; Sol 2:3; Zac 9:17; Heb 6:5, Heb 6:6
Geneva 1599
(3) If so be ye have tasted that the Lord [is] gracious.
(3) He commends that spiritual nourishment for the sweetness and profit of it.
John Gill
If so be ye have tasted that the Lord is gracious. Reference is had to Ps 34:8, "O taste and see that the Lord is good"; and the Syriac version here adds, "if ye have seen": by the Lord is meant, the Lord Jesus Christ, as the following words show, who is gracious and amiable, and lovely in his person; who has a fulness of grace in him for his people; has displayed his grace towards them, in engaging for them as a surety, in assuming their nature, obeying, suffering, and dying in their stead; he is gracious in his word and promises, truths and ordinances, and in all his offices and relations; and regenerate persons have tasted that he is so: an unregenerate man has no spiritual taste; his taste is vitiated by sin, and not being changed, sin is a sweet morsel in his mouth, and he disrelishes everything that is spiritual; but one that is born again savours the things of the Spirit of God; sin is exceeding sinful to him, and Christ exceeding precious; he, and his fruit, his promises, and blessings of grace, his word and ordinances, are sweet unto his taste: and the taste he has is not a mere superficial one, such as hypocrites may have of the good word of God, and the powers of the world to come; but such a taste of Christ, and of his grace, as, by a true faith, to eat his flesh, and drink his blood, and so have everlasting life; such have a saving and experimental knowledge of Christ, an application of him, and his saving benefits to them, a revelation of him in them, so that they find and feel that he dwells in them, and they in him; such receive out of Christ's fulness, and grace for grace, and live by faith upon him, and receive nourishment from him; and of this the apostle made no doubt concerning these persons, but took it for granted that they had had such tastes of Christ, and therefore could not but desire the Gospel, which is a revelation of Christ, and sets forth the glory of his person, and the riches of his grace: and whereas, such as have truly tasted of his grace cannot but desire to have more, and fresh tastes of it; where should they have them, but in his word and ordinances? and therefore, would they grow in grace, and know more of Christ, and taste more of his goodness, it is their interest, as it is their spiritual nature, to desire the Gospel, in the purity and sincerity of it.
John Wesley
Since ye have tasted - Sweetly and experimentally known.
Robert Jamieson, A. R. Fausset and David Brown
Peter alludes to Ps 34:8. The first "tastes" of God's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite [BENGEL].
gracious--Greek, "good," benignant, kind; as God is revealed to us in Christ, "the Lord" (1Pet 2:4), we who are born again ought so to be good and kind to the brethren (1Pet 1:22). "Whosoever has not tasted the word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been sent for me and is become my own: my miseries are His, and His life mine,' it tastes sweet" [LUTHER].
2:42:4: Առ որ մատուցեա՛լ էք ՚ի Վէմն կենդանի, որ թէպէտ ՚ի մարդկանէ անարգեալ, այլ առ ՚ի յԱստուծոյ ընտրեալ եւ պատուակա՛ն է[3008]. [3008] Ոմանք. Մատուցեալ ՚ի Վէմն կենդա՛՛. թէպէտ եւ ՚ի մարդկա՛՛... առ յԱստուծոյ ըն՛՛։ Ուր Ոսկան. մատուցեալ Վէմն կեն՛՛։
4 Մօտեցէ՛ք նրան՝ կենդանի Վէմին, որը, թէպէտ մարդկանցից անարգուած, բայց Աստծու առաջ ընտրեալ եւ թանկագին է:
4 Մօտեցէ՛ք անոր, այն կենդանի Վէմին որ թէպէտ մարդոցմէ անարգուած է, բայց Աստուծմէն ընտրուած ու պատուական է,
առ որ մատուցեալ, ի Վէմն կենդանի, որ թէպէտ ի մարդկանէ անարգեալ, այլ առ ի յԱստուծոյ ընտրեալ եւ պատուական է:

2:4: Առ որ մատուցեա՛լ էք ՚ի Վէմն կենդանի, որ թէպէտ ՚ի մարդկանէ անարգեալ, այլ առ ՚ի յԱստուծոյ ընտրեալ եւ պատուակա՛ն է[3008].
[3008] Ոմանք. Մատուցեալ ՚ի Վէմն կենդա՛՛. թէպէտ եւ ՚ի մարդկա՛՛... առ յԱստուծոյ ըն՛՛։ Ուր Ոսկան. մատուցեալ Վէմն կեն՛՛։
4 Մօտեցէ՛ք նրան՝ կենդանի Վէմին, որը, թէպէտ մարդկանցից անարգուած, բայց Աստծու առաջ ընտրեալ եւ թանկագին է:
4 Մօտեցէ՛ք անոր, այն կենդանի Վէմին որ թէպէտ մարդոցմէ անարգուած է, բայց Աստուծմէն ընտրուած ու պատուական է,
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Приступая к Нему, камню живому, человеками отверженному, но Богом избранному, драгоценному,
2:4  πρὸς ὃν προσερχόμενοι, λίθον ζῶντα, ὑπὸ ἀνθρώπων μὲν ἀποδεδοκιμασμένον παρὰ δὲ θεῶ ἐκλεκτὸν ἔντιμον,
2:4. πρὸς (Toward) ὃν (to-which) προσερχόμενοι , ( coming-toward ) λίθον ( to-a-stone ) ζῶντα, (to-lifing-unto,"ὑπὸ (under) ἀνθρώπων (of-mankinds) μὲν (indeed) ἀποδεδοκιμασμένον ( to-having-had-come-to-be-off-assessed-to ,"παρὰ (beside) δὲ (moreover) θεῷ (unto-a-Deity) ἐκλεκτὸν ( to-forthed-out ) ἔντιμον ( to-valued-in ,"
2:4. ad quem accedentes lapidem vivum ab hominibus quidem reprobatum a Deo autem electum honorificatumUnto whom coming, as to a living stone, rejected indeed by men but chosen and made honourable by God:
4. unto whom coming, a living stone, rejected indeed of men, but with God elect, precious,
To whom coming, [as unto] a living stone, disallowed indeed of men, but chosen of God, [and] precious:

4: Приступая к Нему, камню живому, человеками отверженному, но Богом избранному, драгоценному,
2:4  πρὸς ὃν προσερχόμενοι, λίθον ζῶντα, ὑπὸ ἀνθρώπων μὲν ἀποδεδοκιμασμένον παρὰ δὲ θεῶ ἐκλεκτὸν ἔντιμον,
2:4. ad quem accedentes lapidem vivum ab hominibus quidem reprobatum a Deo autem electum honorificatum
Unto whom coming, as to a living stone, rejected indeed by men but chosen and made honourable by God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Переходя от наставлений отдельным христианам к речи о совершенствовании христианского общества в целом, Апостол представляет христианское общество под образом строящегося здания, дома. И здесь мысль Апостола, естественно первее всего останавливается на краеугольном камне здания христианского общества, или Церкви - Христе Спасителе, Камне Живом (ср. Ин 6:51). Еще св. проповедники Ветхого Завета - св. пророк Исаия (28:16) и св. псалмопевец (Пс 117:22) предвозвестили всемирное событие - положение Иеговою краеугольного камня на Сионе, верующий в который не постыдится, но неверующие строители отвергнут Его. Это пророчество толкуют о Христе Сам Спаситель (Мф 21:42), Апостол Петр в речи пред Синедрионом (Деян 4:11) и Ап. Павел (Рим 9:33). Ложному суждению неверующих людей об этом камне, отвергших Его, противостоит единственно-истинное суждение Божие о нем, как камне избранном и драгоценном (ст. 5). На этом камне все христиане должны созидаться в духовный дом или храм, в котором они образуют "святое священство", ierateuma agiov.

Подобно тому как в Ветхом Завете Левиино священство нарочито было избрано Богом для предстояния Богу и принесения Ему жертв за себя и народ (Лев XVI, I; Чис 9:13; Иез ХL:46), хотя вместе с тем и весь народ, и отдельные его члены должны были впоследствии составить духовное священство и царство (Исх 19:5-6), так еще в большей степени - в Новом Завете существует священство для совершения таинств, учения и управления в Церкви; но рядом с ним, не упраздняя его, существует всесвященство, духовное священство всех христиан, обязанных приносить Богу духовные жертвы - молитвы и хвалы Богу, самоотвержение, дела любви и милости и другие христианские подвиги (Рим 12:1; Евр 13:15-16; 1Ин. 3:16; Флп 4:18). Апостол как бы так увещает христиан: "Теснее дружитесь между собою через единение любви, и сочленяйтесь в полноту духовного дома, нимало не заботясь о презрении со стороны людей, потому что ими отвержен и краеугольный камень - Христос. Достигнув единомыслия между собою, и устроивши из себя духовный дом, и приобретши святое священство, приносите жертвы духовные" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Living Stone; Cautions against Sensuality.A. D. 66.
4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

I. The apostle here gives us a description of Jesus Christ as a living stone; and though to a capricious wit, or an infidel, this description may seem rough and harsh, yet to the Jews, who placed much of their religion in their magnificent temple, and who understood the prophetical style, which calls the Messiah a stone (Isa. viii. 14; xxviii. 16), it would appear very elegant and proper.

1. In this metaphorical description of Jesus Christ, he is called a stone, to denote his invincible strength and everlasting duration, and to teach his servants that he is their protection and security, the foundation on which they are built, and a rock of offence to all their enemies. He is the living stone, having eternal life in himself, and being the prince of life to all his people. The reputation and respect he has with God and man are very different. He is disallowed of men, reprobated or rejected by his own countrymen the Jews, and by the generality of mankind; but chosen of God, separated and fore-ordained to be the foundation of the church (as ch. i. 20), and precious, a most honourable, choice, worthy person in himself, in the esteem of God, and in the judgment of all who believe on him. To this person so described we are obliged to come: To whom coming, not by a local motion, for that is impossible since his exaltation, but by faith, whereby we are united to him at first, and draw nigh to him afterwards. Learn, (1.) Jesus Christ is the very foundation-stone of all our hopes and happiness. He communicates the true knowledge of God (Matt. xi. 27); by him we have access to the Father (John xiv. 6), and through him are made partakers of all spiritual blessings, Eph. i. 3. (2.) Men in general disallow and reject Jesus Christ; they slight him, dislike him, oppose and refuse him, as scripture and experience declare, Isa. liii. 3. (3.) However Christ may be disallowed by an ungrateful world, yet he is chosen of God, and precious in his account. He is chosen and fixed upon to be the Lord of the universe, the head of the church, the Saviour of his people, and the Judge of the world. He is precious in the excellency of his nature, the dignity of his office, and the gloriousness of his services. (4.) Those who expect mercy from this gracious Redeemer must come to him, which is our act, though done by God's grace--an act of the soul, not of the body--a real endeavour, not a fruitless wish.

2. Having described Christ as the foundation, the apostle goes on to speak of the superstructure, the materials built upon him: You also, as living stones, are built up, v. 6. The apostle is recommending the Christian church and constitution to these dispersed Jews. It was natural for them to object that the Christian church had no such glorious temple, nor such a numerous priesthood; but its dispensation was mean, the services and sacrifices of it having nothing of the pomp and grandeur which the Jewish dispensation had. To this the apostle answers that the Christian church is a much nobler fabric than the Jewish temple; it is a living temple, consisting not of dead materials, but of living parts. Christ, the foundation, is a living stone. Christians are lively stones, and these make a spiritual house, and they are a holy priesthood; and, though they have no bloody sacrifices of beasts to offer, yet they have much better and more acceptable, and they have an altar too on which to present their offerings; for they offer spiritual sacrifices, acceptable to God by Jesus Christ. Learn, (1.) All sincere Christians have in them a principle of spiritual life communicated to them from Christ their head: therefore, as he is called a living stone, so they are called lively, or living stones; not dead in trespasses and sins, but alive to God by regeneration and the working of the divine Spirit. (2.) The church of God is a spiritual house. The foundation is Christ, Eph. ii. 22. It is a house for its strength, beauty, variety of parts, and usefulness of the whole. It is spiritual foundation, Christ Jesus,--in the materials of it, spiritual persons,--in its furniture, the graces of the Spirit,--in its connection, being held together by the Spirit of God and by one common faith,--and in its use, which is spiritual work, to offer up spiritual sacrifices. This house is daily built up, every part of it improving, and the whole supplied in every age by the addition of new particular members. (3.) All good Christians are a holy priesthood. The apostle speaks here of the generality of Christians, and tells them they are a holy priesthood; they are all select persons, sacred to God, serviceable to others, well endowed with heavenly gifts and graces, and well employed. (4.) This holy priesthood must and will offer up spiritual sacrifices to God. The spiritual sacrifices which Christians are to offer are their bodies, souls, affections, prayers, praises, alms, and other duties. (5.) The most spiritual sacrifices of the best men are not acceptable to God, but through Jesus Christ; he is the only great high priest, through whom we and our services can be accepted; therefore bring all your oblations to him, and by him present them to God.

II. He confirms what he had asserted of Christ being a living stone, &c., from Isa. xxviii. 16. Observe the manner of the apostle's quoting scripture, not by book, chapter, and verse; for these distinctions were not then made, so no more was said than a reference to Moses, David, or the prophets, except once a particular psalm was named, Acts xiii. 33. In their quotations they kept rather to the sense than the words of scripture, as appears from what is recited from the prophet in this place. He does not quote the scripture, neither the Hebrew nor LXX., word for word, yet makes a just and true quotation. The true sense of scripture may be justly and fully expressed in other than in scripture--words. It is contained. The verb is active, but our translators render it passively, to avoid the difficulty of finding a nominative case for it, which had puzzled so many interpreters before them. The matter of the quotation is this, Behold, I lay in Zion. Learn, 1. In the weighty matters of religion we must depend entirely upon scripture--proof; Christ and his apostles appealed to Moses, David, and the ancient prophets. The word of God is the only rule God hath given us. It is a perfect and sufficient rule. 2. The accounts that God hath given us in scripture concerning his Son Jesus Christ are what require our strictest attention. Behold, I lay, &c. John calls for the like attention, John i. 29. These demands of attention to Christ show us the excellency of the matter, the importance of it, and our stupidity and dulness. 3. The constituting of Christ Jesus head of the church is an eminent work of God: I lay in Zion. The setting up of the pope for the head of the church is a human contrivance and an arrogant presumption; Christ only is the foundation and head of the church of God. 4. Jesus Christ is the chief corner-stone that God hath laid in his spiritual building. The corner-stone stays inseparably with the building, supports it, unites it, and adorns it. So does Christ by his holy church, his spiritual house. 5. Jesus Christ is the corner-stone for the support and salvation of none but such as are his sincere people: none but Zion, and such as are of Zion; not for Babylon, not for his enemies. 6. True faith in Jesus Christ is the only way to prevent a man's utter confusion. Three things put a man into great confusion, and faith prevents them all--disappointment, sin, and judgment. Faith has a remedy for each.

III. He deduces an important inference, v. 7. Jesus Christ is said to be the chief corner-stone. Hence the apostle infers with respect to good men, "To you therefore who believe he is precious, or he is an honour. Christ is the crown and honour of a Christian; you who believe will be so far from being ashamed of him that you will boast of him and glory in him for ever." As to wicked men, the disobedient will go on to disallow and reject Jesus Christ; but God is resolved that he shall be, in despite of all opposition, the head of the corner. Learn, 1. Whatever is by just and necessary consequence deduced from scripture may be depended upon with as much certainty as if it were contained in express words of scripture. The apostle draws an inference from the prophet's testimony. The prophet did not expressly say so, but yet he said that from which the consequence was unavoidable. Our Saviour bids them search the scriptures, because they testified of him; and yet no place in those scriptures to which he there refers them said that Jesus of Nazareth was the Messiah. Yet those scriptures do say that he who should be born of a virgin, before the sceptre departed from Judah, during the second temple, and after Daniel's seventy weeks, was the Messiah; but such was Jesus Christ: to collect this conclusion one must make use of reason, history, eye-sight, experience, and yet it is an infallible scripture--conclusion notwithstanding. 2. The business of a faithful minister is to apply general truths to the particular condition and state of his hearers. The apostle quotes a passage (v. 6) out of the prophet, and applies it severally to good and bad. This requires wisdom, courage, and fidelity; but it is very profitable to the hearers. 3. Jesus Christ is exceedingly precious to all the faithful. The majesty and grandeur of his person, the dignity of his office, his near relation, his wonderful works, his immense love--every thing engages the faithful to the highest esteem and respect for Jesus Christ. 4. Disobedient people have no true faith. By disobedient people understand those that are unpersuadable, incredulous, and impenitent. These may have some right notions, but no solid faith. 5. Those that ought to be builders of the church of Christ are often the worst enemies that Christ has in the world. In the Old Testament the false prophets did the most mischief; and in the New Testament the greatest opposition and cruelty that Christ met with were from the scribes, pharisees, chief priests, and those who pretended to build and take care of the church. Still the hierarchy of Rome is the worst enemy in the world to Jesus Christ and his interest. 6. God will carry on his own work, and support the interest of Jesus Christ in the world, notwithstanding the falseness of pretended friends and the opposition of his worst enemies.

IV. The apostle adds a further description, still preserving the metaphor of a stone, v. 8. The words are taken from Isa. viii. 13, 14, Sanctify the Lord of hosts himself--and he shall be for a stone of stumbling, and for a rock of offence, whence it is plain that Jesus Christ is the Lord of hosts, and consequently the most high God. Observe,

1. The builders, the chief-priests, refused him, and the people followed their leaders; and so Christ became to them a stone of stumbling, and a rock of offence, at which they stumbled and hurt themselves; and in return he fell upon them as a mighty stone or rock, and punished them with destruction. Matt. xii. 44, Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall it will grind him to powder. Learn, (1.) All those that are disobedient take offense at the word of God: They stumble at the word, being disobedient. They are offended with Christ himself, with his doctrine and the purity of his precepts; but the Jewish doctors more especially stumbled at the meanness of his appearance and the proposal of trusting only to him for their justification before God. They could not be brought to seek justification by faith, but as it were by the works of the law; for they stumbled at that stumbling-stone, Rom. ix. 32. (2.) The same blessed Jesus who is the author of salvation to some is to others the occasion of their sin and destruction. He is set for the rising and fall of many in Israel. He is not the author of their sin, but only the occasion of it; their own disobedience makes them stumble at him and reject him, which he punishes, as a judge, with destruction. Those who reject him as a Saviour will split upon him as a Rock. (3.) God himself hath appointed everlasting destruction to all those who stumble at the word, being disobedient. All those who go on resolutely in their infidelity and contempt of the gospel are appointed to eternal destruction; and God from eternity knows who they are. (4.) To see the Jews generally rejecting Christ, and multitudes in all ages slighting him, ought not to discourage us in our love and duty to him; for this had been foretold by the prophets long ago, and is a confirmation of our faith both in the scriptures and in the Messiah.

2. Those who received him were highly privileged, v. 9. The Jews were exceedingly tender of their ancient privileges, of being the only people of God, taken into a special covenant with him, and separated from the rest of the world. "Now," say they, "if we submit to the gospel--constitution, we shall lose all this, and stand upon the same level with the Gentiles."

(1.) To this objection the apostle answers, that if they did not submit they were ruined (v. 7, 8), but that if they did submit they should lose no real advantage, but continue still what they desired to be, a chosen generation, a royal priesthood, &c. Learn, [1.] All true Christians are a chosen generation; they all make one family, a sort and species of people distinct from the common world, of another spirit, principle, and practice, which they could never be if they were not chosen in Christ to be such, and sanctified by his Spirit. [2.] All the true servants of Christ are a royal priesthood. They are royal in their relation to God and Christ, in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations; they are a royal priesthood, separated from sin and sinners, consecrated to God, and offering to God spiritual services and oblations, acceptable to God through Jesus Christ. [3.] All Christians, wheresoever they be, compose one holy nation. They are one nation, collected under one head, agreeing in the same manners and customs, and governed by the same laws; and they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit. [4.] It is the honour of the servants of Christ that they are God's peculiar people. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity, with this intent and view, that they should show forth, by words and actions, the virtues and praises of him who hath called them.

(2.) To make this people content, and thankful for the great mercies and dignities brought unto them by the gospel, the apostle advises them to compare their former and their present state. Time was when they were not a people, nor had they obtained mercy, but they were solemnly disclaimed and divorced (Jer. iii. 8; Hos. i. 6, 9); but now they are taken in again to be the people of God, and have obtained mercy. Learn, [1.] The best people ought frequently to look back upon what they were in time past. [2.] The people of God are the most valuable people in the world; all the rest are not a people, good for little. [3.] To be brought into the number of the people of God is a very great mercy, and it may be obtained.

V. He warns them to beware of fleshly lusts, v. 11. Even the best of men, the chosen generation, the people of God, need an exhortation to abstain from the worst sins, which the apostle here proceeds most earnestly and affectionately to warn them against. Knowing the difficulty, and yet the importance of the duty, he uses his utmost interest in them: Dearly beloved, I beseech you. The duty is to abstain from, and to suppress, the first inclination or rise of fleshly lusts. Many of them proceed from the corruption of nature, and in their exercise depend upon the body, gratifying some sensual appetite or inordinate inclination of the flesh. These Christians ought to avoid, considering, 1. The respect they have with God and good men: They are dearly beloved. 2. Their condition in the world: They are strangers and pilgrims, and should not impede their passage by giving into the wickedness and lusts of the country through which they pass. 3. The mischief and danger these sins do: "They war against the soul; and therefore your souls ought to war against them." Learn, (1.) The grand mischief that sin does to man is this, it wars against the soul; it destroys the moral liberty of the soul; it weakens and debilitates the soul by impairing its faculties; it robs the soul of its comfort and peace; it debases and destroys the dignity of the soul, hinders its present prosperity, and plunges it into everlasting misery. (2.) Of all sorts of sin, none are more injurious to the soul than fleshly lusts. Carnal appetites, lewdness, and sensuality, are most odious to God, and destructive to man's soul. It is a sore judgment to be given up to them.

VI. He exhorts them further to adorn their profession by an honest conversation. Their conversation in every turn, every instance, and every action of their lives, ought to be honest; that is, good, lovely, decent, amiable, and without blame: and that because they lived among the Gentiles, people of another religion, and who were inveterate enemies to them, who did already slander them and constantly spoke evil of them as of evil-doers. "A clean, just, good conversation may not only stop their mouths, but may possibly be a means to bring them to glorify God, and turn to you, when they shall see you excel all others in good works. They now call you evil-doers; vindicate yourselves by good works, this is the way to convince them. There is a day of visitation coming, wherein God may call them by his word and his grace to repentance; and then they will glorify God, and applaud you, for your excellent conversation, Luke i. 68. When the gospel shall come among them, and take effect, a good conversation will encourage them in their conversion, but an evil one will obstruct it." Note, 1. A Christian profession should be attended with an honest conversation, Phil. iv. 8. 2. It is the common lot of the best Christians to be evil spoken of by wicked men. 3. Those that are under God's gracious visitation immediately change their opinion of good people, glorifying God and commending those whom before they railed at as evil-doers.
Adam Clarke: Commentary on the Bible - 1831
2:4: To whom coming, as unto a living stone - This is a reference to Isa 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, Psa 118:22 : The stone which the builders refused is become the head stone of the corner.
Chosen of God - To be the Savior 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 - Εντιμον· Honourable. Howsoever despised and rejected by men, Jesus, as the sacrifice for a lost world, is infinitely honorable in the sight of God; and those who are united by faith to him partake of the same honor, 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.
Albert Barnes: Notes on the Bible - 1834
2:4: To whom coming - To the Lord Jesus, for so the word "Lord" is to be understood in Pe1 2:3. Compare the notes at Act 1:24. The idea here is, that they had come to him for salvation, while the great mass of people rejected him. Others "disallowed" him, and turned away from him, but they had seen that he was the one chosen or appointed of God, and had come to him in order to be saved. Salvation is often represented as corning to Christ. See Mat 11:28.
As unto a living stone - The allusion in this passage is to Isa 28:16, "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste." See the notes at that passage. There may be also possibly an allusion to Psa 118:22, "The stone which the builders disallowed is become the headstone of the corner." The reference is to Christ as the foundation on which the church is reared. He occupied the same place in regard to the church which a foundation-stone does to the edifice that is reared upon it. Compare Mat 7:24-25. See the Rom 9:33 note, and Eph 2:20-22 notes. The phrase "living stone" is however unusual, and is not found, I think, except in this place. There seems to be an incongruity in it, in attributing life to a stone, yet the meaning is not difficult to be understood. The purpose was not to speak of a temple, like that at Jerusalem, made up of gold and costly stones; but of a temple made up of living materials - of redeemed people - in which God now resides. In speaking of that, it was natural to refer to the foundation on which the whole rested, and to speak of that as corresponding to the whole edifice. It was all a living temple - a temple composed of living materials - from the foundation to the top. Compare the expression in Joh 4:10, "He would have given thee living water;" that is, water which would have imparted life to the soul. So Christ imparts life to the whole spiritual temple that is reared on him as a foundation.
Disallowed indeed of men - Rejected by them, first by the Jews, in causing him to be put to death; and then by all people when he is offered to them as their Saviour. See the notes at Isa 53:3. Psa 118:22; "Which the builders refused." Compare the Mat 21:42 note; Act 4:11 note.
But chosen of God - Selected by him as the suitable foundation on which to rear his church.
And precious - Valuable. The universe had nothing more valuable on which to rear the spiritual temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: To: Isa 55:3; Jer 3:22; Mat 11:28; Joh 5:40, Joh 6:37
a living: Joh 5:26, Joh 6:57, Joh 11:25, Joh 11:26, Joh 14:6, Joh 14:19; Rom 5:10; Col 3:4
stone: Isa 28:16; Dan 2:34, Dan 2:45; Zac 3:9, Zac 4:7
disallowed: Psa 118:22, Psa 118:23; Isa 8:14, Isa 8:15; Mat 21:42; Mar 12:10, Mar 12:11; Luk 20:17, Luk 20:18; Act 4:11, Act 4:12
chosen: Isa 42:1; Mat 12:18
precious: Pe1 2:7, Pe1 1:7, Pe1 1:19; Pe2 1:1, Pe2 1:4
Geneva 1599
(4) To whom coming, [as unto] a living stone, disallowed indeed of men, but chosen of God, [and] precious,
(4) He advances the same exhortation, but uses another kind of borrowed speech, alluding to the temple. Therefore he says, that the company of the faithful is as a certain holy and spiritual building, built of the living stones, the foundation of which is Christ, as a living stone sustaining all that are joined to him with his living power and knitting them together with himself, although this great treasure is neglected by men.
John Gill
To whom coming, as unto a living stone,.... Christ here, as often elsewhere, is compared to a "stone"; and Peter, by the use of this metaphor, shows that he is not the rock, but Christ is the rock on which the church is built, and he is the foundation stone on which every believer is laid; and it is chiefly with respect to the usefulness of a stone in building, that Christ is compared to one, who is the foundation and cornerstone, as well as for strength and duration; and he is called a "living" one, because he has life in himself, as God, as Mediator, and as man; and communicates life to others, as natural life to all creatures, and spiritual and eternal life to his people, whose great privilege it is to come to him: and by coming to him is meant believing in him; and it does not design the first act of faith on Christ, or a soul's first coming to Christ, but an after and continued exercise of faith on him; and it supposes Christ to be come at, notwithstanding he is in heaven, and saints on earth, for their faith and hope can enter into, and reach him within the vail, and notwithstanding their many transgressions and backslidings; it supposes life in them, or they could not come; and a sense of their need of him, of his righteousness to justify them, of his blood for pardoning and cleansing, of his fulness to supply their want of food, rest, peace, comfort, and salvation in him; and a persuasion of his ability and willingness to relieve them: and they are encouraged to come to him under the above considerations, as a stone, a foundation stone; believing that he is laid as a foundation, and that he is the only foundation, and therefore they lay the whole stress of their salvation, and build all their hopes of happiness on him; and as a living stone, deriving grace, life, and strength from him; exercising faith on him for all the mercies, blessings, and comforts of a spiritual life, and looking to his mercy for eternal life,
Disallowed indeed of men; by the Jewish builders, high priests, Scribes, and Pharisees, and the body and bulk of that nation; who rejected him as the Messiah, and stone of Israel, refused him as a foundation stone, and left him out of the building; and laid another foundation, even their own works of righteousness, on which sandy foundation they built themselves, and directed others to do so likewise; and set him, at nought, as a living stone, would not come to him for life, but sought it in the law, the killing letter, and among their dead works; but though Christ was thus disallowed and disesteemed of by men, yet was he highly valued and esteemed by God:
but chosen of God, and precious; his human nature was "chosen" from among, and above all other individuals of mankind; to be united to the Son of God; as God-man and Mediator, he was chosen to that high office, to be the head of the church, and the Saviour of the body; to be the foundation in the spiritual building, and to be the author and giver of spiritual and eternal life to as many as were given him. Moreover, this phrase denotes the superior excellency of Christ to angels and men in the account of God; being the brightness of his glory, the express image of his person, the Son of his love, in whom he was always well pleased, and in whom he took infinite delight, considered both as his Son, and the surety of his people; and to whom he was
precious, and by him highly honoured, made higher than the kings of the earth, than the angels in heaven, than the heavens themselves, being set down at God's right hand, and a name given him above every name in this world, or that to come; and who is precious to the saints too, more so than rubies, or any precious stones, or any thing or creature whatever; his person is precious, and so are his name, his blood, his righteousness, his truths, his ordinances, and his people.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
coming--drawing near (same Greek as here, Heb 10:22) by faith continually; present tense: not having come once for all at conversion.
stone--Peter (that is, a stone, named so by Christ) desires that all similarly should be living stones BUILT ON CHRIST, THE TRUE FOUNDATION-STONE; compare his speech in Acts 4:11. An undesigned coincidence and mark of genuineness. The Spirit foreseeing the Romanist perversion of Mt 16:18 (compare Mt 16:16, "Son of the LIVING God," which coincides with his language here, "the LIVING stone"), presciently makes Peter himself to refuse it. He herein confirms Paul's teaching. Omit the as unto of English Version. Christ is positively termed the "living stone"; living, as having life in Himself from the beginning, and as raised from the dead to live evermore (Rev_ 1:18) after His rejection by men, and so the source of life to us. Like no earthly rock, He lives and gives life. Compare 1Cor 10:4, and the type, Ex 17:6; Num 20:11.
disallowed--rejected, reprobated; referred to also by Christ Himself: also by Paul; compare the kindred prophecies, Is 8:14; Lk 2:34.
chosen of God--literally, "with (or 'in the presence and judgment of') God elect," or, "chosen out" (1Pet 2:6). Many are alienated from the Gospel, because it is not everywhere in favor, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is peculiarly the stone of salvation honored by God, first so designated by Jacob in his deathbed prophecy.
2:52:5: եւ դուք իբրեւ զվէմս կենդանիս շինի՛ք տաճար հոգեւոր՝ յանարատ քահանայութիւն, մատուցանել զհոգեւո՛րն պատարագս՝ հաճոյ Աստուծոյ, ՚ի ձեռն Յիսուսի Քրիստոսի[3009]։ [3009] Ոմանք. Իբրեւ զվէմն կենդանի... պատարագ հաճոյս. կամ՝ ՚ի հաճոյս Աստուծոյ։
5 Եւ դուք, իբրեւ կենդանի վէմեր, կառուցւում էք որպէս հոգեւոր տաճար, որպէս անարատ քահանայութիւն, որպէսզի Յիսուս Քրիստոսի միջոցով մատուցէք հոգեւոր պատարագներ, որոնք հաճելի լինեն Աստծուն.
5 Դուք ալ կենդանի քարերու պէս շինուիք հոգեւոր տաճար մը, սուրբ քահանայութիւն մը, Յիսուս Քրիստոսին ձեռքով Աստուծոյ հաճելի հոգեւոր պատարագներ մատուցանելու։
եւ դուք իբրեւ զվէմս կենդանիս շինիք տաճար հոգեւոր, յանարատ քահանայութիւն, մատուցանել զհոգեւորն պատարագս հաճոյս Աստուծոյ ի ձեռն Յիսուսի Քրիստոսի:

2:5: եւ դուք իբրեւ զվէմս կենդանիս շինի՛ք տաճար հոգեւոր՝ յանարատ քահանայութիւն, մատուցանել զհոգեւո՛րն պատարագս՝ հաճոյ Աստուծոյ, ՚ի ձեռն Յիսուսի Քրիստոսի[3009]։
[3009] Ոմանք. Իբրեւ զվէմն կենդանի... պատարագ հաճոյս. կամ՝ ՚ի հաճոյս Աստուծոյ։
5 Եւ դուք, իբրեւ կենդանի վէմեր, կառուցւում էք որպէս հոգեւոր տաճար, որպէս անարատ քահանայութիւն, որպէսզի Յիսուս Քրիստոսի միջոցով մատուցէք հոգեւոր պատարագներ, որոնք հաճելի լինեն Աստծուն.
5 Դուք ալ կենդանի քարերու պէս շինուիք հոգեւոր տաճար մը, սուրբ քահանայութիւն մը, Յիսուս Քրիստոսին ձեռքով Աստուծոյ հաճելի հոգեւոր պատարագներ մատուցանելու։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: и сами, как живые камни, устрояйте из себя дом духовный, священство святое, чтобы приносить духовные жертвы, благоприятные Богу Иисусом Христом.
2:5  καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους [τῶ] θεῶ διὰ ἰησοῦ χριστοῦ.
2:5. καὶ (and) αὐτοὶ (them) ὡς (as) λίθοι (stones) ζῶντες ( lifing-unto ) οἰκοδομεῖσθε (ye-be-house-built-unto) οἶκος (a-house) πνευματικὸς (currenting-to-belonged-of) εἰς (into) ἱεράτευμα (to-a-sacredering-of-to) ἅγιον, (to-hallow-belonged,"ἀνενέγκαι (to-have-beared-up) πνευματικὰς ( to-currenting-belonged-of ) θυσίας (to-surgings-unto) εὐπροσδέκτους ( to-goodly-receivable-toward ) θεῷ (unto-a-Deity) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ: (of-Anointed)
2:5. et ipsi tamquam lapides vivi superaedificamini domus spiritalis sacerdotium sanctum offerre spiritales hostias acceptabiles Deo per Iesum ChristumBe you also as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
5. ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ:

5: и сами, как живые камни, устрояйте из себя дом духовный, священство святое, чтобы приносить духовные жертвы, благоприятные Богу Иисусом Христом.
2:5  καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους [τῶ] θεῶ διὰ ἰησοῦ χριστοῦ.
2:5. et ipsi tamquam lapides vivi superaedificamini domus spiritalis sacerdotium sanctum offerre spiritales hostias acceptabiles Deo per Iesum Christum
Be you also as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: Ye also, as lively stones - Λιθοι ζωντες· Living stones; each being instinct with the principle of life, which proceeds from him who is the foundation, called above λιθον ζωντα, 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, בית beith signifies both a house and a family; בן ben a son; בת bath a daughter; and אבן eben a stone. Of all these nouns, בנה banah, he built, is, I believe, the common root. Now as בית beith, a house, is built of אבנים abanim, stones, hence בנה banah, he built, is a proper radix for both stones and building; and as בית beith, a family or household (Psa 68:6) is constituted or made up of בנים banim, sons, and בנות banoth daughters, hence the same root בנה 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.
Albert Barnes: Notes on the Bible - 1834
2:5: Ye also, as lively stones - Greek, "living stones." The word should have been so rendered. The word lively with us now has a different meaning from living, and denotes "active, quick, sprightly." The Greek word is the same as that used in the pRev_ious verse, and rendered living. The meaning is, that the materials of which the temple here referred to was composed, were living materials throughout. The foundation is a living foundation, and all the superstructure is compassed of living materials. The purpose of the apostle here is to compare the church to a beautiful temple - such as the temple in Jerusalem, and to show that it is complete in all its parts, as that was. It has within itself what corresponds with everything that was valuable in that. It is a beautiful structure like that; and as in that there was a priesthood, and there were real and acceptable sacrifices offered, so it is in the Christian church.
The Jews prided themselves much on their temple. It was a most costly and splendid edifice. It was the place where God was worshipped, and where he was supposed to dwell. It had an imposing service, and there was acceptable worship rendered there. As a new dispensation was introduced; as the tendency of the Christian system was to draw off the worshippers from that temple, and to teach them that God could be worshipped as acceptably elsewhere as at Jerusalem, Joh 4:21-23 as Christianity did not inculcate the necessity of rearing splendid temples for the worship of God; and as in fact the temple at Jerusalem was about to be destroyed foRev_er, it was important to show that in the Christian church there might be found all that was truly beautiful and valuable in the temple at Jerusalem; that it had what corresponded to what was in fact most precious there, and that there was still a most magnificent and beautiful temple on the earth.
Hence, the sacred writers labor to show that all was found in the church that had made the temple at Jerusalem so glorious, and that the great design contemplated by the erection of that splendid edifice - the maintenance of the worship of God - was now accomplished in a more glorious manner than even in the services of that house. For there was a temple, made up of living materials, which was still the special dwelling-place of God on the earth. In that I temple there was a holy priesthood - for every Christian was a priest. In that temple there were sacrifices offered, as acceptable to God as in the former - for they were spiritual sacrifices, offered continually. These thoughts were often dwelt upon by the apostle Paul, and are here illustrated by Peter, evidently with the same design, to impart consolation to those who had never been permitted to worship at the temple in Jerusalem, and to comfort those Jews, now converted to Christianity, who saw that that splendid and glorious edifice was about to be destroyed. The special abode of God on the earth was now removed from that temple to the Christian church. The first aspect in which this is illustrated here is, that the temple of God was made up of "living stones;" that is, that the materials were not inanimate stones but endued with life, and so much more valuable than those employed in the temple at Jerusalem, as the soul is more precious than any materials of stone. There were living beings which composed that temple, constituting a more beautiful structure, and a more appropriate dwelling-place for God, than any edifice could be made of stone, however costly or valuable.
A spiritual house - A spiritual temple, not made of perishable materials, like that at Jerusalem net composed of matter, as that was, but made up of redeemed souls - a temple more appropriate to be the residence of one who is a pure spirit. Compare the Eph 2:19-22 notes, and Co1 6:19-20 notes.
An holy priesthood - In the temple at Jerusalem, the priesthood appointed to minister there, and to offer sacrifices, constituted an essential part of the arrangement. It was important, therefore, to show that this was not overlooked in the spiritual temple that God was raising. Accordingly, the apostle says that this is amply provided for, by constituting "the whole body of Christians" to be in fact a priesthood. Everyone is engaged in offering acceptable sacrifice to God. The business is not entrusted to a particular class to be known as priests; there is not a particular portion to whom the name is to be especially given; but every Christian is in fact a priest, and is engaged in offering an acceptable sacrifice to God. See Rom 1:6; "And hath made us: kings and priests unto God." The Great High Priest in this service is the Lord Jesus Christ, (see the Epistle to the Hebrews, passim) but besides him there is no one who sustains this office, except as it is borne by all the Christian members.
There are ministers, elders, pastors, evangelists in the church; but there is no one who is a priest, except in the general sense that all are priests - because the great sacrifice has been offered, and there is no expiation now to be made. The name priest, therefore should never be conferred on a minister of the gospel. It is never so given in the New Testament, and there was a reason why it should not be. The proper idea of a priest is one who offers sacrifice; but the ministers of the New Testament have no sacrifices to offer - the one great and perfect oblation for the sins of the world having been made by the Redeemer on the cross. To him, and him alone, under the New Testament dispensation, should the name priest be given, as it is uniformly in the New Testament, except in the general sense in which it is given to all Christians. In the Roman Catholic communion it is consistent to give the name "priest" to a minister of the gospel, but it is wrong to do it.
It is consistent, because they claim that a true sacrifice of the body and blood of Christ is offered in the mass. It is wrong, because that doctrine is wholly contrary to the New Testament, and is derogatory to the one perfect Oblation which has been once made for the sins of the world, and in conferring upon just one class of people a degree of importance and of power to which they have no claim, and which is so liable to abuse. But in a Protestant church it is neither consistent nor right to give the name "priest" to a minister of religion. The only sense in which the term can now be used in the Christian church is a sense in which it is applicable to all Christians alike - that they "offer the sacrifice of prayer and praise."
To offer up spiritual sacrifices - Not bloody offerings, the blood of lambs and bullocks, but those which are the offerings of the heart - the sacrifices of prayer and praise. Since there is a priest, there is also involved the notion of a sacrifice; but that which is offered is such as all Christians offer to God, proceeding from the heart, and breathed forth from the lips, and in a holy life. It is called sacrifice, not because it makes an explation for sin, but because it is of the nature of worship. Compare the notes at Heb 13:15; Heb 10:14.
Acceptable to God by Jesus Christ - Compare the notes at Rom 12:1. Through the merits of the great sacrifice made by the Redeemer on the cross. Our prayers and praises are in themselves so imperfect, and proceed from such polluted lips and hearts, that they can be acceptable only through him as our intercessor before the throne of God. Compare the notes at Heb 9:24-25; Heb 10:19-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: also: Co1 3:16, Co1 6:19; Co2 6:16; Eph 2:20-22; Heb 3:6; Rev 3:12
are built: or, be ye built
an holy: Pe1 2:9; Isa 61:6, Isa 66:21; Rev 1:6, Rev 5:10, Rev 20:6
spiritual: Psa 50:14, Psa 50:23, Psa 141:2; Hos 14:2; Mal 1:11; Joh 4:22-24; Rom 12:1; Phi 2:17, Phi 4:18; Heb 13:15, Heb 13:16
acceptable: Pe1 4:11; Phi 1:11, Phi 4:18; Col 3:17
Geneva 1599
Ye also, as lively stones, are built up a spiritual house, (5) an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
(5) Continuing, he compares us now to priests, placed for this purpose in the spiritual temple, that we should serve him with a spiritual worship, that is, with holiness and righteousness: but as the temple, so is the priesthood built upon Christ, in who alone all our spiritual offerings are accepted.
John Gill
Ye also, as lively stones,.... Saints likewise are compared to stones; they lie in the same quarry, and are the same by nature as the rest of mankind, till dug out and separated from thence by the powerful and efficacious grace of God, when they are hewn, and made fit for the spiritual building; where both for their ornament, beauty, and strength, which they receive from Christ, they are compared to stones, and are lasting and durable, and will never perish, nor be removed out of the building: and because of that life which they derive from him, and have in him, they are called "lively", or "living stones"; the spirit of life having entered into them, a principle of life being implanted in them, and coming to Christ, the living stone, they live upon him, and he lives in them; and his grace in them is a well of living water, springing up into eternal life. It was usual with poets and philosophers to call stones, as they lie in the quarry before they are taken out of it, "living" ones: so Virgil (p), describing the seats of the nymphs, says, "intus aquae dulces vivoque sedilia saxo, nympharum domus", &c. but here the apostle calls such living stones, who were taken out from among the rest: the stones which Deucalion and Pyrrha cast over their heads after the flood are called (q) , "quickened stones", they becoming men, as the fable says. "Are built up a spiritual house"; these living stones being laid, and cemented together, in a Gospel church state, become the house of God in a spiritual sense, in distinction from the material house of the tabernacle, and temple of old, to which the allusion is; and which is built up an habitation for God, by the Spirit, and is made up of spiritual men; such as have the Spirit of God, and savour the things of the Spirit, and worship God in Spirit and in truth; among whom spiritual services are performed, as prayer, praise, preaching, and hearing the word, and administering ordinances. Some read these words in the imperative, as an exhortation, "be ye built up as lively stones; and be ye spiritual temples and holy priests", as the Syriac version. A synagogue with the Jews is called , "a spiritual house" (r); and so is the third temple which the Jews expect in the times of the Messiah; of which one of their writers (s) thus says:
"it is known from the ancient wise men, that the future redemption, with which shall be the third "spiritual" sanctuary, is the work of God, and will not be as the former redemptions: "I will fill this house with glory"; this is "a spiritual" one, for even the walls shall be "spiritual"--for even all this "house" shall be "spiritual"; for that which was then built, which is the second, shall be turned into another a "spiritual" one:
and which has been already done, and is what the apostle means here, the church, under the Gospel dispensation, or the Gospel church state, in opposition to the worldly sanctuary, and carnal worship of the Jews,
An holy priesthood; in allusion to the priests under the law, who were set apart, and sanctified for that office; but now, under the Gospel, all the saints are priests unto God, and are all appointed and directed
to offer up spiritual sacrifices; their whole selves, souls, and bodies, as a holy, living, and acceptable sacrifice; their prayers and praises, and all good works done in faith, and from love, and to the glory of God; particularly acts of kindness and beneficence to poor saints; these are called spiritual, in distinction from legal sacrifices, and because offered in a spiritual manner, under the influence, and by the assistance of the Spirit of God, and with their spirits. So the Jews speak of spiritual sacrifices, as distinct from material ones:
"the intellectual sacrifice (they say (t)) is before the material sacrifices, both in time and excellency.--Cain brought an offering to the Lord of the fruit of the earth, and behold the intellectual attention did not agree with it, which is , "the spiritual sacrifice".
Now such are
acceptable to God by Jesus Christ; through whom they are offered up; for it is through him the saints have access to God, present themselves to him, and their services; and both persons and services are only accepted in Christ, and for his sake, and in virtue of his sacrifice, which is always of a sweet smelling savour to God,
(p) Aeneid. l. 1. (q) Eustathius in Homer. Iliad. 1. (r) Neve Shalom apud Caphtor, fol. 14. 1. (s) R. Alshech. in Hagg. ii. 7, 8, 9, 10. (t) Neve Shalom apud Caphtor, fol. 88. 2. Vid. Raziel. fol. 33. 1.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Ye also, as lively stones--partaking of the name and life which is in "THE LIVING STONE" (1Pet 2:4; 1Cor 3:11). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE SON," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [BENGEL].
are built up--Greek, "are being built up," as in Eph 2:22. Not as ALFORD, "Be ye built up." Peter grounds his exhortations, 1Pet 2:2, 1Pet 2:11, &c., on their conscious sense of their high privileges as living stones in the course of being built up into a spiritual house (that is, "the habitation of the Spirit").
priesthood--Christians are both the spiritual temple and the priests of the temple. There are two Greek words for "temple"; hieron (the sacred place), the whole building, including the courts wherein the sacrifice was killed; and naos (the dwelling, namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the "naos," Greek, not the hieron) and priests unto God (Rev_ 1:6). The minister is not, like the Jewish priest (Greek, "hiercus"), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest (hiereus, who offered literal sacrifices). Christ is the only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. Compare 1Pet 2:9, "a royal priesthood," that is, a body of priest-kings, such as was Melchisedec. The Spirit never, in New Testament, gives the name hiereus, or sacerdotal priest, to ministers of the Gospel.
holy--consecrated to God.
spiritual sacrifices--not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare Is 56:7, which compare with "acceptable to God" here; Ps 4:5; Ps 50:14; Ps 51:17, Ps 51:19; Hos 14:2; Phil 4:18. "Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves (2Cor 8:5) in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [CALVIN]. Christian houses of worship are never called temples because the temple was a place for sacrifice, which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare Note, see on Jas 2:2, Greek, "synagogue"; Acts 15:21). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ (1Pet 2:9, end).
by Jesus Christ--as our mediating High Priest before God. Connect these words with "offer up." Christ is both precious Himself and makes us accepted [BENGEL]. As the temple, so also the priesthood, is built on Christ (1Pet 2:4-5) [BEZA]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH CHRIST. After extolling the dignity of Christians he goes back to CHRIST as the sole source of it.
2:62:6: Քանզի կայ իսկ ՚ի գրի եթէ. Ահաւասիկ դնեմ ՚ի Սիոն վէ՛մ ընտիր, գլուխ անկեան պատուակա՛ն, եւ որ ՚ի նա հաւատասցէ՝ մի՛ ամաչեսցէ։
6 քանզի Գրքում էլ կայ, թէ՝ Ահա՛ւասիկ ընտիր վէմ եմ դնում Սիոնի մէջ, անկագին անկիւնաքար. ւ ով նրան հաւատայ, ամօթով չպիտի մնայ»[2]:[2] Եսայի 28. 16:
6 Որովհետեւ գրքին մէջ ալ կայ. «Ահա՛ Սիօնի մէջ ընտիր, պատուական անկիւնի վէմ մը կը դնեմ եւ ով որ անոր հաւատայ՝ բնաւ պիտի չամչնայ»։
Քանզի կայ իսկ ի գրի եթէ` Ահաւասիկ դնեմ ի Սիովն վէմ ընտիր, գլուխ անկեան պատուական, եւ որ ի նա հաւատասցէ` մի՛ ամաչեսցէ:

2:6: Քանզի կայ իսկ ՚ի գրի եթէ. Ահաւասիկ դնեմ ՚ի Սիոն վէ՛մ ընտիր, գլուխ անկեան պատուակա՛ն, եւ որ ՚ի նա հաւատասցէ՝ մի՛ ամաչեսցէ։
6 քանզի Գրքում էլ կայ, թէ՝ Ահա՛ւասիկ ընտիր վէմ եմ դնում Սիոնի մէջ, անկագին անկիւնաքար. ւ ով նրան հաւատայ, ամօթով չպիտի մնայ»[2]:
[2] Եսայի 28. 16:
6 Որովհետեւ գրքին մէջ ալ կայ. «Ահա՛ Սիօնի մէջ ընտիր, պատուական անկիւնի վէմ մը կը դնեմ եւ ով որ անոր հաւատայ՝ բնաւ պիտի չամչնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Ибо сказано в Писании: вот, Я полагаю в Сионе камень краеугольный, избранный, драгоценный; и верующий в Него не постыдится.
2:6  διότι περιέχει ἐν γραφῇ, ἰδοὺ τίθημι ἐν σιὼν λίθον ἀκρογωνιαῖον ἐκλεκτὸν ἔντιμον, καὶ ὁ πιστεύων ἐπ᾽ αὐτῶ οὐ μὴ καταισχυνθῇ.
2:6. διότι (through-to-which-a-one) περιέχει (it-holdeth-about) ἐν (in) γραφῇ (unto-a-scribing," Ἰδοὺ ( Thou-should-have-had-seen ," τίθημι ( I-place ) ἐν ( in ) Σιὼν ( unto-a-Sion ) λίθον ( to-a-stone ) ἐκλεκτὸν ( to-forthed-out ) ἀκρογωνιαῖον ( to-extreme-angle-belonged ) ἔντιμον , ( to-valued-in ," καὶ ( and ) ὁ ( the-one ) πιστεύων ( trusting-of ) ἐπ' ( upon ) αὐτῷ ( unto-it ) οὐ ( not ) μὴ ( lest ) καταισχυνθῇ . ( it-might-have-been-beshamed-down )
2:6. propter quod continet in scriptura ecce pono in Sion lapidem summum angularem electum pretiosum et qui crediderit in eo non confundeturWherefore it is said in the scripture: Behold, I lay in Sion a chief corner stone, elect, precious. And he that shall believe in him shall not be confounded.
6. Because it is contained in scripture, Behold, I lay in Zion a chief corner stone, elect, precious: And he that believeth on him shall not be put to shame.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded:

6: Ибо сказано в Писании: вот, Я полагаю в Сионе камень краеугольный, избранный, драгоценный; и верующий в Него не постыдится.
2:6  διότι περιέχει ἐν γραφῇ, ἰδοὺ τίθημι ἐν σιὼν λίθον ἀκρογωνιαῖον ἐκλεκτὸν ἔντιμον, καὶ ὁ πιστεύων ἐπ᾽ αὐτῶ οὐ μὴ καταισχυνθῇ.
2:6. propter quod continet in scriptura ecce pono in Sion lapidem summum angularem electum pretiosum et qui crediderit in eo non confundetur
Wherefore it is said in the scripture: Behold, I lay in Sion a chief corner stone, elect, precious. And he that shall believe in him shall not be confounded.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Мысль и наставление христианам о духовном устроении Апостол Петр подтверждает теперь, приводя (не буквально) самые ветхозаветные цитаты: Ис 28:16; 8:14; Пс 117:22-23. Здесь "Христос назван краеугольным камнем потому, что Он обе стены, составляющие духовный дом, т. е. язычников и иудеев, соединяет своими объятиями и связывает в одно согласие, уничтожая бесполезные жертвы одних и применяя в благочестие бесовское суеверие других" (блаж. Феофил.). В 8: ст. Апостол в духе приведенных ветхозаветных речений говорит о судьбе не верующих слову Божию. "На что они и оставлены: сим не то говорится, будто они определены на то от Бога. Ибо от того, Кто желает, чтобы спаслись все люди (1Тим. 2:4), никак не может быть причины погибели. Но как они сами из себя устроили сосуды гнева, присовокупив к сему еще непокорность, то какое положение сами себе приготовили, в том и оставлены. Ибо, если человек, как существо разумное, сотворен свободным, и свободу принуждать нельзя, то несправедливо было бы обвинять того, кто отдает человеку ту именно часть, какую он сам приготовил себе своими делами" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:6: 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 offense; 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 honorable. See on Pe1 2:4.
Shall not be confounded - These words are quoted from Isa 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.
Albert Barnes: Notes on the Bible - 1834
2:6: Wherefore also it is contained in the scripture - Isa 28:16. The quotation is substantially as it is found in the Septuagint.
Behold, I lay in Sion - See the Isa 28:16 note, and Rom 9:33 note.
A chief cornerstone - The principal stone on which the corner of the edifice rests. A stone is selected for this which is large and solid, and, usually, one which is squared, and worked with care; and as such a stone is commonly laid with solemn ceremonies, so, perhaps, in allusion to this, it is here said by God that he would lay this stone at the foundation. The solemnities attending this were those which accompanied the great work of the Redeemer. See the word explained in the notes at Eph 2:20.
Elect - Chosen of God, or selected for this purpose, Pe1 2:4.
And he that believeth on him shall not be confounded - Shall not be ashamed. The Hebrew is, "shall not make haste." See it explained in the notes at Rom 9:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: it: Dan 10:21; Mar 12:10; Joh 7:38; Act 1:16; Ti2 3:16; Pe2 1:20, Pe2 3:16
Behold: Pe1 2:4; Isa 28:16; Zac 10:4; Rom 9:32, Rom 9:33; Eph 2:20
elect: Psa 89:19; Isa 42:1; Mat 12:18; Luk 23:35; Eph 1:4
shall: Psa 40:14; Isa 41:11, Isa 45:16, Isa 45:17, Isa 50:7, Isa 54:4
Geneva 1599
(6) Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
(6) He proves it by the testimony of the prophet Isaiah.
John Gill
Wherefore also it is contained in the Scripture,.... Is 28:16. This is produced as a proof of the excellency of Christ, as compared to a stone; and of his usefulness in the spiritual building; and of his being chosen of God, and precious, though rejected by men; and of the happiness, comfort, and safety of those that believe in him. That this prophecy belongs to the Messiah, is the sense of some of the Jewish writers: the Targum on it applies it to a mighty king; it does not mention the King Messiah, as Galatinus (u) cites it; but Jarchi expressly names him, and interprets it of him:
behold, I lay in Sion a chief corner stone, elect, precious; Christ is here called a chief corner stone, as in Eph 2:20 because he not only adorns and strengthens the building, but unites the parts, and keeps them together, even all the saints, Jews or Gentiles, in all ages and places, whether in heaven or earth; and he, as such, is chosen of God for that purpose, and is precious both to God and man, on that account; and is a stone, not of men's laying, but of God's laying in his council, covenant, promises, and prophecies, in the mission of him into this world, and in the Gospel ministry; the place where he is laid is in Sion, the Gospel church, of which he is both the foundation and corner stone: and this account is introduced with a "behold", it being something very wonderful, and worthy of attention: to which is added,
he that believeth on him shall not be confounded: or "ashamed"; of the foundation and cornerstone Christ, nor of his faith in him; and he shall not be confounded by men or devils, neither in this world, nor in that to come; he shall have confidence before Christ, and not be ashamed at his coming; he shall be safe now, being laid on this stone; nor shall he be removed from it, or intimidated by any enemy, so as to flee from it; nor shall he make haste, as it is in Is 28:16 to lay another foundation; and he shall be found upon this hereafter; so that his person and state will be safe, though many of his works may be burnt up,
(u) De Aroan. Cathol. Ver. l. 3. c. 21.
John Wesley
He that believeth shall not be confounded - In time or in eternity. Is 28:16.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore also--The oldest manuscripts read, "Because that." The statement above is so "because it is contained in Scripture."
Behold--calling attention to the glorious announcement of His eternal counsel.
elect--so also believers (1Pet 2:9, "chosen," Greek, "elect generation").
precious--in Hebrew, Is 28:16, "a corner-stone of preciousness." See on Is 28:16. So in 1Pet 2:7, Christ is said to be, to believers, "precious," Greek, "preciousness."
confounded--same Greek as in Rom 9:33 (Peter here as elsewhere confirming Paul's teaching. See Introduction; also Rom 10:11), "ashamed." In Is 28:16, "make haste," that is, flee in sudden panic, covered with the shame of confounded hopes.
2:72:7: Ձեզ այսուհետեւ հաւատացելոցդ՝ վէմ պատուակա՛ն. իսկ անհաւատիցն, վէ՛մն զոր անարգեցին շինօղքն. նա եղեւ գլուխ անկեան[3010]. [3010] Ոմանք. Հաւատացելոց վէմ է պատ՛՛. եւ ոմանք. Է վէմն պատ՛՛... վէմ է զոր անարգե՛՛։
7 Ուրեմն, ձեզ՝ հաւատացեալներիդ համար՝ թանկագին վէմ, իսկ անհաւատներին՝ Այն վէմը, որն անարգեցին շինողները, ՛յն եղաւ անկիւնաքար»[3]:[3] Սաղմոս 117. 22, Մատթ. 21. 42:
7 Ուստի ձեզի հաւատացեալներուդ պատուական է ան, բայց անհաւատներուն՝ «Այն քարը որ շինողները անարգեցին՝ անիկա անկիւնին գլուխը եղաւ»
Ձեզ այսուհետեւ հաւատացելոցդ` [9]վէմ պատուական, իսկ անհաւատիցն` վէմն զոր անարգեցին շինողքն, նա եղեւ գլուխ անկեան:

2:7: Ձեզ այսուհետեւ հաւատացելոցդ՝ վէմ պատուակա՛ն. իսկ անհաւատիցն, վէ՛մն զոր անարգեցին շինօղքն. նա եղեւ գլուխ անկեան[3010].
[3010] Ոմանք. Հաւատացելոց վէմ է պատ՛՛. եւ ոմանք. Է վէմն պատ՛՛... վէմ է զոր անարգե՛՛։
7 Ուրեմն, ձեզ՝ հաւատացեալներիդ համար՝ թանկագին վէմ, իսկ անհաւատներին՝ Այն վէմը, որն անարգեցին շինողները, ՛յն եղաւ անկիւնաքար»[3]:
[3] Սաղմոս 117. 22, Մատթ. 21. 42:
7 Ուստի ձեզի հաւատացեալներուդ պատուական է ան, բայց անհաւատներուն՝ «Այն քարը որ շինողները անարգեցին՝ անիկա անկիւնին գլուխը եղաւ»
zohrab-1805▾ eastern-1994▾ western am▾
2:77: Итак Он для вас, верующих, драгоценность, а для неверующих камень, который отвергли строители, но который сделался главою угла, камень претыкания и камень соблазна,
2:7  ὑμῖν οὗν ἡ τιμὴ τοῖς πιστεύουσιν· ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὖτος ἐγενήθη εἰς κεφαλὴν γωνίας
2:7. ὑμῖν (Unto-ye) οὖν (accordingly) ἡ (the-one) τιμὴ (a-valuation) τοῖς (unto-the-ones) πιστεύουσιν : ( unto-trusting-of ) ἀπιστοῦσιν ( unto-un-trusting-unto ) δὲ (moreover) λίθος (a-stone) ὃν ( to-which ) ἀπεδοκίμασαν ( they-off-assessed-to ," οἱ ( the-ones ) οἰκοδομοῦντες ( house-building-unto ," οὗτος ( the-one-this ) ἐγενήθη ( it-was-became ) εἰς ( into ) κεφαλὴν ( to-a-head ) γωνίας ( of-an-angling-unto ,"
2:7. vobis igitur honor credentibus non credentibus autem lapis quem reprobaverunt aedificantes hic factus est in caput anguliTo you therefore that believe, he is honour: but to them that believe not, the stone which the builders rejected, the same is made the head of the corner:
7. For you therefore which believe is the preciousness: but for such as disbelieve, The stone which the builders rejected, The same was made the head of the corner;
Unto you therefore which believe [he is] precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner:

7: Итак Он для вас, верующих, драгоценность, а для неверующих камень, который отвергли строители, но который сделался главою угла, камень претыкания и камень соблазна,
2:7  ὑμῖν οὗν ἡ τιμὴ τοῖς πιστεύουσιν· ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὖτος ἐγενήθη εἰς κεφαλὴν γωνίας
2:7. vobis igitur honor credentibus non credentibus autem lapis quem reprobaverunt aedificantes hic factus est in caput anguli
To you therefore that believe, he is honour: but to them that believe not, the stone which the builders rejected, the same is made the head of the corner:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:7: Unto you therefore which believe - You, both Jews and Gentiles.
He is precious - Ὑμιν ουν ἡ τιμη τοις πιστευουσιν· The honor is to you who believe; i.e. the honor 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.
Albert Barnes: Notes on the Bible - 1834
2:7: Unto you therefore which believe - Christians are often called simply "believers," because faith in the Saviour is one of the prominent characteristics by which they are distinguished from their fellow-men. It sufficiently describes any man, to say that he is a believer in the Lord Jesus.
He is precious - Margin, "an honor." That is, according to the margin, it is an honor to believe on him, and should be so regarded. This is true, but it is very doubtful whether this is the idea of Peter. The Greek is ἡ τιμὴ hē timē; literally, "esteem, honor, respect, Rev_erence;" then "value or price." The noun is probably used in the place of the adjective, in the sense of honorable, valued, precious; and it is not incorrectly rendered in the text, "he is precious." The connection demands this interpretation. The apostle was not showing that it was an honor to believe on Christ, but was stating the estimate which was put on him by those who believe, as contrasted with the view taken of him by the world. The truth which is taught is, that while the Lord Jesus is rejected by the great mass of people, he is regarded by all Christians as of inestimable value:
I. Of the fact there can be no doubt. Somehow, Christians perceive a value in him which is seen in nothing else. This is evinced:
(a) in their avowed estimate of him as their best friend;
(b) in their being willing so far to honor him as to commit to him the keeping of their souls, resting the whole question of their salvation upon him alone;
(c) in their readiness to keep his commands, and to serve him, while the mass of people disobey him; and,
(d) in their being willing to die for him.
II. The reasons why he is so precious to them are such as these:
(1) They are brought into a condition where they can appreciate his worth. To see the value of food, we must be hungry; of clothing, we must be exposed to the winter's blast; of home, we must be wanderers without a dwelling-place; of medicine, we must be sick; of competence, we must be poor. So, to see the value of the Saviour, we must see that we are poor, helpless, dying sinners; that the soul is of inestimable worth; that we have no merit of our own; and that unless someone interpose, we must perish. Everyone who becomes a true Christian is brought to this condition; and in this state he can appreciate the worth of the Saviour. In this respect the condition of Christians is unlike that of the rest of mankind - for they are in no better state to appreciate the worth of the Saviour, than the man in health is to appreciate the value of the healing art, or than he who has never had a want unsupplied, the kindness of one who comes to us with an abundant supply of food.
(2) the Lord Jesus is in fact of more value to them than any other benefactor. We have had benefactors who have done us good, but none who have done us such good as he has. We have had parents, teachers, kind friends, who have provided for us, taught us, relieved us; but all that they have done for us is slight, compared with what he has done. The fruit of their kindness, for the most part, pertains to the present world; and they have not laid down their lives for us. What he has done pertains to our welfare to all eternity; it is the fruit of the sacrifice of his own life. How precious should the name and memory of one be who has laid down his own life to save us!
(3) we owe all our hopes of heaven to him; and in proportion to the value of such a hope, he is precious to us. We have no hope of salvation but in him. Take that away - blot out the name and the work of the Redeemer - and we see no way in which we could be saved; we have no prospect of being saved. As our hope of heaven, therefore, is valuable to us; as it supports us in trial; as it comforts us in the hour of death, so is the Saviour precious: and the estimate which we form of him is in proportion to the value of such a hope.
(4) there is an intrinsic value and excellency in the character of Christ, apart from his relation to us, which makes him precious to those who can appreciate his worth. In his character, abstractedly considered, there was more to attract, to interest, to love, than in that of any other one who ever lived in our world. There was more purity, more benevolence, more that was great in trying circumstances, more that was generous and self-denying, more that resembled God, than in any other one who ever appeared on earth. In the moral firmament, the character of Christ sustains a pre-eminence above all others who have lived, as great as the glory of the sun is superior to the feeble lights, though so numerous, which glimmer at midnight. With such views of him, it is not to be wondered at that, however he may be estimated by the world, "to them who believe, he is precious."
But unto them which be disobedient - Literally, "unwilling to be persuaded," (ἀπειθὴς apeithē s) that is, those who refused to believe; who were obstinate or contumacious, Luk 1:17; Rom 1:30. The meaning is, that to them he is made a stone against which they impinge, and ruin themselves. See the notes at Pe1 2:8.
The stone which the builders disallowed - Which they rejected, or refused to make a cornerstone. The allusion here, by the word "builders," is primarily to the Jews, represented as raising a temple of salvation, or building with reference to eternal life. They refused to lay this stone, which God had appointed, as the foundation of their hopes, but preferred some other foundation. See this passage explained in the Mat 21:42 note; Act 4:11 note; and Rom 9:33 note.
The same is made the head of the corner - That is, though it is rejected by the mass of people, yet God has in fact made it the cornerstone on which the whole spiritual temple rests, Act 4:11-12. However people may regard it, there is, in fact, no other hope of heaven than that which is founded on the Lord Jesus. If people are not saved by him, he becomes to them a stone of stumbling, and a rock of offence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: you: Pe1 1:8; Sol 5:9-16; Hag 2:7; Mat 13:44-46; Joh 4:42, Joh 6:68, Joh 6:69; Phi 3:7-10
precious: or, an honour, Isa 28:5; Luk 2:32
which be: Pe1 2:8; Act 26:19; Rom 10:21, Rom 15:31 *marg. Tit 3:3; Heb 4:11, Heb 11:31 *marg.
the stone: Psa 118:22, Psa 118:23; Mat 21:42; Mar 12:10, Mar 12:11; Luk 20:17; Act 4:11, Act 4:12
the head: Zac 4:7; Col 2:10
Geneva 1599
(7) Unto you therefore which believe [he is] precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,
(7) By setting the most blessed condition of the believers and triumphs over the other: and also prevents an offence which arises here, that none do more resist this doctrine of the gospel, than they who are chiefest among the people of God. In the time that Peter wrote these things, they were the priests, elders and scribes. Therefore he answers first of all, that there is no reason why any man should be astonished by their stubbornness, as though it were a strange matter, seeing as we have been foretold so long before, that it should so come to pass: and moreover, that it pleased God to create and make certain for this same purpose, that the Son of God might be glorified in their just condemnation. Thirdly, that the glory of Christ is hereby set forth greatly, whereas nonetheless Christ remains the sure head of his Church, and they that are offended by him, cast down and overthrow themselves, and not Christ. Fourthly, although they are created for this end and purpose, yet their fall and destruction is not to be attributed to God, but to their own obstinate stubbornness, which comes between God's decree, and the execution of it, or their condemnation, and is the true and proper cause of their destruction.
John Gill
Unto you therefore which believe,.... And such are not all they that can say their creed, or give their assent to the articles of it; nor all that believe a divine revelation, and that the Scriptures are the word of God, and give credit to all that is contained in the sacred oracles; or who believe the whole Gospel, and all the truths of it; as that there is one God; that there are three persons in the Godhead, Father, Son, and Spirit; that Christ is the Son of God, and truly God; that he is the Mediator between God and man; that he is the Messiah, is become incarnate, has obeyed, suffered, and died for men, and is the Saviour of them: that he rose again, ascended to heaven, is set down at the right hand of God, intercedes for his people, and will come a second time to judge the world in righteousness; together with all other truths which arise from, depend upon, and are connected with these; nor all that say they believe, or profess to do so; but such who have seen themselves lost and undone by sin, their need of a Saviour, and Christ as the only one; who have seen the Son, the beauty of his person, the fulness of his grace, and the necessity and suitableness of salvation by him; who have beheld him as able to save them, as every way proper for them, and desirable by them, for faith is a sight of Christ; who also come to him under the drawings of efficacious grace, as perishing sinners, encouraged by his invitations and declarations, and venture on him; who likewise lay hold upon him, as their Saviour, and will have no other; give up themselves to him, and commit their all into his hands; who rely and stay themselves upon him, trust him with all they have, and for all they want, expecting grace and glory from him; who live upon him, and walk on in him, go on believing in him, till they receive the end of their faith, the salvation of their souls. Now to these, in proof of what is asserted in the above passage out of Isaiah, Christ is
precious; he is so in all his names and titles, as Immanuel, God with us, and that cluster of them in Is 9:6 and particularly his name Jesus, a Saviour, which is as ointment poured forth, and draws the love of believers to him; and so he is in both his natures, divine and human; the perfections of deity in him, his being in the form of God, and equal to him, the brightness of his Father's glory, and the express image of his person, render him very amiable in the view of believers; who rightly conclude from hence, that all he has done, and does, must answer the purposes for which they are designed; and his having a perfect human nature, like to theirs, excepting sin, in which he wrought salvation for them on earth, and is now glorified in heaven, makes him a delightful object to them: he is also precious to them in all his offices; in his priestly office, his blood is precious, as it must needs be, since by it they are purchased and redeemed; they are justified and sanctified by it; through it they have the forgiveness of sin, and boldness to enter into the holiest of all: his righteousness is precious to them, it being the best robe, the wedding garment, fine linen, clean and white, every way suitable to them, and answerable to the demands of the law; is pure, perfect, and everlasting; that by which they are justified from all things, and which will answer for them in a time to come, and entitles them to eternal life. His sacrifice is precious, of a sweet smelling savour to them, as well as to God; by which their sins are fully expiated, put, and taken away; full satisfaction being made for them, and they themselves thereby perfected for ever. And so he is in his prophetic office. His word is precious, and all the truths of the Gospel, which are comparable to gold, silver, and precious stones; the promises of it are exceeding great and precious, being suited to the cases of all believers: and he is also precious in his kingly office; his commands are not grievous; his yoke is easy, and burden light; believers love his commandments above gold, yea; above fine gold, and esteem his precepts concerning all things to be right, and delight in his ways and ordinances: moreover, he is precious to them in all his relations, as he is the head of eminence and influence, their kind and loving husband, their everlasting Father, their affectionate brother, and faithful friend; his whole person, in every view, is precious to them that believe; the church of Christ, the members of his body, the sons of Zion, comparable to fine gold, in these is all the delight of saints; everything that is in Christ, that is of him, or belongs to him, is precious to such souls: some read the words, "to you therefore that believe, he is honour"; as the Vulgate Latin, Arabic, and Ethiopic versions; and so the word is rendered in Rom 13:7, he is both an honour to them, that they are related to him; and he is honoured by them, by believing in him, and obeying him; and he is the cause of all their true honour, both in this and the other world. The Syriac version renders it, "to therefore is this honour given"; namely, that such a stone is laid, and that they were built upon it, and should not be confounded or ashamed, either here or hereafter; connecting the words with the preceding. The Septuagint use the word the apostle here does, in Is 11:10 where it is prophesied of the Messiah, that his rest shall be glorious; they render it "honour", or "precious". The Jewish writers have adopted the word into their language, and use it for profit and gain (w); in which sense it is applicable to Christ, who is gain to believers, both in life and in death; they being blessed with all spiritual blessings in him, and he being all in all to them: and also they use it, as denoting the intrinsic price and value of anything (x), and which is a right sense of the word; and to believers the price of wisdom, or Christ, is far above rubies, and all the things that can be desired; to them he is precious as a stone, as a foundation and corner stone, and more precious than the most precious stones or things in nature; this he is to them that believe: next follows, in this and the other verse, the account of what he is to them that believe not:
but unto them which be disobedient; who are not persuadable, unbelieving, and are children of disobedience; who neither obey God and his righteous law, nor Christ and his Gospel:
the stone which the builders disallowed, the same is made the head of the corner; reference is manifestly had to Ps 118:22 which is a passage that clearly belongs to the Messiah, and which is suggested by Christ himself; see Gill on Mt 21:42; and is by our apostle, in Acts 4:11 applied unto him: by the builders are meant the rulers of the Jews, both civil and ecclesiastical, and especially the latter, the Scribes, Pharisees, and chief priests; who set up for builders of the church of God, but were miserable ones; they built themselves, and taught others to build, on the observance of the ceremonial law, and the traditions of the elders; on their carnal privileges, and moral righteousness; and these disallowed of Christ in the building, rejected him as the Messiah, refused him as the Saviour and Redeemer, and set him at nought, had him in the utmost derision, and reckoned him as a worm, and no man; but, to their great mortification, he is not only laid and retained as the foundation and cornerstone, but made the head of the building, and is exalted at God's right hand above angels and men; he is the head of the body, the church; he is higher than the kings of the earth, and angels are subject to him,
(w) Targum in Esther iii. 8. & v. 13. & vii. 4. (x) Targum Hierosol. in Gen. xxi. 33. Targum Jon. in Gen. xxiii. 15. Targum in Prov. xxxi. 10. Bereshit Rabba, sect. 2. fol. 2. 3. & sect. 11. fol. 9. 3.
John Wesley
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, Mt 21:44. Ps 118:22.
Robert Jamieson, A. R. Fausset and David Brown
Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare Jn 9:39; 2Cor 2:15-16.
precious--Greek, "THE preciousness" (1Pet 2:6). To you believers belongs the preciousness of Christ just mentioned.
disobedient--to the faith, and so disobedient in practice.
the stone which . . . head of . . . corner-- (Ps 118:22). Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel has opposite effects on believers and unbelievers respectively.
2:82:8: եւ վէմ գլորմա՛ն եւ վէմ գայթագղութեան, որ գայթագղին ապստամբեա՛լք ՚ի բանէն՝ յոր եւ եդան[3011]։ [3011] Ոմանք. Գայթագղութեանն, որ գայթ՛՛... յոր եդանն։
8 Ինչպէս նաեւ՝ Վէմ գլորման եւ վէմ գայթակղութեան», րով գայթակղւում են խօսքին անհնազանդ եղողները. եւ նրանք հէնց այդ բանի համար էլ սահմանուած էին:
8 Եւ «գլորման վէմ ու գայթակղութեան քար» անոնց՝ որ խօսքին չհաւատալով կը գայթակղին, որուն սահմանուած ալ էին։
եւ վէմ գլորման եւ վէմ գայթակղութեան, որ գայթակղին ապստամբեալք ի բանէն յոր եւ եդան:

2:8: եւ վէմ գլորմա՛ն եւ վէմ գայթագղութեան, որ գայթագղին ապստամբեա՛լք ՚ի բանէն՝ յոր եւ եդան[3011]։
[3011] Ոմանք. Գայթագղութեանն, որ գայթ՛՛... յոր եդանն։
8 Ինչպէս նաեւ՝ Վէմ գլորման եւ վէմ գայթակղութեան», րով գայթակղւում են խօսքին անհնազանդ եղողները. եւ նրանք հէնց այդ բանի համար էլ սահմանուած էին:
8 Եւ «գլորման վէմ ու գայթակղութեան քար» անոնց՝ որ խօսքին չհաւատալով կը գայթակղին, որուն սահմանուած ալ էին։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: о который они претыкаются, не покоряясь слову, на что они и оставлены.
2:8  καὶ λίθος προσκόμματος καὶ πέτρα σκανδάλου· οἳ προσκόπτουσιν τῶ λόγῳ ἀπειθοῦντες, εἰς ὃ καὶ ἐτέθησαν.
2:8. καὶ (and) λίθος ( a-stone ) προσκόμματος ( of-a-felling-toward-to ) καὶ ( and ) πέτρα ( a-rockiness ) σκανδάλου : ( of-cumbered ) οἳ ( which ) προσκόπτουσιν ( they-felleth-toward ) τῷ (unto-the-one) λόγῳ (unto-a-forthee) ἀπειθοῦντες: (un-conducing-unto) εἰς (into) ὃ (to-which) καὶ (and) ἐτέθησαν. (they-were-placed)
2:8. et lapis offensionis et petra scandali qui offendunt verbo nec credunt in quod et positi suntAnd a stone of stumbling and a rock of scandal, to them who stumble at the word, neither do believe, whereunto also they are set.
8. and, A stone of stumbling, and a rock of offence; for they stumble at the word, being disobedient: whereunto also they were appointed.
And a stone of stumbling, and a rock of offence, [even to them] which stumble at the word, being disobedient: whereunto also they were appointed:

8: о который они претыкаются, не покоряясь слову, на что они и оставлены.
2:8  καὶ λίθος προσκόμματος καὶ πέτρα σκανδάλου· οἳ προσκόπτουσιν τῶ λόγῳ ἀπειθοῦντες, εἰς ὃ καὶ ἐτέθησαν.
2:8. et lapis offensionis et petra scandali qui offendunt verbo nec credunt in quod et positi sunt
And a stone of stumbling and a rock of scandal, to them who stumble at the word, neither do believe, whereunto also they are set.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:8: 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 offense, 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 offense: 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 Pe1 2:7, Pe1 2:8 thus: To you therefore who trust thereon, this stone is honorable; but to those who are not persuaded, (απειθουσι), 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 savor 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 τιθεναι τινα εις τι 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 offense, particularly of the Jews, against Christ, the corner stone, was long ago asserted and predicted by the prophets, by Christ, and by others; compare Isa 8:14, Isa 8:15; Mat 21:42, Mat 21:44; Luk 2:34; and Rom 9:32, Rom 9:33. Now this interpretation of Kypke is the more likely, because it is evident that St. Peter refers to Isa 8:14, Isa 8:15 : And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense 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, etc. 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, Mat 21:44. On the whole of these passages, see the notes on Mat 21:42-44 (note).
Albert Barnes: Notes on the Bible - 1834
2:8: And a stone of stumbling - A stone over which they, stumble, or against which they impinge. The idea seems to be that of a cornerstone which projects from the building, against which they dash themselves, and by which they are made to fall. See the notes at Mat 21:44. The rejection of the Saviour becomes the means of their ruin. They refuse to build on him, and it is as if one should run against a solid projecting cornerstone of a house, that would certainly be the means of their destruction. Compare the notes at Luk 2:34. An idea similar to this occurs in Mat 21:44; "Whosoever shall fall on this stone shall be broken." The meaning is, that if this foundation-stone is not the means of their salvation, it will be of their ruin. It is not a matter of indifference whether they believe on him or not - whether they accept or reject him. They cannot reject him without the most fearful consequences to their souls.
And a rock of offence - This expresses substantially the same idea as the phrase "stone of stumbling." The word rendered "offence," (σκάνδαλον skandalon) means properly "a trap-stick - a crooked stick on which the bait is fastened which the animal strikes against, and so springs the trap," (Robinson, Lexicon) then "a trap, gin, snare"; and then "anything which one strikes or stumbles against; a stumbling-block." It then denotes "that which is the cause or occasion of ruin." This language would be strictly applicable to the Jews, who rejected the Saviour on account of his humble birth, and whose rejection of him was made the occasion of the destruction of their temple, city, and nation. But it is also applicable to all who reject him, from whatever cause; for their rejection of him will be followed with ruin to their souls. It is a crime for which God will judge them as certainly as he did the Jews who disowned him and crucified him, for the offence is substantially the same. What might have been, therefore, the means of their salvation, is made the cause of their deeper condemnation.
Even to them which stumble at the word - To all who do this. That is, they take the same kind of offence at the gospel which the Jews did at the Saviour himself. It is substantially the same thing, and the consequences must be the same. How does the conduct of the man who rejects the Saviour now, differ from that of him who rejected him when he was on the earth?
Being disobedient - Pe1 2:7. The reason why they reject him is, that they are not disposed to obey. They are solemnly commanded to believe the gospel; and a refusal to do it, therefore, is as really an act of disobedience as to break any other command of God.
Whereunto they were appointed - (εἰς ὅ καὶ ἐτέθησαν eis ho kai etethē san.) The word "whereunto "means unto which. But unto what? It cannot be supposed that it means that they were "appointed" to believe on him and be saved by him; for:
(1) this would involve all the difficulty which is ever felt in the doctrine of decrees or election; for it would then mean that he had eternally designated them to be saved, which is the doctrine of predestination; and,
(2) if this were the true interpretation, the consequence would follow that God had been foiled in his plan - for the reference here is to those who would not be saved, that is, to those who "stumble at that stumblingstone," and are destroyed.
Calvin supposes that it means, "unto which rejection and destruction they were designated in the purpose of God." So Bloomfield renders it, "Unto which (disbelief) they were destined," (Critical Digest) meaning, as he supposes, that "into this stumbling and disobedience they were permitted by God to fall." Doddridge interprets it, "To which also they were appointed by the righteous sentence of God, long before, even as early as in his first purpose and decree he ordained his Son to be the great foundation of his church." Rosenmuller gives substantially the same interpretation. Clemens Romanus says it means that "they were appointed, not that they should sin, but that, sinning, they should be punished." See Wetstein. So Macknight. "To which punishment they were appointed." Whitby gives the same interpretation of it, that because they were disobedient, (referring, as he supposes, to the Jews who rejected the Messiah) "they were appointed, for the punishment of that disobedience, to fall and perish."
Dr. Clark supposes that it means that they were prophesied of that they should thus fall; or that, long before, it was predicted that they should thus stumble and fall. In reference to the meaning of this difficult passage, it is proper to observe that there is in the Greek verb necessarily the idea of designation, appointment, purpose. There was some agency or intention by which they were put in that condition; some act of placing or appointing, (the word τίθημι tithē mi meaning to set, put, lay, lay down, appoint, constitute) by which this result was brought about. The fair sense, therefore, and one from which we cannot escape, is, that this did not happen by chance or accident, but that there was a divine arrangement, appointment, or plan on the part of God in reference to this result, and that the result was in conformity with that. So it is said in Jde 1:4, of a similar class of people, "For there are certain men crept in unawares, who were before of old ordained to this condemnation." The facts were these:
(1) That God appointed his Son to be the cornerstone of his church.
(2) that there was a portion of the world which, from some cause, would embrace him and be saved.
(3) that there was another portion who, it was certain, would not embrace him.
(4) that it was known that the appointment of the Lord Jesus as a Saviour would be the occasion of their rejecting him, and of their deeper and more aggravated condemnation.
(5) that the arrangement was nevertheless made, with the understanding that all this would be so, and because it was best on the whole that it should be so, even though this consequence would follow. That is, it was better that the arrangement should be made for the salvation of people even with this result, that a part would sink into deeper condemnation, than that no arrangement should be made to save any. The primary and originating arrangement, therefore, did not contemplate them or their destruction, but was made with reference to others, and notwithstanding they would reject him, and would fall. The expression "whereunto" (εἰς ὅ eis ho) refers to this plan, as involving, under the circumstances, the result which actually followed. Their stumbling and falling was not a matter of chance, or a result which was not contemplated, but entered into the original arrangement; and the whole, therefore, might be said to be in accordance with a wise plan and purpose. And,
(6) it might he said in this sense, and in this connection, that those who would reject him were appointed to this stumbling and falling. It was what was foreseen; what entered into the general arrangement; what was involved in the purpose to save any. It was not a matter that was unforeseen, that the consequence of giving a Saviour would result in the condemnation of those who should crucify and reject him; but the whole thing, as it actually occurred, entered into the divine arrangement. It may be added, that as, in the facts in the case, nothing wrong has been done by God, and no one has been deprived of any rights, or punished more than he deserves, it was not wrong in him to make the arrangement. It was better that the arrangement should be made as it is, even with this consequence, than that none at all should be made for human salvation. Compare the Rom 9:15-18 notes; Joh 12:39-40 notes. This is just a statement, in accordance with what everywhere occurs in the Bible, that all things enter into the eternal plans of God; that nothing happens by chance; that there is nothing that was not foreseen; and that the plan is such as, on the whole, God saw to be best and wise, and therefore adopted it. If there is nothing unjust and wrong in the actual development of the plan, there was nothing in forming it. At the same time, no man who disbelieves and rejects the gospel should take refuge in this as an excuse. He was "appointed" to it no otherwise than as it actually occurs; and as they know that they are voluntary in rejecting him, they cannot lay the blame of this on the purposes of God. They are not forced or compelled to do it; but it was seen that this consequence would follow, and the plan was laid to send the Saviour notwithstanding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: a stone: Isa 8:14, Isa 57:14; Luk 2:34; Rom 9:32, Rom 9:33; Co1 1:23; Co2 2:16
being: Pe1 2:7
whereunto: Exo 9:16; Rom 9:22; Th1 5:9; Pe2 2:3; Jde 1:4
John Gill
And a stone of stumbling, and a rock of offence,.... The apostle alludes to Is 8:14 and which is a prophecy of the Messiah; see Gill on Rom 9:33 and had its accomplishment in the unbelieving and disobedient Jews; who stumbled at his birth and parentage; at the manner of his birth, being born of a virgin; at the meanness of his parents, his supposed father being a carpenter, and his mother, Mary, a poor woman, when they expected the Messiah would have sprung from some rich and noble family; and at the place of his birth, which they imagined was Galilee, from his education and conversation there; they stumbled also at his education, and could not conceive how he should know letters, and from whence he should have his wisdom, having never been trained up in any of their schools and academies, or at the feet of any of their doctors and Rabbins; but, on the other hand, was brought up and employed in the trade of a carpenter; they stumbled at his outward meanness and poverty, when they expected the Messiah would be a rich, powerful, and glorious monarch; and so at the obscurity of his kingdom, which was not of this world, and came not with observation, when they dreamt of an earthly and temporal one, which should be set up in great splendour and glory; and they stumbled likewise at the company he kept, and the audience that attended him, being the poorer sort of the people, and the more illiterate, and also such who had been very profane and wicked, as publicans and harlots; moreover, they stumbled at his ministry, at the doctrine he preached, particularly at the doctrine of his divinity, and of spiritual communion with him, by eating his flesh, and drinking his blood, and at the doctrines of distinguishing grace; and so at his miracles, by which he confirmed his mission and ministry, some of these being wrought on the sabbath day, and others they imputed to diabolical influence and assistance, in a word, they stumbled at his death, having imbibed a notion that Christ abideth for ever, and especially at the manner of it, the death of the cross; wherefore the preaching of Christ crucified always was, and still is, a stumbling block unto them:
even to them which stumble at the word; either the essential Word, Christ Jesus, as before; or rather at the doctrine of the Gospel, at that part of it which respects a trinity of persons in the Godhead; because their carnal reason could not comprehend it, and they refused to submit to revelation, and to receive the witness of God, which is greater than that of men; and at that part of it which regards the deity of Christ, and that for this reason, because he was a man, and in order to enervate the efficacy of his blood, righteousness, and sacrifice, and fearing too much honour should be given to him; and also at that part of the word which concerns the distinguishing grace of God, as eternal personal election, particular redemption, and efficacious grace in conversion; against which the carnal mind of man is continually cavilling and replying, and, in so doing, against God himself, charging him with cruelty, injustice, and insincerity; and particularly at that part of the word which holds forth the doctrine of free justification, by the righteousness of Christ; this was the grand stumbling block of the Jews, who sought for righteousness, not by faith, but, as it were, by the works of the law, being ignorant of the righteousness of God, and of the spirituality of the law, and of themselves, and their own righteousness, of which they had an overweening opinion:
being disobedient; to the Gospel revelation, and unwilling to submit their carnal reason to it; this is the source and cause of their stumbling at Christ and his Gospel: it is worth while to compare this with the paraphrase of Is 8:14 which passage is here referred to; and the paraphrase of it runs thus,
""if ye obey not", his word shall be among you for revenge, and for a stone smiting, and for a rock of offence to both houses of the princes of Israel, and for destruction and offence to those who are divided upon the house of Judah, &c.
whereunto also they were appointed; both to stumble at the word of the Gospel, and at Christ, the sum and substance of it, he being set in the counsel and purpose of God, as for the rising of some, so for the stumbling and falling of others; and also to that disobedience and infidelity which was the cause of their stumbling; for as there are some whom God appointed and foreordained to believe in Christ, on whom he has determined to bestow true faith in him, and who have it as a pure gift, in consequence of such appointment; so there are others, whom he has determined to leave in that disobedience and infidelity into which the fall brought and concluded them, through which they stumble at Christ, and his word, and, in consequence thereof, justly perish; but this is not the case of all; there are some who are the objects of distinguishing grace and favour, and who are described in the following verse.
John Wesley
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."
Robert Jamieson, A. R. Fausset and David Brown
stone of stumbling, &c.--quoted from Is 8:14. Not merely they stumbled, in that their prejudices were offended; but their stumbling implies the judicial punishment of their reception of Messiah; they hurt themselves in stumbling over the corner-stone, as "stumble" means in Jer 13:16; Dan 11:19.
at the word--rather, join "being disobedient to the word"; so 1Pet 3:1; 1Pet 4:17.
whereunto--to penal stumbling; to the judicial punishment of their unbelief. See above.
also--an additional thought; God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of the world is altogether of God. God appoints the ungodly to be given up unto sin, and a reprobate mind, and its necessary penalty. "Were appointed," Greek, "set," answers to "I lay," Greek, "set," 1Pet 2:6. God, in the active, is said to appoint Christ and the elect (directly). Unbelievers, in the passive, are said to be appointed (God acting less directly in the appointment of the sinner's awful course) [BENGEL]. God ordains the wicked to punishment, not to crime [J. CAPPEL]. "Appointed" or "set" (not here "FORE-ordained") refers, not to the eternal counsel so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God appointed unto wrath as FITTED for it. The lost shall lay all the blame of their ruin on their own sinful perversity, not on God's decree; the saved shall ascribe all the merit of their salvation to God's electing love and grace.
2:92:9: Այլ դուք ազգ էք ընտի՛րք, թագաւորութիւն, քահանայութիւն. ազգ սո՛ւրբ. ժողովուրդ սեպհական. որպէս զի զձեր առաքինութիւնսն նուիրիցէ՛ք այնմ, որ զձեզ ՚ի խաւարէն կոչեաց յիւր սքանչելի՛ լոյսն[3012]։ [3012] Բազումք. Էք ընտիր, թա՛՛։ Ոմանք. Թագաւորութեան քահանայութեան, ազգն սուրբ... նուիրեալ այնմ որ զձեզ կոչեաց ՚ի խա՛՛։
9 Բայց դուք ընտիր ցեղ էք, թագաւորութիւն, քահանայութիւն, սուրբ ազգ, Աստծու սեփական ժողովուրդ, որպէսզի ձեր առաքինութիւնները նուիրէք նրան[4], ով խաւարից ձեզ կանչեց իր սքանչելի լոյսին:[4] Յունարէնն ունի՝ որպէսզի հռչակէք նրա առաքինութիւնները...
9 Բայց դուք «ընտիր ցեղ մըն էք, թագաւորական քահանայութիւն, սուրբ ազգ, սեփական ժողովուրդ մը, որպէս զի հռչակէք անոր առաքինութիւնները», որ ձեզ խաւարէն իր սքանչելի լոյսին կանչեց.
Այլ դուք ազգ էք ընտիր, [10]թագաւորութիւն, քահանայութիւն``, ազգ սուրբ, ժողովուրդ սեպհական, որպէս զի [11]զձեր առաքինութիւնսն նուիրիցէք այնմ, որ`` զձեզ ի խաւարէն կոչեաց յիւր սքանչելի լոյսն:

2:9: Այլ դուք ազգ էք ընտի՛րք, թագաւորութիւն, քահանայութիւն. ազգ սո՛ւրբ. ժողովուրդ սեպհական. որպէս զի զձեր առաքինութիւնսն նուիրիցէ՛ք այնմ, որ զձեզ ՚ի խաւարէն կոչեաց յիւր սքանչելի՛ լոյսն[3012]։
[3012] Բազումք. Էք ընտիր, թա՛՛։ Ոմանք. Թագաւորութեան քահանայութեան, ազգն սուրբ... նուիրեալ այնմ որ զձեզ կոչեաց ՚ի խա՛՛։
9 Բայց դուք ընտիր ցեղ էք, թագաւորութիւն, քահանայութիւն, սուրբ ազգ, Աստծու սեփական ժողովուրդ, որպէսզի ձեր առաքինութիւնները նուիրէք նրան[4], ով խաւարից ձեզ կանչեց իր սքանչելի լոյսին:
[4] Յունարէնն ունի՝ որպէսզի հռչակէք նրա առաքինութիւնները...
9 Բայց դուք «ընտիր ցեղ մըն էք, թագաւորական քահանայութիւն, սուրբ ազգ, սեփական ժողովուրդ մը, որպէս զի հռչակէք անոր առաքինութիւնները», որ ձեզ խաւարէն իր սքանչելի լոյսին կանչեց.
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Но вы--род избранный, царственное священство, народ святой, люди, взятые в удел, дабы возвещать совершенства Призвавшего вас из тьмы в чудный Свой свет;
2:9  ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·
2:9. ὑμεῖς (Ye) δὲ (moreover) γένος ( a-kindred ) ἐκλεκτόν , ( forthed-out ," βασίλειον ( rulered-of-belonged ) ἱεράτευμα , ( a-sacredering-of-to ," ἔθνος ( a-nation ) ἅγιον , ( hallow-belonged ," λαὸς ( a-people ) εἰς ( into ) περιποίησιν , ( to-a-doing-about ," ὅπως ( unto-which-whither ) τὰς ( to-the-ones ) ἀρετὰς ( to-meritings ) ἐξαγγείλητε ( ye-might-have-messaged-out ) τοῦ (of-the-one) ἐκ (out) σκότους (of-an-obscurity) ὑμᾶς (to-ye) καλέσαντος (of-having-called-unto) εἰς (into) τὸ (to-the-one) θαυμαστὸν (to-marveled-to) αὐτοῦ (of-it) φῶς: (to-a-light)
2:9. vos autem genus electum regale sacerdotium gens sancta populus adquisitionis ut virtutes adnuntietis eius qui de tenebris vos vocavit in admirabile lumen suumBut you are a chosen generation, a kingly priesthood, a holy nation, a purchased people: that you may declare his virtues, who hath called you out of darkness into his marvelous light:
9. But ye are an elect race, a royal priesthood, a holy nation, a people for own possession, that ye may shew forth the excellencies of him who called you out of darkness into his marvelous light:
But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

9: Но вы--род избранный, царственное священство, народ святой, люди, взятые в удел, дабы возвещать совершенства Призвавшего вас из тьмы в чудный Свой свет;
2:9  ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·
2:9. vos autem genus electum regale sacerdotium gens sancta populus adquisitionis ut virtutes adnuntietis eius qui de tenebris vos vocavit in admirabile lumen suum
But you are a chosen generation, a kingly priesthood, a holy nation, a purchased people: that you may declare his virtues, who hath called you out of darkness into his marvelous light:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: В противоположность печальной участи неверующих и отверженных, Апостол светлыми и сильными чертами рисует высокое призвание и назначение людей верующих, для которых Христос есть истинно краеугольный и драгоценный камень. Черты эти заимствованы Апостолом из Ветхого Завета, частью из закона Моисеева, Исх 19:5-6; Втор 7:6, частью из пророков Ос 1:6, 8; 2:23: -24, употребляя о христианах выражения: "род избранный", "царственное священство" (ср. Откр 1:6; 5:10), "народ святой", "люди, взятые в удел" - все эти почетные наименования ветхозаветного Израиля имеют высший смысл в приложении к христианам, искупленным кровью Сына Божия. Так возвеличенные и облагодатствованные, христиане имеют высокое предназначение и цель жизни - возвещать совершенства Призвавшего - Бога. "Этому научает Сам Господь, когда говорит: "так пусть светит свет ваш пред людьми, чтобы они видели ваши добрые дела и прославляли Отца вашего Небесного" (Мф 5:6). Ибо создание Божие - все, а удел Божий - одни только те, которое удостоились этого за свою добродетель" (блаж. Феофил.). Противоположность прежнего и нового состояния призванных в ст. 10: обозначена изречением пророка Осии (приводимым не буквально): вы - "некогда не народ, а ныне народ Божий, некогда непомилованные, а ныне помилованы" (Ос 2:23), "чтобы речь эта не показалась тяжелою, он укоризненные слова приводит из пророка Осии" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:9: 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, Deu 7:6.
They were also a royal priesthood, or what Moses calls a kingdom of priests, Exo 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, Exo 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, λαος εις περιποιησιν, a purchased people; סגלה segullah, a private property, belonging to God Almighty, Deu 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; αρετας, 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.
Albert Barnes: Notes on the Bible - 1834
2:9: But ye are a chosen generation - In contradistinction from those who, by their disobedience, had rejected the Saviour as the foundation of hope. The people of God are often represented as his chosen or elected people. See the notes at Pe1 1:2.
A royal priesthood - See the notes at Pe1 2:5. The meaning of this is, probably, that they "at once bore the dignity of kings, and the sanctity of priests" - Doddridge. Compare Rev 1:6; "And hath made us kings and priests unto God." See also Isa 61:6; "But ye shall be named priests of the Lord; men shall call ye ministers of our God." It may be, however, that the word royal is used only to denote the dignity of the priestly office which they sustained, or that they constituted, as it were, an entire nation or kingdom of priests. They were a kingdom over which he presided, and they were all priests; so that it might be said they were a kingdom of priests - a kingdom in which all the subjects were engaged in offering sacrifice to God. The expression appears to be taken from Exo 19:6 - "And ye shall be unto me a kingdom of priests" - and is such language as one who had been educated as a Jew would be likely to employ to set forth the dignity of those whom he regarded as the people of God.
An holy nation - This is also taken from Exo 19:6. The Hebrews were regarded as a nation consecrated to God; and now that they were cast off or rejected for their disobedience, the same language was properly applied to the people whom God had chosen in their place - the Christian church.
A peculiar people - Compare the notes at Tit 2:14. The margin here is purchased. The word "peculiar," in its common acceptation now, would mean that they were distinguished from others, or were singular. The reading in the margin would mean that they had been bought or redeemed. Both these things are so, but neither of them expresses the exact sense of the original. The Greek λαὸς εἰς περιποίησιν laos eis peripoiē sin) means, "a people for a possession;" that is, as pertaining to God. They are a people which he has secured as a possession, or as his own; a people, therefore, which belong to him, and to no other. In this sense they are special as being His; and, being such, it may be inferred that they should be special in the sense of being unlike others (unique) in their manner of life. But that idea is not necessarily in the text. There seems to be here also an allusion to Exo 19:5; "Ye shall be a peculiar treasure with me (Septuagint λαὸς περιούσιος laos periousios) above all people."
That ye should show forth the praises of him - Margin, "virtues." The Greek word (ἀρετὴ aretē) means properly "good quality, excellence" of any kind. It means here the excellences of God - His goodness, His wondrous deeds, or those things which make it proper to praise Him. This shows one great object for which they were redeemed. It was that they might proclaim the glory of God, and keep up the remembrance of His wondrous deeds in the earth. This is to be done:
(a) by proper ascriptions of praise to him in public, family, and social worship;
(b) by being always the avowed friends of God, ready ever to vindicate His government and ways;
(c) by endeavoring to make known His excellences to all those who are ignorant of Him; and,
(d) by such a life as shall constantly proclaim His praise - as the sun, the moon, the stars, the hills, the streams, the flowers do, showing what God does. The consistent life of a devoted Christian is a constant setting forth of the praise of God, showing to all that the God who has made him such is worthy to be loved.
Who hath called you out of darkness into his marvelous light - On the word called, see the notes at Eph 4:1. Darkness is the emblem of ignorance, sin, and misery, and refers here to their condition before their conversion; light is the emblem of the opposite, and is a beautiful representation of the state of those who are brought to the knowledge of the gospel. See the notes at Act 26:18. The word marvelous means wonderful; and the idea is, that the light of the gospel was such as was unusual, or not to be found elsewhere, as that excites wonder or surprise which we are not accustomed to see. The primary reference here is, undoubtedly, to those who had been pagans, and to the great change which had been produced by their having been brought to the knowledge of the truth as Rev_ealed in the gospel; and, in regard to this, no one can doubt that the one state deserved to be characterized as darkness, and the other as light. The contrast was as great as that between midnight and noonday. But what is here said is substantially correct of all who are converted, and is often as strikingly true of those who have been brought up in Christian lands, as of those who have lived among the pagans. The change in conversion is often so great and so rapid, the views and feelings are so different before and after conversion, that it seems like a sudden transition from midnight to noon. In all cases, also, of true conversion, though the change may not be so striking, or apparently so sudden, there is a change of which this may be regarded as substantially an accurate description. In many cases the convert can adopt this language in all its fulness, as descriptive of his own conversion; in all cases of genuine conversion it is true that each one can say that he has been called from a state in which his mind was dark to one in which it is comparatively clear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: a chosen: Pe1 1:2; Deu 10:15; Psa 22:30, Psa 33:12, Psa 73:15; Isa 41:8, Isa 44:1
a royal: Exo 19:5, Exo 19:6; Isa 61:6, Isa 66:21; Rev 1:6, Rev 5:10, Rev 20:6
an holy: Psa 106:5; Isa 26:2; Joh 17:19; Co1 3:17; Ti2 1:9
peculiar: or, purchased, Deu 4:20, Deu 7:6, Deu 14:2, Deu 26:18, Deu 26:19; Act 20:28; Eph 1:14; Tit 2:14
show: Pe1 4:11; Isa 43:21, Isa 60:1-3; Mat 5:16; Eph 1:6, Eph 3:21; Phi 2:15, Phi 2:16
praises: or, virtues
who: Isa 9:2, Isa 60:1, Isa 60:2; Mat 4:16; Luk 1:79; Act 26:28; Rom 9:24; Eph 5:8-11; Phi 3:14; Col 1:13; Th1 5:4-8
Geneva 1599
(8) But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
(8) On the other hand, he describes the singular excellency of the elect, and also lest any man should doubt whether he is chosen or not, the apostle calls us back to the effectual calling, that is, to the voice of the gospel sounding both in our ears and minds by the outward preaching and ordinances, by which we may certainly understand that everlasting decree of our salvation (which otherwise is most secret and hidden) and that through the only mercy of God who freely chooses and calls us. Therefore only this remains, faith, that by all means possible we set forth the great goodness of the most mighty God.
John Gill
But ye are a chosen generation,.... Or "kindred"; the phrase is to be seen in the Septuagint, on Is 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 Rev_ 1:6 a character which one of the Jewish commentators says (y) shall return to the Jews , "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, Zech 6:13 and in his people. The Jews were wont to call the priestly dignity and office , "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, 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, , "a redeemed company": the same with the church God has purchased with his blood, Acts 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 Is 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, , "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.
John Wesley
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," Rev_ 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.
Robert Jamieson, A. R. Fausset and David Brown
Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context.
chosen--"elect" of God, even as Christ your Lord is.
generation--implying the unity of spiritual origin and kindred of believers as a class distinct from the world.
royal--kingly. Believers, like Christ, the antitypical Melchisedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future.
holy nation--antitypical to Israel.
peculiar people--literally, "a people for an acquisition," that is, whom God chose to be peculiarly His: Acts 20:28, "purchased," literally, "acquired." God's "peculiar treasure" above others.
show forth--publish abroad. Not their own praises but His. They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others.
praises--Greek, "virtues," "excellencies": His glory, mercy (1Pet 2:10), goodness (Greek, 1Pet 2:3; Num 14:17-18; Is 63:7). The same term is applied to believers, 2Pet 1:5.
of him who hath called you-- (2Pet 1:3).
out of darkness--of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness.
marvellous--Peter still has in mind Ps 118:23.
light--It is called "His," that is, God's. Only the (spiritual) light is created by God, not darkness. In Is 45:7, it is physical darkness and evil, not moral, that God is said to create, the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. "It cannot apprehend what faith is: there it is stark blind; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does" [LUTHER].
2:102:10: Որք երբեմն չժողովուրդ, բայց արդ ժողովո՛ւրդ Աստուծոյ. որք չողորմեալք, այժմ ողորմութի՛ւն գտէք։
10 Դուք, որ մի ժամանակ ժողովուրդ չէիք, բայց այժմ Աստծու ժողովուրդն էք. դուք, որ ողորմութիւն չէիք գտել, այժմ ողորմութիւն գտաք:
10 Որ ատեն մը ժողովուրդ չէիք, բայց հիմա Աստուծոյ ժողովուրդն էք. որ առանց ողորմութեան էիք, բայց հիմա ողորմութիւն գտաք։
Որք երբեմն չժողովուրդ, բայց արդ ժողովուրդ Աստուծոյ. որք չողորմեալք, այժմ ողորմութիւն գտէք:

2:10: Որք երբեմն չժողովուրդ, բայց արդ ժողովո՛ւրդ Աստուծոյ. որք չողորմեալք, այժմ ողորմութի՛ւն գտէք։
10 Դուք, որ մի ժամանակ ժողովուրդ չէիք, բայց այժմ Աստծու ժողովուրդն էք. դուք, որ ողորմութիւն չէիք գտել, այժմ ողորմութիւն գտաք:
10 Որ ատեն մը ժողովուրդ չէիք, բայց հիմա Աստուծոյ ժողովուրդն էք. որ առանց ողորմութեան էիք, բայց հիմա ողորմութիւն գտաք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: некогда не народ, а ныне народ Божий; [некогда] непомилованные, а ныне помилованы.
2:10  οἵ ποτε οὐ λαὸς νῦν δὲ λαὸς θεοῦ, οἱ οὐκ ἠλεημένοι νῦν δὲ ἐλεηθέντες.
2:10. οἵ ( which ) ποτε (whither-also) οὐ ( not ) λαὸς ( a-people ,"νῦν (now) δὲ (moreover) λαὸς ( a-people ) θεοῦ , ( of-a-Deity ,"οἱ (the-ones) οὐκ ( not ) ἠλεημένοι ( having-had-come-to-be-compassioned-unto ,"νῦν (now) δὲ (moreover) ἐλεηθέντες . ( having-been-compassioned-unto )
2:10. qui aliquando non populus nunc autem populus Dei qui non consecuti misericordiam nunc autem misericordiam consecutiWho in times past were not a people: but are now the people of God. Who had not obtained mercy: but now have obtained mercy.
10. which in time past were no people, but now are the people of God: which had not obtained mercy, but now have obtained mercy.
Which in time past [were] not a people, but [are] now the people of God: which had not obtained mercy, but now have obtained mercy:

10: некогда не народ, а ныне народ Божий; [некогда] непомилованные, а ныне помилованы.
2:10  οἵ ποτε οὐ λαὸς νῦν δὲ λαὸς θεοῦ, οἱ οὐκ ἠλεημένοι νῦν δὲ ἐλεηθέντες.
2:10. qui aliquando non populus nunc autem populus Dei qui non consecuti misericordiam nunc autem misericordiam consecuti
Who in times past were not a people: but are now the people of God. Who had not obtained mercy: but now have obtained mercy.
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Adam Clarke: Commentary on the Bible - 1831
2:10: Which in time past were not a people - This is a quotation from Hos 1:9, Hos 1:10; Hos 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.
Albert Barnes: Notes on the Bible - 1834
2:10: Which in time past were not a people - That is, who formerly were not regarded as the people of God. There is an allusion here to the passage in Hos 2:23, "And I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God." It is, however, a mere allusion, such as one makes who uses the language of another to express his ideas, without meaning to say that both refer to the same subject. In Hosea, the passage refers evidently to the reception of one portion of the Israelites into favor after their rejection; in Peter, it refers mainly to those who had been Gentiles, and who had never been recognized as the people of God. The language of the prophet would exactly express his idea, and he therefore uses it without intending to say that this was its original application. See it explained in the notes at Rom 9:25. Compare the notes at Eph 2:11-12.
Which had not obtained mercy - That is, who had been living unpardoned, having no knowledge of the way by which sinners might be forgiven, and no evidence that your sins were forgiven. They were then in the condition of the whole pagan world, and they had not then been acquainted with the glorious method by which God forgives iniquity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: were: Hos 1:9, Hos 1:10; Rom 9:25, Rom 9:26
obtained: Hos 2:23; Rom 11:6, Rom 11:7, Rom 11:30; Co1 7:25; Ti1 1:13; Heb 4:16
John Gill
Which in time were not a people,.... A "Loammi" being put upon them; see Hos 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" "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, Hos 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.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Adapted from Hos 1:9-10; Hos 2:23. Peter plainly confirms Paul, who quotes the passage as implying the call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people.
not obtained mercy--literally, "who were men not compassionated." Implying that it was God's pure mercy, not their merits, which made the blessed change in their state; a thought which ought to kindle their lively gratitude, to be shown with their life, as well as their lips.
2:112:11: Սի՛րելիք՝ աղաչեմ, իբրեւ զպանդուխտս եւ զնժդեհս ՚ի բա՛ց մերժել ՚ի մարմնաւոր ցանկութեանցն, որ զինուորի՛ն ընդդէմ ոգւոց[3013]. [3013] Ոմանք. Աղաչեմ զձեզ, իբրեւ զպան՛՛։
11 Սիրելինե՛ր, աղաչում եմ ձեզ, իբրեւ պանդուխտների եւ օտարականների, որ հեռու մնաք մարմնաւոր ցանկութիւններից, որոնք պայքարում են հոգու դէմ,
11 Սիրե՛լիներ, կ’աղաչեմ, պանդուխտներու եւ օտարականներու պէս մէկդի՛ կեցէք մարմնաւոր ցանկութիւններէն, որոնք հոգիին դէմ կը պատերազմին,
Սիրելիք, աղաչեմ իբրեւ զպանդուխտս եւ զնժդեհս ի բաց մերժել ի մարմնաւոր ցանկութեանցն որ զինուորին ընդդէմ ոգւոց:

2:11: Սի՛րելիք՝ աղաչեմ, իբրեւ զպանդուխտս եւ զնժդեհս ՚ի բա՛ց մերժել ՚ի մարմնաւոր ցանկութեանցն, որ զինուորի՛ն ընդդէմ ոգւոց[3013].
[3013] Ոմանք. Աղաչեմ զձեզ, իբրեւ զպան՛՛։
11 Սիրելինե՛ր, աղաչում եմ ձեզ, իբրեւ պանդուխտների եւ օտարականների, որ հեռու մնաք մարմնաւոր ցանկութիւններից, որոնք պայքարում են հոգու դէմ,
11 Սիրե՛լիներ, կ’աղաչեմ, պանդուխտներու եւ օտարականներու պէս մէկդի՛ կեցէք մարմնաւոր ցանկութիւններէն, որոնք հոգիին դէմ կը պատերազմին,
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Возлюбленные! прошу вас, как пришельцев и странников, удаляться от плотских похотей, восстающих на душу,
2:11  ἀγαπητοί, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς·
2:11. Ἀγαπητοί , ( Excessed-off-unto ,"παρακαλῶ (I-call-beside-unto) ὡς (as) παροίκους ( to-housed-beside ) καὶ ( and ) παρεπιδήμους ( to-assembled-upon-beside ) ἀπέχεσθαι ( to-hold-off ) τῶν (of-the-ones) σαρκικῶν ( of-flesh-belonged-of ) ἐπιθυμιῶν, (of-passionings-upon-unto,"αἵτινες (which-ones) στρατεύονται ( they-amass-of ) κατὰ (down) τῆς (of-the-one) ψυχῆς: (of-a-breathing)
2:11. carissimi obsecro tamquam advenas et peregrinos abstinere vos a carnalibus desideriis quae militant adversus animamDearly beloved, I beseech you, as strangers and pilgrims, to refrain yourselves from carnal desires which war against the soul,
11. Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul;
Dearly beloved, I beseech [you] as strangers and pilgrims, abstain from fleshly lusts, which war against the soul:

11: Возлюбленные! прошу вас, как пришельцев и странников, удаляться от плотских похотей, восстающих на душу,
2:11  ἀγαπητοί, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς·
2:11. carissimi obsecro tamquam advenas et peregrinos abstinere vos a carnalibus desideriis quae militant adversus animam
Dearly beloved, I beseech you, as strangers and pilgrims, to refrain yourselves from carnal desires which war against the soul,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: "У учителей вера есть обычай к догматическому учению присовокуплять уроки нравственности. Так поступает теперь и блаженный Апостол Петр" (блаж. Феофил.). Ряд нравственных наставлений, показывающих, как христиане могут в своей жизни по началам христианским возвещать совершенства Божии (ст. 9), начинается общим правилом - удаляться от плотских похотей и проводить добродетельную жизнь, чем христиане лучше всего могли бы смягчить враждебное к себе отношение язычников, бывших склонными к перетолкованию и осуждению и учения, и жизни христиан. "Когда они (язычники) исследуют жизнь нашу и находят, что их понятие о нас противоречит действительности, то сами исправляются в постыдных делах своих и таким образом прославляют Бога" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:11: As strangers and pilgrims - See the note on Heb 11:13. These were strangers and pilgrims in the most literal sense of the word, see Pe1 1:1, for they were strangers scattered through Asia, Pontus, etc.
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 - Αἱτινες στρατευονται κατα της ψυχης· 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!
Albert Barnes: Notes on the Bible - 1834
2:11: Dearly beloved, I beseech you strangers and pilgrims - On the word rendered "strangers," (παροίκους paroikous,) see the notes at Eph 2:19, where it is rendered "foreigners." It means, properly, one dwelling near, neighboring; then a by-dweller, a sojourner, one without the rights of citizenship, as distinguished from a citizen; and it means here that Christians are not properly citizens of this world, but that their citizenship is in heaven, and that they are here mere sojourners. Compare the notes at Phi 3:20, "For our conversation (citizenship) is in heaven." On the word rendered "pilgrims," (παρεπιδήμους parepidē mous,) see the Pe1 1:1 note; Heb 11:13 note. A pilgrim, properly, is one who travels to a distance from his own country to visit a holy place, or to pay his devotion to some holy object; then a traveler, a wanderer. The meaning here is, that Christians have no permanent home on earth; their citizenship is not here; they are mere sojourners, and they are passing on to their eternal home in the heavens. They should, therefore, act as become such persons; as sojourners and travelers do. They should not:
(a) regard the earth as their home.
(b) They should not seek to acquire permanent possessions here, as if they were to remain here, but should act as travelers do, who merely seek a temporary lodging, without expecting permanently to reside in a place.
(c) They should not allow any such attachments to be formed, or arrangements to be made, as to impede their journey to their final home, as pilgrims seek only a temporary lodging, and steadily pursue their journey.
(d) Even while engaged here in the necessary callings of life - their studies, their farming, their merchandise - their thoughts and affections should be on other things. One in a strange land thinks much of his country and home; a pilgrim, much of the land to which he goes; and even while his time and attention may be necessarily occupied by the arrangements needful for the journey, his thoughts and affections will be far away.
(e) We should not encumber ourselves with much of this world's goods. Many professed Christians get so many worldly things around them, that it is impossible for them to make a journey to heaven. They burden themselves as no traveler would, and they make no progress. A traveler takes along as few things as possible; and a staff is often all that a pilgrim has. We make the most rapid progress in our journey to our final home when we are least encumbered with the things of this world.
Abstain from fleshly lusts - Such desires and passions as the carnal appetites prompt to. See the notes at Gal 5:19-21. A sojourner in a land, or a pilgrim, does not give himself up to the indulgence of sensual appetites, or to the soft pleasures of the soul. All these would hinder his progress, and turn him off from his great design. Compare Rom 13:4; Gal 5:24; Ti2 2:22; Tit 2:12; Pe1 1:14.
Which war against the soul - Compare the notes at Rom 8:12-13. The meaning is, that indulgence in these things makes war against the nobler faculties of the soul; against the conscience, the understanding, the memory, the judgment, the exercise of a pure imagination. Compare the notes at Gal 5:17. There is not a faculty of the mind, however brilliant in itself, which will not be ultimately ruined by indulgence in the carnal propensities of our nature. The effect of intemperance on the noble faculties of the soul is well known; and alas, there are too many instances in which the light of genius, in those endowed with splendid gifts, at the bar, in the pulpit, and in the senate, is extinguished by it, to need a particular description. But there is one vice preeminently, which pRev_ails all over the pagan world, (Compare the notes at Rom 1:27-29) and extensively in Christian lands, which more than all others, blunts the moral sense, pollutes the memory, defiles the imagination, hardens the heart. and sends a withering influence through all the faculties of the soul.
"The soul grows clotted by contagion,
Embodies, and embrutes, till she quite lose
The divine property of her first being."
Of this passion, Burns beautifully and truly said -
"But oh! it hardens a' within,
And petrifies the feeling."
From all these passions the Christian pilgrim is to abstain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: I beseech: Rom 12:1; Co2 5:20, Co2 6:1; Eph 4:1; Plm 1:9, Plm 1:10
as: Pe1 1:1, Pe1 1:17; Gen 23:4, Gen 47:9; Lev 25:23; Ch1 29:15; Psa 39:12, Psa 119:19, Psa 119:54; Heb 11:13
abstain: Pe1 4:2; Luk 21:34; Act 15:20, Act 15:29; Rom 8:13, Rom 13:13, Rom 13:14; Co2 7:1; Gal 5:16-21; Ti2 2:22; Jo1 2:15-17
war: Rom 7:23, Rom 8:13; Gal 5:17, Gal 5:24; Ti1 6:9, Ti1 6:10; Jam 4:1
Geneva 1599
(9) Dearly beloved, (10) I beseech [you] as strangers and pilgrims, (11) abstain from fleshly lusts, (12) which war against the soul;
(9) He returns to that general exhortation.
(10) A reason why we ought to live holy, that is, because we are citizens of heaven, and therefore we ought to live not according to the laws of this world, which is most corrupt, but of the heavenly city, although we are strangers in the world.
(11) Another argument: The children of God live not according to the flesh, that is, according to that corrupt nature, but according to the Spirit. Therefore fleshly actions should not rule us.
(12) The third argument: for although those lusts gratify us, yet they do not cease to fight against our salvation.
John Gill
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 to
abstain 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 Rom 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.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers.
Dearly beloved--He gains their attention to his exhortation by assuring them of his love.
strangers and pilgrims-- (1Pet 1:17). Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. FLACIUS thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ.
fleshly lusts--enumerated in Gal 5:19, &c. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind.
which--Greek, "the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [BENGEL].
the soul--that is, against the regenerated soul; such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type.
2:122:12: զվարս ձեր ՚ի մէջ հեթանոսաց պարկեշտս ցուցանել. զի որով բամբասիցեն զձեզ իբրեւ զչարագործս, ՚ի բարւոք գործոցն ձերոց դիտեալ՝ փառաւո՛ր առնիցեն զԱստուած յաւուրն այցելութեան[3014]։[3014] Ոմանք. Զի որովք բամբասեն զձեզ... ՚ի բարիոք գործոց ձերոց դիտեալ, փառաւոր արասցեն զԱստուած։ Ուր Ոսկան. Փառաւորեսցեն զԱստուած։
12 եւ ցոյց տաք ձեր պարկեշտ վարքը հեթանոսների մէջ, որպէսզի այն բանում, որ ձեզ բամբասում են իբրեւ չարագործների, դրա մէջ իսկ տեսնելով ձեր բարի գործերը՝ փառաւորեն Աստծուն նրա այցելութեան օրը:
12 Ձեր վարքը հեթանոսներուն մէջ բարի պահելով, որպէս զի եթէ ձեզ չարագործներու պէս բամբասեն, ձեր բարի գործերը տեսնելով՝ փառաւորեն Աստուած՝ այցելութեան օրը։
զվարս ձեր ի մէջ հեթանոսաց պարկեշտս ցուցանել, զի որով բամբասիցեն զձեզ իբրեւ զչարագործս, ի բարւոք գործոցն ձերոց դիտեալ` փառաւոր առնիցեն զԱստուած յաւուրն այցելութեան:

2:12: զվարս ձեր ՚ի մէջ հեթանոսաց պարկեշտս ցուցանել. զի որով բամբասիցեն զձեզ իբրեւ զչարագործս, ՚ի բարւոք գործոցն ձերոց դիտեալ՝ փառաւո՛ր առնիցեն զԱստուած յաւուրն այցելութեան[3014]։
[3014] Ոմանք. Զի որովք բամբասեն զձեզ... ՚ի բարիոք գործոց ձերոց դիտեալ, փառաւոր արասցեն զԱստուած։ Ուր Ոսկան. Փառաւորեսցեն զԱստուած։
12 եւ ցոյց տաք ձեր պարկեշտ վարքը հեթանոսների մէջ, որպէսզի այն բանում, որ ձեզ բամբասում են իբրեւ չարագործների, դրա մէջ իսկ տեսնելով ձեր բարի գործերը՝ փառաւորեն Աստծուն նրա այցելութեան օրը:
12 Ձեր վարքը հեթանոսներուն մէջ բարի պահելով, որպէս զի եթէ ձեզ չարագործներու պէս բամբասեն, ձեր բարի գործերը տեսնելով՝ փառաւորեն Աստուած՝ այցելութեան օրը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: и провождать добродетельную жизнь между язычниками, дабы они за то, за что злословят вас, как злодеев, увидя добрые дела ваши, прославили Бога в день посещения.
2:12  τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλήν, ἵνα, ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ἔργων ἐποπτεύοντες δοξάσωσιν τὸν θεὸν ἐν ἡμέρᾳ ἐπισκοπῆς.
2:12. τὴν (to-the-one) ἀναστροφὴν (to-a-beturning-up) ὑμῶν (of-ye) ἐν (in) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) ἔχοντες ( holding ) καλήν, (to-seemly,"ἵνα, (so) ἐν (in) ᾧ (unto-which) καταλαλοῦσιν (they-speak-down-unto) ὑμῶν (of-ye) ὡς (as) κακοποιῶν , ( of-done-disrupted-belonged ,"ἐκ (out) τῶν (of-the-ones) καλῶν ( of-seemly ) ἔργων (of-works) ἐποπτεύοντες ( scouting-upon-of ) δοξάσωσι (they-might-have-reckoned-to) τὸν (to-the-one) θεὸν (to-a-Deity) ἐν ( in ) ἡμέρᾳ ( unto-a-day ) ἐπισκοπῆς . ( of-a-scouteeing-upon )
2:12. conversationem vestram inter gentes habentes bonam ut in eo quod detractant de vobis tamquam de malefactoribus ex bonis operibus considerantes glorificent Deum in die visitationisHaving your conversation good among the Gentiles: that whereas they speak against you as evildoers, they may, by the good works which they shall behold in you, glorify God in the day of visitation.
12. having your behaviour seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by [your] good works, which they shall behold, glorify God in the day of visitation:

12: и провождать добродетельную жизнь между язычниками, дабы они за то, за что злословят вас, как злодеев, увидя добрые дела ваши, прославили Бога в день посещения.
2:12  τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλήν, ἵνα, ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ἔργων ἐποπτεύοντες δοξάσωσιν τὸν θεὸν ἐν ἡμέρᾳ ἐπισκοπῆς.
2:12. conversationem vestram inter gentes habentes bonam ut in eo quod detractant de vobis tamquam de malefactoribus ex bonis operibus considerantes glorificent Deum in die visitationis
Having your conversation good among the Gentiles: that whereas they speak against you as evildoers, they may, by the good works which they shall behold in you, glorify God in the day of visitation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:12: 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 Isa 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,
Albert Barnes: Notes on the Bible - 1834
2:12: Having your conversation honest - Your conduct. See the notes at Phi 1:27. That is, lead upright and consistent lives. Compare the notes at Phi 4:8.
Among the Gentiles - The pagans by whom you are surrounded, and who will certainly observe your conduct. See the notes at Th1 4:12, "That ye may walk honestly toward them that are without." Compare Rom 13:13.
That, whereas they speak against you as evil doers - Margin, "wherein." Greek ἐν ᾥ en hō - "in what;" either referring "to time," and meaning that at the very time when they speak against you in this manner they may be silenced by seeing your upright lives; or meaning "in respect to which" - that is, that in respect to the very matters for which they reproach you they may see by your meek and upright conduct that there is really no ground for reproach. Wetstein adopts the former, but the question which is meant is not very important. Bloomfield supposes it to mean inasmuch, whereas. The sentiment is a correct one, whichever interpretation is adopted. It should be true that at the very time when the enemies of religion reproach us, they should see that we are actuated by Christian principles, and that in the very matter for which we are reproached we are conscientious and honest.
They may, by your good works, which they shall behold - Greek, "which they shall closely or narrowly inspect." The meaning is, that upon a close and narrow examination, they may see that you are actuated by upright principles, and ultimately be disposed to do you justice. It is to be remembered that the pagan were very little acquainted with the nature of Christianity; and it is known that in the early ages they charged on Christians the most abominable vices, and even accused them of practices at which human nature Rev_olts. The meaning of Peter is, that while they charged these things on Christians, whether from ignorance or malice, they ought so to live as that a more full acquaintance with them, and a closer inspection of their conduct, would disarm their prejudices, and show that their charges were entirely unfounded. The truth taught here is, "that our conduct as Christians should be such as to bear the strictest scrutiny; such that the closest examination will lead our enemies to the conviction that we are upright and honest." This may be done by every Christian this his religion solemnly requires him to do.
Glorify God - Honor God; that is, that they may be convinced by your conduct of the pure and holy nature of that religion which he has Rev_ealed, and be led also to love and worship him. See the notes at Mat 5:16.
In the day of visitation - Many different opinions have been entertained of the meaning of this phrase, some referring it to the day of judgment; some to times of persecution; some to the destruction of Jerusalem; and some to the time when the gospel was preached among the Gentiles, as a period when God visited them with mercy. The word "visitation" (ἐπισκοπή episkopē,) means the act of visiting or being visited for any purpose, usually with the notion of inspecting conduct, of inflicting punishment, or of conferring favors. Compare Mat 25:36, Mat 25:43; Luk 1:68, Luk 1:78; Luk 7:16; Luk 19:44, in the sense of visiting for the purpose of punishing, the word is often used in the Septuagint for the Hebrew פּקד paaqad, though there is no instance in which the word is so used in the New Testament, unless it be in the verse before us. The "visitation" here referred to is undoubtedly that of God; and the reference is to some time when he would make a "visitation" to people for some purpose, and when the fact that the Gentiles had narrowly inspected the conduct of Christians would lead them to honor him.
The only question is, to what visitation of that kind the apostle referred. The pRev_ailing use of the word in the New Testament would seem to lead us to suppose that the "visitation" referred to was designed to confer favors rather than to inflict punishment, and indeed the word seems to have somewhat of a technical character, and to have been familiarly used by Christians to denote God's coming to people to bless them; to pour out his Spirit upon them; to Rev_ive religion. This seems to me to be its meaning here; and, if so, the sense is, that when God appeared among people to accompany the preaching of the gospel with saving power, the result of the observed conduct of Christians would be to lead those around them to honor him by giving up their hearts to Him; that is, their consistent lives would be the means of the Rev_ival and extension of true religion. And is it not always so? Is not the pure and holy walk of Christians an occasion of His bending His footsteps down to earth to bless dying sinners, and to scatter spiritual blessings with a liberal hand? Compare the notes at Co1 14:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: your conversation: Pe1 3:2; Psa 37:14, Psa 50:23; Co2 1:12; Eph 2:3, Eph 4:22; Phi 1:27; Ti1 4:12; Heb 13:5; Jam 3:13; Pe2 3:11
honest: Rom 12:17, Rom 13:13; Co2 8:21, Co2 13:7; Phi 4:8; Th1 4:12; Ti1 2:2; Heb 13:18
among: Gen 13:7, Gen 13:8; Phi 2:15, Phi 2:16
that: Pe1 3:1, Pe1 3:16, Pe1 4:14-16; Mat 5:11, Mat 10:25; Luk 6:22; Act 24:5, Act 24:6, Act 24:13, Act 25:7
whereas: or, wherein
they may: Mat 5:16; Tit 2:7, Tit 2:8
glorify: Pe1 4:11; Psa 50:23; Rom 15:9; Co1 14:25
the day: Luk 1:68, Luk 19:44; Act 15:14
Geneva 1599
(13) Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they (14) may by [your] good works, which they shall behold, glorify God in the day of (b) visitation.
(13) The fourth argument, taken from the profit of so doing: for by this means also we provide for our good name and estimation, while we compel them at length to change their minds, who speak evil of us.
(14) The fifth argument, which is also of great force: because the glory of God is greatly set forth by that means, by example of our honest life, then the most corrupt men are brought to God, and submit themselves to him.
(b) When God shall have mercy on them.
John Gill
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: and
that 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 "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.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
conversation--"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects (1Pet 2:13), servants (1Pet 2:18), wives (1Pet 3:1), husbands (1Pet 3:7), all persons under all circumstances (1Pet 2:8); (2) confession of the faith (1Pet 3:15-16). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be.
honest--honorable, becoming, proper (1Pet 3:16). Contrast "vain conversation," 1Pet 1:18. A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [LUTHER].
whereas they speak against you--now (1Pet 2:15), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you . . . that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [STEIGER].
evildoers--Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself).
by--owing to.
they shall behold--Greek, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" (1Pet 2:15) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in 1Pet 3:2. "Other men narrowly look at (so the Greek implies) the actions of the righteous" [BENGEL]. TERTULLIAN contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering.
glorify--forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God.
the day of visitation--of God's grace; when God shall visit them in mercy.
2:132:13: Հնազա՛նդ լերուք ամենայն մարդկեղէն ստեղծուածոյ վասն Տեառն. եթէ թագաւորի՝ իբրեւ առաւե՛լ ումեք[3015], [3015] Ոմանք. Ստեղծուածոց վասն։
13 Ի սէր Տիրոջ հնազա՛նդ եղէք մարդկային ամէն իշխանութեան՝ թէ՛ թագաւորին, որպէս գերագոյն հեղինակութիւն ունեցող մէկի,
13 Ուստի հնազանդ եղէ՛ք ամէն մարդկային հեղինակութեան Տէրոջը համար, թէ՛ թագաւորին՝ որ բարձրագոյն հեղինակութիւնն է,
Հնազանդ լերուք ամենայն մարդկեղէն ստեղծուածոյ վասն Տեառն, եթէ թագաւորի` իբրեւ առաւել ումեք:

2:13: Հնազա՛նդ լերուք ամենայն մարդկեղէն ստեղծուածոյ վասն Տեառն. եթէ թագաւորի՝ իբրեւ առաւե՛լ ումեք[3015],
[3015] Ոմանք. Ստեղծուածոց վասն։
13 Ի սէր Տիրոջ հնազա՛նդ եղէք մարդկային ամէն իշխանութեան՝ թէ՛ թագաւորին, որպէս գերագոյն հեղինակութիւն ունեցող մէկի,
13 Ուստի հնազանդ եղէ՛ք ամէն մարդկային հեղինակութեան Տէրոջը համար, թէ՛ թագաւորին՝ որ բարձրագոյն հեղինակութիւնն է,
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: Итак будьте покорны всякому человеческому начальству, для Господа: царю ли, как верховной власти,
2:13  ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν κύριον· εἴτε βασιλεῖ ὡς ὑπερέχοντι,
2:13. Ὑποτάγητε (Ye-should-have-had-been-arranged-under) πάσῃ (unto-all) ἀνθρωπίνῃ (unto-mankind-belonged-to) κτίσει (unto-a-creating) διὰ (through) τὸν (to-the-one) κύριον: (to-Authority-belonged) εἴτε (if-also) βασιλεῖ (unto-a-ruler-of) ὡς (as) ὑπερέχοντι, (unto-holding-over,"
2:13. subiecti estote omni humanae creaturae propter Dominum sive regi quasi praecellentiBe ye subject therefore to every human creature for God's sake: whether it be to the king as excelling,
13. Be subject to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;
Submit yourselves to every ordinance of man for the Lord' s sake: whether it be to the king, as supreme:

13: Итак будьте покорны всякому человеческому начальству, для Господа: царю ли, как верховной власти,
2:13  ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν κύριον· εἴτε βασιλεῖ ὡς ὑπερέχοντι,
2:13. subiecti estote omni humanae creaturae propter Dominum sive regi quasi praecellenti
Be ye subject therefore to every human creature for God's sake: whether it be to the king as excelling,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: После общего наставления о добродетели Апостол теперь дает более частные наставления о том, как христианам относиться к некоторым общественным учреждениям, где именно христиане могли показать свои добрые дела пред язычниками. Апостол делает это, вероятно, как с целью опровергнуть злословия и клевету на христиан со стороны язычников (ст. 12, 15), так и для предупреждения самих христиан своею свободою (ст. 16). Апостол внушает христианам быть покорными "всякому человечу созданию", ktisei, т. е. порядку или установлению общественной жизни. "Человеческим созданием называет начальников, поставленных царями, и даже самих царей, поскольку и они избираются или поставляются людьми... Итак, говорит, будьте покорны мирским начальникам, но будьте покорны для Господа, как Господь заповедал. Что же Господь заповедал: "Отдавайте Кесарево Кесарю, а Божие Богу" (Мф 22:21). Посему, если они приказывают что-либо противное установлению Божию, им не должно повиноваться. Так заповедовал Христос; тоже заповедывает теперь и ученик Его. Это для того, чтобы язычники не могли говорить, будто христианство приносит ниспровержение жизни (гражданской), будто в нем причина неурядицы и возмущения "Господа ради". Делает это прибавление и для верных. Некоторые из них могли сказать: сам же Апостол обещает нам Царство Небесное (I:4), и через то приписывает нам великое достоинство. Затем же опять унижает нас, подчиняя мирским начальникам? Итак, если кто-нибудь скажет это, тот пусть знает, говорит, что эта заповедь не от меня собственно, но от самого Господа... Прибавляет и причину: во-первых, такова воля Божия; во-вторых, наша покорность начальникам доказывает наше благоповедение и, сверх того, посрамляет неверных. Ибо, когда они злословят нас, как гордых, а видят, что мы смиренны и, в чем следует, покорны, то через это более пристыжаются" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Submission to Magistrates; Various Exhortations; Christ's Example as a Sufferer.A. D. 66.
13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16 As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. 17 Honour all men. Love the brotherhood. Fear God. Honour the king. 18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.

I. The case of subjects. Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,

1. The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.

2. The persons or objects to whom this submission is due are described, (1.) More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will. (2.) Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.

3. The reasons to enforce this duty are,

(1.) For the Lord's sake, who had ordained magistracy for the good of mankind, who has required obedience and submission (Rom. xiii.), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.

(2.) From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice. [1.] True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake. [2.] All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it. [3.] The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.

(3.) Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, v. 15. Learn, [1.] The will of God is, to a good man, the strongest reason for any duty. [2.] Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God. [3.] A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men. [4.] Those who speak against religion and religious people are ignorant and foolish.

(4.) He reminds them of the spiritual nature of Christian liberty. The Jews, from Deut. xvii. 15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn, [1.] All the servants of Christ are free men (John viii. 36); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death. [2.] The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.

4. The apostle concludes his discourse concerning the duty of subjects with four admirable precepts:-- (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Prov. xvii. 5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.

II. The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, v. 18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,

1. He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn, (1.) Servants ought to behave themselves to their masters with submission, and fear of displeasing them. (2.) The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse. (3.) Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.

2. Having charged them to be subject, he condescends to reason with them about it.

(1.) If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God, v. 19, 20. Learn, [1.] There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so. [2.] The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction. [3.] Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.

(2.) More reasons are given to encourage Christian servants to patience under unjust sufferings, v. 21. [1.] From their Christian calling and profession: Hereunto were you called. [2.] From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, v. 24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God-man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?

3. The example of Christ's subjection and patience is here explained and amplified: Christ suffered, (1.) Wrongfully, and without cause; for he did no sin, v. 22. He had done no violence, no injustice or wrong to any one--he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isa. liii. 9), his words, as well as his actions, were all sincere, just, and right. (2.) Patiently: When he was reviled, he reviled not again (v. 23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn, [1.] Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word. [2.] Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it. [3.] The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.

4. Lest any should think, from what is said, v. 21-23, that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, &c., where note, (1.) The person suffering--Jesus Christ: His own self--in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb. i. 3), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul (Matt. xxvi. 38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced. (2.) The sufferings he underwent were stripes, wounds, and death, the death of the cross--servile and ignominious punishments! (3.) The reason of his sufferings: He bore our sins, which teaches, [1.] That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa. liii. 6. [2.] That he bore the punishment of them, and thereby satisfied divine justice. [3.] That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Lev. xvi. 21, 22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, John i. 29. (4.) The fruits of Christ's sufferings are, [1.] Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ. [2.] Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.

5. The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, v. 25. They were as sheep going astray, which represents, (1.) Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray. (2.) His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers. (3.) Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn, [1.] Sinners, before their conversion, are always going astray; their life is a continued error. [2.] Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them. [3.] Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.
Adam Clarke: Commentary on the Bible - 1831
2:13: 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 Rom 13:1, etc., to which I beg every reader, who may wish to know the political sentiments of this work, to have recourse.
The words παση ανθρωπινη κτισει literally signify, not every ordinance of man, but every human creature; yet κτιζειν 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; Caesar. "They created two kings every year at Carthage." Consules creantur Caesar et Servilius; Sallust. "Caesar 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, δια τον Κυριον, on account of the Lord, whose will it was, and who commanded it.
Albert Barnes: Notes on the Bible - 1834
2:13: Submit yourselves to every ordinance of man - Greek, "to every creation of man," (ἀνθρωπίνῃ κτίσει anthrō pinē ktisei The meaning is, to every institution or appointment of man; to wit, of those who are in authority, or who are appointed to administer government. The laws, institutes, and appointments of such a government may be spoken of as the creation of man; that is, as what man makes. Of course, what is here said must be understood with the limitation everywhere implied, that what is ordained by those in authority is not contrary to the law of God. See the notes at Act 4:19. On the general duty here enjoined of subjection to civil authority, see the notes at Rom 13:1-7.
For the Lord's sake - Because he has required it, and has entrusted this power to civil rulers. See the notes at Rom 13:5. Compare the notes at Eph 6:7.
Whether it be to the king - It has been commonly supposed that there is reference here to the Roman emperor, who might be called king, because in him the supreme power resided. The common title of the Roman sovereign was, as used by the Greek writers, ᾀυτοκράτωρ autokratō r, and among the Romans themselves, "imperator," (emperor;) but the title king was also given to the sovereign. Joh 19:15, "we have no king but Cesar." Act 17:7, "and these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus." Peter undoubtedly had particular reference to the Roman emperors, but he uses a general term, which would be applicable to all in whom the supreme power resided, and the injunction here would require submission to such authority, by whatever name it might be called. The meaning is, that we are to be subject to that authority whether exercised by the sovereign in person, or by those who are appointed by him.
As supreme - Not supreme in the sense of being superior to God, or not being subject to him, but in the sense of being over all subordinate officers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: Pro 17:11, Pro 24:21; Jer 29:7; Mat 22:21; Mar 12:17; Luk 20:25; Rom 13:1-7; Eph 5:21; Ti1 2:1, Ti1 2:2; Tit 3:1; Pe2 2:10; Jde 1:8-10
Geneva 1599
(15) Submit yourselves to (c) every ordinance of man (16) for the Lord's sake: (17) whether it be to the king, as supreme;
(15) That which he spoke generally, he now expounds in detail, describing individually every man's duty. First, he speaks of the obedience that is due both to the laws, and also to the magistrates both higher and lower.
(c) By ordinance, is meant the inventing and ordering of civil government, which he calls ordinance of man, not because man invented it, but because it is proper for men.
(16) The first argument: because the Lord is the author and avenger of this policy of men, that is, which is set among men: and therefore the true servants of the Lord must above all others be diligent observers of this order.
(17) He prevents a frivolous objection which is made by some, who say they will obey kings and the higher magistrates, and yet condemn their ministers, as though their ministers were not armed with the authority of those who sent them.
John Gill
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, Rom 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 Jn 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 Rom 13:1.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
every ordinance of man--"every human institution" [ALFORD], literally, "every human creation." For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare Rom 13:5, "Be subject for conscience' sake."
king--The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [AUGUSTINE in GROTIUS]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.
2:142:14: եթէ դատաւորաց՝ իբրեւ ՚ի նմանէ առաքելոց ՚ի վրէժխնդրութիւն չարագործացն, եւ ՚ի գովութիւն բարեգործացն[3016]։ [3016] Ոմանք. Դատաւորի իբրեւ ՚ի նմանէ առաքելոյ... չարագործաց։
14 թէ՛ կառավարիչներին, որպէս նրանից ուղարկուածների, այն բանի համար, որ նրանք չարագործներին պատժում են, իսկ օրէնքը պահողներին՝ գովում.
14 Թէ՛ կուսակալներուն՝ անոր կողմէն ղրկուածներու պէս, չարագործները պատժելու եւ բարեգործները գովելու համար։
եթէ դատաւորաց` իբրեւ ի նմանէ առաքելոց ի վրէժխնդրութիւն չարագործացն եւ ի գովութիւն բարեգործացն:

2:14: եթէ դատաւորաց՝ իբրեւ ՚ի նմանէ առաքելոց ՚ի վրէժխնդրութիւն չարագործացն, եւ ՚ի գովութիւն բարեգործացն[3016]։
[3016] Ոմանք. Դատաւորի իբրեւ ՚ի նմանէ առաքելոյ... չարագործաց։
14 թէ՛ կառավարիչներին, որպէս նրանից ուղարկուածների, այն բանի համար, որ նրանք չարագործներին պատժում են, իսկ օրէնքը պահողներին՝ գովում.
14 Թէ՛ կուսակալներուն՝ անոր կողմէն ղրկուածներու պէս, չարագործները պատժելու եւ բարեգործները գովելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: правителям ли, как от него посылаемым для наказания преступников и для поощрения делающих добро, --
2:14  εἴτε ἡγεμόσιν ὡς δι᾽ αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν κακοποιῶν ἔπαινον δὲ ἀγαθοποιῶν·
2:14. εἴτε (if-also) ἡγεμόσιν (unto-leaders) ὡς (as) δι' (through) αὐτοῦ (of-it) πεμπομένοις ( unto-being-dispatched ) εἰς (into) ἐκδίκησιν (to-a-coursing-out) κακοποιῶν ( of-done-disrupted-belonged ) ἔπαινον (to-a-laudation-upon) δὲ (moreover) ἀγαθοποιῶν : ( of-done-good-belonged )
2:14. sive ducibus tamquam ab eo missis ad vindictam malefactorum laudem vero bonorumOr to governors as sent by him for the punishment of evildoers and for the praise of the good.
14. or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well.
Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well:

14: правителям ли, как от него посылаемым для наказания преступников и для поощрения делающих добро, --
2:14  εἴτε ἡγεμόσιν ὡς δι᾽ αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν κακοποιῶν ἔπαινον δὲ ἀγαθοποιῶν·
2:14. sive ducibus tamquam ab eo missis ad vindictam malefactorum laudem vero bonorum
Or to governors as sent by him for the punishment of evildoers and for the praise of the good.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: Or unto governors - By king as supreme, the Roman emperor is meant; and by governors, ἡγεμοσιν, 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.
Albert Barnes: Notes on the Bible - 1834
2:14: Or unto governors - Subordinate officers, appointed by the chief magistrate, over provinces. Perhaps Roman proconsuls are here particularly intended.
As unto them that are sent by him - By the king, or the Roman emperor. They represent the supreme power.
For the punishment of evil doers - One of the leading ends of government. "The Roman governors had the power of life and death in such conquered provinces as those mentioned in Pe1 1:1" - Doddridge. Ulpian, the celebrated Roman lawyer, who flourished two hundred years after Christ, thus describes the power of the governors of the Roman provinces: "It is the duty of a good and vigilant president to see to it that his province be peaceable and quiet. And that he ought to make diligent search after sacrilegious persons, robbers, man-stealers, and thieves, and to punish everyone according to their guilt." Again, "They who govern whole provinces, have the power of sending to the mines." And again," The presidents of provinces have the highest authority, next to the emperor." Peter has described the office of the Roman governors in language nearly resembling that of Ulpian. See Lardner's Credibility, (Works, i. 77, edit. 8vo., Lond. 1829)
And for the praise of them that do well - Praise here stands opposed to punishment, and means commendation, applause, reward. That is, it is a part of their business to reward in a suitable manner those who are upright and virtuous as citizens. This would be by protecting their persons and property; by defending their rights, and, perhaps, by admitting those to share the honors and emoluments of office who showed that they were worthy to be trusted. It is as important a part of the functions of magistracy to protect the innocent, as it is to punish the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: for the punishment: Rom 13:3, Rom 13:4
Geneva 1599
Or unto governors, as unto them that are sent by him (18) for the punishment of evildoers, and for the praise of them that do well.
(18) The second argument taken from the end of this order, which is not only most profitable, but also very necessary: seeing that by that this means virtue is rewarded, and vice punished, in which the peacefulness and happiness if this life consists.
John Gill
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 Rom 13:3.
John Wesley
Or to subordinate governors, or magistrates.
Robert Jamieson, A. R. Fausset and David Brown
governors--subordinate to the emperor, "sent," or delegated by CÃ&brvbr;sar to preside over the provinces.
for the punishment--No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [CALVIN]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [HORNEIUS]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings.
praise of them that do well--Every government recognizes the excellence of truly Christian subjects. Thus PLINY, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution (1Pet 3:13).
2:152:15: Զի այսպէս են կամք Աստուծոյ. բարեգործացն պապանձեցուցանե՛լ զանզգամ մարդոց զանգիտութիւն[3017]։ [3017] Ոմանք. Զի այս են կամքն Աստուծոյ... զանզգամ մարդոյ զանգիտութիւնն։ Ուր օրինակ մի. Զի այսպիսի են կամք։
15 որովհետեւ Աստծու կամքը այն է, որ բարեգործները պապանձեցնեն անխելք մարդկանց տգիտութիւնը:
15 Վասն զի Աստուծոյ կամքը այսպէս է, որ բարեգործութեամբ անխելք մարդոց տգիտութիւնը պապանձեցնէք.
Զի այսպէս են կամք Աստուծոյ, բարեգործացն պապանձեցուցանել զանզգամ մարդոց զանգիտութիւն:

2:15: Զի այսպէս են կամք Աստուծոյ. բարեգործացն պապանձեցուցանե՛լ զանզգամ մարդոց զանգիտութիւն[3017]։
[3017] Ոմանք. Զի այս են կամքն Աստուծոյ... զանզգամ մարդոյ զանգիտութիւնն։ Ուր օրինակ մի. Զի այսպիսի են կամք։
15 որովհետեւ Աստծու կամքը այն է, որ բարեգործները պապանձեցնեն անխելք մարդկանց տգիտութիւնը:
15 Վասն զի Աստուծոյ կամքը այսպէս է, որ բարեգործութեամբ անխելք մարդոց տգիտութիւնը պապանձեցնէք.
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: ибо такова есть воля Божия, чтобы мы, делая добро, заграждали уста невежеству безумных людей, --
2:15  ὅτι οὕτως ἐστὶν τὸ θέλημα τοῦ θεοῦ, ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν·
2:15. (ὅτι (to-which-a-one) οὕτως (unto-the-one-this) ἐστὶν (it-be) τὸ (the-one) θέλημα (a-determining-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity," ἀγαθοποιοῦντας ( to-doing-good-unto ) φιμοῖν (to-en-muzzle) τὴν (to-the-one) τῶν (of-the-ones) ἀφρόνων ( of-un-centered-of ) ἀνθρώπων (of-mankinds) ἀγνωσίαν:) (to-an-un-acquainting-unto)
2:15. quia sic est voluntas Dei ut benefacientes obmutescere faciatis inprudentium hominum ignorantiamFor so is the will of God, that by doing well you may put to silence the ignorance of foolish men:
15. For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men:
For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

15: ибо такова есть воля Божия, чтобы мы, делая добро, заграждали уста невежеству безумных людей, --
2:15  ὅτι οὕτως ἐστὶν τὸ θέλημα τοῦ θεοῦ, ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν·
2:15. quia sic est voluntas Dei ut benefacientes obmutescere faciatis inprudentium hominum ignorantiam
For so is the will of God, that by doing well you may put to silence the ignorance of foolish men:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:15: 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 φιμουν, 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.
Albert Barnes: Notes on the Bible - 1834
2:15: For so is the will of God - That is, it is in accordance with the divine will that in this way you should put them to silence.
That with well doing - By a life of uprightness and benevolence.
Ye may put to silence the ignorance of foolish men - See the notes at Tit 2:8. The reference here is to men who brought charges against Christians, by accusing them of being inimical to the government, or insubordinate, or guilty of crimes. Such charges, it is well known, were often brought against them by their enemies in the early ages of Christianity. Peter says they were brought by foolish men, perhaps using the word foolish in the sense of evil-disposed, or wicked, as it is often used in the Bible. Yet, though there might be malice at the bottom, the charges were really based on ignorance. They were not thoroughly acquainted with the principles of the Christian religion; and the way to meet those charges was to act in every way as became good citizens, and so as "to live them down." One of the best ways of meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: so: Pe1 4:2; Eph 6:6, Eph 6:7; Th1 4:3, Th1 5:18
with: Pe1 2:12; Job 5:16; Psa 107:42; Tit 2:8
the ignorance: Ti1 1:13; Pe2 2:12; Jde 1:10
foolish: Deu 32:6; Job 2:10; Psa 5:5; Pro 9:6; Jer 4:22; Mat 7:26, Mat 25:2; Rom 1:21; Gal 3:1; Tit 3:3
Geneva 1599
(19) For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
(19) He declares the first argument more amply, showing that Christian liberty does among all things least or not at all consist in this, that is, to cast off the bridle of laws (as at that time some altogether unskilful in the kingdom of God reported) but rather in this, that living holy lives according to the will of God, we should reveal to all men, that the gospel is not a cloak for sin and wickedness, seeing we are free of this sort, that yet we are still the servants of God, and not of sin.
John Gill
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.
John Wesley
The ignorance - Of them who blame you, because they do not know you: a strong motive to pity them.
Robert Jamieson, A. R. Fausset and David Brown
Ground of his directing them to submit themselves (1Pet 2:13).
put to silence--literally, "to muzzle," "to stop the mouth."
ignorance--spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare 1Pet 2:12). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.
2:162:16: Իբրեւ զազատս լինել, եւ մի՛ իբրեւ պատրուակ չարութեան ունել զազատութիւնն, այլ իբրեւ Աստուծոյ ծառայք։
16 Ապրեցէ՛ք որպէս ազատներ եւ ազատութիւնը իբրեւ չարիքի պատրուակ մի՛ բռնէք, այլ ապրեցէ՛ք որպէս Աստծու ծառաներ:
16 Ազատներու պէս ըլլալով եւ ո՛չ թէ ձեր ազատութիւնը չարութեան ծածկոցի մը պէս գործածելով, հապա Աստուծոյ ծառաներու պէս։
իբրեւ զազատս լինել, եւ մի՛ իբրեւ պատրուակ չարութեան ունել զազատութիւնն, այլ իբրեւ Աստուծոյ ծառայք:

2:16: Իբրեւ զազատս լինել, եւ մի՛ իբրեւ պատրուակ չարութեան ունել զազատութիւնն, այլ իբրեւ Աստուծոյ ծառայք։
16 Ապրեցէ՛ք որպէս ազատներ եւ ազատութիւնը իբրեւ չարիքի պատրուակ մի՛ բռնէք, այլ ապրեցէ՛ք որպէս Աստծու ծառաներ:
16 Ազատներու պէս ըլլալով եւ ո՛չ թէ ձեր ազատութիւնը չարութեան ծածկոցի մը պէս գործածելով, հապա Աստուծոյ ծառաներու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: как свободные, не как употребляющие свободу для прикрытия зла, но как рабы Божии.
2:16  ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ᾽ ὡς θεοῦ δοῦλοι.
2:16. ὡς (as) ἐλεύθεροι , ( en-freed ) καὶ (and) μὴ (lest) ὡς (as) ἐπικάλυμμα (to-a-shrouding-upon-to) ἔχοντες ( holding ) τῆς (of-the-one) κακίας (of-a-disrupting-unto) τὴν (to-the-one) ἐλευθερίαν, (to-an-en-freeing-unto,"ἀλλ' (other) ὡς (as) θεοῦ (of-a-Deity) δοῦλοι. (bondees)
2:16. quasi liberi et non quasi velamen habentes malitiae libertatem sed sicut servi DeiAs free and not as making liberty a cloak for malice, but as the servants of God.
16. as free, and not using your freedom for a cloke of wickedness, but as bondservants of God.
As free, and not using [your] liberty for a cloke of maliciousness, but as the servants of God:

16: как свободные, не как употребляющие свободу для прикрытия зла, но как рабы Божии.
2:16  ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ᾽ ὡς θεοῦ δοῦλοι.
2:16. quasi liberi et non quasi velamen habentes malitiae libertatem sed sicut servi Dei
As free and not as making liberty a cloak for malice, but as the servants of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Предостерегая христиан от разнузданности под прикрытием христианской свободы (ст. 16), Апостол нравственные обязанности христиан в гражданской и общественной жизни выражает в четырех кратких правилах поведения: "всех почитайте, братство возлюбите, Бога бойтесь, царя чтите" (ст. 17). "Смотри, какая точность: Богу, говорит, воздавайте страх, а царю честь. Если же должно иметь страх пред Богом, могущим погубить и душу и тело (Мф 10:28), то мы не должны повиноваться царям, когда они приказывают нам что-либо безнравственное" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:16: 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 endeavored 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.
Albert Barnes: Notes on the Bible - 1834
2:16: As free - That is, they were to consider themselves as freemen, as having a right to liberty. The Jews boasted much of their freedom, and regarded it as a birthright privilege that they were free, Joh 8:33. They never willingly acknowledged their subjection to any other power, but claimed it as an elementary idea of their civil constitution that God only was their Sovereign. They were indeed conquered by the Romans, and paid tribute, but they did it because they were compelled to do it, and it was even a question much debated among them whether they should do it or not Mat 22:17. Josephus has often referred to the fact that the Jews rebelled against the Romans under the plea that they were a free people, and that they were subject only to God. This idea of essential freedom the Jews had when they became Christians, and everything in Christianity tended to inspire them with the love of liberty.
They who were converted to the Christian faith, whether from among the Jews or the Gentiles, were made to feel that they were the children of God; that his law was the supreme rule of their lives; that in the ultimate resort they were subject to him alone; that they were redeemed, and that, therefore, the yoke of bondage could not be properly imposed on them; that God "had made of one blood all nations of men, for to dwell on all the face of the earth," Act 17:26; and that, therefore, they were on a level before him. The meaning here is, that they were not to consider themselves as slaves, or to act as slaves. In their subjection to civil authority they were not to forget that they were freemen in the highest sense, and that liberty was an invaluable blessing. They had been made free by the Son of God, Joh 8:32, Joh 8:36. They were free from sin and condemnation. They acknowledged Christ as their supreme Head, and the whole spirit and tendency of his religion prompted to the exercise of freedom.
They were not to submit to the chains of slavery; not to allow their consciences to be bound, or their essential liberty to be interfered with; nor in their subjection to the civil magistrate were they ever to regard themselves otherwise than as freemen. As a matter of fact, Christianity has always been the friend and promoter of liberty. Its influence emancipated the slaves throughout the Roman Empire; and all the civil freedom which we enjoy, and which there is in the world, can be traced to the influence of the Christian religion. To spread the gospel in its purity everywhere would be to break every yoke of oppression and bondage, and to make people everywhere free. It is the essential right of every man who is a Christian to be a freeman - to be free to worship God; to read the Bible; to enjoy the avails of his own labor; to train up his children in the way in which he shall deem best; to form his own plans of life, and to pursue his own ends, provided only that he does not interfere with the equal rights of others - and every system which pRev_ents this, whether it be that of civil government, of ecclesiastical law, or of domestic slavery, is contrary to the religion of the Saviour.
And not using your liberty for a cloke of maliciousness - Margin, as in Greek, "having." Not making your freedom a mere pretext under which to practice all kinds of evil. The word rendered "maliciousness" - κακία kakia - means more than our word maliciousness does; for it denotes evil of any kind, or all kinds. The word maliciousness refers rather to enmity of heart, ill-will, an intention to injure. The apostle has reference to an abuse of freedom, which has often occurred. The pretence of these who have acted in this manner has been, that the freedom of the gospel implied deliverance from all kinds of restraint; that they were under no yoke, and bound by no laws; that, being the children of God, they had a right to all kinds of enjoyment and indulgence; that even the moral law ceased to bind them, and that they had a right to make the most of liberty in all respects. Hence, they have given themselves up to all sorts of sensual indulgence, claiming exemption from the restraints of morality as well as of civil law, and sinking into the deepest abyss of vice. Not a few have done this who have professed to be Christians; and, occasionally, a fanatical sect now appears who make the freedom which they say Christianity confers, a pretext for indulgence in the most base and degrading vices. The apostles saw this tendency in human nature, and in nothing are they more careful than to guard against this abuse.
But as the servants of God - Not free from all restraint; not at liberty to indulge in all things, but bound to serve God in the faithful obedience of his laws. Thus bound to obey and serve him, they could not be at liberty to indulge in those things which would be in violation of his laws, and which would dishonor him. See this sentiment explained in the notes at Co1 7:22; Co1 9:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: free: Joh 8:32-36; Rom 6:18, Rom 6:22; Co1 7:22; Gal 5:1, Gal 5:13; Jam 1:25, Jam 2:12; Pe2 2:19
and: Jde 1:4
using: Gr. having
a cloak: Mat 23:14; Joh 15:22; Th1 2:5
but: Eph 6:6; Col 3:24
John Gill
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.
John Wesley
As free - Yet obeying governors, for God's sake.
Robert Jamieson, A. R. Fausset and David Brown
As free--as "the Lord's freemen," connected with 1Pet 2:15, doing well as being free. "Well-doing" (1Pet 2:15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details.
not using--Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man (1Pet 2:13) which is of God's appointment.
2:172:17: Զամենեսեան պատուեցէ՛ք. զեղբայրսիրութիւն սիրեցէ՛ք. յԱստուծոյ երկերո՛ւք. զթագաւորս պատուեցէ՛ք։
17 Յարգեցէ՛ք բոլորին, սիրեցէ՛ք եղբայրութիւնը, վախեցէ՛ք Աստծուց, պատուեցէ՛ք թագաւորներին:
17 Ամէնքը պատուեցէ՛ք, եղբայրութիւնը սիրեցէ՛ք. Աստուծմէ վախցէ՛ք. թագաւորը յարգեցէ՛ք։
Զամենեսեան պատուեցէք. զեղբայրսիրութիւն սիրեցէք. յԱստուծոյ երկերուք. [12]զթագաւորս պատուեցէք:

2:17: Զամենեսեան պատուեցէ՛ք. զեղբայրսիրութիւն սիրեցէ՛ք. յԱստուծոյ երկերո՛ւք. զթագաւորս պատուեցէ՛ք։
17 Յարգեցէ՛ք բոլորին, սիրեցէ՛ք եղբայրութիւնը, վախեցէ՛ք Աստծուց, պատուեցէ՛ք թագաւորներին:
17 Ամէնքը պատուեցէ՛ք, եղբայրութիւնը սիրեցէ՛ք. Աստուծմէ վախցէ՛ք. թագաւորը յարգեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: Всех почитайте, братство любите, Бога бойтесь, царя чтите.
2:17  πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε, τὸν θεὸν φοβεῖσθε, τὸν βασιλέα τιμᾶτε.
2:17. πάντας ( To-all ) τιμήσατε, (ye-should-have-valuated-unto,"τὴν (to-the-one) ἀδελφότητα (to-a-brethrenness) ἀγαπᾶτε, (ye-should-excess-off-unto," τὸν ( to-the-one ) θεὸν ( to-a-Deity ) φοβεῖσθε , ( ye-should-fearee-unto ," τὸν ( to-the-one ) βασιλέα ( to-a-ruler-of ) τιμᾶτε. (ye-should-valuate-unto)
2:17. omnes honorate fraternitatem diligite Deum timete regem honorificateHonour all men. Love the brotherhood. Fear God. Honour the king.
17. Honour all men. Love the brotherhood. Fear God. Honour the king.
Honour all [men]. Love the brotherhood. Fear God. Honour the king:

17: Всех почитайте, братство любите, Бога бойтесь, царя чтите.
2:17  πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε, τὸν θεὸν φοβεῖσθε, τὸν βασιλέα τιμᾶτε.
2:17. omnes honorate fraternitatem diligite Deum timete regem honorificate
Honour all men. Love the brotherhood. Fear God. Honour the king.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:17: Honour all men - That is, Give honor to whom honor is due, Rom 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 succor 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!
Albert Barnes: Notes on the Bible - 1834
2:17: Honor all men - That is, show them the respect which is due to them according to their personal worth, and to the rank and office which they sustain. See the notes at Rom 13:7.
Love the brotherhood - The whole fraternity of Christians, regarded as a band of brothers. The word used here occurs only in this place and in Pe1 5:9, where it is rendered "brethren." The idea expressed here occurs often in the New Testament. See the notes at Joh 13:34-35.
Fear God - A duty everywhere enjoined in the Bible, as one of the first duties of religion. Compare Lev 25:17; Psa 24:7; Psa 25:14; Pro 1:7; Pro 3:13; Pro 9:10; Pro 23:17; See the Rom 3:18 note; Co2 7:1 note. The word fear, when used to express our duty to God, means that we are to Rev_erence and honor him. Religion, in one aspect, is described as the fear of God; in another, as the love of God; in another, as submission to his will, etc. A holy veneration or fear is always an elementary principle of religion. It is the fear, not so much of punishment as of his disapprobation; not so much the dread of suffering as the dread of doing wrong.
Honor the king - Referring here primarily to the Roman sovereign, but implying that we are always to respect those who have the rule over us. See the notes at Rom 13:1-7. The doctrine taught in these verses Rom 13:13-14 is, that we are faithfully to perform all the relative duties of life. There are duties which we owe to ourselves, which are of importance in their place, and which we are by no means at liberty to neglect. But we also owe duties to our fellow-men, to our Christian brethren, and to those who have the rule over us; and religion, while it is honored by our faithful performance of our duty to ourselves, is more openly honored by our performance of our duties to those to whom we sustain important relations in life. Many of the duties which we owe to ourselves are, from the nature of the case, hidden from public observation. All that pertains to the examination of the heart; to our private devotions; to the subjugation of our evil passions; to our individual communion with God, must be concealed from public view. Not so, however, with those duties which pertain to others. In respect to them, we are open to public view. The eye of the world is upon us. The judgment of the world in regard to us is made up from their observation of the manner in which we perform them. If religion fails there, they judge that it fails altogether; and however devout we may be in private, if it is not seen by the world that our religion leads to the faithful performance of the duties which we owe in the various relations of life, it will be regarded as of little value.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: Honour: or, Esteem, Pe1 5:5; Exo 20:12; Lev 19:32; Sa1 15:30; Rom 12:10, Rom 13:7; Phi 2:3; Ti1 6:1
Love: Pe1 1:22; Joh 13:35; Heb 13:1; Zac 11:14
Fear: Gen 20:11, Gen 22:12, Gen 42:18; Psa 111:10; Pro 1:7, Pro 23:17, Pro 24:21; Ecc 8:2; Mat 22:21; Rom 13:7; Co2 7:1; Eph 5:21
Honour: Sa1 15:30; Ch1 29:20; Pro 24:21
Geneva 1599
(20) (d) Honour all [men]. Love the (e) brotherhood. Fear God. Honour the king.
(20) He divides the civil life of man, by occasion of those things of which he spoke, into two general parts: that is, into those duties which private men owe to private men, and especially the faithful to the faithful, and into that subjection by which inferiors are bound to their superiors, but so that kings are not made equal to God, seeing that fear is due to God, and honour to kings.
(d) Be charitable and dutiful towards all men.
(e) The assembly and fellowship of the brethren. (Zech 11:14)
John Gill
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 , "he that honoureth creatures";
meaning men in general, or the Gentiles particularly, who were sometimes so called by the Jews; See Gill on Mk 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.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Honour all men--according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [ALFORD]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions.
Love--present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men.
Fear God . . . the king--The king is to be honored; but God alone, in the highest sense, feared.
2:182:18: Ծառայք հնազա՛նդ լինել յամենայնի երկիւղիւ տերանց, ո՛չ միայն բարերարացն եւ հեզոցն, այլ եւ կամակորա՛ցն[3018]։ [3018] Ոմանք. Հնազա՛նդ լերուք ամենայնի երկիւղիւ։
18 Ծառանե՛ր, ամէն ինչում երկիւղով հնազա՛նդ եղէք տէրերին, ոչ միայն բարիներին եւ հեզաբարոներին, այլեւ դաժաններին,
18 Ծառաները ամէն բանի մէջ վախով հնազանդ ըլլան իրենց տէրերուն, ո՛չ միայն բարերարներուն ու հեզերուն, հապա ժանտաբարոներուն ալ։
Ծառայք հնազանդ լինել յամենայնի երկիւղիւ տերանց, ոչ միայն բարերարացն եւ հեզոցն, այլ եւ կամակորացն:

2:18: Ծառայք հնազա՛նդ լինել յամենայնի երկիւղիւ տերանց, ո՛չ միայն բարերարացն եւ հեզոցն, այլ եւ կամակորա՛ցն[3018]։
[3018] Ոմանք. Հնազա՛նդ լերուք ամենայնի երկիւղիւ։
18 Ծառանե՛ր, ամէն ինչում երկիւղով հնազա՛նդ եղէք տէրերին, ոչ միայն բարիներին եւ հեզաբարոներին, այլեւ դաժաններին,
18 Ծառաները ամէն բանի մէջ վախով հնազանդ ըլլան իրենց տէրերուն, ո՛չ միայն բարերարներուն ու հեզերուն, հապա ժանտաբարոներուն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: Слуги, со всяким страхом повинуйтесь господам, не только добрым и кротким, но и суровым.
2:18  οἱ οἰκέται ὑποτασσόμενοι ἐν παντὶ φόβῳ τοῖς δεσπόταις, οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν ἀλλὰ καὶ τοῖς σκολιοῖς.
2:18. Οἱ (The-ones) οἰκέται (housers) ὑποτασσόμενοι ( being-arranged-under ) ἐν (in) παντὶ (unto-all) φόβῳ (unto-a-fearee) τοῖς (unto-the-ones) δεσπόταις, (unto-lords,"οὐ (not) μόνον (to-alone) τοῖς (unto-the-ones) ἀγαθοῖς ( unto-good ) καὶ (and) ἐπιεικέσιν ( unto-resembled-upon ,"ἀλλὰ (other) καὶ (and) τοῖς (unto-the-ones) σκολιοῖς . ( unto-crooked-belonged )
2:18. servi subditi in omni timore dominis non tantum bonis et modestis sed etiam discolisServants, be subject to your masters with all fear, not only to the good and gentle but also to the froward.
18. Servants, in subjection to your masters with all fear; not only to the good and gentle, but also to the froward.
Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward:

18: Слуги, со всяким страхом повинуйтесь господам, не только добрым и кротким, но и суровым.
2:18  οἱ οἰκέται ὑποτασσόμενοι ἐν παντὶ φόβῳ τοῖς δεσπόταις, οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν ἀλλὰ καὶ τοῖς σκολιοῖς.
2:18. servi subditi in omni timore dominis non tantum bonis et modestis sed etiam discolis
Servants, be subject to your masters with all fear, not only to the good and gentle but also to the froward.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: Из наставлений общего характера (ст. 17) Апостол теперь выводит (ст. 18) частное наставление о добросовестном, пред Богом, повиновении рабов христиан своим господам, и не только добрым и кротким, но и суровым. Эта последняя мысль аргументируется далее общим соображением о благоугодности Богу невинных страданий (ст. 19-20).
Adam Clarke: Commentary on the Bible - 1831
2:18: Servants, be subject - See the notes on Eph 6:5; Col 3:22 (note); and Tit 2:9 (note).
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 - Σκολιοις· 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.
Albert Barnes: Notes on the Bible - 1834
2:18: Servants, be subject to your masters - On the duty here enjoined, see the notes at Eph 6:5-9. The Greek word used here (οἰκέται oiketai) is not the same which is employed in Ephesians, (δοῦλοι douloi.) The word here means properly "domestics" - those employed about a house, or living in the same house - from οἶκος oikos, "house." These persons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. The word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good institution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were.
Those who are hired, and who are under a necessity of "going out to service" for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered "masters" (δεσπόταις despotais) is not the same which is used in Eph 6:5, (κυρίοις kuriois.) Neither of these words necessarily implies that those who were under them were slaves. The word used here is applicable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be maintained that those to whom God sustains the relation of δεσπότης despotē s, or "master," are "slaves." See Luk 2:29; Act 4:24; Ti2 2:21; Pe2 2:1; Jde 1:4; Rev 6:10. The word, indeed, is one that might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs.
With all fear - That is, with all proper Rev_erence and respect. See the notes at Eph 6:5.
Not only to the good and gentle, but also to the froward - The word rendered "froward" (σκολιοῖς skoliois) means properly "crooked, bent;" then perverse, wicked, unjust, peevish. Anyone who is a servant or domestic is liable to be employed in the service of such a master; but while the relation continues, the servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this; and even those who voluntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave this direction were slaves, yet it may be presumed that they probably were, since slavery abounded throughout the Roman empire; but the directions will apply to all who are engaged in the service of others, and are therefore of permanent value. Slavery will, sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domestics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: be: Eph 6:5-7; Col 3:22-25; Ti1 6:1-3; Tit 2:9, Tit 2:10
the good: Co2 10:1; Gal 5:22; Tit 3:2; Jam 3:17
but: Psa 101:4; Pro 3:32, Pro 8:13, Pro 10:32, Pro 11:20
Geneva 1599
(21) Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward.
(21) He goes to the duty of servants towards their masters, which he describes with these bounds, that servants submit themselves willingly and not by force, not only to the good and courteous, but also to the perverse and severe matters.
John Gill
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 1Cor 7:20 Ti2 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.
John Wesley
Servants - Literally, household servants. With all fear - Of offending them or God. Not only to the good - Tender, kind. And gentle - Mild, easily forgiving.
Robert Jamieson, A. R. Fausset and David Brown
Servants--Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions.
be subject--Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct, 1Pet 2:11-12, of which the first particular precept is given 1Pet 2:13, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in 1Pet 2:16; and so the participle 1Pet 2:18, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men."
with--Greek, "in."
all--all possible: under all circumstances, such as are presently detailed.
fear--the awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake" (1Pet 2:13), not merely slavish fear of masters.
good--kind.
gentle--indulgent towards errors: considerate: yielding, not exacting all which justice might demand.
froward--perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.
2:192:19: Զի եւ այս ճշմարիտ շնո՛րհք յԱստուծոյ են, եթէ բարւոք ինչ մտօք տանիցի՛ ոք վշտաց յանիրաւի[3019]։ [3019] ՚Ի բազումս պակասի. Զի եւ այս ճշմարիտ շնորհք յԱստուծոյ են եթէ։
19 քանի որ Աստծուց է այն շնորհը, երբ մէկը յանիրաւի վիշտ է կրում բարի խղճով.
19 Քանզի Աստուծմէ է այս շնորհքը, երբ մէկը բարի խղճմտանքով անիրաւ տեղ վիշտ կը կրէ։
Զի այս` շնորհք [13]յԱստուծոյ են, եթէ բարւոք ինչ մտօք տանիցի ոք վշտաց`` յանիրաւի:

2:19: Զի եւ այս ճշմարիտ շնո՛րհք յԱստուծոյ են, եթէ բարւոք ինչ մտօք տանիցի՛ ոք վշտաց յանիրաւի[3019]։
[3019] ՚Ի բազումս պակասի. Զի եւ այս ճշմարիտ շնորհք յԱստուծոյ են եթէ։
19 քանի որ Աստծուց է այն շնորհը, երբ մէկը յանիրաւի վիշտ է կրում բարի խղճով.
19 Քանզի Աստուծմէ է այս շնորհքը, երբ մէկը բարի խղճմտանքով անիրաւ տեղ վիշտ կը կրէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Ибо то угодно Богу, если кто, помышляя о Боге, переносит скорби, страдая несправедливо.
2:19  τοῦτο γὰρ χάρις εἰ διὰ συνείδησιν θεοῦ ὑποφέρει τις λύπας πάσχων ἀδίκως.
2:19. τοῦτο (The-one-this) γὰρ (therefore) χάρις (a-granting) εἰ (if) διὰ (through) συνείδησιν (to-a-seeing-together) θεοῦ (of-a-Deity) ὑποφέρει (it-beareth-under,"τις (a-one,"λύπας (to-saddenings) πάσχων (experiencing) ἀδίκως: (unto-un-coursed)
2:19. haec est enim gratia si propter conscientiam Dei sustinet quis tristitias patiens iniusteFor this is thankworthy: if, for conscience towards God, a man endure sorrows, suffering wrongfully.
19. For this is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully.
For this [is] thankworthy, if a man for conscience toward God endure grief, suffering wrongfully:

19: Ибо то угодно Богу, если кто, помышляя о Боге, переносит скорби, страдая несправедливо.
2:19  τοῦτο γὰρ χάρις εἰ διὰ συνείδησιν θεοῦ ὑποφέρει τις λύπας πάσχων ἀδίκως.
2:19. haec est enim gratia si propter conscientiam Dei sustinet quis tristitias patiens iniuste
For this is thankworthy: if, for conscience towards God, a man endure sorrows, suffering wrongfully.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:19: 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.
Albert Barnes: Notes on the Bible - 1834
2:19: For this is thank-worthy - Margin, "thank." Greek, "This is grace," (χάρις charis). Doddridge renders the expression, "This is graceful indeed." Various interpretations of this expression have been proposed; but the meaning evidently is, that it is acceptable to God, (see Pe1 2:20, "this is acceptable to God" - χάρις παρὰ Θεῷ charis para Theō;) that is, this will be regarded by him with favor. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (compare Luk 17:9-10;) but that such conduct would meet with his approbation.
If a man for conscience toward God - If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God.
Endure grief - That is, endure that which is suited to produce grief, or that which is wrong.
Suffering wrongfully - Suffering injury, or where there is "injustice," (πάσχων ἀδίκως paschō n adikō̄ s.) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark:
(1) that if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated.
(2) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue. which they who are in it are required to exercise, is "patience under wrongs." Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience.
(3) it is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit, however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honor the gospel; and the slave and the martyr may do more to honor the gospel than if they were both permitted to enjoy liberty and life undisturbed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: this: Pe1 2:20; Luk 6:32
thankworthy: or, thank, Act 11:23; Co1 15:10; Co2 1:12, Co2 8:1 *Gr.
for conscience: Pe1 3:14-17; Mat 5:10-12; Joh 15:21; Rom 13:5; Ti2 1:12
suffering: Job 21:27; Psa 35:19, Psa 38:19, Psa 69:4, Psa 119:86
Geneva 1599
(22) For this [is] thankworthy, if a man for (f) conscience toward God endure grief, suffering wrongfully.
(22) The taking away of an objection: indeed the condition of servants is hard, especially if they have perverse masters, but thus their subjection shall be so much more acceptable to God, if his will prevails more with servants, than the masters wrong treatment.
(f) Because he makes a conscience of it, to offend God, by whose good will and appointment he knows this burden is laid upon him.
John Gill
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 1Pet 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.
John Wesley
For conscience toward God - From a pure desire of pleasing him. Grief - Severe treatment.
Robert Jamieson, A. R. Fausset and David Brown
Reason for subjection even to froward masters.
thankworthy-- (Lk 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare 1Pet 2:20).
for conscience toward God--literally, "consciousness of God": from a conscientious regard to God, more than to men.
endure--Greek, "patiently bear up under": as a superimposed burden [ALFORD].
grief--Greek, "griefs."
2:202:20: Քանզի զի՞նչ երախտիք իցեն, եթէ յորժամ մեղանչիցէք՝ տանջիցիք եւ համբերիցէք. այլ եթէ զբարիս գործիցէք՝ չարչարիցիք՝ եւ համբերիցէք, այն շնորհք յԱստուծո՛յ են[3020]. [3020] Ոմանք. Այլ թէ բարիս գործիցէք, եւ չարչա՛՛։
20 քանզի ի՞նչ երախտիք կ’ունենաք, եթէ, մեղանչելուց յետոյ, տանջուէք եւ համբերէք: Իսկ եթէ բարիք գործէք եւ չարչարուէք ու համբերէք, այդ շնորհ է Աստծու մօտ.
20 Վասն զի գովեստի արժանի ի՞նչ կայ եթէ մեղք գործելով ծեծուիք ու համբերէք։ Բայց եթէ բարիք գործելով չարչարուիք ու համբերէք, ասիկա Աստուծոյ քով շնորհք մըն է։
Քանզի զի՞նչ [14]երախտիք իցեն, եթէ յորժամ մեղանչիցէք` տանջիցիք եւ համբերիցէք. այլ եթէ բարիս գործիցէք, չարչարիցիք եւ համբերիցէք, այն շնորհք [15]յԱստուծոյ են:

2:20: Քանզի զի՞նչ երախտիք իցեն, եթէ յորժամ մեղանչիցէք՝ տանջիցիք եւ համբերիցէք. այլ եթէ զբարիս գործիցէք՝ չարչարիցիք՝ եւ համբերիցէք, այն շնորհք յԱստուծո՛յ են[3020].
[3020] Ոմանք. Այլ թէ բարիս գործիցէք, եւ չարչա՛՛։
20 քանզի ի՞նչ երախտիք կ’ունենաք, եթէ, մեղանչելուց յետոյ, տանջուէք եւ համբերէք: Իսկ եթէ բարիք գործէք եւ չարչարուէք ու համբերէք, այդ շնորհ է Աստծու մօտ.
20 Վասն զի գովեստի արժանի ի՞նչ կայ եթէ մեղք գործելով ծեծուիք ու համբերէք։ Բայց եթէ բարիք գործելով չարչարուիք ու համբերէք, ասիկա Աստուծոյ քով շնորհք մըն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Ибо что за похвала, если вы терпите, когда вас бьют за проступки? Но если, делая добро и страдая, терпите, это угодно Богу.
2:20  ποῖον γὰρ κλέος εἰ ἁμαρτάνοντες καὶ κολαφιζόμενοι ὑπομενεῖτε; ἀλλ᾽ εἰ ἀγαθοποιοῦντες καὶ πάσχοντες ὑπομενεῖτε, τοῦτο χάρις παρὰ θεῶ.
2:20. ποῖον (whither-belonged) γὰρ (therefore) κλέος (a-report) εἰ (if) ἁμαρτάνοντες ( un-adjusting-along ) καὶ (and) κολαφιζόμενοι ( being-pelted-to ) ὑπομενεῖτε; (ye-shall-stay-under?"ἀλλ' (Other) εἰ (if) ἀγαθοποιοῦντες ( doing-good-unto ) καὶ (and) πάσχοντες ( experiencing ) ὑπομενεῖτε, (ye-shall-stay-under,"τοῦτο (the-one-this) χάρις (a-granting) παρὰ (beside) θεῷ. (unto-a-Deity)
2:20. quae enim gloria est si peccantes et colaphizati suffertis sed si benefacientes et patientes sustinetis haec est gratia apud DeumFor what glory is it, if, committing sin and being buffeted for it, you endure? But if doing well you suffer patiently: this is thankworthy before God.
20. For what glory is it, if, when ye sin, and are buffeted , ye shall take it patiently? but if, when ye do well, and suffer , ye shall take it patiently, this is acceptable with God.
For what glory [is it], if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer [for it], ye take it patiently, this [is] acceptable with God:

20: Ибо что за похвала, если вы терпите, когда вас бьют за проступки? Но если, делая добро и страдая, терпите, это угодно Богу.
2:20  ποῖον γὰρ κλέος εἰ ἁμαρτάνοντες καὶ κολαφιζόμενοι ὑπομενεῖτε; ἀλλ᾽ εἰ ἀγαθοποιοῦντες καὶ πάσχοντες ὑπομενεῖτε, τοῦτο χάρις παρὰ θεῶ.
2:20. quae enim gloria est si peccantes et colaphizati suffertis sed si benefacientes et patientes sustinetis haec est gratia apud Deum
For what glory is it, if, committing sin and being buffeted for it, you endure? But if doing well you suffer patiently: this is thankworthy before God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:20: 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.
Albert Barnes: Notes on the Bible - 1834
2:20: For what glory is it - What honor or credit would it be.
If, when ye be buffeted for your faults - That is, if you are punished when you deserve it. The word "buffet" (κολαφίζω kolaphizō) - means, to strike with the fist; and then to strike in any way; to maltreat, Mat 26:67; Mar 14:65; Co1 4:11; Co2 12:7. Perhaps there may be a reference here to the manner in which servants were commonly treated, or the kind of pun ishment to which they were exposed. They would be likely to be struck in sudden anger, either by the hand, or by anything that was accessible. The word rendered "for your faults," is sinning, (ἁμαρτάνοντες hamartanontes.) That is, "if being guilty of an offence, or having done wrong." The idea is, that if they were justly punished, and should take it patiently, there would be no credit or honor in it.
Ye shall take it patiently - "If, even then, you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue, and as entitling you to no honor. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other case, but there would be the feeling that you deserved all that you received, and the spirit evinced in that case could not be regarded as entitled to any particular praise. If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done." The expression here is, doubtless, to be understood comparatively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and complaining; but that there is very little credit in that compared with the patience which an innocent person evinces, who, from regard to the will of God, and by control over all the natural feelings of resentment, meekly endures wrong.
This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connection with his sins, or to be a punishment for any particular fault; if he suffers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue.
This is acceptable with God - Margin, as in Pe1 2:19, "thank." It is that which is agreeable to him, or with which he is pleased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: For: Pe1 3:14, Pe1 4:14-16; Mat 5:47
buffeted: Mat 26:67; Mar 14:65; Co1 4:11
when: Pe1 2:19
this: Mat 5:10-12; Rom 12:1, Rom 12:2; Eph 5:10; Phi 4:18
acceptable: or, thank, Pe1 2:19; Luk 6:32
John Gill
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.
Robert Jamieson, A. R. Fausset and David Brown
what--Greek, "what kind of."
glory--what peculiar merit.
buffeted--the punishment of slaves, and suddenly inflicted [BENGEL].
this is--Some oldest manuscripts read, "for." Then the translation is, "But if when . . . ye take it patiently (it is a glory), for this is acceptable."
acceptable--Greek, "thankworthy," as in 1Pet 2:19.
2:212:21: քանզի ՚ի դոյնս իսկ կոչեցարուք։ Զի եւ Քրիստոս վասն ձեր մեռաւ, եւ ձեզ եթող օրինա՛կ՝ զի զհետ երթայցէք հետոց նորա[3021]։ [3021] Ոմանք. ՚Ի դոյն իսկ կո՛՛... վասն մեր մեռաւ, եւ ձեզ ե՛՛... երթիցէք զհետոց նորա։
21 որովհետեւ այդ բանի համար իսկ կոչուեցիք, քանի որ Քրիստոս էլ ձեզ համար մեռաւ[5] եւ ձեզ օրինակ թողեց, որ իր հետքերով գնաք.[5] Լաւագոյն յուն. բն. մեռաւ բառի փոխարէն ունեն չարչարուեց:
21 Քանզի դուք այս բանին համար կանչուեցաք, վասն զի Քրիստոս ալ ձեզի համար չարչարուեցաւ ու ձեզի օրինակ թողուց՝ որպէս զի իր շաւիղներուն հետեւիք։
Քանզի ի դոյն իսկ կոչեցարուք, զի եւ Քրիստոս վասն ձեր [16]մեռաւ, եւ ձեզ եթող օրինակ` զի զհետ երթայցէք հետոց նորա:

2:21: քանզի ՚ի դոյնս իսկ կոչեցարուք։ Զի եւ Քրիստոս վասն ձեր մեռաւ, եւ ձեզ եթող օրինա՛կ՝ զի զհետ երթայցէք հետոց նորա[3021]։
[3021] Ոմանք. ՚Ի դոյն իսկ կո՛՛... վասն մեր մեռաւ, եւ ձեզ ե՛՛... երթիցէք զհետոց նորա։
21 որովհետեւ այդ բանի համար իսկ կոչուեցիք, քանի որ Քրիստոս էլ ձեզ համար մեռաւ[5] եւ ձեզ օրինակ թողեց, որ իր հետքերով գնաք.
[5] Լաւագոյն յուն. բն. մեռաւ բառի փոխարէն ունեն չարչարուեց:
21 Քանզի դուք այս բանին համար կանչուեցաք, վասն զի Քրիստոս ալ ձեզի համար չարչարուեցաւ ու ձեզի օրինակ թողուց՝ որպէս զի իր շաւիղներուն հետեւիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: Ибо вы к тому призваны, потому что и Христос пострадал за нас, оставив нам пример, дабы мы шли по следам Его.
2:21  εἰς τοῦτο γὰρ ἐκλήθητε, ὅτι καὶ χριστὸς ἔπαθεν ὑπὲρ ὑμῶν, ὑμῖν ὑπολιμπάνων ὑπογραμμὸν ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ·
2:21. εἰς (Into) τοῦτο (to-the-one-this) γὰρ (therefore) ἐκλήθητε, (ye-were-called-unto,"ὅτι (to-which-a-one) καὶ (and) Χριστὸς (Anointed) ἔπαθεν (it-had-experienced) ὑπὲρ (over) ὑμῶν, (of-ye,"ὑμῖν (unto-ye) ὑπολιμπάνων (remaindering-under) ὑπογραμμὸν (to-a-lettering-under) ἵνα (so) ἐπακολουθήσητε (ye-might-have-pathed-along-upon-unto) τοῖς (unto-the-ones) ἴχνεσιν (unto-tracks) αὐτοῦ: (of-it)
2:21. in hoc enim vocati estis quia et Christus passus est pro vobis vobis relinquens exemplum ut sequamini vestigia eiusFor unto this are you called: because Christ also suffered for us, leaving you an example that you should follow his steps.
21. For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps:
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

21: Ибо вы к тому призваны, потому что и Христос пострадал за нас, оставив нам пример, дабы мы шли по следам Его.
2:21  εἰς τοῦτο γὰρ ἐκλήθητε, ὅτι καὶ χριστὸς ἔπαθεν ὑπὲρ ὑμῶν, ὑμῖν ὑπολιμπάνων ὑπογραμμὸν ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ·
2:21. in hoc enim vocati estis quia et Christus passus est pro vobis vobis relinquens exemplum ut sequamini vestigia eius
For unto this are you called: because Christ also suffered for us, leaving you an example that you should follow his steps.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: "Несравненно ваше любомудрие того, кто, не сознавая сам за собою ничего худого, переносит все с благодарностью. Это великий подвиг, совершаемый немногими и низводящий особенное благоволение Божие, так как человек сей соревнует страданиям Христовым, так как и Христос страдал не за собственные грехи, ибо Он греха не сотворил (Ис LIII:9), но страдал за нас и за наши грехи" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:21: 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, etc., read, suffered for You, leaving You, etc. This reading, which I think is genuine, is noticed in the margin.
Albert Barnes: Notes on the Bible - 1834
2:21: For even hereunto were ye called - Such a spirit is required by the very nature of your Christian vocation; you were called into the church in order that you might evince it. See the notes at Th1 3:3.
Because Christ also suffered for us - Margin, "some read, for you." The latest editions of the Greek Testament adopt the reading "for you." The sense, however, is not essentially varied. The object is, to hold up the example of Christ to those who were called to suffer, and to say to them that they should bear their trials in the same spirit that he evinced in his. See the notes at Phi 3:10.
Leaving us an example - The apostle does not say that this was the only object for which Christ suffered, but that it was an object, and an important one. The word rendered "example" (ὑπογραμμὸν hupogrammon) occurs nowhere else in the New Testament. It means properly "a writing copy," such as is set for children; or an outline or sketch for a painter to fill up; and then, in general, an example, a pattern for imitation.
That ye should follow his steps - That we should follow him, as if we trod exactly along behind him, and should place our feet precisely where his were. The meaning is, that there should be the closest imitation or resemblance. The things in which we are to imitate him are specified in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: even: Mat 10:38, Mat 16:24; Mar 8:34, Mar 8:35; Luk 9:23-25, Luk 14:26, Luk 14:27; Joh 16:33; Act 9:16, Act 14:22; Th1 3:3, Th1 4:2; Ti2 3:12
because: Pe1 2:24, Pe1 3:18, Pe1 4:1; Luk 24:26; Act 17:3; Heb 2:10
for us: Some read, for you. Pe1 1:20
leaving: Psa 85:13; Joh 13:15; Rom 8:29; Co1 11:1; Eph 5:2; Phi 2:5; Jo1 2:6; Jo1 3:16; Rev 12:11
Geneva 1599
(23) For even hereunto were ye called: because Christ also suffered for us, leaving us an (g) example, that ye should follow his steps:
(23) He alleviates the grievousness of servanthood, while he shows plainly that Christ died also for servants, that they should bear so much more patiently this inequality between men who are of the same nature: moreover setting before them Christ the Lord of lords for an example, he signifies that they cannot but seem too subdued, who show themselves more grieved in the bearing of injuries, than Christ himself who was most just, and most severely of all afflicted, and yet was most patient.
(g) A metaphor of speech taken from painters and schoolmasters.
John Gill
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.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.
hereunto--to the patient endurance of unmerited suffering (1Pet 3:9). Christ is an example to servants, even as He was once in "the form of a servant."
called--with a heavenly calling, though slaves.
for us--His dying for us is the highest exemplification of "doing well" (1Pet 2:20). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us . . . us," read, "you . . . for you." Christ's sufferings, while they are for an example, were also primarily sufferings "for us," a consideration which imposes an everlasting obligation on us to please Him.
leaving--behind: so the Greek: on His departure to the Father, to His glory.
an example--Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case.
follow--close upon: so the Greek.
his steps--footsteps, namely, of His patience combined with innocence.
2:222:22: Որ ո՛չն արար մեղս, եւ ո՛չ գտաւ նենգութիւն ՚ի բերան նորա.
22 նա, որ մեղք չգործեց, եւ նրա բերանում նենգութիւնը տեղ չգտաւ.
22 Ան մեղք չգործեց ու իր բերնին մէջ նենգութիւն չգտնուեցաւ,
որ ոչն արար մեղս եւ ոչ գտաւ նենգութիւն ի բերան նորա:

2:22: Որ ո՛չն արար մեղս, եւ ո՛չ գտաւ նենգութիւն ՚ի բերան նորա.
22 նա, որ մեղք չգործեց, եւ նրա բերանում նենգութիւնը տեղ չգտաւ.
22 Ան մեղք չգործեց ու իր բերնին մէջ նենգութիւն չգտնուեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Он не сделал никакого греха, и не было лести в устах Его.
2:22  ὃς ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῶ στόματι αὐτοῦ·
2:22. ὃς (which) ἁμαρτίαν ( to-an-un-adjusting-along-unto ) οὐκ ( not ) ἐποίησεν ( it-did-unto ) οὐδὲ ( not-moreover ) εὑρέθη ( it-was-found ) δόλος ( a-guile ) ἐν ( in ) τῷ ( unto-the-one ) στόματι ( unto-a-mouth ) αὐτοῦ : ( of-it )
2:22. qui peccatum non fecit nec inventus est dolus in ore ipsiusWho did no sin, neither was guile found in his mouth.
22. who did no sin, neither was guile found in his mouth:
Who did no sin, neither was guile found in his mouth:

22: Он не сделал никакого греха, и не было лести в устах Его.
2:22  ὃς ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῶ στόματι αὐτοῦ·
2:22. qui peccatum non fecit nec inventus est dolus in ore ipsius
Who did no sin, neither was guile found in his mouth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-25: В изображении искупительного подвига Христа Спасителя, явившего в этом подвиге высочайший пример людям - терпения, великодушия и кротости, Апостол частью руководится свободным переложением пророчества Исаии о страждущем Отроке или Рабе Иеговы (Ис L:6; LIII:4, 6, 9), частью же новозаветными свидетельствами об искупительном деле Господа Иисуса Христа. Здесь может быть такое недоумение: "как Апостол Петр говорит здесь, что Господь, когда Его злословили, не злословил взаимно, и когда страдал, не угрожал, когда мы видим, что Он называет иудеев псами глухими, фарисеев - слепыми (Мф 15:14), Иуде говорит: "лучше было бы этому человеку не родиться" (Мф 26:24), и в иной раз: "отраднее будет Содому, нежели городу тому" (Мф 10:15). Отвечаем: Апостол не то говорит, что Господь никогда не укорял или не угрожал, но что, когда Его злословили, Он не злословил взаимно, и, когда страдал, не угрожал. Ибо, если Он иногда укорял, то не в отмщение тем, которые злословили Его, но поносил и укорял упорных в неверии... Посему слово Апостола Петра, убеждающего к незлобию примером Господа, весьма истинно" (блаж. Феофил.). Характерно для языка и миросозерцания Апостола Петра, что искупительную крестную смерть Спасителя он здесь (ст. 24), как и в речах своих в книге Деяний (V:30; Х 39), называет повешением или вознесением на древо, to xulon, чем оттеняется принятие Христом на Себя, во исполнение слов пророка Моисея (Втор 21:23), лежавшего на людях проклятия греха и смерти (Гал 3:21). Цель искупительной смерти Господа Апостолом указывается с двух ее сторон: ею люди избавились от грехов и получили благодатные силы жить для правды. В ст. 25: Апостол религиозно-нравственное состояние дохристианского человечества, согласно Ис LIII, и другим библейским местам - ветхозаветным (Чис 27:17; 3Цар. 22:17; Пс 118:176; Иез 34:5, 11) и новозаветным (Лк 15:4; Мф 9:36; Ин 10:15), изображает, как бедственное состояние духовного блуждания людей, лишенных истинного ведения и чистой нравственности. Соответственно этому, и обращение людей и христианство обозначено у Апостола, как возвращение к Пастырю и Блюстителю (to Poimena cai episcopon) душ наших (ср. Ин 10:1).
Adam Clarke: Commentary on the Bible - 1831
2:22: 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 Isa 53:9.
Albert Barnes: Notes on the Bible - 1834
2:22: Who did no sin - Who was in all respects perfectly holy. There is an allusion here to Isa 53:9; and the sense is, that he was entirely innocent, and that he suffered without having committed any crime. In this connection the meaning is, that we are to be careful that, if we suffer, it should be without committing any crime. We should so live, as the Saviour did, as not to deserve to be punished, and thus only shall we entirely follow his example. It is as much our duty to live so as not to deserve the reproaches of others, as it is to bear them with patience when we are called to suffer them. The first thing in regard to hard treatment from others, is so to live that there shall be no just occasion for it; the next is, if reproaches come upon us when we have not deserved them, to bear them as the Saviour did. If he suffered unjustly, we should esteem it to be no strange thing that we should; if he bore the injuries done him with meekness, we should learn that it is possible for us to do it also; and should learn also that we have not the spirit of his religion unless we actually do it. On the expression used here, compare the Isa 53:9 note; Heb 7:26 note.
Neither was guile found in his mouth - There was no deceit, hypocrisy, or insincerity. He was in all respects what he professed to be, and he imposed on no one by any false and unfounded claim. All this has reference to the time when the Saviour was put to death; and the sense is, that though he was condemned as an impostor, yet that the charge was wholly unfounded. As in his whole life before he was perfectly sincere, so he was eminently on that solemn occasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: did: Isa 53:9; Mat 27:4, Mat 27:19, Mat 27:23, Mat 27:24; Luk 23:41, Luk 23:47; Joh 8:46; Co2 5:21; Heb 4:15, Heb 7:26, Heb 7:27, Heb 9:28; Jo1 2:1, Jo1 3:5
guile: Joh 1:47; Rev 14:5
John Gill
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 Is 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?
John Wesley
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. Is 53:4, Is 53:6-7, Is 53:9.
Robert Jamieson, A. R. Fausset and David Brown
Illustrating Christ's well-doing (1Pet 2:20) though suffering.
did--Greek aorist. "Never in a single instance did" [ALFORD]. Quoted from Is 53:9, end, Septuagint.
neither--nor yet: not even [ALFORD]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [CALVIN], yet He took it patiently (1Pet 2:20). On Christ's sinlessness, compare 2Cor 5:21; Heb 7:26.
2:232:23: որ բամբասեալ՝ եւ ո՛չ փոխարէն բամբասէր. չարչարեալ՝ եւ ո՛չ պահէր սպառնալիս. բայց իրաւա՛մբք մատնէր դատաւորին[3022]. [3022] Ոմանք. Եւ ոչ պահէր ոխս. բայց։
23 նա, որ նախատուելով՝ փոխարէնը չնախատեց, չարչարուելով՝ չսպառնաց, այլ յանձնուեց արդարութեամբ դատողին.
23 Բայց կը նախատուէր եւ փոխարէնը չէր նախատեր, կը չարչարուէր ու սպառնալիք չէր ըներ. հապա ինքզինք արդար դատաւորին կը յանձնէր.
որ բամբասեալ, եւ ոչ փոխարէն բամբասէր. չարչարեալ, եւ ոչ պահէր սպառնալիս, բայց [17]իրաւամբք մատնէր դատաւորին:

2:23: որ բամբասեալ՝ եւ ո՛չ փոխարէն բամբասէր. չարչարեալ՝ եւ ո՛չ պահէր սպառնալիս. բայց իրաւա՛մբք մատնէր դատաւորին[3022].
[3022] Ոմանք. Եւ ոչ պահէր ոխս. բայց։
23 նա, որ նախատուելով՝ փոխարէնը չնախատեց, չարչարուելով՝ չսպառնաց, այլ յանձնուեց արդարութեամբ դատողին.
23 Բայց կը նախատուէր եւ փոխարէնը չէր նախատեր, կը չարչարուէր ու սպառնալիք չէր ըներ. հապա ինքզինք արդար դատաւորին կը յանձնէր.
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2:2323: Будучи злословим, Он не злословил взаимно; страдая, не угрожал, но предавал то Судии Праведному.
2:23  ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῶ κρίνοντι δικαίως·
2:23. ὃς (which) λοιδορούμενος (being-reviled-unto) οὐκ (not) ἀντελοιδόρει, (it-was-ever-a-one-reviling-unto,"πάσχων (experiencing) οὐκ (not) ἠπείλει, (it-was-poising-off-unto,"παρεδίδου (it-was-giving-beside) δὲ (moreover) τῷ (unto-the-one) κρίνοντι (unto-separating) δικαίως: (unto-course-belonged)
2:23. qui cum malediceretur non maledicebat cum pateretur non comminabatur tradebat autem iudicanti se iniusteWho, when he was reviled, did not revile: when he suffered, he threatened not, but delivered himself to him that judged him unjustly.
23. who, when he was reviled, reviled not again; when he suffered, threatened not; but committed to him that judgeth righteously:
Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously:

23: Будучи злословим, Он не злословил взаимно; страдая, не угрожал, но предавал то Судии Праведному.
2:23  ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῶ κρίνοντι δικαίως·
2:23. qui cum malediceretur non maledicebat cum pateretur non comminabatur tradebat autem iudicanti se iniuste
Who, when he was reviled, did not revile: when he suffered, he threatened not, but delivered himself to him that judged him unjustly.
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Adam Clarke: Commentary on the Bible - 1831
2:23: 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.
Albert Barnes: Notes on the Bible - 1834
2:23: Who, when he was Rev_iled, Rev_iled not again - He did not use harsh and opprobrious words in return for those which he received:
(1) He was Rev_iled. He was accused of being a seditious man; spoken of as a deceiver; charged with being in league with Beelzebub, the "prince of the devils" and condemned as a blasphemer against God. This was done:
(a) by the great and the influential of the land;
(b) in the most public manner;
(c) with a design to alienate his friends from him;
(d) with most cutting and severe sarcasm and irony; and,
(e) in reference to everything that would most affect a man of delicate and tender sensibility.
(2) he did not Rev_ile those who had reproached him. He asked that justice might be done. He demanded that if he had spoken evil, they should bear witness of the evil; but beyond that he did not go. He used no harsh language. He showed no anger. He called for no Rev_enge. He prayed that they might robe forgiven. He calmly stood and bore it all, for he came to endure all kinds of suffering in order that he might set us an example, and make an atonement for our sins.
When he suffered, he threatened not - That is, when he suffered injustice from others, in his trial and in his death, he did not threaten punishment. He did not call down the wrath of heaven. He did not even predict that they would be punished; he expressed no wish that they should be.
But committed himself to him that judgeth righteously - Margin, his cause. The sense is much the same. The meaning is, that he committed his cause, his name, his interests, the whole case, to God. The meaning of the phrase "that judgeth righteously" here is, that God would do him exact justice. Though wronged by people, he felt assured that he would do right. He would rescue his name from these reproaches; he would give him the honor in the world which he deserved; and he would bring upon those who had wronged him all that was necessary in order to show his disapprobation of what they had done, and all that would be necessary to give the highest support to the cause of virtue. Compare Luk 23:46. This is the example which is set before us when we are wronged. The whole example embraces these points:
(1) We should see to it that we ourselves are guiltless in the matter for which we are reproached or accused. Before we fancy that we are suffering as Christ did, we should be sure that our lives are such as not to deserve reproach. We cannot indeed hope to be as pure in all things as he was; but we may so live that if we are reproached and Rev_iled we may be certain that it is not for any wrong that we have done to others, or that we do not deserve it from our fellow-men.
(2) When we are reproached and Rev_iled, we should feel that we were called to this by our profession; that it was one of the things which we were taught to expect when we became Christians; that it is what the prophets and apostles endured, and what the Master himself suffered in an eminent degree; and that if we meet with the scorn of the great, the frivilous, the rich, the powerful, it is no more than the Saviour did, and no more than we have been taught to expect will be our portion. It may be well, too, to remember our unworthiness; and to reflect, that though we have done no wrong to the individual who Rev_iles us yet that we are sinners, and that such reproaches may not be a useless admonisher of our being guilty before God. So David felt when reproached by Shimei: "So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" Sa2 16:10.
(3) when this occurs, we should calmly and confidently commit our cause to God. Our name, our character, our influence, our reputation, while living and after we are dead, we should leave entirely with him. We should not seek nor desire Rev_enge. We should not call down the wrath of God on our persecutors and slanderers. We should calmly feel that God will give us the measure of reputation which we ought to have in the world, and that he will suffer no ultimate injustice to be done us. "Commit thy way unto the Lord; trust also in him, and he shall bring it to pass; and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day," Psa 37:5-6. The Latin Vulgate has here, "But he committed himself to him who judged him unjustly," judicanti se injuste; that is, to Pontius Pilate, meaning that he left himself in his hands, though he knew that the sentence was unjust. But there is no authority for this in the Greek, and this is one of the instances in which that version departs from the original.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: when he was: Psa 38:12-14; Isa 53:7; Mat 27:39-44; Mar 14:60, Mar 14:61, Mar 15:29-32; Luk 22:64, Luk 22:65, Luk 23:9, Luk 23:34-39; Joh 8:48, Joh 8:49, Joh 19:9-11; Act 8:32-35; Heb 12:3
threatened: Act 4:29, Act 9:1; Eph 6:9
but: Pe1 4:19; Psa 10:14, Psa 31:5, Psa 37:5; Luk 23:46; Act 7:59; Ti2 1:12
himself: or, his cause
judgeth: Gen 18:25; Psa 7:11, Psa 96:13; Act 17:31; Rom 2:5; Th2 1:5; Ti2 4:8; Rev 19:11
Geneva 1599
Who, when he was reviled, reviled not again; when he suffered, he threatened not; but (24) committed [himself] to him (25) that judgeth righteously:
(24) He shows them a remedy against injuries, that is, that they commend their cause to God, by the example of Christ.
(25) He seems now to turn his speech to masters, who have also themselves a master and judge in heaven, who will justly avenge the injuries that are done to servants, without any respecting of people.
John Gill
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 "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.
Robert Jamieson, A. R. Fausset and David Brown
Servants are apt to "answer again" (Tit 2:9). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.
committed himself--or His cause, as man in His suffering. Compare the type, Jer 11:20. In this Peter seems to have before his mind Is 53:8. Compare Rom 12:19, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed.
2:242:24: որ զմեր մեղսն իւրով մարմնովն վերացո՛յց ՚ի խաչափայտն. զի լիցուք զերծեա՛լք ՚ի մեղաց անտի, եւ իցեմք արդարութեանն կենակիցք. որոյ վիրօքն բժշկեցա՛ք[3023]։ [3023] Ոմանք. Զմեր զմեղսն... որոյ վիրօքն բժշկեցայք։
24 նա, որ մեր մեղքերը իր մարմնով բարձրացրեց խաչափայտի վրայ, որպէսզի մենք, զերծ լինելով մեղքերից, ապրենք արդարութեան համար. նա, որի վէրքերով բժշկուեցիք դուք:
24 Որ մեր մեղքերը իր մարմնովը խաչափայտին վրայ վերցուց, որպէս զի մենք մեղքերէն ազատինք ու արդարութեան համար ապրինք. որուն վէրքերովը դուք բժշկուեցաք։
որ զմեր մեղսն իւրով մարմնովն վերացոյց ի խաչափայտն, զի լիցուք զերծեալք ի մեղաց անտի, եւ իցեմք արդարութեանն կենակիցք. որոյ վիրօքն բժշկեցայք:

2:24: որ զմեր մեղսն իւրով մարմնովն վերացո՛յց ՚ի խաչափայտն. զի լիցուք զերծեա՛լք ՚ի մեղաց անտի, եւ իցեմք արդարութեանն կենակիցք. որոյ վիրօքն բժշկեցա՛ք[3023]։
[3023] Ոմանք. Զմեր զմեղսն... որոյ վիրօքն բժշկեցայք։
24 նա, որ մեր մեղքերը իր մարմնով բարձրացրեց խաչափայտի վրայ, որպէսզի մենք, զերծ լինելով մեղքերից, ապրենք արդարութեան համար. նա, որի վէրքերով բժշկուեցիք դուք:
24 Որ մեր մեղքերը իր մարմնովը խաչափայտին վրայ վերցուց, որպէս զի մենք մեղքերէն ազատինք ու արդարութեան համար ապրինք. որուն վէրքերովը դուք բժշկուեցաք։
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2:2424: Он грехи наши Сам вознес телом Своим на древо, дабы мы, избавившись от грехов, жили для правды: ранами Его вы исцелились.
2:24  ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῶ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὖ τῶ μώλωπι ἰάθητε.
2:24. ὃς (which) τὰς ( to-the-ones ) ἁμαρτίας ( to-un-adjustings-along-unto ) ἡμῶν (of-us) αὐτὸς ( it ) ἀνήνεγκεν ( it-beared-up ) ἐν (in) τῷ (unto-the-one) σώματι (unto-a-body) αὐτοῦ (of-it) ἐπὶ (upon) τὸ (to-the-one) ξύλον, (to-a-wood,"ἵνα (so) ταῖς (unto-the-ones) ἁμαρτίαις (unto-un-adjustings-along-unto) ἀπογενόμενοι ( having-had-became-off ) τῇ (unto-the-one) δικαιοσύνῃ (unto-a-course-belongedness) ζήσωμεν: (we-might-have-lifed-unto) οὗ (of-which) τῷ ( unto-the-one ) μώλωπι ( unto-a-battled-look ) ἰάθητε . ( ye-were-cured-unto )
2:24. qui peccata nostra ipse pertulit in corpore suo super lignum ut peccatis mortui iustitiae viveremus cuius livore sanati estisWho his own self bore our sins in his body upon the tree: that we, being dead to sins, should live to justice: by whose stripes you were healed.
24. who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed.
Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed:

24: Он грехи наши Сам вознес телом Своим на древо, дабы мы, избавившись от грехов, жили для правды: ранами Его вы исцелились.
2:24  ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῶ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὖ τῶ μώλωπι ἰάθητε.
2:24. qui peccata nostra ipse pertulit in corpore suo super lignum ut peccatis mortui iustitiae viveremus cuius livore sanati estis
Who his own self bore our sins in his body upon the tree: that we, being dead to sins, should live to justice: by whose stripes you were healed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
2:24: 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 - Ἱνα ταις ἁμαρτιαις απογενομενοι· 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 Isa 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.
Albert Barnes: Notes on the Bible - 1834
2:24: Who his own self - See the notes at Heb 1:3, on the phrase "when he had by himself purged our sins." The meaning is, that he did it in his own proper person; he did not make expiation by offering a bloody victim, but was himself the sacrifice.
Bare our sins - There is an allusion here undoubtedly to Isa 53:4, Isa 53:12. See the meaning of the phrase "to bear sins" fully considered in the notes at those places. As this cannot mean that Christ so took upon himself the sins of people as to become himself a sinner, it must mean that he put himself in the place of sinners, and bore that which those sins deserved; that is, that he endured in his own person that which, if it had been inflicted on the sinner himself, would have been a proper expression of the divine displeasure against sin, or would have been a proper punishment for sin. See the notes at Co2 5:21. He was treated as if he had been a sinner, in order that we might be treated as if we had not sinned; that is, as if we were righteous. There is no other way in which we can conceive that one bears the sins of another. They cannot be literally transferred to another; and all that can be meant is, that he should take the consequences on himself, and suffer as if he had committed the transgressions himself.
(See also the supplementary notes at Co2 5:21; Rom. 4; 5; and Gal 3:13, in which the subject of imputation is discussed at large)
In his own body - This alludes undoubtedly to his sufferings. The sufferings which he endured on the cross were such as if he had been guilty; that is, he was treated as he would have been if he had been a sinner. He was treated as a criminal; crucified as those most guilty were; endured the same kind of physical pain that the guilty do who are punished for their own sins; and passed through mental sorrows strongly resembling - as much so as the case admitted of - what the guilty themselves experience when they are left to distressing anguish of mind, and are abandoned by God. The sufferings of the Saviour were in all respects made as nearly like the sufferings of the most guilty, as the sufferings of a perfectly innocent being could be.
On the tree - Margin, "to the tree" Greek, ἐπὶ τὸ ξύλον epi to xulon. The meaning is rather, as in the text, that while himself on the cross, he bore the sorrows which our sins deserved. It does not mean that he conveyed our sorrows there, but that while there he suffered under the intolerable burden, and was by that burden crushed in death. The phrase "on the tree," literally "on the wood," means the cross. The same Greek word is used in Act 5:30; Act 10:39; Act 13:29; Gal 3:13, as applicable to the cross, in all of which places it is rendered "tree."
That we, being dead to sins - In virtue of his having thus been suspended on a cross; that is, his being put to death as an atoning sacrifice was the means by which we become dead to sin, and live to God. The phrase "being dead to sins" is, in the original, ταῖς ἁμαρτίαις ἀπογενόμενοι tais hamartiais apogenomenoi - literally, "to be absent from sins." The Greek word was probably used (by an euphemism) to denote to die, that is, to be absent from the world. This is a milder and less repulsive word than to say to die. It is not elsewhere used in the New Testament. The meaning is, that we being effectually separated from sin - that is, being so that it no longer influences us - should live unto God. We are to be, in regard to sin, as if we were dead; and it is to have no more influence over us than if we were in our graves. See the notes at Rom 6:2-7. The means by which this is brought about is the death of Christ (See the notes at Rom 6:8) for as he died literally on the cross on account of our sins, the effect has been to lead us to see the evil of transgression, and to lead new, and holy lives.
Should live unto righteousness - Though dead in respect to sin, yet we have real life in another respect. We are made alive unto God to righteousness, to true holiness. See the Rom 6:11 note; Gal 2:20 note.
By whose stripes - This is taken from Isa 53:5. See it explained in the notes on that verse. The word rendered "stripes" (μώλωπι mō lō pi) means, properly, the livid and swollen mark of a blow; the mark designated by us when we use the expression "black and blue." It is not properly a bloody wound, but that made by pinching, beating, scourging. The idea seems to be that the Saviour was scourged or whipped; and that the effect on us is the same in producing spiritual healing, or in recovering us from our faults, as if we had been scourged ourselves. By faith we see the bruises inflicted on him, the black and blue spots made by beating; we remember that they were on account of our sins, and not for his; and the effect in reclaiming us is the same as if they had been inflicted on us.
Ye were healed - Sin is often spoken of as a disease, and redemption from it as a restoration from a deadly malady. See this explained in the notes at Isa 53:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: his own self: Exo 28:38; Lev 16:22, Lev 22:9; Num 18:22; Psa 38:4; Isa 53:4-6, Isa 53:11; Mat 8:17; Joh 1:29; Heb 9:28
on: or, to
the tree: Deu 21:22, Deu 21:23; Act 5:30, Act 10:39, Act 13:29; Gal 3:13
being: Pe1 4:1, Pe1 4:2; Rom 6:2, Rom 6:7, Rom 6:11, Rom 7:6 *marg. Col 2:20, Col 3:3 *Gr: Co2 6:17; Heb 7:26
live: Mat 5:20; Luk 1:74, Luk 1:75; Act 10:35; Rom 6:11, Rom 6:16, Rom 6:22; Eph 5:9; Phi 1:11; Jo1 2:29, Jo1 3:7
by: Isa 53:5, Isa 53:6; Mat 27:26; Mar 15:15; Joh 19:1
healed: Psa 147:3; Mal 4:2; Luk 4:18; Rev 22:2
Geneva 1599
(26) Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
(26) He calls the servants back from considering the injuries which they are constrained to bear, to think instead on the greatness and the end of the benefit received from Christ.
John Gill
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; but
his 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 did
in 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 this
on 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 in Is 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, Is 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; see Ps 103:3 on which latter text a learned Jew (i) has this note,
"this interpreters explain , "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.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
his own self--there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all (1Pet 2:20).
bare--to sacrifice: carried and offered up: a sacrificial term. Is 53:11-12, "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in 1Pet 2:5.
our sins--In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare Is 53:10, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [VITRINGA]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [GESENIUS].
on the tree--the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death.
that we being dead to sins--the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare Is 53:11. 'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [STEIGER].
by whose stripes--Greek, "stripe."
ye were healed--a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' 1Pet 2:20, 1Pet 2:24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.
2:252:25: Քանզի էիք իբրեւ զոչխարս մոլորեալս. այլ այժմ դարձարո՛ւք առ Հովիւն եւ Տեսուչ ոգւոց ձերոց։
25 Մոլորեալ ոչխարների պէս էիք, իսկ այժմ դարձաք դէպի ձեր հոգիների Հովիւը եւ Տեսուչը:
25 Վասն զի մոլորեալ ոչխարներու պէս էիք, բայց հիմա ձեր հոգիներուն Հովիւին ու Տեսուչին դարձաք։
Քանզի էիք իբրեւ զոչխարս մոլորեալս, այլ այժմ դարձարուք առ Հովիւն եւ Տեսուչ ոգւոց ձերոց:

2:25: Քանզի էիք իբրեւ զոչխարս մոլորեալս. այլ այժմ դարձարո՛ւք առ Հովիւն եւ Տեսուչ ոգւոց ձերոց։
25 Մոլորեալ ոչխարների պէս էիք, իսկ այժմ դարձաք դէպի ձեր հոգիների Հովիւը եւ Տեսուչը:
25 Վասն զի մոլորեալ ոչխարներու պէս էիք, բայց հիմա ձեր հոգիներուն Հովիւին ու Տեսուչին դարձաք։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: Ибо вы были, как овцы блуждающие (не имея пастыря), но возвратились ныне к Пастырю и Блюстителю душ ваших.
2:25  ἦτε γὰρ ὡς πρόβατα πλανώμενοι, ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν.
2:25. ἦτε (Ye-were) γὰρ (therefore) ὡς ( as ) πρόβατα ( stepped-before ) πλανώμενοι , ( being-wandered-unto ,"ἀλλὰ (other) ἐπεστράφητε (ye-had-been-beturned-upon) νῦν (now) ἐπὶ (upon) τὸν (to-the-one) ποιμένα (to-a-shepherd) καὶ (and) ἐπίσκοπον (to-a-scouter-upon) τῶν (of-the-ones) ψυχῶν (of-breathings) ὑμῶν. (of-ye)
2:25. eratis enim sicut oves errantes sed conversi estis nunc ad pastorem et episcopum animarum vestrarumFor you were as sheep going astray: but you are now converted to the shepherd and bishop of your souls.
25. For ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls.
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls:

25: Ибо вы были, как овцы блуждающие (не имея пастыря), но возвратились ныне к Пастырю и Блюстителю душ ваших.
2:25  ἦτε γὰρ ὡς πρόβατα πλανώμενοι, ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν.
2:25. eratis enim sicut oves errantes sed conversi estis nunc ad pastorem et episcopum animarum vestrarum
For you were as sheep going astray: but you are now converted to the shepherd and bishop of your souls.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:25: 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 επισκοπος 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, etc., 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!
Albert Barnes: Notes on the Bible - 1834
2:25: For ye were as sheep going astray - Here also is an allusion to Isa 53:6, "All we like sheep have gone astray." See the notes at that verse. The figure is plain. We were like a flock without a shepherd. We had wandered far away from the true fold, and were following our own paths. We were without a protector, and were exposed to every kind of danger. This aptly and forcibly expresses the condition of the whole race before God recovers people by the plan of salvation. A flock thus wandering without a shepherd, conductor, or guide, is in a most pitiable condition; and so was man in his wanderings before he was sought out and brought back to the true fold by the Great Shepherd.
But are now returned unto the Shepherd and Bishop of your souls - To Christ, who thus came to seek and save those who were lost. He is often called a Shepherd. See the notes at John 10:1-16. The word rendered "bishop," (ἐπίσκοπος episkopos,) means "overseer." It may be applied to one who inspects or oversees anything, as public works, or the execution of treaties; to anyone who is an inspector of wares offered for sale; or, in general, to anyone who is a superintendent. It is applied in the New Testament to those who are appointed to watch over the interests of the church, and especially to the officers of the church. Here it is applied to the Lord Jesus as the great Guardian and Superintendent of his church; and the title of universal Bishop belongs to him alone!
Remarks On 1 Peter 2
In the conclusion of this chapter we may remark:
(1) That there is something very beautiful in the expression "Bishop of souls." It implies that the soul is the special care of the Saviour; that it is the object of his special interest; and that it is of great value - so great that it is that which mainly deserves regard. He is the Bishop of the soul in a sense quite distinct from any care which he manifests for the body. That too, in the proper way, is the object of his care; but that has no importance compared with the soul. Our care is principally employed in respect to the body; the care of the Redeemer has special reference to the soul.
(2) it follows that the welfare of the soul may be committed to him with confidence. It is the object of his special guardianship, and he will not be unfaithful to the trust reposed in him. There is nothing more safe than the human soul is when it is committed in faith to the keeping of the Son of God. Compare Ti2 1:12.
(3) as, therefore, he has shown his regard for us in seeking us when we were wandering and lost; as he came on the kind and benevolent errand to find us and bring us back to himself, let us show our gratitude to him by resolving to wander no more. As we regard our own safety and happiness, let us commit ourselves to him as our great Shepherd, to follow where he leads us, and to be ever under his pastoral inspection. We had all wandered away. We had gone where there was no happiness and no protector. We had no one to provide for us, to care for us, to pity us. We were exposed to certain ruin. In that state he pitied us, sought us out, brought us back. If we had remained where we were, or had gone further in our wanderings, we should have gone certainly to destruction. He has sought us out; be has led us back; he has taken us under his own protection and guidance; and we shall be safe as long as we follow where he leads, and no longer. To him then, a Shepherd who never forsakes his flock, let us at all times commit ourselves, following where he leads, feeling that under him our great interests are secure.
(4) we may learn from this chapter, indeed, as we may from every other part of the New Testament, that in doing this we may be called to suffer. We may be reproached and Rev_iled as the great Shepherd himself was. We may become the objects of public scorn on account of our devoted attachment to him. We may suffer in name, in feeling, in property, in our business, by our honest attachment to the principles of his gospel. Many who are his followers may be in circumstances of poverty or oppression. They may be held in bondage; they may be deprived of their rights; they may feel that their lot in life is a hard one, and that the world seems to have conspired against them to do them wrong; but let us in all these circumstances look to Him "who made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross," Phi 2:7-8; and let us remember that it is "enough for the disciple that he be as his master, and the servant as his lord," Mat 10:25. In view of the example of our Master, and of all the promises of support in the Bible, let us bear with patience all the trials of life, whether arising from poverty, an humble condition, or the reproaches of a wicked world. Our trials will soon be ended; and soon, under the direction of the "Shepherd and Bishop of souls," we shall be brought to a world where trials and sorrows are unknown.
(5) in our trials here, let it be our main object so to live that our sufferings shall not be on account of our own faults. See Pe1 2:19-22. Our Saviour so lived. He was persecuted, Rev_iled, mocked, condemned to die. But it was for no fault of his. In all his varied and prolonged sufferings, he had the ever-abiding consciousness that he was innocent; he had the firm conviction that it would yet be seen and confessed by all the world that he was "holy, harmless, undefiled," Pe1 2:23. His were not the sufferings produced by a guilty conscience, or by the recollection that he had wronged anyone. So, if we must suffer, let our trials come upon us. Be it our first aim to have a conscience void of offence, to wrong no one, to give no occasion for reproaches and Rev_ilings, to do our duty faithfully to God and to people. Then, if trials come, we shall feel that we suffer as our Master did; and then we may, as he did, commit our cause "to him that judgeth righteously," assured that in due time "he will bring forth our righteousness as the light, and our judgment as the noon-day," Psa 37:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: ye: Psa 119:176; Isa 53:6; Jer 23:2; Eze 34:6; Mat 9:36, Mat 18:12; Luk 15:4-6
the Shepherd: Pe1 5:4; Psa 23:1-3, Psa 80:1; Sol 1:7, Sol 1:8; Isa 40:11; Eze 34:11-16, Eze 34:23, Eze 34:24, Eze 37:24; Zac 13:7; Joh 10:11-16; Heb 13:20
Bishop: Heb 3:1; Act 20:28 *Gr.
John Gill
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 Is 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 Wesley
The bishop - The kind observer, inspector, or overseer of your souls.
Robert Jamieson, A. R. Fausset and David Brown
(Is 53:6.)
For--Assigning their natural need of healing (1Pet 2:24).
now--Now that the atonement for all has been made, the foundation is laid for individual conversion: so "ye are returned," or "have become converted to," &c.
Shepherd and Bishop--The designation of the pastors and elders of the Church belongs in its fullest sense to the great Head of the Church, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes of the Lord are over the righteous" (1Pet 3:12). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, "Parnas," is often applied to kings, and enters into the composition of names, as "Pharnabazus."