— disallowed indeed ] Or “rejected of men,” that is, the Jewish Sanhedrim, the builders mentioned Ps. xxviii. 22, according to our Lord’s exposition of the words, Matt. xxi. 42, 45; Luke xx. 17, 19. Dr. Whitby.

—in the day of visitation.] That is, when they affect and persecute you. Dr. Whitby. Whenever you are called to account before the Roman judicatures. Pyle. As the glory of God’s wisdom, power, and goodness, shines forth in His creation and government of the world, so the glory of His mercy also and truth shines forth in the redemption of mankind, and in all the good works they do in order to the attainment of it. For, seeing they do them all only by His assistance, the glory of them must needs redound to Him. Bp. Beveridge.

— but also to the [resort]. In this verse the Aposte establishes one of the most noble and most important principles of morality; namely, that our obligation to relative duties does not depend, either on the character of the persons to whom they are to be performed, or on their performance of the duties which they owe to us; but on the unalterable relations of things established by God. Dr. MacKnight.

Ver. 1. — that, if any obey not the word, &c.] That the husbands, who are not converted to Christianity by the Gospel preached to them, may by the amiable behaviour of their wives, which they are taught by Christianity, be, without any more preaching, wrought on, and converted to the faith. Dr. Hammond.

1 Peter 2:6

6. — an holy priesthood.] The legal sacrifices were to be offered by the priests alone, and only in the temple: accordingly the Christian church is here represented as God’s temple; the praises which Christians offer up to God in their assemblies are styled “spiritual sacrifices acceptable to God by Jesus Christ;” the persons who offer them, “an holy priesthood.” Dr. Whitby.

In every temple of the Lord it is necessary that there be likewise a priesthood, to offer sacrifices suitable to such a temple. And so there is here. For the Apostle

having said, that the saints are a “spiritual house” or “temple,” adds, that they are also “an holy priesthood.” As they are ’the living stones,’ of which this temple is composed or consisteth, so they are likewise all of the order of priesthood, “an holy priesthood,” proper for such an house, where the most holy God resideth. This was first revealed in the Old Testament, where God said, “His people should be unto Him a kingdom of priests,” Exod. xix. 6: a kingdom, wherein all the subjects are both kings and priests; or, as St. Peter a few verses below expresses it, “a royal priesthood,” ver. 9. And how they came to be so, we learn from St. John, saying, that “Jesus Christ hath made us kings and priests unto God and His Father,” Rev. i. 6; v. 10: as He gives His saints “a kingdom,” so He consecrates them all to be “priests;” not such as were under the law, when the priesthood was confined to one family, and offered up only carnal sacrifices; but they are “an holy priesthood,” ordained to “offer up spiritual sacrifices, acceptable to God by Jesus Christ.” Bp. Beveridge.

6. Wherefore also it is contained in the scripture.] Or foretold that God did intend to introduce the present Gospel dispensation by Christ, in those words of the Prophet Isaiah, chap. xxviii. 16. Dr. Wells.

1 Peter 2:8

8. And a stone of stumbling, and a rock of offence.] See Isaiah, as referred to in the margin. “The stone of stumbling and rock of offence,” as the Prophet affirms, is the Lord of hosts Himself; but this “stone of stumbling and rock of offence,” as asserted by the Apostle, is no other than Christ, the same stone which the builders refused. Therefore Christ is the Lord of hosts Himself. If the Scripture, thus compared with itself, be drawn up into an argument, the conclusion may indeed be denied, and so may the whole Bible, but it cannot be answered. Jones of Nayland.

— whereunto also they were appointed.] That is, saith Dr. Hammond, they who disobey the Gospel, who stand out obstinately against it, were appointed by God to stumble and fall at that stone; that is, to be bruised and ruined by that means, to be destroyed among the crucifers of the Messiah, and condemned with them hereafter: it being just with God, that they, who will not reform and amend at the preaching of the Gospel, and so receive benefit by it, should for their obstinacy be condemned, and so be the worse for it. And certainly it cannot signify, that the unbelieving Jews were appointed unto disobedience; but only, that being disobedient to the Gospel, so clearly revealed and confirmed by so many miracles and signs of the Holy Ghost, they were appointed, as the punishment of that disobedience, to fall and perish. Dr. Whitby.

Not, appointed to be disobedient; but appointed, since they would be disobedient, to take their own course, and the consequences of it: to stumble and fall at difficulties, of which they would easily have seen the proper solution, and so got over them unhurt, had they

The apostle beseecheth them to abstain from fleshly lusts. Anno DOMINI about 60. Or, a purchased people. Or, obtain. d Hon. 2. 23. a royal priesthood, an holy nation, shew forth the || praises of him who hath called you out of darkness into his marvellous light:

1 Peter 2:9

9. But ye are a chosen generation, &c.] The titles here given to the Christians are the same, which formerly were given to the whole Jewish nation; but which, the Apostle says, now belong to the Christians in a much better and truer sense than ever they did to the Jews. Dr. Whitby, Pyle.

1 Peter 2:11

11.—I beseech you as strangers and pilgrims, &c.] Consider that your citizenship is in another world, and in this you are but passengers; do not therefore gratify those sensual appetites, which aim at present enjoyments, and are opposite to those desires of the soul, that place and seek their true happiness in heaven. Dean Stanhage. They, whose citizenship is in heaven, Phil. iii. 20, must be pilgrims and strangers upon earth. Dr. Whitby. The proper meaning of these words is to be found from the first chapter, ver. 17, where the Apostle thus exhorts: “If ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear.” It is plain that St. Peter here calls the time of life the time of our “sojourning here;” and consequently reckons us to be strangers and pilgrims as long as we are in this world. In the same sense the Apostle to the Hebrews speaks of the saints of old: see Heb. xi. 13. This notion extends to all mankind, and shews that the Apostle looked upon them all as “strangers and pilgrims on the earth:” consequently the exhortation founded upon this notion extends to all alike, and reaches as far as the obligations of mortality reach. And this consideration, placed in this view, has great weight in it, with respect to all who have faith enough to “desire a better, that is, an heavenly country,” and to know themselves to be but only passengers through this world, and on their way to “a city prepared for them.” This is putting all our hopes and fears, with respect to futurity, in balance against the solicitations of sensual pleasure: this is appealing to our reason, to shew us how absurd it is to give ourselves up to momentary enjoyments in a place where we have no certain abode, at the hazard of forfeiting our right to that country where we have an inheritance which shall endure for ever. Bp. Sherlock.

1 Peter 2:12

12.—whereas they speak against you as evildoers,] The enemies of the Christians, to enrage not only the magistrates against them, but all who had any regard to the interests of society, represented them as atheists, and enemies of mankind, because they would not comply with the common idolatry, nor obey the heathen magistrates in things contrary to their religion. They calumniated them also, as movers of sedition, and as addicted to every species of wickedness. To wipe off these foul supersons, St. Peter earnestly beseeches the brethren of Pontus, &c. to behave both towards the magistrates and

1 Peter 2:13

13. Submit yourselves to every ordinance of man &c.] Be obedient to every governour, even to every heathen governour, upon obligation of conscience, because he is instituted by God: and this, whether to Cesar the emperor in the first place, as the supreme; or in the next place, and in subordination to him, to proconsuls and procurators, by commission appointed by him, for the keeping of courts, for punishing malefactors, and rewarding and encouraging the obedient. Dr. Hammond. St. Paul saith, “The powers that be, are ordained of God,” Rom. xiii. 1; and yet St. Peter calleth the magistracy an human ordinance. Certainly the Holy Spirit of God, which speaketh in these two great Apostles, is not contrary to itself. The truth is, the substance of the power of every magistrate is the ordinance of God; and that is St. Paul’s meaning: but the specification of the circumstances thereto belonging, as in regard of places, persons, titles, continuance, jurisdiction, subordination, and the rest, is, as St. Peter termeth it, an human ordinance, introduced by custom or positive law. Bp. Sanderson. It had been for some time an opinion too prevalent among the Jews, that they, as the peculiar people of God, could not be bound in conscience to obey any foreign jurisdiction exercised by heathens and idolaters, such as the Romans, their then conquerors, were. The greater part of the persons, as yet gained over to the faith of the Gospel, were such as had been trained up in the Jewish persuasion: men, who still retained so profound a veneration for their former principles, that the Apostles found great difficulty in bringing them off clear from such notions, inconsistent with their new profession. It does not appear that the Christians truly orthodox gave occasion for any jealousy in this respect; but it is plain that the persecutors and opposers of the Gospel, looking perhaps upon Christians as a sect of the Jews, were willing to fix the same odious character on them, and pretended to regard them as enemies of the state. We find the authors of all the ancient apologies for our reli- Anno DOMINI about 60. Or, wherein. Obedience to magistrates enjoined. Servants are to obey their masters. Anno DOMINI aboot 68. punishment of evildoers, and for the praise of them that do well.

1 Peter 2:15

15. For so is the will of God.] The principle to be collected from this and other texts upon the subject, is plainly this: that the law of God enjoins obedience to every government, settled according to the constitution of the country in which it subsists; and that, even though the governour should be elected by the people: as, in less matters, a man is free to choose that master, into whose service he will enter; but, when he is once entered, the Scriptures press on him thenceforth the several duties which a servant owes to his master. Obedience, in short, is enjoined to the civil magistrate, under whatever form of government we happen to live; nor does that obedience extend to the relinquishing of those rights which the citizen may legally claim. St. Paul himself at Philippi refused to comply with the directions intimated by the magistrates, unless the magistrates themselves would by a mark of respect make him amends for the illegality of their proceedings, in punishing him uncondemned, Acts xvi. 37; of the centurion, who was standing near, when he was about to be scourged, he demanded the privilege due to a Roman citizen, Acts xxii. 25; and when Festus proposed his trial to be held at Jerusalem, the Apostle boldly made his appeal to Cesar, as every Roman citizen might do, Acts xxv. 11. These claims of civil privileges do not

1 Peter 2:16

16.—for a cloke of maliciousness.] Or a pretence of doing wickedly in rebelling and the like. Dr. Wells. Many of the Jews rebelled against the Romans, and against the governours sent by them, upon this very pretence, that they were a free people, and ought to preserve their liberty. And thus they “used their liberty for a cloke of maliciousness.” Dr. Whitby.

1 Peter 2:17

17. Honour all men. &c.] Give every man the respect and kindness due to him. Love all your fellow Christians. Fear God: and, in subordination to Him, pay all obedience to the emperor. Dr. Hammond. This last duty consists in reverencing the persons of our governours, in obeying their lawful commands, in a cheerful payment of their dues, in praying affectionately for them, and in praising God for the blessing of their government. Nero, the worst of kings, and the persecutor of the Christians, was then upon the throne; yet the command is express to honour him. From the connexion of the two precepts, “Fear God, Honour the king,” it may be remarked, that religion best qualifies persons to be good subjects; that this is the true and steady principle of loyalty; and that obedience to governours is firm and durable, when it is established on a conscientious regard to the command of God. Burkitt.

1 Peter 2:18

18. Servants, be subject to your masters with all fear:.] In the time when the Gospel was first preached, servants for the most part were slaves; and, as many of these were converted to Christianity with or without their masters, it was to be feared lest they should take too much upon them, and think too well of themselves, by entering into a religion, which commanded all men to treat one another as brethren. This might have brought a discredit on the Gospel, and have been an hindrance to its progress. Therefore St. Peter and St. Paul earnestly exhort servants or slaves to obey their masters, and to be industrious and honest, and dutifully to serve, not only the just and gentle, but the harsh and froward. The law of nature knows no such thing as slavery, for by nature all men are free and equal: but by the civil laws, and by the practice of nations, it was established, and it still continues amongst those who know not the Gospel; and, the more is the shame and the pity, it is to be found in some places where Christianity is professed. The religion of Christ, when it first made its progress in the world, left the civil laws of nations in a great measure as it found them, lest by altering or repealing them, it should bring confusion and disturbance into human society: but as by its own genius and tendency, it leads men gently back to the precepts of nature and equity, to kindness and to mercy, it put an end by degrees, in most civilized places, to that excessive distance and difference between masters and slaves, which owed its origin to outrage and war, to violence and calamity: so that in Christian countries the service which is performed is usually, as it ought to be, voluntary and by agreement. But what the writers of the New Testament have said concerning slaves, holds true

Servants are to obey their masters, patiently suffering for well doing, Anno DOMINI about 60. man for conscience toward God endure grief, suffering wrongfully.

1 Peter 2:19

19. For this is thankworthy, &c.] This will procure the Divine favour and reward. So the phrase, “what thank have ye?” Luke vi. 32, 33, is “what reward have ye?” Matt. v. 46. In the following verse, the same original expression is translated, “this is acceptable.” Dr. Whitby. To suffer meekly, and without blame, and to do this out of a sense of the resignation due to the will of God, is a virtue which He kindly accepts, and will not fail to reward. Dean Stanhope.

1 Peter 2:21

21. For even hereunto were ye called: &c.] This suffering patiently, not only when ye do well, but even for doing well, as hard as it may appear, is yet exactly agreeable to your profession. This supposes you to be followers of Christ; and never was there such a perfect pattern of this virtue: so perfect innocence, ver. 22, and so perfect patience, ver. 23. Dean Stanhope. Although the example of our Saviour be here set before us with a special regard to the particular virtue of patience under unjust sufferings, yet ought it to be extended to all graces and duties, and improved as a pattern for the love and practice of universal holiness, as exemplified most perfectly in His life. Burkitt. By becoming man, our Saviour was capable of becoming the most complete and engaging pattern of virtue to man. The example of the invisible God might seem too high and too remote from our view. The examples of men were all, in one respect or another, faulty, and likely to mislead us. But our blessed Saviour, by joining in His own person perfection with humanity, gives us the most encouraging invitation to endeavour at doing so too, according to our power. He “was in all points tempted like as we are, yet without sin,” Heb. iv. 15; “to leave us an example, that we might follow His steps.” But in particular He hath set us the brightest example of that excellent virtue, humility, that ever was, or could be; to this intent, that “the same mind might be in us, which was in Him, who being in the form of God, took upon Him the form of a servant, and was made in the likeness of men,” Phil. ii. 5—7. Of mutual love also He hath set before us the most amiable pattern, by this amazing proof of His love to mankind. He, who “was rich” in all the glories of God, “became poor for our sakes, that we, through His poverty, might become rich” in heavenly blessings, 2 Cor. viii. 9. He, who was exempted from all suffering, suffered every thing terrible in his and death for our good. Surely these are powerful motives, both to give up, and to do, and undergo, whatever we are called to, for our brethren; and to “love one another, as He hath loved us,” John xv. 12. His resignation likewise, His meekness, His seal, His prudence, every one of His virtues, (and His whole character was composed of virtues,) are most useful lessons, derived from His appearing in our nature, that in a very peculiar manner command our attention, and require our imitation. Abp. Secker. A powerful motive to resignation is the behaviour of our Lord, which we who bear the honourable name of Christians should be ambitious to imitate. Would we learn to act as we ought under the evils, which may probably some time or other overtake us; we need no other book besides the New Testament, and no other example than our Saviour’s, to instruct us. His sufferings, and conduct under them, is one of the most agreeable and most useful meditations that can occupy our minds, especially if we ourselves are in any of the same hard circumstances. To reflect then upon the majestic and resplendent parts of His life and character, affords not the same relief to a dejected mind. To view Him commanding all nature, saying to the sea and to the winds, “Peace, be still;” and to the dead, “Come forth;” to view Him striking to the ground those who came to take Him, by only saying, “I am He;” and rising triumphant from the grave, and ascending in the clouds of heaven: to view Him thus will excite our reverence, and confirm our belief in Him: but there is nothing in all this that we can imitate and apply to ourselves. It is more pleasing to view Him where He appears as one of us, as much distressed and as little regarded as any of us can be; to consider Him possessing nothing, and attended with a few friends almost as poor as Himself; enduring hunger, thirst, cold, and weakness; slandered and reviled, despised and betrayed, scourged and crucified; to consider Him bearing affliction, not with stoical scorn and unconcern, as though He neither felt pain nor was sensible of injuries, but deeply affected with fear and horreur, with sorrow and despondency; bending to the earth under the heavy hand of God, offering up prayers and supplications with strong crying and tears, and almost asking what, as He well knew, was not to be obtained; to see Him thus compassed about, as with afflictions, so also with human infirmities; to see Him in all these trials persisting in an uniform obedience to God, exercising the utmost charity and long-suffering towards men, towards His ecernies and persecutors; encountering evils most disagreeable to human nature with patience and silent meekness, without repining and without murmuring: in these things He is to us an example, not so vastly above us; an example, which by the assistance of God we may hope, though not to equal, yet in some degree to resemble. The Apostles recommend it to us, supposing that we may come somewhat near to it. They exhort us in general to live as He lived, in particular to imitate the humility, patience, and resignation, which be shewed when “He suffered for us, leaving us an example that we should follow His steps.” Dr. Jorlin. Our Lord was, as our Church well expresses it in one of her Collects, “both a sacrifice for sin, and also an enorm of godly life.” By His sacrifice He procured us grace to follow His example, which otherwise would have been proposed to us in vain: by His example He shewed us how to make a right use of that grace, which unless we do, it is given in vain. So that if he, who reafter the example of Christ. The duty of wives and husbands.

1 Peter 2:22

22. Who did no sin, &c.] This is an allusion to Isaiah’s prophecy of the Messiah, “Because He had done no violence, neither was any deceit in His mouth.” Our Lord’s absolute freedom from sin is asserted by the other inspired writers also, 2 Cor. v. 21; Heb. vii. 28; 1 John iii. 5. It was asserted likewise by Himself once and again, John viii. 46; xiv. 30: and it is fully verified by the history of His life. Dr. Macknight.

1 Peter 2:24

24, 25. Who his own self bare our sins &c.] They were our sins, not His own, that He died for; and He died in the quality of a sacrifice, to bear the punishment of them, and to make the atonement for them: the end of which sacrifice we do by no means answer, unless we mortify the power of sin, as He bore the penalty of it. So exactly did he fulfil the prophecy of Isaiah, in his 53rd chapter, both as to the lost condition you formerly were in, and as to the method of recovering you out of it.

A consideration of the purpose, for which our Saviour suffered, should be matter of great consolation to us, when we meditate upon His sufferings, and cause us to mingle tears of joy with those of grief. The latter we should be insensible not to pay to the excruciating agonies of our beloved Master: the former we should be unthankful, and cruel to ourselves, not to give to the happy effects of the misery, which He so graciously condescended to undergo for us. But, to make both effectual, let us, inflamed with seal, and gratitude, and love unfeigned, endeavour for our own particular, and most devoutly beg for the rest, as the best of churches teaches us, that the innumerable benefits of this precious bloodshedding may have their full extent and free course: that “we and the whole church of Christ may receive remission of sins,” and all the other blessed effects of His passion: that He, who “hath made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world,” would cause His way to be known, and shew His saving health, to the yet dark and unbelieving nations: and that all, who do already know it, may walk worthy of their knowledge, and of the high vocation wherewith they are called. And O, that the

CHAP. III. Anno DOMINI about 60.