1 Peter 2

1 Peter 2:1

1 Peter 2:1. Πᾶσανκακίαν, all vice) Πᾶσαν, πάντα, πάσας: he points out three kinds. Κακίαν, a faulty state of mind, as opposed to virtue.—πάνταδόλονκαὶὑποκρίσειςκαὶφθόνους, all guile, and hypocrisies, and envyings) in actions. Guile wrongs; hypocrisy deceives; envy assails a neighbour: all these things are injurious to love, on which see ch. 1 Peter 1:22.—πάσαςκαταλαλίας, all detractions) in conversation.

1 Peter 2:2

1 Peter 2:2. Ὡςἀρτιγέννητα, as new-born) who do nothing else, but only desire. The first age of the Church of the New Testament is marked out.—βρέφη, babes) who are free from all guile.—λογικὸν) Derived from λόγος, the Word, ch. 1 Peter 1:23. The milk of the Word is a periphrasis for the Word itself. Comp. Romans 12:1, note.—ἄδολον, without guile) The antithesis to guile in 1 Peter 2:1.—γάλα, milk) This is the same as that which is before called seed, ch. 1 Peter 1:23.—ἵναἐναὐτῷαὐξηθῆτεεἰςσωτηρίαν, that ye may grow thereby unto salvation) We are born again unto salvation, ch. 1 Peter 1:3; 1 Peter 1:5; 1 Peter 1:9; and we grow unto salvation, in this passage. The copies of greatest authority have long read,[13] ΕἸςΣΩΤΗΡΊΑΝ: in the more recent ones, an hiatus has been introduced, the eye of one or two copyists having glided from ΕἸς to ΕἼΠΕΡ in the next verse.

Peter had in his mind Psalms 34, which in 1 Peter 2:8, under those words which Peter repeats, holds out to us ΣΩΤΗΡΊΑΝ, salvation. Γεύσασθεκαὶἴδετε, ὅτιχρηστὸςὁΚύριος. ΜΑΚΑΡΙΟΣἀνήρ, ὃςἐλπίζειἐπʼ αὐτόν. O taste and see that the Lord is good: Blessed is the man that trusteth in Him. The first tastes of the goodness of God are afterwards followed by more full and happy experiences. [13] ABC Vulg. and almost all Versions, read εἰςσωτηρίαν. Rec. Text, with inferior authorities, omits the words.— E.

1 Peter 2:3

1 Peter 2:3. Ἐγεύσασθε, ye have tasted) A taste excites the appetite.[14]—ὍΤΙ, that) Psalms 34:8. Peter quotes the same Psalm in the next chapter.—χρηστὸς, good) Therefore they, who are born again, are and ought to be like Him.—ὁΚύριος, the Lord) éäåä, Christ, 1 Peter 2:4 : Psalms 47:6. [14] Comp. Malachi 3:10.— V. g.

1 Peter 2:4

1 Peter 2:4. Ὅν, whom) Apposition: whom, that is, the Lord, the Stone.—προσερχόμενοι, approaching) of your own accord, through faith.—λίθον, stone) In what manner He is regarded both by believers and unbelievers, is declared, 1 Peter 2:6-7. The name given to Peter by the Lord remained fixed in his mind: hence he alludes to it in various ways, not only under the name of Stone, Acts 4:11, but also under the repeated mention of firmness [stedfastness, 1 Peter 5:9].—ζῶντα, living) living from the beginning, 1 John 1:1, and raised from the dead, Revelation 1:18, after that He had been rejected by men, both Jews and Gentiles.—ἀποδεδοκιμασμένον, disallowed) especially before His death: 1 Peter 2:7, note.—ἐκλεκτὸν, elect) 1 Peter 2:6.

1 Peter 2:5

1 Peter 2:5. Καὶ) even.—αὐτοὶ) yourselves, partakers of the same name (Stone).—λίθοι, stones) Many names, which belong to Christ in the singular, are assigned to Christians in the plural. Christ is the Living Stone; Christians are living stones. From Him they also are called sons, priests, kings, lambs, etc. So the Shulamite is called from Solomon.—ζῶντες, living) Such persons, living stones, may be at once both a house and a priesthood.—οἰκοδομεῖσθε, are built up) The indicative, as Ephesians 2:22.—οἶκος, a house) a temple.—ἱεράτευμα, a priesthood) a multitude of priests. This is presently afterwards explained, and (the contrary having been premised in 1 Peter 2:8) in 1 Peter 2:9-10.—ἅγιον, holy) as belonging to God.—θυσίας, sacrifices) of praise, 1 Peter 2:9.—εὐπροσδέκτους, acceptable) Isaiah 56:7, αἱθυσίαιαὐτῶνἔσονταιδεκταὶἐπὶτὸθυσιαστήριόνμου· Their sacrifices shall be accepted on My altar.—διὰ, by) Christ is both precious in Himself, and makes us accepted; for He is the altar. See Isa. as quoted above.

1 Peter 2:6

1 Peter 2:6. Περιέχει, it is contained) Used here as an impersonal verb.—ἰδοὺ, behold) See Romans 9:33, note.—ἐκλεκτὸν, ἔντιμον, elect, precious) Elect, has special reference to the stone; precious, to the chief corner-stone. In Hebrew ΰαο, a stone αηοτπϊιχψϊξεργξεργ of searching out, a corner-stone of preciousness, most firmly laid. The term elect is also used of believers, 1 Peter 2:9. From the word precious is derived the word ἡτιμὴ, the preciousness, the price, 1 Peter 2:7.—ὁπιστεύων, he that believeth) From this is derived the word believing [unto you who believe], 1 Peter 2:7—οὐμὴκαταισχυνθῇ, shall not be put to shame) He shall experience that the preciousness of Christ abounds towards him (whilst) believing.

1 Peter 2:7

1 Peter 2:7. Ἡτιμὴ, the preciousness or price) Supply ἐστὶν, exists, is well known; that is, He is precious towards (in the estimation of) you.Ἡ, that, refers to precious, 1 Peter 2:6, note. The abstract, preciousness or price, expresses the view in which the faithful regard Christ.—λίθον—γωνίας, a stone—of the corner) See Matthew 21:42, note. Peter had quoted the same saying, Acts 4:11; and in this place he quotes it most appropriately. Λίθον, κ.τ.λ. The Syriac translator, or Greek copyist, before him, passing from λίθον to λίθος, omitted the intermediate words, as sometimes happens. But these plainly belong to the subject. Peter quotes three sayings in 1 Peter 2:6-7 : the first from Isaiah, the second from the Psalms, the third again from Isaiah.

He makes allusion to the third in 1 Peter 2:8; but he alluded to the second and the first in 1 Peter 2:4, even then revolving them both in his mind. Therefore the words, ἀποδεδοκιμασμένον, rejected, and ἀπεδοκίμασαν, they rejected, in 1 Peter 2:4; 1 Peter 2:7, have reference to each other. The dative, ἀπειθοῦσι, to them that are disobedient, as just before ὑμῖντοῖςπιστεύουσιν, to you that believe, accords with the Hebrew prefix ì, with this meaning, as relates to those that believe not; and the remaining part of this verse coheres with this dative, and the construction is easy: ἐγενήθηεἰςκεφαλὴνγωνίαςκαὶλίθοςπροσκόμματος, κ.τ.λ., was made the head of the corner and a stone of stumbling, etc.; the conjoining of the two sayings (Dicta) softening the disparity of the accusative and the nominative case, εἰςκεφαλὴν—λίθος. The saying of the Psalm has a twofold agreement with this. For 1st, They who ἀπεδοκίμασαν, rejected the stone, were truly ἀπειθοῦντες, disobedient. 2d, The same persons, while they rejected the stone, were unconsciously contributing to its becoming κεφαλὴγωνίας, the head of the corner; nor can they now prevent this, however much they may be grieved [lit. snarl at it], and they shall experience, to their great misery, that He is the head of the corner: Matthew 21:44.—κεφαλὴν, the head) Christ is the head of the corner, especially with reference to believers, who are built upon Him; yet unbelievers experience this in another way.

1 Peter 2:8

1 Peter 2:8. Οἱπροσκόπτουσι, τῷλόγῷἀπειθοῦντες, who stumble, not believing the word) In 1 Peter 2:7, he expressed the different judgments of believers and unbelievers respecting Christ; now he sets forth the difference itself between believers and unbelievers. Many construct προσκόπτουσιτῷλόγῳ, stumble at the word. But προσκόπτουσι, put absolutely (as in John 11:9), is derived from προσκόμματος, the word quoted from Isaiah; and the declaration follows, τῷλόγῳἀπειθοῦντες, not believing the word, as ch. 1 Peter 4:17, ΤὶτὸτέλοςτῶνἀπειθούντωντῷτοῦΘεοῦεὐαγγελίῳ; What shall be the end of those who obey not the Gospel of God? and certainly ch. 1 Peter 3:1, εἴτινεςἀπειθοῦσιτῷλόγῳ: If any obey not the word. It is in the Gospel-word that the preciousness of Christ is set forth: they who do not believe the word, despise Christ, and stumble at Him.—εἰςὃκαὶἐτέθησαν, to which also they were appointed) Which refers to stumble: they who do not believe, stumble; they who stumble are also appointed for stumbling. This appointment follows unbelief and stumbling, as even the intensive particle, also, and the order of this clause which is placed last, signify. And yet stumble is present.

They were appointed has the force of a past tense; by which it is implied, that by a most just judgment of God, unbelievers stumble more and more from day to day. Are appointed answers to I lay (or appoint), 1 Peter 2:6; but with some difference: for God is said, in the active, to appoint Christ and the elect: unbelievers, in the passive, are said to be appointed. Comp. Romans 9:22, note.

1 Peter 2:9

1 Peter 2:9. Ὑμεῖςδὲ, but ye) Supply are. After the mention of a subject so sorrowful he consoles the pious; as 2 Thessalonians 2:13.—γένος—εἰςπεριποίησιν, a generation—for a peculiar possession) He twice mentions two remarkable sentences, which signify the relation of believers, as towards their Father and towards their God: Isaiah 43:20-21, Septuagint, τὸγένοςμουτὸἐκλεκτόν· λαόνμουὃνπεριεποιησάμην, τὰςἀρετάςμουδιηγεῖσθαι: My nation [“people” ], My chosen: My people whom I have reserved as a possession [“formed” ] for Myself, to “ show forth My praises.” Exodus 19:5-6, λαὸςπεριούσιοςἀπὸπάντωντῶνἐθνῶν, βασίλειονἱεράτευμα, καὶἔθνοςἅγιον: a peculiar people from all the nations, a royal priesthood, and a holy nation. Περὶ in composition often denotes something surviving: as περιγίνεσθαι, to conquer, the enemy being driven back; περιποιεῖσθαι, to reserve something, when you give up the rest; περιβιοῦν, not to put to death; περιόντες, ωψιγιν, the surviving, Job 27:15. And thus for ρβμδ the Septuagint has περιούσιος, Exodus, as quoted above, etc.; περιουσιασμὸς and περιποίησις, Malachi 3:17. Peter does not add, ἀπὸπάντωντῶνἔθνων, from all the nations; because he honours the Gentiles also with this title: 1 Peter 2:10.—ἐκλεκτὸν) chosen, excellent.—βασίλειονἱεράτευμα, ἔθνοςἅγιον, λαὸςεἰςπεριποίησιν, a royal priesthood, a holy nation, a people for a peculiar possession) A kingdom of priests is a Hebrew expression. God is a king; His priests are the faithful: Revelation 1:6. Comp. 2 Samuel 8:18 with 1 Chronicles 18:17.

A holy nation, the property of God. Περιποίησις in the abstract is the same as περιούσιος in the concrete, in the Septuagint. Comp.

Ephesians 1:14, note.—τὰςἀρετὰς, His excellencies) His wonderful glory in this verse, His mercy in the following verse, His goodness in 1 Peter 2:3.[15] St Paul only once uses the word ἀρετὴ, Philippians 4:8, of the righteous: St Peter, in this one passage only of this Epistle, of God: in the second Epistle, ch. 1 Peter 1:3, he employs it a second time of God, and in 1 Peter 2:5 (of the same chapter) he uses it of the faithful. The Hebrew is ϊδμϊι at the passage already quoted; which word in Isaiah 42:8; Isaiah 42:12; Isaiah 63:7, the Septuagint translates by ἀρετὰς, just as they put ἀρετὴ for δεγ, Habakkuk 3:3; Zechariah 6:13. Eustathius on Hom. Odyss. Σ., ἀρετὴνοὐμίαντινὰλέγει, ἀλλὰτὸεὔδαιμοντῆςζώῆςκαὶμακαριστὸν, ἢκαὶπᾶσανδεξιότητα, οὐμόνοντὴνκατὰφρένας, ἀλλὰκαὶτὴνκατὰἔργακαὶοἰκονομίανκαὶὅσατοιαῦτα: he does not speak of any one excellency, but of the happiness and blessedness of life, or even all cleverness, not only in mind, but in deed and in management, and things of this kind. And so he says everywhere.—ἘΞΑΓΓΕΊΛΗΤΕ, should show forth or declare) The sense is, that ye acknowledge and declare. Septuagint, Isaiah 42:12, ΤᾺςἈΡΕΤᾺςΑὐΤΟῦἘΝΤΑῖςΝΉΣΟΙςἈΝΑΓΓΕΛΟῦΣΙ, they shall declare His praises in the islands. Ἐξ in ἐξαγγείλητε expresses the ignorance of many, to whom the faithful ought to declare the excellencies of God.—τοῦ) of God: 2 Peter 1:3, note. [15] Comp. Numbers 14:17.— V. g.

1 Peter 2:10

1 Peter 2:10. Οἱποτὲ, who in time past) See Romans 9:25, note; and with “in time past,” comp. presently after, “ye were,” 1 Peter 2:25. The quotation from Hosea is a kind of enigma. In Hosea, if taken literally, it has reference to the Jews; for, according to the context, as an axiom it is only applied to a particular subject (hypothesis[16]); but there may be a more general question (thesis) in the mind of the speaker, and then it may be applied to other subjects. I will call them My people, who were not (My) people, is applicable to Jews and Gentiles. Thus care is taken that the sense of the text may not necessarily appear to be twofold.—οὐλαὸς, not a people) Romans 10:19, note: not even a people, much less the people of God. The former half of the verse has special reference to the Gentiles; the latter to the Jews. Concerning the latter, see Titus 3:4, and the context: concerning the former, Acts 15:14. [16] Hypothesis is a particular definite question: thesis, where the subject of inquiry is general and unlimited. Cic. in Top.: Quæstionum duo sunt genera, alterum infinitum, alterum definitum; definitum est, quod ὑπόθεσιν Græci, nos causam; infinitum, quod θέσιν illi appellant, nos propositum possumus nominare.— T.

1 Peter 2:11

1 Peter 2:11. Ἀγαπητοὶ, dearly beloved) A friendly and well-disposed exhortation.—παρακαλῶ, I beseech you) So ch. 1 Peter 5:1. [A great exhortation, of which the former part begins here; the second part in the middle of 1 Peter 2:15, ch. 3. Both parts have ἵναἐνᾧ, κ.τ.λ., ch. 1 Peter 2:12, and 1 Peter 3:16.—Not. Crit.]—παροίκουςκαὶπαρεπιδήμονς, strangers and foreigners) A gradation: ye are not only as in a strange house, but even as in a foreign city, ye who believe of the Jews and Gentiles. The reason why ye should abstain. Leviticus 25:23, Septuagint, προσήλυτοικαὶπάροικοιὑμεῖςἐστεἐναντίονἐμοῦ, ye are strangers and sojourners before Me. Psalms 39:12, ὅτιπάροικοςἐγώεἰμιἐντῇγῇκαὶπαρεπίδημος, καθὼςπάντεςοἱπατέρεςμον, for I am a stranger on the earth and a sojourner, as all my fathers were.

Comp. Hebrews 11:13, note.—ἀπέχεσθε, abstain) The Imperative,[17] as ch. 1 Peter 5:1-2, I exhort—feed. Thus cohere the words, having your conversation, etc., 1 Peter 2:12, and ch. 1 Peter 3:7-9, and the word ready [ἕτοιμοι coming after the previous Imperative, as ἔχοντες here], ch. 1 Peter 3:15.—σαρκικῶν, carnal) 2 Peter 2:10; 2 Peter 2:18.—στρατεύονται, war) Not only do they hinder, but attack. A fine word. [17] Not the Infinitive ἀπέχεσθαι, as B Vulg. and Rec. Text. But ἀπέχεσθε in AC, both Syr. Versions, Memph. and Cyprian.— E.

1 Peter 2:12

1 Peter 2:12. Τὴνἀναστροφὴν, your conversation) There are two things in which strangers and foreigners ought to conduct themselves well: The conversation, which is prescribed in excellent terms for subjects, 1 Peter 2:13; for servants, 1 Peter 2:18; for wives, ch. 1 Peter 3:1; for husbands, ch. 1 Peter 3:7; for all, 1 Peter 2:8 : and confession, ch. 1 Peter 3:15-16, which passage has a manifest reference to this. Each passage is derived from the will of God: ch. 1 Peter 2:15, 1 Peter 3:17.—καταλαλοῦσιν, speak against you) That was common even then, 1 Peter 2:15, ch. 1 Peter 3:16, 1 Peter 4:4; 1 Peter 4:14.—ὡςκακοποιῶν, as evil-doers) As though ye were not obedient to authorities and magistrates and good laws: 1 Peter 2:13-14.—ἐκ, from) Constructed with they may glorify.—καλῶνἔργων, good works) Hence well-doing, 1 Peter 2:14-15. This is true submission.—ἐποπτεύσαντες, closely inspecting) The same word occurs, ch. 1 Peter 3:2. Other men narrowly look into the actions of the righteous.—δοξάσωσιτὸνΘεὸν, they may glorify God) God, who has children like unto Himself.—ἐνἡμέρᾳἐπισκοπῆς, in the day of visitation) ἡμέρᾳ, in the day, used indefinitely. [The note in the Germ. Vers. interprets it of the last day.— E. B.] There is an allusion to the divine visitation, when God brings to light the innocence of the righteous, which has long been hidden: and He often brings about this result by means of even hostile magistrates, during the process of inquiry, and he often converts adversaries themselves.

Thus Septuagint, ἐντῇἡμέρᾳτῆςἐπισκοπῆς, in the day of visitation, Isaiah 10:3; ἐνκαιρῷἐπισκοπῆς, at the season of visitation, Jeremiah 6:15. Until such a day arrives, there is need of patience.

1 Peter 2:13

1 Peter 2:13. Πάσῃἀνθρωπίνῃκτίσει, to every creation of man) A king or Cæsar is called a creation, and so are governors sent by him; the abstract being put by Metonymia for the concrete, as in political language the phrase, cine Creator, to create a magistrate, is often used (comp. κτίσις, a building, Hebrews 9:11): hence the word every is divided by the words, whether, or. And they are called creations of man, because they govern the affairs of men, after the manner of men: which saying savours of the heavenly perception (sense) of the apostle, raised above all human things. And under this very name, they who have attained to the nobility of faith, might look down upon the whole of that creation. Peter guards against this, and orders them to submit themselves, for the sake of the Lord Christ, who once became subject, though all things are subject to Him.—διὰ, on account of) The highest obligation, by the name of Jesus Christ, whose honour is at stake.—βασιλεῖ, to the king) Cæsar. For they were Roman provinces into which Peter was sending. The Jewish zealots refused obedience.—ὑπερέχοντι, supreme) Among the French, Souverain.

1 Peter 2:14

1 Peter 2:14. Ἀγαθοποιῶν, those that do well) A word of frequent occurrence in this Epistle.

1 Peter 2:15

1 Peter 2:15. Φιμοῦν, to stop) to put to silence.—ἀγνωσίαν, the ignorance) for instance, respecting the integrity of Christians. This word contains the reason why Christians ought to pity the heathen.

1 Peter 2:16

1 Peter 2:16. Ὡςἐλεύθεροι, as free) without maliciousness. This depends on 1 Peter 2:13. Concerning liberty, comp. 1 Peter 2:9.—κακίας) maliciousness, the vice of a slave.

1 Peter 2:17

1 Peter 2:17. Πάντας, all) to whom honour is due: Romans 13:7.—τιμήσατε, honour) They who are unconnected with us, are to be treated with courtesy; brethren, with familiarity. This Aorist is followed by three Presents. The king must be honoured in such a way, that the love of the brotherhood, and the fear of God, be not violated.—τὸνἀδελφότητα, the brotherhood) The abstract, ch. 1 Peter 5:9. Brethren are to be loved, because they are brethren.—τὸνΘεὸν, God) Proverbs 24:21, Septuagint, φοβοῦτὸνΘεὸν, υἱὲ, καὶβασιλέα, “ Fear God, my son, and the king.”—τὸνβασιλέα, the king) 1 Peter 2:13.—τιμᾶτε, honour) in action also, and not in feeling only.

1 Peter 2:18

1 Peter 2:18. Οἱοἰκέται, servants) He prescribes duties to these, and not to masters, the greater part of whom were heathens.—ὑποτασσόμενοι, subject) The participle, for the imperative, depending upon ὑ̔ποτάγητε, 1 Peter 2:13; from which the form of the imperative ought to be repeated by Zeugma. So also ch. 1 Peter 3:1.—οὐμόνον, not only) Gentleness obtains obedience more easily than harshness.—ἀγαθοῖς, to the good) who inflict no injury.—ἐπιεικέσιν, the gentle or indulgent) who readily pardon errors.—σκολιοῖς, the froward) who without cause have recourse to severity, blows, and reproaches.

1 Peter 2:19

1 Peter 2:19. Χάρις [“ thank-worthy” ], favour) with God: 1 Peter 2:20.—διὰσυνείδησινΘεοῦ, for conscience toward God) On account of the consciousness of a mind which does things good and pleasing to God, even though they please no man (let the force of κλέος, which presently follows, be considered).[18]—ἀδίκως, unjustly) that is, suffering those things, which are unjustly inflicted. çðí, ἀδίκως, Septuagint, Proverbs 1:11; Proverbs 1:17. [18] When a just man is not approved of by men, though doing what is good, and when he does not acquire, either before or afterwards, either their assent, support, or the intimation of a grateful mind, nay, rather experiences everything of an opposite kind, he may possibly be affected with no small chagrin and sorrow. But, if his conscience can only have God propitious, nothing but an unmixed feeling of delight remains.— V. g.

1 Peter 2:20

1 Peter 2:20. Κλέος, glory) Κλέος denotes praise, not so much from many, as from the good; and here proceeding from God Himself, in return for insults.—κολαφιζόμενοι, beaten with blows) The punishment of slaves, and that instantaneous.—πάσχοντες, suffering) afflicted with deliberate evils.—χάρις [“ acceptable,” thank-worthy], favour) Peter imitates the phrase which he himself, when a recent disciple, had heard from the Lord. Luke 6:32, and following verses.

1 Peter 2:21

1 Peter 2:21. Εἰςτοῦτο, to this) to the imitation of Christ; who condescends to propose His own example to servants, as He Himself was formerly esteemed as a servant.—ἐκλήθητε, ye were called) with a heavenly calling, whereas it found you in a state of slavery.—ὑπολιμπάνων, leaving) on His departure to the Father.[19]—ὑπογραμμαὸν, an example) Ὑπογραμμὸς, a copy, a lesson for imitation, is adapted to the capacity of a tiro, learning to paint. Thus Peter in this passage plainly paints before the eyes of servants the example of Christ, expressing those features which are especially adapted to the case of servants.—ἴχνεσιν, footsteps) of innocence and patience. The same word occurs, Romans 4:12; see note. [19] Into glory, V. g.; in contrast to the previous “ shame.”

1 Peter 2:22

1 Peter 2:22. Ὃςἁμαρτίανοὐκἐποίησεν, οὐδὲεὑρέθηδόλος, κ.τ.λ., who did no sin, neither was guile found, etc.) Isaiah 53:9, Septuagint, ὅτιἀνομίανοὐκἐποίησεν, οὐδὲδόλονἐντῷστόματιαὐτοῦ, that is, He committed neither open nor secret sin. Words most suitable for the admonition of servants, who easily fall into sins and deceits, reproaches towards their fellow-servants, and threats, arising from anger without strength.

1 Peter 2:23

1 Peter 2:23. Οὐκἀντελοιδόρει, He reviled not again) Isaiah 53:7.—οὐκἠπείλει, He threatened not) although, as Lord, He might have done so.[20] The more befitting is it that servants should exercise patience.[21]—παρεδίδουδὲ, but committed) viz. the judgment.—δικαίως, righteously) The righteousness of God is the foundation of tranquility to the afflicted. [20] And although He openly declared His coming again, Matthew 26:64.— V. g. [21] It is in fact arms of this sort which are often used by those who are feeble: such as slaves especially were, who might therefore be readily disposed to threaten their masters with the Divine judgment.— V. g.

1 Peter 2:24

1 Peter 2:24. Ὃς, who) Peter infers, that we are able, and ought to follow the footsteps of Christ.—αὐτὸςἀνήνεγκεν, Himself bare) αὐτουργία, personal exertion, becomes a servant, so that he himself should do what is to be done. [Er muss selber daran.— Not. Crit.] Jesus Christ Himself undertook the part of others: He did not substitute others for Himself, as they do at the present day, who assign [locant, let out] Canonical Hours to others. Peter agrees with Isaiah 53:11, Septuagint, καὶτὰςἁμαρτίαςαὐτῶναὐτὸςἁνοίσει, And He Himself shall bear their sins. Comp. Hebrews 9:28, note.—ἐντῷσώματιαὐτοῦ, in His own body) which was most afflicted.—ἐπὶτὸξύλον, upon the tree) Slaves were accustomed to be punished with the tree the cross, the fork.[22]—ἵνα, that) This word, that, declares that the expiation of sins, properly so called, was made on the cross of Christ: inasmuch as the fruit of it, and of it alone, was our deliverance from the slavery of sin.—ἀπογενόμενοι, being dead) This expression appositely describes our deliverance from the slavery of sin: for a slave is said to become the property of any one, γενέσθαιτινὸς. Ἀπὸ signifies separation; as Job 15:4, Septuagint, ἀπεποιήσωφόβον, thou castest off fear: German, ohne werden. The opposite term is πρσγενέσθαι in the Septuagint.

The Body of Christ ἀπεγένετο, was presently taken away from that tree to which He had borne our sins: so ought we to be removed from sin.—τῇδικαιοσύνῃ, to righteousness) Righteousness is altogether one; sin is manifold, to sins. Respecting righteousness, comp. Isaiah 53:11.—ζήσωμεν, we may live) in a free service. [22] The furca consisted of two pieces of wood in the shape of the letter V, which pressed upon the neck and back, while the hands were bound to the two ends. A slave thus punished was called furcifer.— T.

1 Peter 2:25

1 Peter 2:25. Οὑτῷμώλωπιαὐτοῦἰάθητεἦτεγὰρὡςπρόβαταπλανώμενα, by whose stripe ye were healed; for ye were as sheep going astray) Isaiah 53:5-6, Septuagint, τῷμώλωπιαὐτοῦἡμεῖςἰάθημεν· πάντεςὡςπρόβαταἐπλανήθημεν. A paradox of the apostle: Ye were healed with a stripe. But μώλωψ, a weal, is common on the person of a slave: Sir 23:10.—ποιμένακαὶἐπίσκοπον, shepherd and bishop) whom you are bound to obey. Synonymous words. Comp. ch 1 Peter 5:2.