1 Peter 2

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 38 2 8 0 0 2. Holiness, part 2) (2:1 3)) Election) (2:4 10)) and Submission, part 1) (2:11 25)) ) Outline (continued)) 2:1 3 D. Grow Spiritually ) 2:4 10 IV. Election ) 2:4 8 A. Living Stones ) 2:4 1. Chosen ) 2:5 6 2.

Built ) 2:7 3. Rejected ) 2:8 4. Destined ) 2:9 10 B. Chosen People ) 2:11 3:12 V. Submission ) 2:11 12 A. An Appeal ) 2:13 17 B.

Instituted Authority ) 2:13 15 1. Obedience ) 2:16 17 2. Freedom ) 2:18 20 C. Commendable Behavior ) 2:21 25 D. Shepherd and Overseer ) 2:21 23 1. Suffered ) 2:24 2.

Died ) 2:25 3. Returned ) ) ) ) ) D. Grow Spiritually) 2:1 3) ) 2 1 Therefore, rid yourself of all malice and all deceit, hypocrisy, envy, and slander of every kind. 2 Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3 now that you have tasted that the Lord is good.) Peter comes to the last exhortations that relate to the subject holiness a subject he introduces and explains in the preceding chapter (1:13 25). He encourages the readers to divest themselves of negative attitudes and he urges them to express their need for spiritual food, so that they may mature in faith and knowledge.) 1. Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind.) The first word in the sentence is therefore. On the basis of what Peter said in the last section of the previous chapter (1:22 25), he now draws a conclusion.

That is, reborn children of God ought to exhibit their new life in their daily conduct.) When someone is born again (1:23), we expect to see the evidence in his personal behavior. In fact, we are looking for demeanor that is distinctively Christian.) 1 1 2 8 0 “tw://bible.?id=49.4.22|AUTODETECT|” How are the recipients to live a Christian life? Peter instructs, Rid yourselves of all malice. In the Greek, he uses a verb that expresses the imagery of removing garments, for he says, Put off all malice. (Paul also uses this same metaphor: Put off your old self [) 7 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” Eph. 4:22) 1 1 -1 9 0 “tw://bible.?id=51.3.9|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=51.3.9|AUTODETECT|” Col. 3:9) 1 1 -1 9 0 0 ].) Peter figuratively tells the readers to take off the garments of malice, deceit, hypocrisy, envy, and slander.) 1 1 2 8 0 0 a. All malice. This is the first evil in a catalogue of sins. Note that the word all is comprehensive and allows no exceptions. In his list of sins Peter writes the term all three times. The word malice signifies ill will that originates in our sinful nature.��1�� If we allow this evil to express itself in our relations with others, love for our neighbor vanishes. In brief, malice is a desire to inflict pain, harm, or injury on our fellow man.) 1 1 2 8 0 “tw://bible.?id=44.13.10|AUTODETECT|” b. All deceit. Once again Peter uses the adjective all to include everything that is deceitful. He alludes to a number of actions that are covered by the phrase all deceit: falsehood, craft, seduction, slander, and treachery. The concept deceit comes to expression, for example, in Paul s description of the sorcerer Elymas on the island Cyprus. Paul calls him a child of the devil and an enemy of everything that is right. Then he adds, You are full of all kinds of deceit and trickery 7 1 -1 9 0 “tw://bible.?id=44.13.10|AUTODETECT|” Acts 13:10) 1 1 -1 9 0 0 ).��2�� Deceit takes on the appearance of truth so that the unwary may be tricked. Therefore, deceit and hypocrisy are twins: by deceit a person is wronged and by hypocrisy he is deceived.��3��) 1 1 2 8 0 “tw://bible.?id=40.15.7-40.15.8|AUTODETECT|” c. Hypocrisy, envy. These two words appear in the plural in Greek. The hypocritical person pretends to be what he is not; he is a man with a double heart and a lying tongue. For instance, Jesus rebuked the Pharisees and teachers of the law for their hypocrisy when he said, You hypocrites! Isaiah was right when he prophesied about you: These people honor me with their lips, but their hearts are far from me 7 1 -1 9 0 “tw://bible.?id=40.15.7-40.15.8|AUTODETECT|” Matt. 15:7 8) 1 1 -1 9 0 “tw://bible.?id=23.29.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.29.13|AUTODETECT|” Isa. 29:13) 1 1 -1 9 0 0 ). Envy is an attitude expressed in a desire to possess what belongs to someone else. Envy often leads to holding a grudge.) 1 1 2 8 0 “tw://bible.?id=45.1.30|AUTODETECT|” d. And slander of every kind. Although the New International Version does not indicate this, the Greek puts the words slander and of every kind (that is, all) in the plural and literally says, all evil speakings (KJV). Also, for the third time in this catalogue of vices Peter uses the adjective all. He implies that the tongue is a ready and willing instrument to talk about our neighbor behind his back 7 1 -1 9 0 “tw://bible.?id=45.1.30|AUTODETECT|” Rom. 1:30) 1 1 -1 9 0 “tw://bible.?id=47.12.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.20|AUTODETECT|” II Cor. 12:20) 1 1 -1 9 0 “tw://bible.?id=59.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.4.11|AUTODETECT|” James 4:11) 1 1 -1 9 0 0 ). Slander occurs in numerous ways and the misuse of the tongue gives impetus to other sins.) 1 2 2 8 0 0 Peter does not tell his readers to fight against these evils but to lay them aside as a garment and to get rid of them. We put off our old nature and cherish our new life in Christ by craving spiritual nourishment and growing in our salvation.) 2. Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3. now that you have tasted that the Lord is good.) 1 1 2 8 0 “tw://bible.?id=46.3.2|AUTODETECT|” a. Like newborn babies. Is Peter intimating that the readers are recent converts? Not necessarily. Possibly he uses the phrase like newborn babies figuratively to give the readers of his letter the mental picture of infants craving nourishment. Parents know how newborn babies vocally and ardently express their desire to be fed regularly. In fact, newborn babies act as if their life depends on the next feeding. Likewise, believers must show their longing for the Word of God. Peter encourages his readers to crave the milk of God s Word. He does not chide them 7 1 -1 9 0 “tw://bible.?id=46.3.2|AUTODETECT|” I Cor. 3:2) 1 1 -1 9 0 “tw://bible.?id=58.5.12-58.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.5.12-58.5.13|AUTODETECT|” Heb. 5:12 13) 1 1 -1 9 0 0 ) but wants them to crave spiritual nourishment.) 1 1 2 8 0 0 b. Crave pure spiritual milk. The verb crave in the Greek must be understood favorably, not unfavorably. For example, Paul uses this verb approvingly when he expresses his longing to see the believers to whom he writes his epistles.��4�� Similarly, Peter exhorts the readers to crave spiritual food, just as newborn babies long for milk at feeding time.) 1 1 2 8 0 “tw://bible.?id=43.1.47|AUTODETECT|” Peter describes the word milk with the adjectives pure and spiritual. He does not say that the readers eventually will receive solid food when they mature, but that their nourishment is pure and spiritual. Only here in the entire New Testament the Greek adjective pure occurs. It denotes an absence of fraud and deceit 7 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” John 1:47) 1 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” ).��5�� The term spiritual in this context points to the Word of God. Notice that in 1:23, Peter tells the readers that they are born again through the Word of God (also consult 1:25). In the Greek, the term translated spiritual comes from the same root as the expression word. Because this particular term occurs only once more in the New Testament 7 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” Rom. 12:1) 1 1 -1 9 0 0 , where Paul speaks of spiritual worship) it is difficult to translate. In English we lack derivatives and therefore furnish the reading spiritual. We rely on the context, which clearly indicates that Peter has the Word of God in mind. The spiritual food the believers consume comes to them verbally through the Word of God.) 1 2 2 8 0 0 c. So that by it you may grow up in your salvation. The main verb in this clause is grow. The result of consuming the milk of God s Word ought to be the spiritual growth of the believers. As a mother constantly looks for evidence of growth in her child, so God wants to see continued spiritual growth in his children. The verb to grow literally refers to physical growth in children.��6�� Interestingly, Peter makes no distinction between babies and adults, milk and solid food.

Instead he indicates that all believers continue to be babies whose constant diet is the milk of God s Word.) Once again Peter introduces the concept salvation. In fact, we observe a parallel between the first chapter, where the writer teaches that we experience rebirth that leads to salvation (see 1:3, 5, 9), and the second chapter, where he says that we grow up in our salvation (2:2).��7��) 1 1 2 8 0 “tw://bible.?id=19.34.8|AUTODETECT|” d. Now that you have tasted that the Lord is good. Although most translations do not indicate that this verse resembles ) 7 1 -1 9 0 “tw://bible.?id=19.34.8|AUTODETECT|” Psalms 34:8) 1 1 -1 9 0 0 , the similarity is clear. David says, Taste and see that the Lord is good. ) 1 1 2 8 0 0 We mark three points. First we note that Peter indicates a lapse of time since the readers initially became acquainted with the Word of God. They have tasted it and now Peter wants them to continue to receive the nourishment of that Word. He encourages them to crave pure spiritual milk with the intensity of newborn babies who demand nourishing milk. Once babies taste nourishment, they do not stop craving it until they are satisfied. Likewise the believers, now that they have tasted God s Word, must crave it until they are filled.) 1 1 2 8 0 “tw://bible.?id=19.34.8|AUTODETECT|” The second point is that the word Lord in Peter s epistle relates to Jesus, but in the Psalms 7 1 -1 9 0 “tw://bible.?id=19.34.8|AUTODETECT|” Ps. 34:8) 1 1 -1 9 0 0 ) it relates to the Lord God of Israel. Peter indirectly teaches the divinity of Jesus by placing him on an equal level with God.) 1 6 2 8 0 0 And the last item is the word good. This Greek word is also translated kind and serves as a synonym of gracious. ��8�� Peter wants to say that when the believer reads the Bible, he meets his personal God in Jesus Christ, who grants him numerous blessings. The child of God, then, joyfully exclaims that the Lord is good and kind.) ) Practical Considerations in 2:2) Do you have family devotions? You would like to say yes, but your answer is really no. There are too many conflicts and interruptions for regular family devotions. You have tried, but you cannot get the whole family together.

Perhaps you have given up. However, there are times when the family is together.) Mealtime is family time, and family time should include prayer and Bible reading. The Christian family comes together at mealtime, not only to enjoy each other s company, but also to express thanks to God and to read his Word. Families should look forward to mealtime and make it devotional. We need spiritual food just as much as other food, with the same regularity.) Family devotions ought to be for the entire family, and each member should be urged to participate. We should let the children each read some Bible verses, ask them to present their prayer requests to God, and teach them the practice of regularly reading God s Word.

Consistent family devotions are a spiritual blessing to all members of the family, especially if each one participates. Moreover, the home is the training ground for life, for in the family circle lifelong patterns are set.) 1 1 2 8 0 “tw://bible.?id=61.3.18|AUTODETECT|” Family devotions are exercises in the practice of holiness, because in prayer and the reading of Scripture we enter the holiness of God. Therefore, devotions should never be rushed, conducted thoughtlessly, or skipped altogether. God wants us to come to him with regularity and reverence. As we eat regularly, so we read Scripture and pray regularly. The old clich� is worth repeating: The family that prays together stays together. And last, God wants his children to grow spiritually in the grace and knowledge of Jesus Christ 7 1 -1 9 0 “tw://bible.?id=61.3.18|AUTODETECT|” II Peter 3:18) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 2:1 3) Verse 1) ��������� this aorist middle participle from the verb �������� (I lay aside) depends on the main verb to crave, which is imperative. Therefore, the participle has imperatival force.) ����� Peter employs this adjective three times: twice in the singular and once in the plural.) Q���������, �������, ���������� these three nouns are idiomatic plurals. This use of the plural of abstract substantives does indeed lay stress on the separate acts. ��9��) Verse 2) ������� the adjective has its origin in the noun ����� (word). Also, ����� ���� (pure milk) probably was a common expression.��10��) ���������� the preposition �� (on, for, toward) makes this compound perfective and stresses the intensity of the action. The aorist tense of this imperative verb is constative.) �0� �������� the Majority Text omits these two words (as do the KJV and NKJV). Bruce M. Metzger thinks that they were deleted either through an oversight in copying or because the idea of growing into salvation was theologically unacceptable. ��11��) Verse 3) 1 1 2 8 0 “tw://bible.?id=58.6.4|AUTODETECT|” �������� the aorist tense of this verb denotes past experience 7 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” Heb. 6:4) 1 1 -1 9 0 “tw://bible.?id=58.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.6.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ).) 1 24 2 8 0 0 ������� this adjective comes from the verb ������� (I employ; treat a person in a certain way).��12��) IV. Election) 2:4 10) 4 As you come to him, the living Stone rejected by men but chosen by God and precious to him 5 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 6 For in Scripture it says:) See, I lay a stone in Zion,) a chosen and precious cornerstone,) and the one who trusts in him) will never be put to shame. ) 7 Now to you who believe, this stone is precious. But to those who do not believe,) The stone the builders rejected) has become the capstone, ) 8 and,) A stone that causes men to stumble) and a rock that makes them fall. ) They stumble because they disobey the message which is also what they were destined for.) 9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. 10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.) ) ) A. Living Stones) 2:4 8) Peter colors his epistle with imagery that portrays life: newborn babies craving milk (2:2), stones to build a house (2:5), and a capstone rejected by the builders (2:7). All these images, however, are figurative. They convey a spiritual message, as is obvious from the expression living stone.) 1.

Chosen) 2:4) 4. As you come to him, the living Stone rejected by men but chosen by God and precious to him.) 1 1 2 8 0 “tw://bible.?id=19.34.0|AUTODETECT|” Some scholars are of the opinion that in this verse Peter again alludes to ) 7 1 -1 9 0 “tw://bible.?id=19.34.0|AUTODETECT|” Psalms 34) 1 1 -1 9 0 “tw://bible.?id=19.34.5|AUTODETECT|” , as he did in the preceding verse (v. 3). The Septuagint has this reading: Come to him and be enlightened 7 1 -1 9 0 “tw://bible.?id=19.34.5|AUTODETECT|” Ps. 34:5) 1 1 -1 9 0 0 [33:6 LXX]).��13�� The words to him obviously refer to Jesus, whom Peter mentions in verse 3. Moreover, the act of coming to Jesus is an act of faith that occurs not once but continuously.) 1 1 2 8 0 “tw://bible.?id=19.118.22|AUTODETECT|” The phrase the living Stone appears to be a paradox: a stone has no life. Yet in Scripture the term stone sometimes has a figurative meaning 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Ps. 118:22) 1 1 -1 9 0 “tw://bible.?id=23.8.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.8.14|AUTODETECT|” Isa. 8:14) 1 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” 28:16) 1 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” Matt. 21:42) 1 1 -1 9 0 “tw://bible.?id=41.12.10-41.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.10-41.12.11|AUTODETECT|” Mark 12:10 11) 1 1 -1 9 0 “tw://bible.?id=42.20.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.17|AUTODETECT|” Luke 20:17) 1 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” Acts 4:11) 1 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” Rom. 9:33) 1 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” ). Peter himself used this imagery when he addressed the Sanhedrin and portrayed Jesus Christ as the stone you builders rejected, which has become the capstone 7 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” Acts 4:11) 1 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Ps. 118:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.16.18|AUTODETECT|” Especially when Peter qualifies the word stone with the descriptive adjective living, he is no longer speaking of a stone but of a person. Notice first that Peter is not using his own name Petros/petra 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” Matt. 16:18) 1 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” ) as a play on words. The word is stone, not rock. Next, when Jesus asked the disciples to identify him, Peter confessed: You are the Christ, the Son of the living God 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” Matt. 16:16) 1 1 -1 9 0 “tw://bible.?id=43.4.10-43.4.11|AUTODETECT|” ). During his ministry, Jesus taught the Samaritan woman about living water 7 1 -1 9 0 “tw://bible.?id=43.4.10-43.4.11|AUTODETECT|” John 4:10 11) 1 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” ; also see 7:38) and living bread 7 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” John 6:51) 1 1 -1 9 0 0 ). Third, the adjective living (see 1:3, 23; 2:5) not only shows that the stone lives, but also describes Christ, the giver of life. The image of a stone is furthermore a reminder of God s judgment. Even though Christ is a firm foundation for anyone who puts his faith in him, he is a crushing stone to those who reject him.��14��) 1 1 2 8 0 “tw://bible.?id=44.2.22-44.2.36|AUTODETECT|” Before Peter continues with the rest of the sentence, he presents an interpretive comment with a built-in contrast. He says that the living Stone has been rejected by men but chosen by God and [is] precious to him. The contrast is in the verbs rejected and chosen and in the nouns men and God. Peter contrasts unbelieving people who have rejected Jesus, and continue to do so, with God for whom Jesus is elect and precious. Peter repeats the theme of election, for he calls the recipients of his epistle God s elect (1:1) and a chosen people (2:9). Also, to his sermons recorded by Luke in Acts, Peter repeats the theme that Jesus is rejected by men but chosen by God 7 1 -1 9 0 “tw://bible.?id=44.2.22-44.2.36|AUTODETECT|” Acts 2:22 36) 1 1 -1 9 0 “tw://bible.?id=44.3.13-44.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.13-44.3.15|AUTODETECT|” 3:13 15) 1 1 -1 9 0 “tw://bible.?id=44.4.10-44.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.10-44.4.11|AUTODETECT|” 4:10 11) 1 1 -1 9 0 “tw://bible.?id=44.10.39-44.10.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.39-44.10.42|AUTODETECT|” 10:39 42) 1 1 -1 9 0 0 ). The factor of election might well be seen as permeating and determining of the thought of I P[eter] as a whole. ��15�� Conclusively, with Jesus the believers share in God s electing love.) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:4) ����� without the definite article, this noun stresses the noun in the absolute sense: Jesus is the living Stone.) �r� & �� in this brief parenthetical sentence, contrast is prominent.) ���������������� this perfect passive participle from ���������� (I reject) shows lasting effect.) 2. Built) 2:5 6) 5. You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.) a. Translations) The main verb in verse 5 is you are being built. The translators of the New International Version, with translators of other versions, have taken the verb in the indicative mood and in the passive voice.��16�� That is, the verb is descriptive of the process of building God s spiritual house: believers are seen as stones that are put in place by God.) Other translators, however, take the verb in the imperative mood in the passive voice. Here is a representative translation: Come, and let yourselves be built (NEB).��17�� Still another possible translation is to render the verb in the imperative mood but with a reflexive connotation: Build yourselves up. ��18��) Translators generally agree that the verb is in the passive, so that God is the agent who builds the spiritual house.

They are divided, however, on the proper mood. Some point to Peter s frequent use of the imperative in the preceding section (1:13 2:3).��19�� But others argue correctly that a new section with a doctrinal theme need not follow the pattern set by a series of exhortations in the previous section.��20�� In other words, the context supports the use of the indicative mood. Hence, we have good reason to hold to the indicative mood in verse 5 (NIV), for it provides a description of the life of the church.) b. Illustrations) Peter resorts to illustrations that with increasing clarity depict worship: living stones, spiritual house, holy priesthood, spiritual sacrifices.) Living stones. Peter describes Jesus as the living Stone (v. 4) and the believers as living stones. Believers derive the life-giving principle from Jesus.

In the form of stones they are the building blocks of God s house. Incidentally, Peter furnishes a parallel of a spiritual house and spiritual sacrifices.��21��) 1 1 2 8 0 “tw://bible.?id=49.2.19-49.2.22|AUTODETECT|” Spiritual house. Peter speaks metaphorically, because not the stones but the individual members form the household of God 7 1 -1 9 0 “tw://bible.?id=49.2.19-49.2.22|AUTODETECT|” Eph. 2:19 22) 1 1 -1 9 0 “tw://bible.?id=54.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.15|AUTODETECT|” I Tim. 3:15) 1 1 -1 9 0 “tw://bible.?id=58.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.6|AUTODETECT|” Heb. 3:6) 1 1 -1 9 0 “tw://bible.?id=58.10.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.21|AUTODETECT|” 10:21) 1 1 -1 9 0 0 ). This metaphor conveys the idea of a community of believers who as a holy priesthood present living sacrifices.��22��) 1 1 2 8 0 0 Holy priesthood. This expression, commonly phrased as the priesthood of all believers, refers to the community of priests and means that every true Christian is a priest in the household of God (see v. 9). It is a singular honour, that God should not only consecrate us as a temple to himself, in which he dwells and is worshipped, but that he should also make us priests. ��23�� The adjective holy signifies that the priesthood is dedicated to God and separated from the world.) 1 1 2 8 0 “tw://bible.?id=58.9.28|AUTODETECT|” Spiritual sacrifices. What is the task of the priest? He has no need to offer sacrifices to remove sin and guilt, for Christ was sacrificed once to take away the sins of many people 7 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” Heb. 9:28) 1 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” ). A member of the priesthood of all believers, then, offers sacrifices of gratitude to God for the redemptive work of Christ.��24�� That is, he presents to God a sacrifice of praise the fruit of lips that confess his name 7 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” Heb. 13:15) 1 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” ). Furthermore, the priest seeks to reflect God s holiness in harmony with his command: Be holy, because I am holy (1:16). And last, he offers his body as a living sacrifice in thankful service to God 7 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” Rom. 12:1) 1 1 -1 9 0 “tw://bible.?id=23.64.6|AUTODETECT|” ). These spiritual sacrifices can be presented to God only through Jesus Christ, for without Christ our righteous deeds are nothing but filthy rags 7 1 -1 9 0 “tw://bible.?id=23.64.6|AUTODETECT|” Isa. 64:6) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 6. For in Scripture it says:) See, I lay a stone in Zion,) a chosen and precious cornerstone,) and the one who trusts in him) will never be put to shame. ) 1 1 2 8 0 “tw://bible.?id=23.28.16|AUTODETECT|” This is the first of three quotations from the Old Testament and a number of allusions on which Peter bases the entire doctrinal paragraph (2:4 10). Note that with the clause for in Scripture it says, Peter bases his doctrinal teaching on the Old Testament Scriptures. He first quotes from ) 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” Isaiah 28:16) 1 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” in verse 6, then he cites ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Psalms 118:22) 1 1 -1 9 0 “tw://bible.?id=23.8.14|AUTODETECT|” in verse 7, and last he has a quotation from ) 7 1 -1 9 0 “tw://bible.?id=23.8.14|AUTODETECT|” Isaiah 8:14) 1 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” in verse 8. Also, in verses 9 and 10 he alludes to some Old Testament passages: ) 7 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” Exodus 19:6) 1 1 -1 9 0 “tw://bible.?id=23.43.20-23.43.21|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=23.43.20-23.43.21|AUTODETECT|” Isaiah 43:20 21) 1 1 -1 9 0 “tw://bible.?id=28.1.6|AUTODETECT|” in verse 9 and ) 7 1 -1 9 0 “tw://bible.?id=28.1.6|AUTODETECT|” Hosea 1:6) 1 1 -1 9 0 “tw://bible.?id=28.1.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=28.1.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=28.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.2.3|AUTODETECT|” 2:3) 1 1 -1 9 0 0 , 25 in verse 10.) 1 1 2 8 0 “tw://bible.?id=23.28.16|AUTODETECT|” See, I lay a stone in Zion, a chosen and precious cornerstone. We perceive that in verses 4 and 5 Peter borrows the wording from ) 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” Isaiah 28:16) 1 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Psalms 118:22) 1 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” . We know from the Gospels that in teaching the parable of the tenants, Jesus applied the imagery of ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Psalms 118:22) 1 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” to himself 7 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” Matt. 21:42) 1 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” ). And we know from ) 7 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” Romans 9:33) 1 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” that in discussing Israel s unbelief, Paul quotes ) 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” Isaiah 28:16) 1 1 -1 9 0 0 to indicate that Jesus rejected by the Jews is the stone in Zion. ) 1 1 2 8 0 “tw://bible.?id=23.28.16|AUTODETECT|” In Peter s quotation the word cornerstone is important. Although this word may mean the keystone that was placed in the center of an arch, it can also refer to a foundation stone.��25�� For instance, Peter interprets the word cornerstone as a capstone in verse 7 and as a stone that causes men to stumble and a rock that makes them fall in verse 8. In ) 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” Isaiah 28:16) 1 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” , the word depicts the stone that was laid at the foundation of a building. Figuratively, the house of God is built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone 7 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” Eph. 2:20) 1 1 -1 9 0 0 ).) 1 18 2 8 0 0 An anonymous poet of the seventh century captured the scriptural teaching on the stone in the form of a hymn. In the nineteenth century, John Mason Neale translated this hymn into English:) Christ is made the sure Foundation,) Christ the Head and Cornerstone,) Chosen of the Lord and precious,) Binding all the church in one;) Holy Zion s help for ever,) And her confidence alone.) And the one who trusts in him will never be put to shame. Not the location of the stone but its function is significant. The imagery of the stone describes Jesus, who calls upon every believer to trust in him. Jesus Christ, the object of our faith, will honor our dependence on him. He will never let us down; that is, he will not allow us to lose face.) ) Greek Words, Phrases, and Constructions in 2:5 6) Verse 5) �0���������� in the light of the immediate context, I take this verb as a present passive indicative.) �0� this preposition is omitted in the Majority Text (also see KJV, NKJV), but is strongly supported by leading manuscripts.) Verse 6) �������� from the verb ������� (I contain), this word describes the content of a book or letter: it is contained in Scripture. ��26��) � ����� as in the English idiom in Scripture, so in Greek the definite article is superfluous.

The article is not necessary to make the noun definite in a prepositional phrase. ��27��) 3. Rejected) 2:7) 1 1 2 8 0 “tw://bible.?id=19.118.22|AUTODETECT|” With the well-known quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Psalms 118:22) 1 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” , Peter brings to a climax the contrast between believers and unbelievers. This is the quotation Jesus applied to himself 7 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” Matt. 21:42) 1 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” and parallels) and is the one Peter cited when he addressed the members of the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” Acts 4:11) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 7. Now to you who believe, this stone is precious. But to those who do not believe,) The stone the builders rejected) has become the capstone. ) In this pair of sentences, Peter emphasizes the believers, so that in the Greek he says, you, you who continue believing. He strengthens the readers of his letter and encourages them to place their confidence in Jesus.) Now to you who believe, this stone is precious. Even though the Greek text does not have the words this stone, translators have taken these words from the quotation to provide the contrast Peter intends.��28�� Others are of the opinion that Peter has Jesus in mind and writes, To you therefore who believe, he is precious. ��29�� And still other translators prefer a literal translation of the Greek: For you therefore which believe is the preciousness. ��30��) 1 1 2 8 0 “tw://bible.?id=47.2.16|AUTODETECT|” The key to verse 7a lies in the word preciousness, which actually means respect or honor. ��31�� The believers are honored by God because of Christ, who is precious to him (vv. 4, 6). If Christ is the cause of their honor, they in turn ascribe honor and respect to him. As Peter indicates, believers honor the stone while unbelievers reject it 7 1 -1 9 0 “tw://bible.?id=47.2.16|AUTODETECT|” II Cor. 2:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.118.22|AUTODETECT|” In the quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Psalms 118:22) 1 1 -1 9 0 “tw://bible.?id=11.7.9|AUTODETECT|” , the psalmist borrows a figure from the building trade. Stones used in the construction of buildings had to be regular in size. They were cut with the aid of a hammer or a chisel or even a saw 7 1 -1 9 0 “tw://bible.?id=11.7.9|AUTODETECT|” I Kings 7:9) 1 1 -1 9 0 0 ). Stones that did not pass inspection were rejected by the builders. The builders figuratively represent the unbelievers who reject the stone that is Christ. God, the chief architect, takes this reject and puts it down as capstone. He honors Christ by giving him the preeminent position in the building, that is, God s household. For capstone the Greek has the words the head of the corner. Christ, then, is the keystone or the chief cornerstone.) 1 11 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:7) ���� this noun signifies honor or respect. In an active sense, it can mean that one is showing honor to someone. Here it is in the passive sense: one receives honor.��32��) ��������� from ������ (I refuse to believe), this verb is the exact opposite of the preceding ����������� (present active participle, dative plural) and thus points out the sharp contrast Peter intends to portray.��33�� The reading ��������� enjoys stronger textual support than the variant ���������.) 4. Destined) 2:8) 8. And,) A stone that causes men to stumble) and a rock that makes them fall. ) They stumble because they disobey the message which is also what they were destined for.) a. Scripture) 1 1 2 8 0 “tw://bible.?id=23.8.14|AUTODETECT|” The stone rejected by the builders and elevated to be the capstone has another function. Peter quotes ) 7 1 -1 9 0 “tw://bible.?id=23.8.14|AUTODETECT|” Isaiah 8:14) 1 1 -1 9 0 0 , A stone that causes men to stumble and a rock that makes them fall. He implies that the stone causes embarrassment, offense, and hurt for all who refuse to believe. What is Peter saying? Simply put, he says that we either put our faith in Jesus, the foundation stone, or we dash our foot against it.) 1 1 2 8 0 “tw://bible.?id=42.2.34|AUTODETECT|” Unbelievers stumble and fall because of Jesus message 7 1 -1 9 0 “tw://bible.?id=42.2.34|AUTODETECT|” Luke 2:34) 1 1 -1 9 0 “tw://bible.?id=23.8.14|AUTODETECT|” ); they experience that Jesus is a rock that makes them fall. Paul also writes about Israel s unwillingness to believe the message of Jesus; he combines quotes from ) 7 1 -1 9 0 “tw://bible.?id=23.8.14|AUTODETECT|” Isaiah 8:14) 1 1 -1 9 0 “tw://bible.?id=45.9.32|AUTODETECT|” and 28:16 to illustrate that unbelievers stumbled over the stumbling stone 7 1 -1 9 0 “tw://bible.?id=45.9.32|AUTODETECT|” Rom. 9:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. Message) 1 1 2 8 0 “tw://bible.?id=59.4.4|AUTODETECT|” They stumble because they disobey the message. The reason for their stumbling is that they have chosen to disobey the Word of God. Their disobedience arises from a heart that is filled with unbelief. In other words, the sequence which Peter delineates is unbelief, disobedience, and downfall which eventually leads to ruin. Unbelievers, then, meet God in Christ as their enemy because they have chosen to be a friend of the world 7 1 -1 9 0 “tw://bible.?id=59.4.4|AUTODETECT|” James 4:4) 1 1 -1 9 0 0 ). Moreover, they can never say that they have not received the message of Christ. Figuratively, they touch it with their foot when they stumble and fall.) 1 3 2 8 0 0 c. Destiny) Which is also what they were destined for. This last sentence in verse 8 is emphatic in its conclusion. The word also and the verb destined for provide emphasis. Note the sequence Peter gives in verses 7 and 8. First, he contrasts the attitudes of believers and unbelievers (v. 7a).

Next, he discloses that unbelievers reject Jesus Christ, the stone (v. 7b). Third, because they disobey the message of Christ, the unbelievers stumble (v. 8a). And last, the unbelievers were destined for their fall (v. 8b).) Notice also that, except for verse 8b, every verb is in the present tense and is active; the unbelievers continue to reject Jesus and they continue to stumble. The last verb in verse 8b, however, is in the past tense and is passive: they were destined for this stumbling. Peter writes from man s point of view when he says that disobedient unbelievers are appointed to stumble because of their disobedience to the Word of God; therefore they themselves pay the penalty for their refusal to believe and to obey. Peter implies that God has destined these disobedient people to eternal destruction.) 1 1 2 8 0 “tw://bible.?id=45.9.15-45.9.16|AUTODETECT|” No believer can say that because he decided to accept Christ as his Savior he has secured salvation. Scripture teaches that God elects man and saves him 7 1 -1 9 0 “tw://bible.?id=45.9.15-45.9.16|AUTODETECT|” Rom. 9:15 16) 1 1 -1 9 0 0 ); in the process of salvation, God is first and man is second. Likewise, no unbeliever ought to think that his stubborn unbelief gives him independence from God and freedom to ignore him. God is in control. He holds the unbeliever accountable and tells him that because of his unbelief he is destined for eternal damnation.) 1 10 2 8 0 0 The use of the passive voice in the clause what they were destined for results from the Jewish reverential dislike of the use of God s name. Therefore, the third person plural passive is often used in the N[ew] T[estament] where we would attribute the action directly to God. ��34��) ) Greek Words, Phrases, and Constructions in 2:8) ������������� derived from the verb ��������� (I stumble), this present active verb can take �� ���� (the word) as a direct object. However, translators prefer to link this object to the present active participle ���������� (disobey). The participle has its roots in the negative (not) and the verb ����� (I persuade). Disobedient people, then, do not want to be persuaded by the Word of God.) ) B. Chosen People) 2:9 10) Peter addresses believers and communicates to them the glad tidings that they are God s people who possess tremendous privileges.

In fact, this passage is one of the most precious verses of the entire epistle.) 9. But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.) The contrast is evident; the term but marks the difference between disobedient unbelievers and God s chosen people. In ascending order, Peter enumerates the glorious riches of the believers in terms that approach incredulity. From the Greek we learn that he addresses them personally and emphatically with the plural pronoun you. How does Peter describe the believers? Here are the words:) 1 1 2 8 0 “tw://bible.?id=23.43.20-23.43.21|AUTODETECT|” a. A chosen people. Peter writes to people who lived before the destruction of the Jerusalem temple. Himself a Jew, Peter addresses numerous Jewish Christians and Christians of Gentile descent. Moreover, he speaks to all believers of every age and place who read his epistle. Fully acquainted with the Old Testament, Peter applies its wording to his readers because he views them as God s chosen people. He borrows from the prophecy of Isaiah, who records the words of the Lord: My people, my chosen, the people I formed for myself that they may proclaim my praise 7 1 -1 9 0 “tw://bible.?id=23.43.20-23.43.21|AUTODETECT|” Isa. 43:20 21) 1 1 -1 9 0 0 ). Peter, then, views the believers as the body of Christ, that is, the church.) 1 1 2 8 0 “tw://bible.?id=5.10.15|AUTODETECT|” Other translations have the term race instead of people. Members of a race have a common ancestor and through that ancestor are related to one another. For instance, Abraham is the father of the Jewish race. Christians through Jesus Christ call God their Father, and they are related to each other as brothers and sisters. Furthermore, because Jesus has been chosen by God (vv. 4, 6), they also are designated God s chosen people 7 1 -1 9 0 “tw://bible.?id=5.10.15|AUTODETECT|” Deut. 10:15) 1 1 -1 9 0 “tw://bible.?id=9.12.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.12.22|AUTODETECT|” I Sam. 12:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.19.6|AUTODETECT|” b. A royal priesthood. Peter continues to describe the glorious riches the believers possess. He calls them a royal priesthood. In verse 5 he speaks of a holy priesthood, a phrase which is meaningful in the light of the command to be holy (1:15 16). The descriptive adjective royal, however, adds the dimension of kingdom and king. In the kingdom of priests 7 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” Exod. 19:6) 1 1 -1 9 0 “tw://bible.?id=58.7.14-58.7.17|AUTODETECT|” ), there is a king. In fact, the Messiah is both priest and king, as Zechariah prophesied: He will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne 7 1 -1 9 0 “tw://bible.?id=58.7.14-58.7.17|AUTODETECT|” Heb. 7:14 17) 1 1 -1 9 0 “tw://bible.?id=66.1.5-66.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.5-66.1.6|AUTODETECT|” Rev. 1:5 6) 1 1 -1 9 0 0 ). Whereas Zechariah prophetically portrays the Messiah as the royal priest, Peter reveals that believers are priests in a royal priesthood.��35��) 1 1 2 8 0 “tw://bible.?id=2.19.6|AUTODETECT|” c. A holy nation. Again Peter relies on Old Testament phraseology. He borrows the language of ) 7 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” Exodus 19:6) 1 1 -1 9 0 “tw://bible.?id=5.7.6|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=5.7.6|AUTODETECT|” Deut. 7:6) 1 1 -1 9 0 “tw://bible.?id=23.62.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.62.12|AUTODETECT|” Isa. 62:12) 1 1 -1 9 0 0 ).��36�� Peter resorts to using national and political terminology, but wants his readers to understand these terms in a nonpolitical manner.��37�� For this reason he qualifies the word nation with the adjective holy.) 1 1 2 8 0 0 A nation consists of citizens who reside in a given locale, obey rules and regulations, and strive for the well-being of their society. Citizens of a holy nation, however, have common characteristics through Jesus Christ. Peter portrays God s people as a holy nation, which means that the citizens have been set apart for service to God.) 1 1 2 8 0 “tw://bible.?id=39.3.17|AUTODETECT|” d. A people belonging to God. Throughout the ages God has claimed for himself his own people 7 1 -1 9 0 “tw://bible.?id=39.3.17|AUTODETECT|” Mal. 3:17) 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” Titus 2:14) 1 1 -1 9 0 0 ). These people, who differ from the nations of the world, are his prized possession. They are independent of nationalistic ties because they have a special relationship to God.��38�� They belong to God, who has bought them with the blood of Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=23.43.21|AUTODETECT|” e. Declare the praises. Peter points to the task of God s special people. As a skilled pastor, Peter addresses his readers personally. He says, that you may declare the praises of him who called you out of darkness into his wonderful light 7 1 -1 9 0 “tw://bible.?id=23.43.21|AUTODETECT|” Isa. 43:21) 1 1 -1 9 0 “tw://bible.?id=44.26.18|AUTODETECT|” ). Everywhere they should vocally proclaim God s praiseworthy virtues, deeds, power, glory, wisdom, grace, mercy, love, and holiness. By their conduct, they must testify that they are children of the light and not of darkness 7 1 -1 9 0 “tw://bible.?id=44.26.18|AUTODETECT|” Acts 26:18) 1 1 -1 9 0 “tw://bible.?id=52.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.4|AUTODETECT|” I Thess. 5:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=51.1.13|AUTODETECT|” Peter implies that in earlier days his readers lived in spiritual darkness. God called them to repentance and faith in Jesus Christ and redeemed them from the powers of darkness. Through the gospel of Christ, God called them into the kingdom of his Son 7 1 -1 9 0 “tw://bible.?id=51.1.13|AUTODETECT|” Col. 1:13) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 10. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.) Once again Peter relies on Old Testament imagery. He alludes to the prophecy of Hosea where the Lord addresses the prophet when Gomer gave birth to her second son: Call him Lo-Ammi [not my people], for you are not my people, and I am not your God (1:9; and see 2:23). The second part of verse 10 also is an allusion to Hosea s prophecy. Gomer gave birth to a daughter and the Lord tells Hosea, Call her Lo-Ruhamah [no mercy; or, not loved], for I will no longer show love [mercy] to the house of Israel (1:6).) Once you were not a people [useful to God], but now you are the people of God. Here is an obvious reference to the past of these recipients.

They were Gentiles and Jews who through the preaching of the Word of God had been converted (1:12). God saved them through the redemptive work of his Son and now these same persons are part of the body of believers known as the people of God. They are God s special people, whom Peter designates a people belonging to God (v. 9).) Once you had not received mercy, but now you have received mercy. The Greek wording indicates that the recipients had lived without God for a long time, during which they had tried but failed to obtain mercy for themselves. Peter contrasts the past of these people with their present: now you have received mercy. That is, they have received remission of sin and rejoice in the love and the grace of God.) 1 1 2 8 0 “tw://bible.?id=28.1.1-28.2.23|AUTODETECT|” The prophet Hosea contrasts the unfaithfulness of his contemporaries in ancient Israel with the electing love of their covenant God 7 1 -1 9 0 “tw://bible.?id=28.1.1-28.2.23|AUTODETECT|” Hos. 1:1 2:23) 1 1 -1 9 0 “tw://bible.?id=45.9.25-45.9.26|AUTODETECT|” ). In the New Testament, Paul applies the prophecy of Hosea to the Gentiles 7 1 -1 9 0 “tw://bible.?id=45.9.25-45.9.26|AUTODETECT|” Rom. 9:25 26) 1 1 -1 9 0 0 ). Moreover, he regarded as Gentiles the Jewish people who had broken God s covenant. Yet God takes Gentiles and converted Jews into a covenant relationship with himself. Peter affirms this same truth when he addresses both Jewish and Gentile Christians in his epistle: You are & a people belonging to God. ) 1 24 2 8 0 0 ) Doctrinal Considerations in 2:9 10) In these two verses, the New International Version uses the word people four times: a chosen people ; a people belonging to God ; not a people ; and the people of God. Peter intimates that we are most precious in the sight of God. He indicates that we are God s treasured possession, for we have been chosen through Christ. In his own way, Peter reflects God s claim: I will walk among you and be your God, and you will be my people. ��39��) God s claim is a biblical truth that is woven through the fabric of Scripture as a golden thread. God s people are his own possession. In turn, we always should be mindful of our status, for Peter pictures us as chosen by God, royal, and holy.) ) Greek Words, Phrases, and Constructions in 2:9 10) Verse 9) ����������� from the verb ������������ (I preserve for myself), this noun with the -��� ending denotes the continuing activity of claiming one s own possession.) Q��� mark the position of this personal pronoun in the sentence.

Between a prepositional phrase and a participle, it receives emphasis.) �P��� this possessive pronoun occupies an emphatic position in the last part of the sentence.) Verse 10) �P ���� the significance of this noun lies in its use: in this sentence ���� refers to God s special people.) �������� from ���� (I have mercy), this perfect middle participle denotes lasting activity in the past and an attempt to obtain mercy for oneself.) ��������� the aorist passive participle indicates single occurrence in the past with the implied agent, namely, God, who has extended mercy to his people.) V. Submission) 2:11 3:12) ) A. An Appeal) 2:11 12) 11 Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. 12 Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.) ) Here is the second pastoral section. In the first section Peter exhorts his people to holiness (1:13 2:3); in the second he appeals to the readers to submit to authorities (rulers, masters, husbands). He begins with an appeal in which he urges them to live as aliens in the world.) 11. Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul.) a.

Address) 1 1 2 8 0 “tw://bible.?id=40.22.37-40.22.40|AUTODETECT|” The New International Version presents a typical contemporary translation, dear friends (see 4:12).��40�� Yet this address indicates much more than an amicable relationship. The Greek word literally means beloved. This address has its origin in the verb to love 7 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.40|AUTODETECT|” Matt. 22:37 40) 1 1 -1 9 0 0 ). In the broader context of his epistle, Peter exhorts the readers to love one another (1:22).) 1 1 2 8 0 “tw://bible.?id=28.1.9-28.1.10|AUTODETECT|” The term beloved, in the Greek, accentuates two aspects: first, the passive implies that the recipients are loved by God and by the writer of this epistle. And second, the term reveals not only what is taking place, but also what must occur. In other words, the term conveys a sense of obligation. God not only has adopted his people, whom he regards as his elect. He also loves them and calls them the people of God 7 1 -1 9 0 “tw://bible.?id=28.1.9-28.1.10|AUTODETECT|” Hos. 1:9 10) 1 1 -1 9 0 “tw://bible.?id=28.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.2.23|AUTODETECT|” 2:23) 1 1 -1 9 0 “tw://bible.?id=45.9.25-45.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.25-45.9.26|AUTODETECT|” Rom. 9:25 26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. Appeal) 1 1 2 8 0 “tw://bible.?id=1.23.4|AUTODETECT|” I urge you, as aliens and strangers in the world. As pastor and counselor, Peter uses the first person singular I (also see 5:1, 12) to speak directly to the readers. He uses the verb to urge to express encouragement; he knows that they are able to do what he requests. Peter calls the believers aliens, which is the designation for persons who live in a foreign country but who keep their own citizenship (1:1). They do not possess the same privileges and rights as the citizens of the country in which they live 7 1 -1 9 0 “tw://bible.?id=1.23.4|AUTODETECT|” Gen. 23:4) 1 1 -1 9 0 “tw://bible.?id=19.39.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.39.12|AUTODETECT|” Ps. 39:12) 1 1 -1 9 0 “tw://bible.?id=58.11.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.9|AUTODETECT|” Heb. 11:9) 1 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=60.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.17|AUTODETECT|” I Peter 1:17) 1 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” ). They are strangers in a world that is foreign to them; they live on this earth for only a brief period; they know that their citizenship is in heaven 7 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 c. Abstain) 1 1 2 8 0 “tw://bible.?id=59.1.15|AUTODETECT|” Peter, however, does not exhort the readers to separate themselves from the world. Rather, he urges them to abstain from sinful desires and to look into their own souls. That is the place where desire originates. Desire in itself is not wrong, except when it leads to evil. Evil desire conceives and gives birth to sin, and sin, when it is full-grown, gives birth to death 7 1 -1 9 0 “tw://bible.?id=59.1.15|AUTODETECT|” James 1:15) 1 1 -1 9 0 “tw://bible.?id=48.5.16-48.5.17|AUTODETECT|” ). Sinful desires conduct warfare against the soul, says Peter 7 1 -1 9 0 “tw://bible.?id=48.5.16-48.5.17|AUTODETECT|” Gal. 5:16 17) 1 1 -1 9 0 “tw://bible.?id=48.5.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.5.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ). Notice that Peter does not say that these desires fight against man s soul but that they wage a war against his soul with the purpose of destroying it.) 1 4 2 8 0 0 What are these sinful desires? Peter answers this question in another context; they are living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry (4:3).��41�� These desires give a person temporary physical satisfaction but in reality wage decisive warfare against his soul. Fully aware of the dangers of this warfare, however, the believer abstains from these desires. By his conduct and good deeds, he shows unbelievers the way to God.) 12. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.) d. Conduct) God calls us to be his people in the society in which we live.

He wants us to be living testimonies of his love and mercy toward sinners because through our lives he calls others to himself. Our conduct and confession, then, ought never to be stumbling blocks for our unbelieving neighbors.) 1 1 2 8 0 “tw://bible.?id=59.3.13|AUTODETECT|” Live such good lives. Our lifestyle should be distinctively Christian so that it serves to encourage others to follow our example. The word good occurs twice in this verse: good lives and good deeds. It denotes that which is praiseworthy, noble, and morally good in the sight of our fellow man 7 1 -1 9 0 “tw://bible.?id=59.3.13|AUTODETECT|” James 3:13) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Among the pagans. Christians are living in glass houses; they are on display. Their conduct, deeds, and words are evaluated constantly by non-Christians who want to see if Christians indeed live up to what they profess.) e. Accuse) 1 1 2 8 0 “tw://bible.?id=45.1.30|AUTODETECT|” Though they accuse you of doing wrong. The verb that Peter uses means to slander 7 1 -1 9 0 “tw://bible.?id=45.1.30|AUTODETECT|” Rom. 1:30) 1 1 -1 9 0 0 ). Christians should strive for such exemplary conduct that slanderous accusations of unbelievers remain groundless (3:16). When they are vilified as criminals, the record of their Christian conduct should reveal good works and an absence of faults and vices. By doing good, the Christian will silence the ignorant talk of foolish men (2:15).) 1 3 2 8 0 0 In the middle of the first century, Christians were a distinct minority and often were the object of slander and subsequent persecution. For example, because of their refusal to participate in emperor worship, they faced false accusations that often resulted in suffering and death. To suppress the rumor that he himself had put the city to the torch, Nero blamed the Christians for the burning of Rome. He made Christians scapegoats by slandering and persecuting them.��42��) f. Glorify) Non-Christians ceaselessly scrutinize the conduct of believers. Regularly they have observed the good deeds of the believers and have become accustomed to the exemplary conduct of Christians.

Their accusations have proved to be false in light of the good deeds done by the Christians. Now Peter indicates that the time is coming when unbelievers will glorify God in the day he visits us. ) 1 1 2 8 0 “tw://bible.?id=23.10.3|AUTODETECT|” The startling conclusion of verse 12 is open to various interpretations 7 1 -1 9 0 “tw://bible.?id=23.10.3|AUTODETECT|” Isa. 10:3) 1 1 -1 9 0 “tw://bible.?id=42.19.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.44|AUTODETECT|” Luke 19:44) 1 1 -1 9 0 “tw://bible.?id=40.5.16|AUTODETECT|” ). Scholars try to determine when and how unbelievers glorify God. First, some say that the phrase the day he visits us refers to the last day of this age when God judges everyone. But we can hardly expect unbelievers to glorify God on that day when they receive their condemnation. Next, other scholars are of the opinion that Peter thinks of a trial before earthly magistrates. Still others believe that God s visitation is one of grace and mercy whereby non-Christians accept the offer of salvation and glorify God in thankfulness. This view seems to offer the best interpretation, for then the expression glorify God is meaningful 7 1 -1 9 0 “tw://bible.?id=40.5.16|AUTODETECT|” Matt. 5:16) 1 1 -1 9 0 0 ).��43��) 1 6 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:11 12) Verse 11) ������� a verbal adjective that conveys a passive voice in the vocative case. The passive implies that God is the agent. Moreover, the adjective expresses obligation.) ��������� derived from the verb �������� (I dwell beside someone in a foreign land), this substantivized adjective is synonymous with ������������ (stranger; compare 1:1).) �������� the present middle infinitive governs the genitive case of �������� (desires) because the verb relates to the act of ceasing or abstaining. Some early and major Greek manuscripts have the present middle imperative �������.) 1 1 2 8 0 “tw://bible.?id=45.7.14|AUTODETECT|” �������� this adjective with the -���� ending, in distinction from the -���� ending 7 1 -1 9 0 “tw://bible.?id=45.7.14|AUTODETECT|” Rom. 7:14) 1 1 -1 9 0 “tw://bible.?id=46.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.1|AUTODETECT|” I Cor. 3:1) 1 1 -1 9 0 0 ), has an ethical connotation. It refers to a person who lives according to the flesh. ��44�� The -���� ending denotes made of, as in �������� (made of flesh).) 1 5 2 8 0 0 �5����� the indefinite relative pronoun is causal in meaning and can be translated because they.& ) Verse 12) ������ this present active participle of �� (I have) is the nominative plural. It presents a break with the preceding verse by modifying the accusative plural of ��������� (aliens), provided the present middle infinitive �������� is the correct reading. The present participle is translated as an imperative.) ����� note that the adjective occupies a peculiar position in the sentence; separated from the definite article and the noun, it receives special emphasis.) � in this prepositional clause � denotes cause .) 1 1 2 8 0 “tw://bible.?id=60.2.12|AUTODETECT|” ����������� from the verb ������� (I view attentively), this participle occurs only twice in the New Testament 7 1 -1 9 0 “tw://bible.?id=60.2.12|AUTODETECT|” I Peter 2:12) 1 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” 3:2) 1 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” ). The noun ������ (eyewitness) appears once 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 ) B. Instituted Authority) 2:13 17) 13 Submit yourselves for the Lord s sake to every authority instituted among men: whether to the king, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God s will that by doing good you should silence the ignorant talk of foolish men. 16 Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. 17 Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king.) ) 1. Obedience) 2:13 15) 1 1 2 8 0 “tw://bible.?id=45.13.1-45.13.7|AUTODETECT|” After making an appeal for Christian conduct, Peter directs our attention to instituted authority and to those appointed to rule the people. He implies that the first demonstration of the Christian s personal behavior is his conduct toward government. He urges the believers to honor the persons who have been appointed to rule them (v. 17). Peter virtually reiterates the message that Paul wrote to the church in Rome, for Paul teaches that legitimate authorities are instituted by God for the well-being of the people 7 1 -1 9 0 “tw://bible.?id=45.13.1-45.13.7|AUTODETECT|” Rom. 13:1 7) 1 1 -1 9 0 “tw://bible.?id=56.3.1-56.3.2|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=56.3.1-56.3.2|AUTODETECT|” Titus 3:1 2) 1 1 -1 9 0 “tw://bible.?id=44.4.19|AUTODETECT|” ). And Peter asserts that Christians must submit to authority for the Lord s sake. That is, the law of the land must be upheld as long as it does not force the Christian to disobey God s law 7 1 -1 9 0 “tw://bible.?id=44.4.19|AUTODETECT|” Acts 4:19) 1 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” 5:29) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 13. Submit yourselves for the Lord s sake to every authority instituted among men: whether to the king, as the supreme authority, 14. or to governors, who are sent by him to punish those who do wrong and to commend those who do right.) Here Peter introduces the verb to submit, which is a key word in this passage.��45�� The verb itself can be translated be subject (in the passive sense) or submit yourselves (in the reflexive sense). The word basically means to place under; to subordinate, and in this passage is a synonym of the verb to obey. The implication is not that a person who submits to authority loses his dignity, but that he recognizes authority that God has instituted.) Peter begins by mentioning authorities in general. Thereafter he specifies and refers to kings and to governors.) 1 1 2 8 0 “tw://bible.?id=45.13.1|AUTODETECT|” a. To every authority. If the Christians in Peter s day had refused to obey Roman law, they would have given their opponents the necessary evidence to accuse them of lawlessness.��46�� Even though they desire freedom from Roman servitude, Peter admonishes his readers to obey the magistrates for the Lord s sake. With this phrase he implies that God is sovereign in every area of life and in full control of every situation. Therefore, Peter encourages Christians to submit to instituted authority and to fulfill God s purposes in the world. Unfortunately, text and context are of little help in determining whether Peter understands Lord to mean God or Christ. Because God has established governing authorities 7 1 -1 9 0 “tw://bible.?id=45.13.1|AUTODETECT|” Rom. 13:1) 1 1 -1 9 0 0 ), the reference to God seems quite appropriate.) 1 1 2 8 0 0 What is the meaning of the clause to every authority instituted among men ? Literally the Greek text has, to every human creation. The term creation, however, refers to an act by which an authoritative or governmental body is created. ��47�� It denotes, then, the creative act of instituting authority, presumably by a legislative body. Peter speaks in general terms to avoid the charge that he prefers one type of government to another.) 1 1 2 8 0 “tw://bible.?id=20.8.15|AUTODETECT|” Furthermore, human efforts to build a structured society do not run counter to, but are in harmony with, God s creative plan. Kings and queens, presidents and prime ministers, dictators and despots rule by the grace of God 7 1 -1 9 0 “tw://bible.?id=20.8.15|AUTODETECT|” Prov. 8:15) 1 1 -1 9 0 “tw://bible.?id=27.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.2.21|AUTODETECT|” Dan. 2:21) 1 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” Rev. 1:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.23.2|AUTODETECT|” b. To the king. Peter wrote his epistle in the last few years of Emperor Nero s wicked rule. Nero came to power in a.d. 54 at the age of seventeen and committed suicide fourteen years later. During the reign of this emperor, Peter himself met martyrdom outside Rome. Yet the apostle tells the readers to submit themselves to the king [emperor], as the supreme authority. The title king was often used for emperor in the Mediterranean world of the first century 7 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” Luke 23:2) 1 1 -1 9 0 “tw://bible.?id=44.17.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.7|AUTODETECT|” Acts 17:7) 1 1 -1 9 0 0 ). Because of his conduct Nero was not worthy of the highest office in the Roman Empire. Nevertheless, Peter recognizes him as supreme authority and exhorts the Christians to obey him.) 1 1 2 8 0 “tw://bible.?id=42.2.2|AUTODETECT|” c. To governors. The New Testament lists the names of three governors of Judea: Pilate, Felix, and Festus. These three governors were appointed by the Roman emperor and were directly responsible to him. They governed in behalf of Rome. Peter writes that the governors are sent by him and thus indicates that the emperor repeatedly commissioned governors. However, Peter uses the term rather loosely. He makes no distinctions between governors who were sent out by the Roman senate and governors who were appointed by the emperor for an indefinite period of time. Governors commissioned by the Roman senate served for a stated interval as legates or proconsuls (Quirinius [) 7 1 -1 9 0 “tw://bible.?id=42.2.2|AUTODETECT|” Luke 2:2) 1 1 -1 9 0 “tw://bible.?id=44.13.6|AUTODETECT|” ]; Sergius Paulus [) 7 1 -1 9 0 “tw://bible.?id=44.13.6|AUTODETECT|” Acts 13:6) 1 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” ]; Gallio [) 7 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” Acts 18:12) 1 1 -1 9 0 0 ]). Governors sent out by the emperor usually served in troublesome areas. However, Peter is not interested in the rank of governors but in their function.) 1 1 2 8 0 “tw://bible.?id=45.13.3|AUTODETECT|” The task of governors is to punish those who do wrong and to commend those who do right 7 1 -1 9 0 “tw://bible.?id=45.13.3|AUTODETECT|” Rom. 13:3) 1 1 -1 9 0 “tw://bible.?id=43.19.11|AUTODETECT|” ). As the representative of Roman authority the governor had the power to inflict punishment on condemned criminals. The governor received this power from the emperor and the emperor received it from God. Thus Jesus said to Pilate, You would have no power over me if it were not given to you from above 7 1 -1 9 0 “tw://bible.?id=43.19.11|AUTODETECT|” John 19:11) 1 1 -1 9 0 “tw://bible.?id=45.13.2|AUTODETECT|” ). Paul parallels Peter s teaching on the role of government, for he points out that rebelling against the authority is rebelling against what God has instituted 7 1 -1 9 0 “tw://bible.?id=45.13.2|AUTODETECT|” Rom. 13:2) 1 1 -1 9 0 “tw://bible.?id=45.13.4|AUTODETECT|” ). Paul adds that the one in authority is God s servant to do you good and an agent of wrath to bring punishment on the wrongdoer 7 1 -1 9 0 “tw://bible.?id=45.13.4|AUTODETECT|” Rom. 13:4) 1 1 -1 9 0 0 ). The role of the magistrate, then, is to restrain evil, maintain law and order, and promote the welfare of the people.) 1 3 2 8 0 0 Whether Christians received words of praise from Roman governors is inconsequential. Christians were a despised and persecuted minority. They tried to advance the cause of Christ, not their own name and interests. Indeed, the possibility is not remote that the words to punish those who do wrong and to commend those who do right are instructions a civil magistrate received for keeping order in society.��48�� Whatever the source may be, Peter exhorts the Christians to do that which is good and right because this is the will of God.) 15. For it is God s will that by doing good you should silence the ignorant talk of foolish men.) The first word for is causal. In the Greek, the next term is so or thus, but many translators have omitted it. This term, however, either looks back to Peter s exhortation to submit to authorities or looks ahead to silencing foolish men who ignorantly oppose the believers.��49��) 1 1 2 8 0 “tw://bible.?id=40.6.10|AUTODETECT|” It is God s will. In his epistle, Peter frequently teaches the readers to live by the will of God (3:17; 4:2, 19). The believers ought to set their lives in harmony with the petition your will be done 7 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” Matt. 6:10) 1 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” ). The will of God is that they continue to do good, for then they are able to muzzle those who accuse them. The word Peter uses for silence is a term used for muzzling an animal 7 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 1 1 -1 9 0 “tw://bible.?id=40.22.12|AUTODETECT|” ). Figuratively it means to reduce someone to silence 7 1 -1 9 0 “tw://bible.?id=40.22.12|AUTODETECT|” Matt. 22:12) 1 1 -1 9 0 “tw://bible.?id=40.22.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.22.34|AUTODETECT|” 34) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.13.27|AUTODETECT|” Who are the Christian s opponents? Peter calls them foolish men who utter ignorant talk. They are a specific group of people who refuse to accept the evidence Christians are presenting by their moral behavior and good deeds. In fact, Peter resorts to using the word ignorant. This word signifies a failure to know in the sense of a disobedient closing of the mind to the revealing word of God 7 1 -1 9 0 “tw://bible.?id=44.13.27|AUTODETECT|” Acts 13:27) 1 1 -1 9 0 “tw://bible.?id=45.10.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.3|AUTODETECT|” Rom. 10:3) 1 1 -1 9 0 0 ).��50�� In other words, ignorance and disobedience have joined forces against incontestable evidence. For this reason Peter calls these people foolish, because their ignorance is inexcusable.) 1 11 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:13 15) Verse 13) Q�������� the aorist passive imperative (from the verb Q�������, I submit) should be taken in the reflexive sense: submit yourselves. The aorist is constative because it is inclusive.) ���� & ������ the adjective ���� conveys the meaning every and the noun ������ means either creature or creation. The second translation is preferred because of the implication of a governing institution.) Verse 15) ������ this is the present active infinitive of the verb ����� (I muzzle).) ������� as a synonym of ����� (ignorance, 1:14), this noun denotes not only lack of knowledge but also lack of religious experience.) 2. Freedom) 2:16 17) 16. Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. 17. Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king.) 1 1 2 8 0 “tw://bible.?id=43.8.32|AUTODETECT|” a. Free men. Peter concludes his discussion on submission to governmental authorities by telling the Christians how to conduct themselves in society: Live as free men. Although translators supply the verb to live to complete the sentence, Peter wants to stress the concept free. He realizes that people who suffer oppression and persecution long for freedom. Now he tells them: Be free! That is, he wants the readers to know that the Christian is free indeed because he has been set free from the power of sin 7 1 -1 9 0 “tw://bible.?id=43.8.32|AUTODETECT|” John 8:32) 1 1 -1 9 0 “tw://bible.?id=43.8.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.8.36|AUTODETECT|” 36) 1 1 -1 9 0 “tw://bible.?id=45.8.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.2|AUTODETECT|” Rom. 8:2) 1 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” II Cor. 3:17) 1 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=59.1.25|AUTODETECT|” b. Freedom. Martin Luther explained the concept freedom in his characteristic pithy style: A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all. ��51�� The Christian is free from enslavement that promotes evil; instead he uses his freedom to serve his God and to love his fellow man. The more he demonstrates his willingness to serve, the more he experiences true freedom 7 1 -1 9 0 “tw://bible.?id=59.1.25|AUTODETECT|” James 1:25) 1 1 -1 9 0 “tw://bible.?id=59.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.12|AUTODETECT|” 2:12) 1 1 -1 9 0 0 ). The Christian conducts himself in public life as God s elect. He is free, without any fear, as long as he serves God in absolute obedience.) 1 1 2 8 0 0 Peter adds a warning: Do not use your freedom as a cover-up for evil. He knows that the Christian is tempted to abuse his freedom. As soon as the Christian employs freedom to advance his own cause, he no longer obeys the law of love; in fact, he fails to serve God. True liberty, then, is that which harms or injures no one. ��52�� For this reason, Peter admonishes the believers to remain faithful servants of God.) 1 1 2 8 0 “tw://bible.?id=44.16.17|AUTODETECT|” c. Servants. The last exhortation in verse 16 is, Live as servants of God. The word servant in the Greek actually means slave. The expression servants of God appears a few times in the New Testament. For example, the slave girl in Philippi called Paul and his companions servants of the Most High God 7 1 -1 9 0 “tw://bible.?id=44.16.17|AUTODETECT|” Acts 16:17) 1 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” ). Paul calls himself a servant of God 7 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” Titus 1:1) 1 1 -1 9 0 “tw://bible.?id=66.7.3|AUTODETECT|” ); so does James in his epistle 7 1 -1 9 0 “tw://bible.?id=66.7.3|AUTODETECT|” Rev. 7:3) 1 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” 15:3) 1 1 -1 9 0 0 ). The apostles demonstrate their complete freedom by wholeheartedly serving God.) 1 1 2 8 0 0 d. Respect. Peter sums up the duty of God s servants: Show proper respect to everyone. The word everyone is all-inclusive, for it ranges from kings and governors to all others who have been entrusted with authority. The servant of God honors all men who are appointed to rule (see vv. 13 14).) 1 1 2 8 0 “tw://bible.?id=20.24.21|AUTODETECT|” How is the first sentence in verse 17, Show proper respect to everyone, related to the rest of the verse? Some translations make this sentence the heading for the next three clauses: Love the brotherhood of believers, fear God, honor the king. ��53�� The objections to this arrangement are weighty. First, these three clauses fail to show balance. The only feature that binds them together is the present tense in the Greek, which can be best communicated with the term continue: the readers must continue to love the brothers and sisters in the Christian community, continue to fear God, and continue to have respect for the king. Next, the command to fear God is more important than the other two injunctions. And third, the last two clauses allude to ) 7 1 -1 9 0 “tw://bible.?id=20.24.21|AUTODETECT|” Proverbs 24:21) 1 1 -1 9 0 0 , Fear the Lord and the king. ��54��) 1 8 2 8 0 0 How do we read and understand verse 17? We see that it consists of a configuration that is two lines with two parts each.) Honor everyone Love the brotherhood ) Fear God Honor the king ) ) ) Note that the first clause and the fourth clause have the same verb, even though in the Greek the tense differs (aorist and present). In addition, the first line shows balance in its two parts; so does the second line. The first line is general, because it includes everything and all those who are brothers in Christ. The second line specifies: God and king. Peter puts God first and then the king.

Christians should honor the king by first revering God. The king must be honoured in such a way, that the love of the brotherhood, and the fear of God, be not violated. ��55��) ) Practical Considerations in 2:13 17) 1 1 2 8 0 “tw://bible.?id=44.28.30|AUTODETECT|” When Paul was under house arrest in Rome 7 1 -1 9 0 “tw://bible.?id=44.28.30|AUTODETECT|” Acts 28:30) 1 1 -1 9 0 “tw://bible.?id=50.4.22|AUTODETECT|” ), he taught the gospel to all who came to visit him. Even the soldiers who guarded him received the Good News. In fact, in his epistle to the Philippians he mentions the progress of the gospel in connection with the whole palace guard (1:13). The gospel affected the palace of Emperor Nero, for Paul writes that the believers in Rome, especially those who belong to Caesar s household, send greetings 7 1 -1 9 0 “tw://bible.?id=50.4.22|AUTODETECT|” Phil. 4:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.41.39-1.41.40|AUTODETECT|” The teachings of the Word of God ought to penetrate every area of life, including government. Pharaoh placed Joseph second in command in ruling Egypt 7 1 -1 9 0 “tw://bible.?id=1.41.39-1.41.40|AUTODETECT|” Gen. 41:39 40) 1 1 -1 9 0 “tw://bible.?id=27.6.3|AUTODETECT|” ), and Daniel filled a similar position during the reigns of Darius and Cyrus 7 1 -1 9 0 “tw://bible.?id=27.6.3|AUTODETECT|” Dan. 6:3) 1 1 -1 9 0 “tw://bible.?id=27.6.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.6.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ). Wherever possible, Christians should seek to give leadership at every level of government and apply the principles which Scripture teaches. Although they are not of the world, they are nevertheless in the world. If the church wishes to exert an influence for good upon the State, it should not take recourse to separation but should try spiritual infiltration. ��56��) 1 13 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:17) �������� the aorist active imperative from the verb ����� (I honor) expresses the constative idea. By contrast, three verbs in the present active imperative show continuity: ������, ��������, ������.) ) C. Commendable Behavior) 2:18 20) 18 Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. 19 For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. 20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God.) ) In his continuing discussion on submission, Peter moves from the sphere of government to that of society. He counsels the readers to respect instituted authority and servants to be submissive to their masters.) 18. Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh.) a.

Slaves) In our present-day society we are unacquainted with slavery, but when we open the Scriptures we read about slaves or servants. Because of our unfamiliarity with this subject, we often form an incomplete picture of living conditions of slaves, especially those whom Peter addresses. The word slave in the text actually means house servant. Arthur A. Rupprecht presents a lucid description of the life and status of a slave in the Roman Empire:) ) 1 1 2 8 0 “tw://bible.?id=49.2.17|AUTODETECT|” The living conditions of many slaves were better than those of free men who often slept in the streets of the city or lived in very cheap rooms. There is considerable evidence to suggest that the slaves lived within the confines of their master s house. They usually lived on the top floor of their owner s city house or country villa (Cil. Phil. 2.67; Colum. Rust. 1.63). In Pliny s Laurentian villa the quarters for the slaves and freedmen were in [a] separate section of the house, but were considered attractive enough to be used for the entertainment of overnight guests 7 1 -1 9 0 “tw://bible.?id=49.2.17|AUTODETECT|” Ep. 2.17) 1 1 -1 9 0 0 .22).) 1 1 2 8 0 0 The slave was not inferior to the free men of similar skills in regard to food and clothing. That most slaves in Rome were as well dressed as free men is indicated in an unusual way. Seneca stated that legislation was introduced in the Senate that slaves should be required to wear a type of clothing that would distinguish them from free men (Sen. de Clementia 1.24.1).��57��) 1 1 2 8 0 “tw://bible.?id=49.6.5|AUTODETECT|” Peter exhorts the slaves to submit to their masters with all respect. He echoes the words of Paul, who in his letters repeatedly advises slaves to obey their masters respectfully 7 1 -1 9 0 “tw://bible.?id=49.6.5|AUTODETECT|” Eph. 6:5) 1 1 -1 9 0 “tw://bible.?id=54.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.1|AUTODETECT|” I Tim. 6:1) 1 1 -1 9 0 “tw://bible.?id=51.3.22|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=51.3.22|AUTODETECT|” Col. 3:22) 1 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” Titus 2:9) 1 1 -1 9 0 0 ). Peter does not explain the term respect, but the context indicates that the slaves are Christians whereas their masters are not. Peter intimates that the slaves ought to respect their superiors and thus fear God (see also 1:17; 3:2, 15).) 1 6 2 8 0 0 b. Masters) Peter uses the word for master in Greek, from which we have the English derivative despot. The term implies the unlimited power and authority of a lord. It denotes the lord as owner and master in the spheres of family and public life, where lordship sometimes entails harshness and caprice. ��58�� This is the message Peter imparts to the slaves. Some of them served masters who were good and considerate, but others had to endure the whims of unjust and unscrupulous masters. The New International Version describes the masters as harsh, but in the Greek the word actually means crooked.

Peter is fully aware of the unjust suffering numerous slaves had to endure. Therefore, he continues his exhortation and writes:) 19. For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God.) Here are a few observations:) a. Although Peter is conscious of the suffering that defenseless slaves have to endure from perverse masters, he now broadens his scope and includes anyone who experiences the pain of unjust suffering. For this reason Peter writes the indefinite term anyone, which is translated in the New International Version as a man. In other words, Peter no longer addresses only slaves but all the readers of his epistle.) b.

Peter reveals the influence Jesus teaching has had on him, for he uses the same idiom in evaluating human suffering that Jesus used. Jesus always questioned a person s motives for showing love to someone, doing good to him, or lending something to him.) 1 1 2 8 0 “tw://bible.?id=42.6.32|AUTODETECT|” Peter asserts that it is commendable to suffer pain unjustly. In the Greek, the same word is used for commendable and credit. Jesus asks the rhetorical question, If you love those who love you, what credit is that to you? 7 1 -1 9 0 “tw://bible.?id=42.6.32|AUTODETECT|” Luke 6:32) 1 1 -1 9 0 0 , italics added; and see vv. 33 34). Three times Jesus poses the question What credit is that to you? with reference to doing something to others who are able to repay in kind. But he advocates doing such things to those who cannot repay. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked (6:35).) 1 8 2 8 0 0 In a modified form Peter employs the same principle Jesus teaches. In verse 19 of the second chapter of his epistle, Peter does not stress the virtue of doing good but rather that of receiving evil. Confidently Peter asserts that unjust suffering is commendable as long as the believer is conscious of God.) c. When the Christian endures the pain of unjust suffering, he must know that he is fulfilling God s will. When a believer is conscious of God, Peter implies, God gives him the necessary strength to bear the pain, extends to him grace and mercy, and is fully in control of every situation.) The translations conscious of God (NIV), mindful of God (RSV), and awareness of God s presence (NAB) altogether describe the believer s relationship to God. Because of his awareness of God, the Christian is able to endure the pain of unjust suffering.��59�� He has insight into the realities of life, especially when he knows that he is suffering unjustly.

However, he also knows that suffering justly as a result of wrongdoing has no merit.) 20. But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God.) a. Retribution) Here is the conclusion to the argument on suffering that Peter develops. First he states the negative, and then the positive. The negative part he puts in the form of an inverse conditional sentence.

The last clause of this sentence he places at the beginning so that it receives emphasis: But how is it to your credit? In the original, this particular word for credit differs from the term commendable. The word credit has its root in the verb to call. Whatever is reported favorably about someone is to a person s credit; that is, he receives praise and honor.) The conditional clause in the sentence depicts indisputable reality. If you receive a beating for doing wrong and endure it, why should you receive praise? Peter describes the situation of a slave whose master beats him with blows of a fist because the slave transgressed.

Presumably the slave knew the instructions his master had given him. He chose to ignore them, however, and now being caught he has to endure his punishment. He deserves no sympathy and certainly no praise.) b. Reward) 1 1 2 8 0 “tw://bible.?id=42.6.33|AUTODETECT|” The original readers of Peter s letter appear to have suffered pain unjustly. They have been trying to do that which is good, and yet have received physical blows for doing so. But if you suffer for doing good and endure it, this is commendable before God. Peter repeats this theme a few times in his epistle (see 2:19; 3:14, 17; 4:13 16). Furthermore, in the second half of the verse Peter echoes Jesus words: And if you do good to those who are good to you, what credit is that to you? 7 1 -1 9 0 “tw://bible.?id=42.6.33|AUTODETECT|” Luke 6:33) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 When the Christian slave does his work in harmony with the will of his master, he generally does so in harmony with the will of God.��60�� If the slave performs his duties well, but his perverse master beats him nevertheless, then he suffers unjustly.) Whenever possible, we should avoid seeking undeserved punishment. If we solicit punishment for the sake of glory, we are defeating ourselves. But when suffering is unavoidable, we should endure it patiently without complaint, for then we know that we are doing God s will and receive his commendation. Such suffering, says Peter, who repeats the words of verse 19, is commendable before God. Moreover, although unjust suffering may arouse sympathy among men, in the sight of God the sufferer receives praise and commendation.) ) 1 1 2 8 0 “tw://bible.?id=40.5.11-40.5.12|AUTODETECT|” Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven. [) 7 1 -1 9 0 “tw://bible.?id=40.5.11-40.5.12|AUTODETECT|” Matt. 5:11 12) 1 1 -1 9 0 0 ]) 1 3 2 8 0 0 ) Practical Considerations in 2:18 20) Verse 18) 1 1 2 8 0 “tw://bible.?id=53.3.10|AUTODETECT|” We who live in free countries know about slavery from history books but are unacquainted with the living conditions of a slave. Although times have changed, the scriptural teachings Peter expounds apply as well to the present labor relations of employers and employees, management and unions as to the master-slave relations of former times. The Bible teaches that in our workaday world we ought to apply and uphold the principles of justice and righteousness, of honesty and integrity, of thoughtfulness and consideration. In disputes, both employers and employees should settle their differences through arbitration and conciliation. Management is entitled to a full day s work from the laborer, and the laborer is entitled to full pay for diligent and competent work 7 1 -1 9 0 “tw://bible.?id=53.3.10|AUTODETECT|” II Thess. 3:10) 1 1 -1 9 0 “tw://bible.?id=51.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.1|AUTODETECT|” Col. 4:1) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 Verse 20) Even though in our society slavery belongs to history, numerous persons can testify that oppression nevertheless takes place today. They experience nonphysical oppression in the form of either verbal abuse or unethical rules and dishonest practices in their place of work. Quite often they cannot voice their grievances for fear of losing their source of income. Furthermore, oppression that is nonphysical usually is subtle and elusive, and generally cannot be proved. To all those who silently suffer in their place of employment Peter says, If you suffer for doing good and endure it, this is commendable before God. ) ) Greek Words, Phrases, and Constructions in 2:18 20) Verse 18) 1 1 2 8 0 “tw://bible.?id=49.5.22|AUTODETECT|” �1 �0����� the definite article with the noun connotes categories of people addressed as in the vocative case 7 1 -1 9 0 “tw://bible.?id=49.5.22|AUTODETECT|” Eph. 5:22) 1 1 -1 9 0 “tw://bible.?id=49.5.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.5.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=49.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.1|AUTODETECT|” 6:1) 1 1 -1 9 0 “tw://bible.?id=49.6.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.6.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=49.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.6.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=51.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.18|AUTODETECT|” Col. 3:18) 1 1 -1 9 0 “tw://bible.?id=51.3.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.3.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=51.3.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.3.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=51.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 0 ). The noun �0����� derives from �6��� (house) and signifies house slave. ) 1 18 2 8 0 0 Q������������ this present middle participle takes the place of the imperative (compare 3:1).��61�� The present tense expresses progressive action.) Verse 19) ����� occurring in this verse and the next (v. 20), the noun ����� (grace) denotes that which brings someone (God s) favor. ��62��) Verse 20) ����� this interrogative pronoun conveys a qualitative force: how?��63��) ����� derived from the verb ����� (I call), this noun occurs only once in the New Testament and means good report, praise. ) �0 as in the preceding verse (v. 19) and twice in this verse, the particle �0 introduces a simple-fact conditional sentence that expresses reality.) ������������� from the verb �������� (I strike with the fist), the present passive participle is related to the noun ������� (a cuff on the cheek).) ) D. Shepherd and Overseer) 2:21 25) 21 To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.) 22 He committed no sin,) and no deceit was found in his mouth. ) 23 When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. 24 He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. 25 For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.) ) 1. Suffered) 2:21 23) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” Peter directs the attention of the Christian who suffers unjustly in this world to the sufferings of Christ. He points to Christ, who, fulfilling the Old Testament prophecy of ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isaiah 53) 1 1 -1 9 0 0 , is the supreme example of unselfish submission to suffering.��64��) 1 7 2 8 0 0 21. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.) In his discourse, Peter changes the course of his discussion by mentioning the suffering of Christ. He wants the Christian who suffers unjustly to look to Jesus from whom the believer receives new strength for body and soul. Looking to Jesus, the Christian experiences a renewal of attitude and disposition. With clear vision he sees that God is calling him to become more like Jesus in his daily conduct. Therefore, the Christian is able to sing the words of Charles H.

Gabriel:) More like the Master I would ever be,) More of His meekness, more humility;) More zeal to labor, more courage to be true,) More consecration for work He bids me do.) Peter tells his readers that they have been called by God to the situation in which they endure suffering. In other words, they must realize both that God knows the injustice which they patiently endure and that he has called them to face injustice.) 1 1 2 8 0 “tw://bible.?id=43.13.16|AUTODETECT|” Why does God call us to experience suffering? Peter answers, Because Christ suffered for you, leaving you an example, that you should follow in his steps. No servant is greater than his master 7 1 -1 9 0 “tw://bible.?id=43.13.16|AUTODETECT|” John 13:16) 1 1 -1 9 0 “tw://bible.?id=43.15.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.20|AUTODETECT|” 15:20) 1 1 -1 9 0 “tw://bible.?id=50.1.29|AUTODETECT|” ), Jesus told his disciples. If the master suffers and sets the example for his servants, they are not exempt from persecution.��65�� In fact, this is how Paul puts it: For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him 7 1 -1 9 0 “tw://bible.?id=50.1.29|AUTODETECT|” Phil. 1:29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” We acknowledge that Christ suffered and died in our behalf, but we do not understand in what way he is our example. We are unable to perform the mighty miracles Jesus performed and we cannot suffer the same agony he endured in Gethsemane and at Calvary. We follow Christ not in the degree of anguish and pain but in the manner in which he endured suffering. Note that Peter confirms this interpretation by quoting repeatedly from ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isaiah 53) 1 1 -1 9 0 0 in the next few verses.) 1 1 2 8 0 “tw://bible.?id=45.4.12|AUTODETECT|” Peter borrows the word example from the educational world. In education this term relates to the training a child receives in school. The word refers to the faint outlines of letters which were traced over by pupils learning to write, then also of the sets of letters written at the top of a page or other piece of writing material to be copied by the learner on the rest of the page. ��66�� Peter uses the noun in a figurative sense. As a child traces letters on a page, so the Christian traces the path of Christ. In this verse, Peter exhorts the reader to follow in Christ s footsteps 7 1 -1 9 0 “tw://bible.?id=45.4.12|AUTODETECT|” Rom. 4:12) 1 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” II Cor. 12:18) 1 1 -1 9 0 0 ). The path that Christ has cut is marked by patience, meekness, integrity, and honesty.) 1 2 2 8 0 0 22. He committed no sin,) and no deceit was found in his mouth. ) 1 1 2 8 0 “tw://bible.?id=23.53.9|AUTODETECT|” This is the first direct quote from the messianic prophecy of ) 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isaiah 53:9) 1 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” .��67�� In the early church, the so-called suffering servant passage was well known because nearly all the New Testament writers either quote from it or allude to it. The wording of ) 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isaiah 53:9) 1 1 -1 9 0 0 differs slightly from Peter s citation; we assume that the apostle quoted from memory. The passage from Isaiah has these words: though he had done no violence, nor was any deceit in his mouth. Instead of the word violence Peter writes the expression sin, which better suits the general context of his discussion (e.g., see v. 20 [doing wrong] and v. 24 [sin]).) 1 1 2 8 0 “tw://bible.?id=42.23.41|AUTODETECT|” Why does Peter cite this passage from Isaiah? To indicate the sinlessness of Jesus. The one criminal on the cross rebuked the other who insulted Jesus, and said: We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong 7 1 -1 9 0 “tw://bible.?id=42.23.41|AUTODETECT|” Luke 23:41) 1 1 -1 9 0 “tw://bible.?id=43.7.18|AUTODETECT|” ; also compare ) 7 1 -1 9 0 “tw://bible.?id=43.7.18|AUTODETECT|” John 7:18) 1 1 -1 9 0 “tw://bible.?id=43.8.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.46|AUTODETECT|” 8:46) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” Heb. 4:15) 1 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” I Peter 1:19) 1 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” 3:18) 1 1 -1 9 0 “tw://bible.?id=62.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.5|AUTODETECT|” I John 3:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=59.3.2|AUTODETECT|” Jesus personifies sinlessness and innocence. Because of this innocence, his suffering is completely unjust. The contrast between Jesus and his followers is, therefore, so much the greater; no one can rightly object to suffering when he looks at the example Jesus has set.��68�� Furthermore, no one can ever claim perfection here on earth, for if anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check 7 1 -1 9 0 “tw://bible.?id=59.3.2|AUTODETECT|” James 3:2) 1 1 -1 9 0 0 ). In brief, Isaiah s prophecy applies only to Jesus: No deceit was found in his mouth. ) 1 1 2 8 0 0 23. When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.) 1 1 2 8 0 “tw://bible.?id=40.26.57-40.26.75|AUTODETECT|” As a disciple of Jesus, Peter personally can testify to the suffering of Jesus. He was present in the courtyard of the high priest when Jesus was tried by the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=40.26.57-40.26.75|AUTODETECT|” Matt. 26:57 75) 1 1 -1 9 0 “tw://bible.?id=42.22.54-42.22.62|AUTODETECT|” ; Mark 14:53 73; ) 7 1 -1 9 0 “tw://bible.?id=42.22.54-42.22.62|AUTODETECT|” Luke 22:54 62) 1 1 -1 9 0 “tw://bible.?id=40.27.12-40.27.14|AUTODETECT|” ). Peter was fully acquainted with the trial before Pontius Pilate; the chief priests and elders accused Jesus of many things but he made no reply 7 1 -1 9 0 “tw://bible.?id=40.27.12-40.27.14|AUTODETECT|” Matt. 27:12 14) 1 1 -1 9 0 “tw://bible.?id=40.27.34-40.27.44|AUTODETECT|” ). And Peter knew that when Jesus hung on the cross he suffered without complaint 7 1 -1 9 0 “tw://bible.?id=40.27.34-40.27.44|AUTODETECT|” Matt. 27:34 44) 1 1 -1 9 0 “tw://bible.?id=23.53.7-23.53.9|AUTODETECT|” ). The content of verse 23 is such as we might have expected to be written by an eyewitness who reflected on the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=23.53.7-23.53.9|AUTODETECT|” Isaiah 53:7 9) 1 1 -1 9 0 0 (also see 5:1).��69��) 1 1 2 8 0 “tw://bible.?id=44.23.2|AUTODETECT|” Peter depicts the patience and endurance of Jesus and suggests that we follow Jesus example. However, the tendency to retaliate when we are insulted is always present. For instance, Paul reacted instantaneously to the command of the high priest Ananias, who ordered those standing near Paul to strike him on the mouth 7 1 -1 9 0 “tw://bible.?id=44.23.2|AUTODETECT|” Acts 23:2) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ). Paul invoked the judgment of God: God will strike you, you whitewashed wall (v. 3). By contrast, Jesus prayed for his enemies: Father, forgive them, for they do not know what they are doing 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” Acts 7:60) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.5.21|AUTODETECT|” In the last part of verse 23 Peter states the reason for Jesus meekness. Writes Peter, Instead, he entrusted himself to him who judges justly. That is, Jesus did not invoke God s wrath upon his persecutors and demand retaliation. Jesus knew that his suffering was divinely ordained. He had to take upon himself the curse that was resting on the human race in consequence of man s sin. Jesus was fully aware of God s righteous judgment against sin 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 0 ).��70�� For this reason, Jesus entrusted himself and his cause to God, the righteous judge.) 1 10 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:21) Q��� as a preposition it signifies for, in behalf of man. It is a preposition that in the New Testament was chosen for no other reason than its ref[erence] to the redeeming death of Christ. ��71��) Q���������� this present active participle derives from a variant form of the verb Q������� (I leave behind).) ������������� this is the aorist active subjunctive of the compound verb ���������� (I follow after). The aorist is ingressive, the subjunctive expresses purpose, and the compound is directive.) 2. Died) 2:24) 24. He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.) We observe these points:) a. Manner) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” The first item we notice is the similarity between this verse and the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isaiah 53) 1 1 -1 9 0 0 . Peter follows the wording of the Septuagint, but even in English we see the resemblance. Here are three lines from chapter 53:) 1 3 2 8 0 0 He took up our infirmities (v. 4).) He will bear their iniquities (v. 11).) He bore the sin of many (v. 12).) 1 1 2 8 0 “tw://bible.?id=44.5.30|AUTODETECT|” Next, we point out that Peter sees this prophecy fulfilled by Jesus Christ. Thus he places the verse within the setting of Jesus earthly life. He refers to Jesus death on the cross. For the word cross he uses the expression tree, which is an idiom borrowed from the Old Testament 7 1 -1 9 0 “tw://bible.?id=44.5.30|AUTODETECT|” Acts 5:30) 1 1 -1 9 0 “tw://bible.?id=44.10.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.39|AUTODETECT|” 10:39) 1 1 -1 9 0 “tw://bible.?id=44.13.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.29|AUTODETECT|” 13:29) 1 1 -1 9 0 0 ). The law explicitly states,) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=5.21.22-5.21.23|AUTODETECT|” If a man guilty of a capital offense is put to death and his body is hung on a tree, you must not leave his body on the tree overnight. Be sure to bury him that same day, because anyone who is hung on a tree is under God s curse. [) 7 1 -1 9 0 “tw://bible.?id=5.21.22-5.21.23|AUTODETECT|” Deut. 21:22 23) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” Peter implies that Jesus endured God s curse when he suffered and died on the cross. He teaches that Christ gave his body as a sacrifice for our sins 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” Heb. 9:28) 1 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” 10:10) 1 1 -1 9 0 0 ). That is, Jesus the sinless One became a substitute for us who are burdened by sin. Voluntarily he took upon himself the curse that was pronounced upon us and by his death removed it.) 1 1 2 8 0 0 b. Significance) 1 1 2 8 0 “tw://bible.?id=45.6.2-45.6.13|AUTODETECT|” What is the purpose of Christ s sacrificial death? Peter answers, So that we might die to sins and live for righteousness. Literally Peter says, That we might be utterly alienated from our sins. ��72�� By his death, Jesus has set us free from the bondage of sin, so that we are dead to sin and alive to God in Christ 7 1 -1 9 0 “tw://bible.?id=45.6.2-45.6.13|AUTODETECT|” Rom. 6:2 13) 1 1 -1 9 0 “tw://bible.?id=47.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.15|AUTODETECT|” II Cor. 5:15) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 0 ). We appropriate our freedom from sin s tyranny when we come to God in repentance and faith. And we demonstrate our life in Christ when we obediently submit to God and do his will.��73��) 1 1 2 8 0 0 c. Consequence) 1 1 2 8 0 “tw://bible.?id=23.53.5|AUTODETECT|” Peter concludes this verse with a quotation from ) 7 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” Isaiah 53:5) 1 1 -1 9 0 0 , By his wounds we are healed. Because he is addressing the readers, Peter changes the first person plural to the second person plural: By his wounds you have been healed. Although the translation has the plural noun wounds, the Greek has the singular form, which actually means a wound that is caused by flogging. The slaves who were beaten unjustly by their masters could undoubtedly relate to Peter s description of Jesus suffering. The expression healed means to be forgiven. Peter is saying that the scourging Jesus received before he was crucified and the wounds inflicted on him when he was crucified were the penalty Jesus paid for the redemption of the believer. The word healed has a figurative meaning, for it denotes the restoration of divine fellowship through the forgiveness of sins, and all the saving benefits which accompany it. ��74��) 1 7 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:24) �P��� the pronoun is emphatic, especially in view of the relative pronoun E� (who) at the beginning of the sentence.) ����������� from the compound verb ��������� (I die), which occurs only once in the New Testament, this form is the aorist middle participle.) 3. Returned) 2:25) 25. For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.) 1 1 2 8 0 “tw://bible.?id=23.53.6|AUTODETECT|” In this verse Peter cites the Old Testament prophecy of ) 7 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” Isaiah 53:6) 1 1 -1 9 0 0 , We all, like sheep, have gone astray. Once again Peter changes the wording from the first person plural to the second person plural and applies the text to his readers.) 1 1 2 8 0 “tw://bible.?id=23.53.6|AUTODETECT|” In the agricultural society of ancient Israel, the image evoked by ) 7 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” Isaiah 53:6) 1 1 -1 9 0 “tw://bible.?id=19.119.176|AUTODETECT|” was quite familiar to the people 7 1 -1 9 0 “tw://bible.?id=19.119.176|AUTODETECT|” Ps. 119:176) 1 1 -1 9 0 “tw://bible.?id=24.50.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.50.6|AUTODETECT|” Jer. 50:6) 1 1 -1 9 0 “tw://bible.?id=26.34.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.34.4|AUTODETECT|” Ezek. 34:4) 1 1 -1 9 0 “tw://bible.?id=26.34.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.34.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=26.34.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.34.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=26.34.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.34.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=42.15.4-42.15.7|AUTODETECT|” ). Moreover, in his teachings Jesus often mentions the wandering sheep and the shepherd who cares for the lost 7 1 -1 9 0 “tw://bible.?id=42.15.4-42.15.7|AUTODETECT|” Luke 15:4 7) 1 1 -1 9 0 “tw://bible.?id=43.10.1-43.10.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.1-43.10.18|AUTODETECT|” John 10:1 18) 1 1 -1 9 0 0 ). When a sheep is lost and is cut off from the flock, it becomes bewildered; it lies down, is unwilling to move, and will wait until the shepherd comes to take it back to the flock.��75�� Intelligence is not one of the sheep s characteristics; a sheep depends completely on the daily care of the shepherd.) 1 1 2 8 0 0 Peter writes, But now you have returned to the Shepherd and Overseer of your souls. First, he compares the readers with sheep who have wandered from the flock and the shepherd, that is, from the church and Christ. Next, he speaks figuratively of the conversion experience the readers have had when they returned to the Shepherd. Does Peter indicate that the readers turned to Christ on their own power? Hardly. In an earlier context he writes that God had chosen them and had called them out of the darkness of sin into his marvelous light (2:9 10). When we turn to the Shepherd and Overseer of our souls, Christ already has found us.) 1 1 2 8 0 “tw://bible.?id=43.10.11|AUTODETECT|” Peter calls Jesus the Shepherd and Overseer of souls; in the fifth chapter of this epistle he characterizes Jesus as the Chief Shepherd (5:4). He obviously thinks of the words of Jesus, who in the Gospel refers to himself as the good shepherd 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ). Peter implicitly applies the concepts shepherd and sheep to the community of believers, that is, the church. Christ Jesus is the Overseer of the church. As the shepherd watches over every sheep in the flock, so Jesus watches over every member of the church. Jesus is the example to his spiritual followers: he suffered and died for his people; and he keeps a close watch over his church.) 1 9 2 8 0 0 Jesus, My Shepherd, Guardian, Friend!) My Prophet, Priest, and King!) My Lord, my Life, my Way, my End!) Accept the praise I bring.) John Newton) ) Practical Considerations in 2:21 25) Of all the religions in the world only Christianity teaches freedom from sin and guilt. The gospel of Christ offers relief to everyone shackled by sin but ready to listen and respond in faith. The gospel proclaims the joyful message: Christ sets us free from all our sins. Christ breaks the bonds of sin that fetter the sexual offender, the drug addict, the alcoholic, the gambler, the murderer, the robber, and the perjurer. Christ releases the sinner from the bondage of sin.) Before his conversion, Paul tried to destroy the church of Jesus Christ. He persecuted Christians, brought them to trial, and consented to their deaths. Afterward, when Paul as an apostle of Christ reflected on his former life, he openly declared:) 1 1 2 8 0 “tw://bible.?id=54.1.15|AUTODETECT|” Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners of whom I am the worst. [) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 ]) 1 13 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:25) ���������� observe that the present tense of this passive participle (from ������, I lead astray) indicates continued action.) ���������� the aorist passive with a middle connotation (from the verb ��������, I turn). The recipients of this epistle were headed in the wrong direction, away from God, but they were arrested and turned about. ��76��) Summary of Chapter 2) Peter exhorts the readers of his letter to lay aside their sinful nature and to nourish their new life with the pure spiritual milk of God s Word. Because of this nourishment they will grow in their salvation.) The apostle teaches his readers that they are living stones of the house of God and are precious in God s sight. In this spiritual house they form a holy priesthood and offer spiritual sacrifices. And of this house, Christ is the cornerstone which was rejected by men but placed there by God. This stone is precious for the believers but an offense to unbelievers.

The believers are the elect people of God who have been called out of darkness to live in his marvelous light. They are the recipients of God s mercy.) Peter admonishes the readers to live without reproach to the glory of God. He tells them to submit to governing authorities and to show proper respect to God and to the king. Furthermore, he counsels slaves to submit to their masters even when they are suffering unjust punishment. He directs their attention to Christ and urges them to follow the example of Jesus patience and endurance. He consoles them by reminding them of the benefits they receive as a result of their conversion.) ) ) ) ) 1 Compare R.

C. Trench, Synonyms of the New Testament (1854; Grand Rapids: Eerdmans, 1953), pp. 37 38. Also see Ernst Achilles, NIDNTT, vol. 1, p. 563. And consult Thayer, p. 320.) 1 1 2 8 0 “tw://bible.?id=40.26.4|AUTODETECT|” 2 Also compare these verses: ) 7 1 -1 9 0 “tw://bible.?id=40.26.4|AUTODETECT|” Matt. 26:4) 1 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” Mark 7:22) 1 1 -1 9 0 “tw://bible.?id=41.14.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.1|AUTODETECT|” 14:1) 1 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” John 1:47) 1 1 -1 9 0 “tw://bible.?id=45.1.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.29|AUTODETECT|” Rom. 1:29) 1 1 -1 9 0 “tw://bible.?id=47.12.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.16|AUTODETECT|” II Cor. 12:16) 1 1 -1 9 0 “tw://bible.?id=52.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.3|AUTODETECT|” I Thess. 2:3) 1 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” I Peter 2:22) 1 1 -1 9 0 “tw://bible.?id=60.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.10|AUTODETECT|” 3:10) 1 1 -1 9 0 “tw://bible.?id=66.14.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.5|AUTODETECT|” Rev. 14:5) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 3 Consult John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, trans. William Fletcher, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 5, p. 53.) KJV King James Version) 1 1 2 8 0 “tw://bible.?id=45.1.11|AUTODETECT|” 4 The verb appears nine times in the New Testament, seven of which occur in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=45.1.11|AUTODETECT|” Rom. 1:11) 1 1 -1 9 0 “tw://bible.?id=47.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.2|AUTODETECT|” II Cor. 5:2) 1 1 -1 9 0 “tw://bible.?id=47.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.14|AUTODETECT|” 9:14) 1 1 -1 9 0 “tw://bible.?id=50.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.8|AUTODETECT|” Phil. 1:8) 1 1 -1 9 0 “tw://bible.?id=50.2.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.26|AUTODETECT|” 2:26) 1 1 -1 9 0 “tw://bible.?id=52.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.6|AUTODETECT|” I Thess. 3:6) 1 1 -1 9 0 “tw://bible.?id=55.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.4|AUTODETECT|” II Tim. 1:4) 1 1 -1 9 0 “tw://bible.?id=59.4.5|AUTODETECT|” ), one in ) 7 1 -1 9 0 “tw://bible.?id=59.4.5|AUTODETECT|” James 4:5) 1 1 -1 9 0 “tw://bible.?id=60.2.2|AUTODETECT|” , and one in ) 7 1 -1 9 0 “tw://bible.?id=60.2.2|AUTODETECT|” I Peter 2:2) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 5 Compare Trench, Synonyms of the New Testament, p. 209.) 6 Consult Bauer, p. 121.) 7 Refer to Bengel, Gnomon of the New Testament, p. 53.) 8 Consult Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 108. Also see Konrad Weiss, TDNT, vol. 9, pp. 487 88.) 9 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 408.) 10 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), sec. 269.5.) NKJV New King James Version) 11 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 689.) 12 Bauer, p. 884 (italics in original).) LXX Septuagint) 1 1 2 8 0 “tw://bible.?id=19.34.0|AUTODETECT|” 13 See, e.g., J. N. D. Kelly, A Commentary on the Epistles of Peter and Jude, Thornapple Commentaries series (1969; Grand Rapids: Baker, 1981), p. 87. With reference to ) 7 1 -1 9 0 “tw://bible.?id=19.34.0|AUTODETECT|” Psalms 34) 1 1 -1 9 0 0 , Charles Bigg comments, Indeed the whole Psalm was present to St. Peter s mind throughout the Epistle. See A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, International Critical Commentary series (1901; Edinburgh: Clark, 1961), p. 128.) 1 27 2 8 0 0 14 Consult S. Greijdanus, De Brieven van de Apostelen Petrus en Johannes, en de Brief van Judas, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1929), p. 91.) 15 John Hall Elliott, The Elect and the Holy, supplements to Novum Testamentum, vol. 12 (Leiden: Brill, 1966), p. 147.) 16 See KJV, NKJV, RV, ASV, NAB.) NEB New English Bible) 17 Also see RSV, MLB, GNB, Phillips.) 18 Bauer, p. 558. The JB has, so that you too, & may be living stones making a spiritual house. ) 19 Refer especially to Bigg, The Epistles of St. Peter and St. Jude, p. 128.) 20 Consult, e.g., E. G.

Selwyn, The First Epistle of St. Peter: The Greek Text with Introduction, Notes, and Essays (London: Macmillan, 1946), p. 159.) NIV New International Version) 21 For a complete list of parallels, consult Elliott, The Elect and the Holy, pp. 17 18.) 22 Compare Guthrie, New Testament Theology, pp. 782 83.) 23 John Calvin, Commentaries on the Catholic Epistles: The First Epistle of Peter, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), p. 65.) 24 See Philip Edgcumbe Hughes, Priesthood, EDT, p. 876.) 25 Consult Joachim Jeremias, TDNT, vol. 1, p. 792; vol. 4, pp. 271 80. And see Wilhelm Mundle, NIDNTT, vol. 3, pp. 389 90. Also refer to R. J.

McKelvey, Christ the Cornerstone, NTS 8 (1961 62): 352 59.) 26 See C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 28.) 27 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 424.) 28 See, e.g., JB, NAB, NIV, GNB.) 29 RSV, KJV, NKJV, Phillips.) 30 See RV, ASV, and with variations NASB, NEB.) 31 Consult Bauer, p. 817.) 32 Ibid.) 33 Refer to Robertson, Grammar, p. 418.) 34 Ernest Best, I Peter, New Century Bible series (London: Oliphants, 1971), p. 106.) 35 Although we apply the rule let Scripture be its own interpreter, we admit that Peter does not teach participation of the believers in the royalty and priesthood of Jesus Christ. Consult Elliott, The Elect and the Holy, p. 170.) 36 Elliott asserts that the adjective royal is a substantive that signifies the king s house. Ibid., pp. 149 54.) 37 Refer to Guthrie, New Testament Theology, p. 783.) 38 Consult Hermann Strathmann, TDNT, vol. 4, p. 54.) 1 1 2 8 0 “tw://bible.?id=3.26.12|AUTODETECT|” 39 This covenantal teaching appears in both the Old and New Testaments 7 1 -1 9 0 “tw://bible.?id=3.26.12|AUTODETECT|” Lev. 26:12) 1 1 -1 9 0 “tw://bible.?id=24.7.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.7.23|AUTODETECT|” Jer. 7:23) 1 1 -1 9 0 “tw://bible.?id=24.11.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.11.4|AUTODETECT|” 11:4) 1 1 -1 9 0 “tw://bible.?id=24.24.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.24.7|AUTODETECT|” 24:7) 1 1 -1 9 0 “tw://bible.?id=24.30.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.30.22|AUTODETECT|” 30:22) 1 1 -1 9 0 “tw://bible.?id=24.31.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.1|AUTODETECT|” 31:1) 1 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=24.32.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.32.38|AUTODETECT|” 32:38) 1 1 -1 9 0 “tw://bible.?id=26.36.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.36.28|AUTODETECT|” Ezek. 36:28) 1 1 -1 9 0 “tw://bible.?id=26.37.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.37.27|AUTODETECT|” 37:27) 1 1 -1 9 0 “tw://bible.?id=38.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.13.9|AUTODETECT|” Zech. 13:9) 1 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” II Cor. 6:16) 1 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” Heb. 8:10) 1 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” Rev. 21:3) 1 1 -1 9 0 0 ).) 1 26 2 8 0 0 40 The word beloved occurs sixty-one times in the New Testament. Except for nine occurrences in the Gospels and one in Acts, all appear in the Epistles (twenty-seven in Paul s epistles; one in Hebrews; three in James; two in I Peter; six in II Peter; five in I John; four in III John; three in Jude).) 41 See Guthrie, New Testament Theology, p. 931.) 42 Consult Tacitus The Annals of Tacitus 15.44 (LCL); Suetonius Nero in The Lives of the Caesars 6.16.2 (LCL).) 43 Compare D. Edmond Hiebert, First Peter: An Expositional Commentary (Chicago: Moody, 1984), p. 149. Also see Kelly, Peter and Jude, p. 106.) 44 Robertson, Grammar, p. 158.) 45 The verb to submit appears six times in I Peter (2:13, 18; 3:1, 5, 22; 5:5).) 46 Refer to Calvin, The First Epistle of Peter, p. 80.) 47 Bauer, p. 456.) 48 Refer to Francis Wright Beare, The First Epistle of Peter: The Greek Text with Introduction and Notes, 2d ed. (Oxford: Blackwell, 1961), p. 117.) 49 Among others, the RSV, NEB, NIV, and GNB omit the word so. Also refer to Hiebert, First Peter, pp. 156 57.) 50 Eduard Sch�tz, NIDNTT, vol. 2, p. 407.) 51 Consult J. Dillenberger, ed., Martin Luther: Selections from His Writings (Garden City, N.Y.: Doubleday, 1961), p. 53.

Also see J�rgen Blunck, NIDNTT, vol. 1, p. 720. And consult Lester DeKoster, Christian Liberty, EDT, pp. 638 39.) 52 Calvin, The First Epistle of Peter, p. 84.) 53 See, for instance, NEB and NIV.) 54 Also consult Ernst Bammel, The Commands in I Peter ii.17, NTS 11 (1965): 279 81.) 55 Bengel, Gnomon of the New Testament, vol. 5, p. 59.) 56 William Hendriksen, Romans, New Testament Commentary series (Grand Rapids: Baker, 1980), p. 447.) 57 Arthur A. Rupprecht, Slave, Slavery, ZPEB, vol. 5, p. 460.) 58 Hans Bietenhard, NIDNTT, vol. 2, p. 508. Also see Karl Heinrich Rengstorf, TDNT, vol. 2, p. 48; Trench, Synonyms of the New Testament, p. 96.) RSV Revised Standard Version) NAB New American Bible) 59 Consult Raymond Opperwall, Conscience, ISBE, vol. 1, p. 764.) 60 Refer to Best, I Peter, p. 119.) 61 Refer to Robertson, Grammar, p. 946. Also see H. E.

Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 229.) 62 Bauer, p. 877.) 63 See Robertson, Grammar, p. 740.) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” 64 Some scholars (e.g., Hans Windisch, Rudolf Bultmann) think that the last five verses of this chapter (2:21 25) constitute a christological hymn which Peter adapted to his discussion on suffering. Thomas P. Osborne disputes this assertion because Peter makes use of citations from and allusions to ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isaiah 53) 1 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.25|AUTODETECT|” . See Guide Lines for Christian Suffering: A Source-Critical and Theological Study of ) 7 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.25|AUTODETECT|” 1 Peter 2, 21 25) 1 1 -1 9 0 0 , Biblica 64 (1983): 381 408.) 1 2 2 8 0 0 65 Consult Guthrie, New Testament Theology, p. 636.) 66 F. F. Bruce, NIDNTT, vol. 2, p. 291.) 1 1 2 8 0 “tw://bible.?id=60.2.21-60.2.25|AUTODETECT|” 67 Here is a list of the direct quotations in ) 7 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.25|AUTODETECT|” I Peter 2:21 25) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” from ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” (LXX): 2:22 ) 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isa. 53:9) 1 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” ; 2:24a ) 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” Isa. 53:12) 1 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” ; 2:24b ) 7 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” Isa. 53:5) 1 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” ; 2:25 ) 7 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” Isa. 53:6) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 68 Consult Calvin, The First Epistle of Peter, p. 90.) 69 Selwyn, The First Epistle of St. Peter, p. 180.) 70 Consult Alan M. Stibbs, The First Epistle General of Peter, Tyndale New Testament Commentaries series (Grand Rapids: Eerdmans, 1960), p. 119.) 71 Bauer, p. 838.) 72 See Thayer, p. 60.) 73 Consult Hiebert, First Peter, p. 178. Also see R. C. H. Lenski, The Interpretation of the Epistles of St. Peter, St. John, and St. Jude (Columbus: Wartburg, 1945), p. 124.) 74 Albrecht Oepke, TDNT, vol. 3, p. 214.) 75 Refer to Simon J. Kistemaker, The Parables of Jesus, 2d ed. (Grand Rapids: Baker, 1980), p. 207.) 76 Hiebert, First Peter, p. 179.)