1 Peter chapter 2

1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

     This marks the third and last time the Apostle employs the figure of being born again (1Pet 1:3, 23). Newborn babes need to be nourished with special food, the pure milk of its mother. The special food for the spiritually reborn is the Word (logikos) of God (1Pet 1:23), the Gospel (1Pet 1:25), the sincere (adolos) milk of the Word. “Having laid aside all dolos (deceit, guile, wiles), receive the adolos (unadulterated, without deceit, honest) milk of the Word.” The new Christian should be fed with simple food at the beginning for he is as delicate and needy as a human baby (1Cor 3:2), but soon he should be strong enough to eat meat (Heb 5:12-13).

     The Apostle names five diseases that hinder a newborn babe from growing spiritually. They are absolutely deadly. If they are not healed, the delicate new life cannot blossom unto fruit, but is doomed to wither and die. Laying aside (apotithemi) means to “cast off, put away.” It is a term used often in sober exhortation to cultivate holiness of character (see Rom 13:12; Eph 4:22; Heb 12:1; Col 3:8; James 1:21; Eph 4:25) and goes well with the call to be holy (1Pet 1:15).

     Malice (kakia) is general wickedness or evil behavior (1Pet 2:16), but the Greek word often refers to malicious actions against another person (1Cor 5:8; Eph 4:31; Col 3:8; Tit 3:3). The Christian that harbors evil thoughts about his neighbor is in perilous condition. Not rendering evil for evil (kakos), but contrariwise blessing (1Pet 3:9). New Christians will certainly struggle with this because it is the natural tendency of the old man. The church body is there to help him grow.

     Guile (dolos) is being deceitful, wily, dishonest. While guile is first a sin of the spirit, it will show itself in sins of the tongue – lying, flattery, insinuations, sympathy-seeking, half-truths, one-sided witness, convenient omissions of fact, speaking to manipulate the mind of another. The serpent beguiled Eve through his subtilty (2Cor 11:3). He lied to her, but cunningly – he manipulated her mind to believe a falsity. There shall in no wise enter into (heaven) any thing that…maketh a lie (Rev 21:27; Eph 4:25).

     Hypocrisy is pretending to be what you aren’t; preaching one thing but living another. The Pharisees were the kings of hypocrisy. They showed themselves before men as pious, religious men of God when in reality they were wicked and depraved. Jesus was particularly critical of the leaven (doctrine) of the Pharisees which he called hypocrisy (Luke 12:1; Mat 16:12). They were masters at “interpreting” the Law for personal advantage and rendering God’s rule void in the process (see Mark 7:11; Luke 11:46; Mat 23:23).

     This is truly legalism – twisting the Word of God (2Pet 3:16) so that it fits your own mind and will instead of God’s mind and will. Hypocrisy of this sort is also the height of human stupidity, for at the very worst time the Truth will be revealed and all those private interpretations will come undone. Right after Jesus warned of the leaven of the Pharisees, He said, For there is nothing covered, that shall not be revealed, neither hid that shall not be known (Luke 12:2-3). The last days of world history will be especially characterized by this sin. In the latter times, the Apostle Paul said, many shall depart from the faith, speaking lies in hypocrisy (1Tim 4:1-2). 

     Envy is a very insidious sin and one of the last to die. It is profoundly linked to Self – who I am, or think that I am, compared to others. Envy is looking around and wanting what someone else has or is. God designed Man with the special elements (reason, emotion, choice, communication) of a relational being – with Him and with others (Mat 22:37-40). Envy undermines and kills relationships. Eve chose to eat the forbidden fruit because the Devil got her to envy God. Christians who envy their fellowman are following the pattern of Eve.    

     Evil speakings (katalalia). Slander, gossip, tearing down. Christians often excuse their gossip by thinking they are only sharing helpful tidbits about a person or problem. In such conversations, ask yourself this question: Is the person I am speaking to either a part of the problem or part of the solution to the problem? If not, then your “helpful conversation” is probably spreading the seeds of discord. Do not proceed. And do not leave the conversation without explaining why, so that others will learn to keep their own tongues from evil and speaking guile (Ps 34:13).

3 If so be ye have tasted that the Lord is gracious.

     This beautiful verse draws on David’s exclamation, O taste and see that the LORD is good (Ps 34:8). In the LXX, the word chrestos is translated good, but here it is rendered, gracious. Chrestos occurs quite often in the Greek Scriptures and usually means “good or kind” (i.e. Eph 4:32). Strangely, it is translated easy in Mat 11:30.

     The subject of the verse is Jesus Christ, who is called, the Lord (kurios). It is the same word that David used (Ps 34:8 LXX, kurios). In the Hebrew, the word is Yhvah (Jehovah). This interchange of words (Jesus, the Lord, Jehovah) is a distinct difficulty for those who try to separate Jesus from Jehovah.

4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,

     Jesus Christ is the chief cornerstone in the Temple of God (1Tim 3:15; 1Cor 3:16-17; Rev 11:1), but this is no literal temple (naos). It is the spiritual temple of the living God (2Cor 6:16; Heb 12:22-23), and that is why Jesus Christ is called a living stone (lithon zonta). This figure is not found elsewhere in the Scriptures, but it does call to mind the Stone that was cut out without hands and grew until it filled the whole earth (Dan 2:34-35, 44-45), as well as the spiritual Rock that gave water to Israel in the desert (1Cor 10:4). Jesus had blessed the writer of this epistle and renamed him, Peter (Petros, a rock) after his proclamation that Jesus was the Christ (Mat 16:15-19). In this passage however, Peter uses the word lithos five times and petros just once (v8), apparently because he quoted the Septuagint.

     Disallowed, chosen, precious – these words, taken from the Prophets of old, are repeated in verses 6-7 under the “cornerstone” figure (see comments there). Eklektos is translated chosen in this verse, but elect in verse 7.

5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

     Here is the heart of this figure (v3-10) which joins the people of the Old Covenant with the new people of God (v10). The perfect, glorious Church of Jesus Christ as a spiritual house (oikos neumatikos) in which God dwells is a New Testament image (see 1Cor 3:16-17; Eph 2:21; 2Cor 6:16; Rev 21:3) that continues the Old Testament portrayal of the Temple as the dwelling place of God. Usually this building is called a temple, but here it is a spiritual house. This imagery highlights the head of the house and his descendants rather than the holy building and its sacred purposes (Eph 2:19). It is also found in Hebrews 3:2-6, where Moses and his house is compared to Christ as a Son over His own house (oikos); whose house are we, if we hold fast…unto the end.

     On the other hand, a strong case can be made that oikos should be translated “temple,” because it is often used for the temple in Jerusalem (John 2:16-17; Luke 6:4; 11:51; Acts 7:47; Mat 12:4; 21:13; Mark 2:26; Heb 10:21) and the context speaks of priesthood and sacrifices. Oikos is also used to refer to the New Testament Church of Christ (1Pet 4:17; 1Tim 3:15) and to family lineage (Mat 15:24; Luke 1:33; 2:4; 13:35; Acts 2:36; Heb 8:8). The synonym okia is found about 80 times in the NT, but is never used to refer to the Temple. Oikodome refers to buildings as structures (2Cor 5:1) and oikodomeo is the verb form (to build).

     Christians are living stones in the spiritual temple of God. The figure evokes details of the physical building of the Old Covenant which parallel the New Covenant’s spiritual architecture. The Church of Jesus Christ being built of lively stones reminds us of the following spiritual truths:

     The lively stones in Christ’s spiritual temple become a holy priesthood offering up spiritual sacrifices to God. This parallel will be made even more powerfully in verse 9. Frequently in the New Testament, worshipers in the new Temple of God are described as priests offering sacrifices to God (for instance, pairing Rev 1:6 with Rom 12:1). The prophecy of Isaiah 61:6 is particularly clear. The Church.

6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

     Three separate prophecies from the Old Testament form the basis for this symbolism of Christ as a living stone (v4). The first comes from the prophet Isaiah, writing in the era just before the armies of Nebuchadnezzar destroyed the city of Jerusalem. In chapter 28 of the book of Isaiah, the Lord condemned the faithless Jews as moral drunkards stumbling about in their filthiness and erring in vision and sound judgment (Is 28:7-8). They were overcome with pride and spiritual lassitude (Is 28:3). God cannot teach knowledge to such as these; He will wait and reveal Himself to new people, as to newly weaned babes (Is 28:9) that can be taught line by line and precept upon precept (Is 28:10). The allusion is to Jesus’ first coming, when He personally taught the people the new concepts of His Kingdom (Mat 11:25). Paul noted the same prophetic connection, which also alludes to the Gentiles speaking in the Kingdom (compare Is 28:11-12 with 1Cor 14:21). Nevertheless, the scornful rulers of Jerusalem would not hear the Word of the Lord – spoken to them in the same, simple line upon line, precept upon precept – and so would end up falling backwards in their drunkenness and be broken (Is 28:12-13; Mat 13:10-17).

     To confirm the word of His strange work (Is 28:21), God proclaimed the following prophetic sign: Therefore, thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste (Is 28:16). This is yet another detail in Isaiah’s prophetic chapter and the most impressive of all. First, it indicates that the Temple would be rebuilt; but it was not even destroyed yet. I suppose that Isaiah’s words gave great hope to the Jews during their captivity in Babylon. However, the more powerful fulfillment would come several centuries later, when Jesus Christ, the long-awaited Messiah, was sent by God to become the chief corner stone in the new Zion of God (Eph 2:20). Elect and most precious, the Son of God is the one and only foundation (1Cor 3:11; John 14:6; Acts 4:12).

     The differences between Isaiah’s original text and Peter’s quotation can be traced to the Septuagint, which Jesus and the Apostles typically recited. The LXX reads, “Behold, I set (embalo) in the foundation of Sion a stone (lithos) of great value (polutela), chosen (eklekton), chief of the corner (akroganision) and precious (entimon) for the foundation of the same; faith in Him shall not come to shame.”

     In ancient structures of stone, the cornerstone was the most important stone of the entire construction. It was carefully selected by the builders and set in place before all others to be the guide-stone for the rest of the structure. The cornerstone was set carefully in the exact place the architect had chosen and then positioned according his plan – often precisely aligned to the stars or the sun. It was then perfectly leveled so that it would serve as the specific reference point for the project. Usually there was a special ceremony when the setting of the cornerstone was finished. The people would gather and the officials would make a speech; animals, grains and wine would be offered upon it; the stone would be engraved with a title or a dedication.

7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

     The Stone has been laid in Zion – now each church and worker must decide to accept Him or disallow Him, which is the basic decision of saving Faith; hearing, believing, accepting, working, persevering (see note Heb 11:1). The grammar matches in original, he that believeth (v6) and, which believe (v7) is literally, “the believing” (pisteuo). This is not simple rational belief, but belief in action, belief that builds upon the Stone (Eph 2:20-22; 1Cor 3:11-17). In those passages, the Apostle Paul did not warn of outright disallowing the foundation, but of building poorly upon it. These fail in the “working” aspect of saving faith.

    This second Old Testament prophecy comes from Psalms 118:22-23. Jesus was the first to quote this prophecy in the New Covenant era, when He severely repudiated the wicked scribes and Pharisees (Mat 21:42-44; Mark 12:10-11; Luke 20:17-18). Peter, having heard his Master cite the Psalm, was inspired by the Holy Spirit to remind the faithless Jews in his earliest sermons (see Acts 4:11), so it is fitting to see it recorded in his first epistle. Jesus added His own prophecy to the figure of the stone, saying, Whosoever shall fall on this Stone shall be broken: but on whomsoever it shall fall, it will grind him to powder (Mat 21:44; Luke 20:18).

    Outside of the above references, the word disallowed (apodokimazo) appears also in Luke 9:22; Mark 8:31; Luke 17:25; Heb 12:17.

8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

    The third prophecy, like the initial one representing Christ as a Stone, also comes from Isaiah. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken (Is 8:14-15). Coming earlier in the book of Isaiah, this prophecy is closely linked to the Cornerstone prophecy. Compare for instance, Isaiah 8:15 with Isaiah 28:13. In fact, the Apostle Paul combined Isaiah’s separate prophecies into one (see Rom 9:33) and showed how Israel after the flesh would not accept Jesus Christ because He was not the Messiah they wanted.

     Down through the ages of time it has ever been that Jesus Christ, the Son of God, is a highly controversial and very hard Stone. He will either be the precious cornerstone of one’s life, or He will be a huge rock of offence that exposes the disobedient (v7). For Jews and Gentiles alike, Jesus Christ is a monster stone of stumbling (1Cor 1:23). Not necessarily because of who He is, but because of what He demands. For, He says, you will either fall upon Me and be broken, or I will fall upon you to grind into powder (Luke 20:18).

9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

     How the situation has changed. The children of Israel, that chosen generation of Abraham, stumbled at the Word, being disobedient (v8). But through their fall salvation is come unto the Gentiles (Rom 11:11). They which in time past were an unholy, unchosen generation are now the people of God. Of course, not all Israel was disobedient and cast off; a remnant out of Jacob was saved according to the election of grace (Rom 11:5). Together, the new children of Abraham (natural, blood Jews and adopted Gentiles of faith) are the elect of God.

     This Scripture devastates the Jews’ faith that they will all be saved for being Abraham’s descendants, which the Premillennial Dispensationalists also aver. For here the Apostle takes God’s own promise to Moses, uttered to Israel on several occasions, and appropriates it for the Gentiles. If ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine: and ye shall be unto Me a kingdom of priests, and an holy nation (Ex 19:5-6; also LXX Ex 23:22). For thou art an holy people…the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth (Deut 7:6). The Lord hath avouched thee this day to be His peculiar people, as He hath promised thee (Deut 26:18). For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure (Ps 135:4).

     By ascribing to these Gentile nobodies the same unique titles God had given to the Jews of old, Peter affirms the prophetic words of Jesus: The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof (Mat 21:43; Acts 13:46). The New Testament explains that the promises of God did not fail, but that through Christ the blessings of Abraham have come upon the Gentiles. How? By adoption into the chosen generation of God through faith in Christ, or to put it another way, by the most famous son of Abraham adopting us as His own seed and therefore His heirs (see notes on Gal 3-4 and Rom 9-11). These are Christ’s holy nation. He has made stones to become children of Abraham (Luke 3:8).

     This new election works for the specific purpose that greater praise be made God by His creation (Acts 26:18). And it had been announced beforehand by the Prophets. Yea, the number of the children of Israel shall be as the sand of the sea…in the place where it was said unto them, Ye are not My people, there it shall be said unto them, Ye are the sons of the living God (Hos 1:10). The change is dramatic. From darkness to light, from not even a people to the people of God, from no mercy to obtaining mercy. Moreover, each detail in this verse describes a distinct purpose of God in the divine design of the New Covenant.

     A chosen (elect) generation. God purpose in choosing us is so that ye should shew forth the praises of Him, for the greatest praise is voluntary, intentional, willing. And so we choose to freely proclaim to the World the wonderful virtues of our Lord, praising His unspeakable work of salvation and lauding His great mercy and love. Freewill is integral to God’s purpose for creating Mankind – to design a special relationship with a being that could comprehend Him and communicate with Him. And so He made Man in His own image and likeness, as little gods (Ps 82:6), with a mind, will and emotions that enables each person to rationalize and decide between different options. Each one chooses to accept or reject this relationship that God is offering. That is freewill, and it creates the highest relationship possible, one that is voluntary, conscious and uncoerced (examples of freewill are Deut 30:19; Josh 24:15; 1Kgs 18:21; Mat 7:13).

     The opposite of freewill would be a “decision-making mechanism that is unwilled, forced, obligatory.” But that is an oxymoron of the highest order. It is also one of the more obvious logical fallacies of Reformed Theology, which is built upon the belief that God has not given Mankind the ability to choose. He is “totally depraved,” unable to rationalize/believe/choose God or to do good. Calvinists believe that God chooses a person and then invests him with faith and he is irresistibly, unconditionally saved.

     However, the Bible likens the relationship that God wants to have with His people to a marriage. Christ and His Bride become one flesh in some mysterious way (Eph 5:31-32) that will have a greater reality in the future (Rev 19:6-9). A marriage relationship is one of mutual choice – each person chooses to marry the other. If either party would decide to not commit himself/herself, then there is no marriage. Even arranged marriages involved mutual choice. Rebekah chose to leave her home and family to marry a man she had never seen. God, of course, abideth faithful. He will never say, “No” to a person who says, “Yes.” Men on the other hand, are often unfaithful and deny Him (2Tim 2:12-13).

     The call of the Gospel and evangelism itself presumes the freewill of man. And our own constant life experiences affirm it to be true. We make hundreds of rational decisions every day. God becomes smaller (less powerful, more dictatorial) if He has not given Man the freedom of choice. On the other hand, God’s power and wisdom excel even more in the estimation of our tiny minds when we recognize that He is able to accomplish His eternal purposes in spite of Man having freewill.

     Calvinists like to trot out the doctrine of the sovereignty of God to demolish the doctrine of freewill, but we do not disavow the former by confessing the latter. We too believe that God is all-sovereign and can do exactly and all that He wills to do. But He has chosen to refrain from imposing His perfect will in favor of designing this beautiful plan of “calling out from” (ek-klesia) the world a peculiar, special treasure that is His very own – a people that voluntarily and rationally choose to be married to the Lamb.

     The rest of God’s creation is not capable of analytic thought or intelligent communication. The heavens and the earth involuntarily, or instinctively, declare the glory of God and reflect His attributes (Ps 19). Man alone is able to choose to enter this special relationship with his Maker. It is the most important decision in life.

11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

     The chosen, peculiar people of God do not fit into the societies of this world. Moses chose to suffer affliction with the people of God rather than enjoy the pleasures of Egyptian society (Heb 11:25). Abraham lived as a stranger and a sojourner among the people in the land of Canaan (Gen 23:2-4). Even David confessed that being with God made him to be a stranger and pilgrim in this world (Ps 39:12, same words in LXX). All the men of faith died confessing that they were strangers and pilgrims on the earth (Heb 11:13). This epistle was addressed to the elect strangers scattered throughout the world (1Pet 1:1), which includes the whole household of God, both Jews and Gentiles (Eph 2:17-19).

     History shows the disastrous spiritual consequences of forgetting that as God’s chosen people we are peculiar and different in the world. His holy, chosen generation are like a group of strangers and pilgrims passing through this desert land onward to the celestial country of their inheritance and citizenship (Php 3:20). Here we have no continuing city, but we seek one to come (Heb 13:14). Working to make ourselves comfortable in this life tends to dim our view of the incomparable life to come, while working for Christ in discomfort, trial and struggle tends to brighten that eternal hope of glory (1Cor 7:31).

     Dearly beloved (agapatoi). This is a common New Testament term for the brotherhood of believers (1Pet 4:12; James 1:16; Php 4:1).

     Abstain from fleshly (sarkikos) lusts which war against the soul (psuche). God has chosen for Himself a holy, peculiar people that praise Him (v9) in honest conversation and good works (v12). Be not deceived by charlatan theologians, God is not going to accept the unrighteous into His Kingdom (Gal 5:19-21; 1Cor 6:9-11). Satan knows this too. He works through our Flesh – our greatest, most deceitful enemy – to contaminate, deceive and ultimately take away our crown (Rev 3:11). This is the great tribulation which every Christian must overcome (Rev 7:14).

     The Flesh refers to man’s desires and selfish pride (see Rom 7:18-23), which is constantly enticing the Mind to choose to live according to its will and wishes, while the Holy Spirit asks the Mind to live according to the good will of Christ. The Flesh is the Devil’s entry point to war against the never-dying soul (see notes on Gal 5:16-17). We must deny the Flesh, dethrone it, crucify it (Gal 5:24; Rom 13:14; Titus 2:12; 2Tim 2:22; Eph 4:22; Col 3:5; Rom 6:12).

12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

     Honest lives and sound speech beautify and validate the Gospel (Titus 2:8). Conversely, nothing is so damaging as hypocrisy in the Church of Christ. A life of good works will adorn the doctrine of God (Titus 2:10; 1Pet 3:5), making the Gospel more attractive and appealing to the World. This call to personal holiness is repeated in the next chapter (1Pet 3:16). In contemporary English, the word conversation (anastrophe) means “behavior, or manner of life” (see 1Pet 1:18; Heb 13:7; Gal 1:13). 

     The Apostle uses the word Gentiles (ethnos) as a euphemism for the unbelievers of the world, whether Jew or Gentile, who are intently watching God’s people. The saints’ good works testify to the conscience of the unsaved and motivate them to be converted and also join in glorifying God. Read Jesus’ similar remark in His Sermon on the Mount (Mat 5:16).

     The day of visitation (episkope). In the Greek Scriptures, this word means to visit for the purpose of judging a matter or someone (Ex 30:12; Jer 10:15; Is 23:17). It also refers to a bishop (Acts 1:20; 1Tim 3:1) who serves as the steward of God (Titus 1:7). Study the similar word, episkeptomai. Some think that Peter was actually echoing the judgment prophecy of Jesus upon the faithless Jews (see Luke 19:44) and that he is speaking of the coming near event of Jerusalem’s devastation foretold also by the prophets (Is 10:3).

13 Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

     The previous verses describe the peculiar people of God as a holy nation dedicated to praising Him. They are not true citizens of any secular nation, but live as strangers and pilgrims among the ethnos in all honest behavior and good works. As citizens of another country we are not under any human authority; nevertheless, it is right that we do obey the rulers of the land for the Lord’s sake. Which is to say, not because our allegiance is to any earthly ruler, but because our good behavior as ambassadors of Christ’s Kingdom makes an earnest appeal for the truth of the Gospel (see v12, 15). This agrees with the epistles of the Apostle Paul (see notes for Rom 13:1-4; Titus 3:1).

     The New Testament injunction to obey the king and his magistrates creates quite a paradox, for the experience of Christ’s people has been marked by constant persecution, suppression and death by the civil authorities of the nations. The afflictions of the early church at the hands of the Roman government are well known – jailed for supposedly inciting the people, given to the lions and gladiators of the Coliseum for plotting against Rome, etc. All but one of the Twelve were put to death by governmental authorities. The fact is that Satan has always been the unseen ruler of the kingdoms of this world and he is adept at using governments and kings to war against the saints. The Beast that rises out of the see in Revelation 13 symbolizes the ungodly nations of the world against the Kingdom of Christ.

     The early Christians were denigrated as law-breakers and evil-doers in spite of their good behavior, in spite of obeying the laws of kings and governors. And so it is today. As God’s peculiar people, we will never fit into the societies of Satan’s worlds and we will be criticized and even jailed or worse. Today, we are especially vilified for living God’s design for male and female.

     We obey human ordinances not because we revere wicked governors, but for the purpose of honoring Christ – for the Lord’s sake. It is an important distinction that explains the actions of this very Apostle, who was not careful to obey the commandments of the civil authorities of his day (see Acts 5:25-29). Why abide by the rules of a land that has Satan as its true power? Because our well doing will silence the ignorant arguments of foolish men (v15). As Peter’s actions show, decisions to obey or disobey the rules of the land must be based on what most honors God. My congregation did not obey the authorities when the Covid rules made Sunday services illegal.

     The Greek word for ordinance here is ktisis, which is usually translated “creation.” Be subject to every human creation. This marks a stark difference to Jewish doctrine, the Pharisees especially, which taught that it was wrong to obey the Romans. The Jews were generally unruly citizens, refusing to pay taxes to the Romans and fighting against them at the slightest inkling. he injunction to meekly submit to governors and kings would have been a new thought to Jewish Christians.

16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

     Another paradox – the Christian is free (eleutheros) but a servant (doulos). These words are used for freemen and slaves (1Cor 7:21; Eph 6:8; Col 3:11; Rev 6:15). Paul used the same imagery to demonstrate the Christian’s change of masters. Once we were in bondage to Satan and slaves to self and sin, but Christ has bought our freedom. Now we belong to Him; we are His servants, called to obey Him and follow His rules (see Rom 6:18-20). One of the key facets of liberty is the freedom of personal choice. Yet, this freedom of choice does not mean that we are free to choose to live as we please, but that we are free to choose to live as He pleases. We are truly free to choose to become the servant of God.

     Some theologians and preachers claim that in Christ we are free from law entirely and for the Christian there is no law. What? That’s called anarchy. No, even a prisoner set free must follow the law or he will be imprisoned again (see note for Gal 5:1). This verse is one of many which straightly corrects the false notion that the Christian does not have to follow any laws. Peter says, “You are freemen now, but do not abuse your freedom by evil living; remember that you have become the servants of God.” Paul says the same: Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh (Gal 5:13). There’s that ugly word again, the Flesh (see 1Pet 2:11). Yes, we are freemen, but: ye cannot do the things that ye would (Gal 5:17). Self! the Flesh! You are either a slave to God or a slave to Self.

     It is a vivid figure, a man putting on a cloke (epi-kalumma) to hide his maliciousness (kakia). Let all that name Christ learn this: you cannot cover up your wickedness simply by saying you belong to Him. You need to truly become His servant and do His bidding. Throw off that cloke and do good so that men will praise God (v12).

17 Honour all men. Love the brotherhood. Fear God. Honour the king.

     The ordered action verbs summarize the Christian’s honest behavior among the Gentiles (v12). Honor (timao) all, but love (agape) the brotherhood and fear (phobeo) God. In the Scriptures, time, -ao means respect or dignify, as in, Honor thy father and mother (Mat 15:4), and, In honor preferring one another (Rom 12:10). But it also means to support monetarily (1Tim 5:3; Mat 15:4-6; Acts 28:10) and to set the value of a person or item (Mat 27:9: Acts 19:19). In the Law of Moses, each soul had a set time which was to be redeemed by paying a price (Lev 27; Ps 49:8). In the broad sense, to honor all men is to respect the dignity and value of each human soul without considering their apparent earthly worth (James 2:1). Jesus met with publicans and harlots.

     Honor the king. As we remarked in the note for verse 13, this rule would have hit the Jewish mind hard. The Jews thought it a sin to respect or honor any Gentile king or governor; rebellion and revolt against civil authority was viewed as honorable and right. The Apostles of Christ had to correct that false idea, so that the testimony of the Church would increase (see 1Tim 2:1-3; Rom 13). Jesus said we should give unto Caesar his things and to God His things (Mat 22:21). And Paul wrote, Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor (Rom 13:7).

     Often however, the king and his governors claim for themselves the right to rule in things that belong to God. What is the Christian to do in such cases? Your answer should take into account two basic truths. First, the concept of Authority is God-ordained, but almost always civil rulers are the Devil’s hands. Do not advance Satan’s kingdom under the guise of submitting to every ordinance of Man. Peter didn’t obey his authorities when they demanded that he stop preaching for Christ. Second, the people of God’s holy nation do not have dual citizenship; they have pledged single allegiance to Christ and live in the world as strangers and pilgrims – ambassadors of Christ’s Kingdom. The rule is to submit to every ordinance of Man for the Lord’s sake, that is, live in subjection to civil authorities when and as that obedience honors the Lord. If obedience to the king dishonors God, then disobey the king. Anabaptists refused to bow down to the King or the Pope because that was the test by which they pledged allegiance to their rule. To pledge allegiance to the flag of some nation is similarly an incorrect custom or honor.

     The Law of Moses commanded the children of Israel to respect the elderly among them. Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God: I am the LORD (Lev 19:32). By showing respect to the elderly, the Jews feared God.

18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.

     This commandment is consistent with and based upon the same principle as being subject to civil authorities. By his honest and humble actions, the servant is a living testimony of the Gospel in like manner to the stranger obeying the laws of the land in which he happens to live. Both are ambassadors for Christ.

     The servant/master relationship is found several times in the New Testament (see my note for Eph 6:5; also Col 3:22; Tit 2:9). Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed (1Tim 6:1). A froward (skolios) person is someone who is crooked and perverse (Luke 3:5; Acts 2:40; Ps 78:8 LXX).

     The word for masters is despotes, which surprisingly enough is never used for human kings or despots. Instead, it is used for God (Luke 2:29; Acts 4:24; 2Tim 2:21; 2Pet 2:21; Jude 1:4; Rev 6:10) and for human masters (1Tim 6:1-2; Tit 2:9). The word for servants (oiketes) is also slightly unusual, occurring only a handful of times in the New Testament (Luke 16:13; Acts 10:7; Rom 14:4). The more common word is doulos, which can mean either a servant or a slave.

19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

     This encouragement to humbly accept mistreatment is particularly appropriate in the servant/master relationship, but is equally important and true outside of that sphere. Many Christians have suffered harsh consequences for living according to the precepts of Christ’s Kingdom. They have been ostracized by society, oppressed by governments, rejected by their own families, and even burned at the stake by their so-called fellow Christians. Those who patiently endure their hardships for the Son of man’s sake will not go unrewarded (Luke 6:22-23).

     Jesus gave a perfect example of suffering wrongfully. As His followers, we are called (kaleo) to endure the same suffering (pascho). This living example is acceptable with God and of great worth (2Tim 3:12; Acts 14:22; 1Thes 3:3). The Apostle returns to this topic in the next chapter (1Pet 3:13-16). The early Anabaptists were exceptional in following this rule and caused many to be added to their number.

22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

     These verses are based upon the famous prophecy of Isaiah and begins with this direct quotation, He had done no violence, neither was any deceit in his mouth (Is 53:9). The Septuagint version reads, He practised no iniquity (anomia), nor craft (dolos) with his mouth. Jesus was the one, perfect sacrifice because in Him is no sin (1John 3:5; Heb 4:15).

     Jesus was reviled by the chief priests and elders of Israel when He was hanging upon the cross (Mat 27:39; Mark 15:29; Luke 23:35), but He answered them not a word. Nor did He open His mouth in threats or bitterness during His suffering but committed (paradidomi) His soul unto God in death. This is also contained in Isaiah’s prophecy (see Is 53:7 and Is 53:12). In dying, Jesus committed Himself to the righteous Judge, Father into Thy hands I commend (paratithemi) My spirit: and having said thus, He gave up the ghost (Luke 23:46). Perhaps there is an allusion here to Jeremiah 11:20.

24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

     The Apostle continues to reference the marvelous prophecy of Isaiah 52:13-53:12, Surely He hath borne our griefs, and carried our sorrows (Is 53:4); He shall bear their iniquities (Is 53:11); He bare the sin of many (Is 53:12). This was fulfilled when Jesus humbled Himself to endure the suffering of death upon a Roman cross (Php 2:8; Heb 2:9). Peter, who was present, says that He bare our sins in His own body (soma) on the tree. This thought beautifully and simply expresses the Atonement of Christ, yet the diligent mind will struggle to comprehend the deeper details. First, because sin and guilt are spiritual realities that cannot be physically carried, nor is it possible for sin (a deed) and guilt (a state or condition) to be transferred to someone else. A forgiver does not become guilty of the sin he has forgiven, but he does agree to suffer the damage that it has caused him. Second, Justice cannot be satisfied by an innocent person taking the guilty person’s punishment – that would be the very height of injustice. However, Justice can be satisfied if the offended party truly forgives the innocent. In that case, the offended party bears the debts or wrongs against him. And that is what Jesus did for sinners. 

     Actually, the Greek word which Peter uses for bare (ananegken) commonly means to offer up in sacrifice (James 2:21; 1Pet 2:5; Heb 7:27). In the Septuagint, it is often translated “offering” or “offered up,” and sometimes “carried up.” I do make this point to deny that Jesus bears our sins, but to better understand what that means. Peter’s words picture Jesus “offering or carrying up” the sins of Mankind by the sacrifice of His own body on the cross in similar fashion to a priest offering up an animal for sins under the Old Covenant. In both cases, the physical death of the victim demonstrated that the cost of forgiveness was sufficient and complete, for every forgiver must voluntarily assume the full damage the transgressor has caused him and will bear that cost forever. Thou shalt make His soul (nephesh) an offering for sin (Is 53:10). God forgives Man’s sins because the Mediator has brought up our sins and offered up the one acceptable sacrifice – His own perfect body and life. 

     Jesus became our sin-bearer when He died on the tree and in that work He will continue until the end of time. This past and present work is marvelously portrayed in the elaborate two-goat ceremony on the Day of Atonement, the most holy day of the Judaic year. The first goat, called the Lord’s goat, was “offered up” as a sin offering (amartia) and its blood taken into the Holy of Holies to atone for the sins of the people (Lev 16:7-9). The second goat, called the scapegoat (LXX, “the goat separated for forgiveness” Lev 16:26), was also used for atonement (Lev 16:10). However, it was sent alive into the wilderness to bear (lamphetai) upon him all their iniquities unto a land not inhabited (Lev 16:21-22). This ceremony pre-figures Jesus offering up Himself as the sacrifice for sin and bearing the damage, or cost, that our sins have caused. The Atonement of Christ is not concerned with punishment, but with forgiveness, it depicts Christ accepting to bear the cost of Man’s sins (see note for Heb 9:8; Lev 16). As far as the east is from the west, so far hath He removed our transgressions from us (Ps 103:12).

     While the spiritual mechanics of the Atonement are not directly stated in the Scriptures, they are beautifully revealed in the intricate ceremonies of the Mosaic Law. Jesus bare our sins. Some think that means He became a sinner; some that the sins of others were imputed to Him, some that He was punished as if He were a sinner. I rather believe but that in forgiving us, Jesus became our sin-bearer. He agreed to bear the damage we offenders have caused Him. He bears (phero) our sins and is pained for us (Is 53:4; LXX). As the two-goat ceremony illustrates, He was the offering for sin and is now the bearer of sins until the work is finished – when the Devil, sin, and even death and hell, are cast away forever in the lake of fire (Rev 20:15). See note for Hebrews 9:28.

     Some theologians view the sin offerings of the Old Testament as representing vicarious punishment for sin – the innocent animal is killed in the place of the guilty man. As we have said, this does not fulfill the demands nor the sentiments of Justice. No man would be satisfied to see his son’s killer set free and some other innocent man killed in his place. Instead, the sin offerings portray the steps to forgiveness by mercy. The sinner, in carrying up his offering to the Lord, acknowledged his guilt and that he was unable to repay the debt or right the wrong. So he did only what he could – give up one of his animals and perform the prescribed ritual. And God, seeing the well-presented offering, would forgive the transgressor. Of course, Jesus had no sin or guilt, so when He offered up His own body He carried up our sins to present before God’s throne in petition for forgiveness. The contrast is emphasized in this very verse, “He Himself bare our sins.”

     Peter was the first to use the word tree (xulon) as a euphemism for the cross (stauros). The Holy Spirit surely inspired him to utter that word in his early sermon at Pentecost (Acts 5:30; also Acts 10:39), for it links the crucifixion of Christ to a key type in the Law of Moses. However, it was the Apostle Paul who expounded that mystery for us (see note for Gal 3:13).

     By whose stripes ye were healed. This is another detail from the prophet Isaiah (Is 53:5) which views sin as a disease that can be healed (iathate) by the stripes (molopi – bruise marks) of Christ. Again, some infer from this that Jesus experienced our punishment, but I rather see Jesus’ suffering as the supremely difficult humility of consenting to bear the cost of our forgiveness. His perfect, eternal being was, in some mysterious way, affected by forgiving us (see note for 2Cor 5:21). While sin does infect the whole man (body, spirit, soul), guilt falls most seriously upon his eternal soul. The diseased sinner comes to Jesus and is instantly healed. He gained this power by destroying Satan at the Cross (Heb 2:14).

     The beginning and ending of this verse mesh in the Atonement, but the significance of that event is interjected in the middle – that we, being dead to sin, should live unto righteousness. If we do not progress to this level, the Atonement and Forgiveness of Christ is of no effect (Gal 5:4; Heb 10:26). Dead (apo-genomenos) to sins. This unique Greek word is found nowhere else in the Scriptures and only peripherally means “dead.” The prefix apo means separated, departed or ceased, while ginomai means to become or cause to be. The literal translation would be something like, “Our sins He Himself bore in His own body upon the tree so that, sins being departed, to righteousness we might live.” In bearing our sins on the tree, Jesus has caused our sins to depart from us. Now let us live rightly.

25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

     The Apostle finishes with a final quote from the suffering servant prophecy: All we like sheep have gone astray; we have turned every one to his own way (Is 53:6). Sin has thoroughly prevailed and corrupted the earth ever since Satan deceived Eve (Gen 6:12; Rom 3:23). The Psalmist wrote, There is none that doeth good, no not one (Ps 53:3; cf Rom 3:10-12). But Jesus the good Shepherd has come and restore and return that which has gone astray (Ez 34:6; Mat 18:12).

     The Scriptures are filled with beautiful analogies of Christ and His people to a shepherd with his flock (i.e. Ps 23; John 10), but the image of Him as our Bishop (episkopon) might sound strange – it being used as the title for the highest office in many Christian churches. Peter though, later links these two terms again: Feed (poimanete – “shepherd”) the flock of God…taking the oversight (episkopeo) thereof (1Pet 5:2). And Paul also, when he told the Ephesian elders, “Take heed, you bishops (episkopous), to shepherd (poimainein) the church of God” (Acts 20:28). In the Septuagint, episkopos refers to a steward or overseer (Judges 9:28; 2Kings 11:18; 2Chr 34:12) who visits (inspects) on behalf of his master (cf 1Pet 2:12; Luke 19:44; Ex 30:12; Jer 10:15; Is 23:17). In the church, bishops are stewards of God (Titus 1:7); living examples for the flock (1Pet 5:3).

     Jesus as our Bishop portrays Him as the steward-in-chief, the inspector general of all the churches of God’s Kingdom. His eyes are upon them – inspecting, evaluating – to know them, to ascertain their needs, to lead them to peace and truth. The work of a steward and a shepherd coincide in this sense. Interestingly, the Septuagint uses the word episkopou for the “all-seeing God” (Job 20:29).        “The Bishop of bishops.” Shockingly, it is a title of the Pope of the Roman Catholic Church – “Episcopus episcoporum,” or, “Pontifex Maximus.” What blasphemy is this? The Pope is evidently revealed to be the Antichrist by Paul’s prophetic description (2Thes 2:1-12) and John’s revelation (Rev 13:12-18). This detail further identifies him to be the man of sin who puts himself in the place of Christ in the C