1 Peter 2:22 Komentář

The general exhortation to holiness is continued, and enforced by several reasons taken from the foundation on which Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned (Pe1 2:1-12). Particular directions are given how subjects ought to obey the magistrates, and servants their masters, patiently suffering in well doing, in imitation of Christ (Pe1 2:13 to the end).

INTRODUCTION TO 1 PETER 2 This chapter consists of exhortations, in general, to a holy life; and, in particular, to obedience to superiors. It begins with an exhortation to lay aside various vices, which were unbecoming regenerate persons, Pe1 2:1 and, agreeably to their character, as new born babes, to express a desire after the Gospel, which is commended from its nature, being comparable to milk; and from its quality, being reasonable, sincere, and unmixed; and from the end and usefulness of it, a spiritual growth; and the argument engaging to such a desire is the experience they had of the grace of Christ in it, Pe1 2:2 whose excellency is declared, under the metaphor of a stone, said to be living, to be chosen of God, and precious to him, though rejected by men; to whom the saints are encouraged to come, as lively stones built up, a spiritual house, for the exercise of the holy office of the priesthood, by offering up spiritual sacrifices acceptable to God through Christ, Pe1 2:4 and that Christ is such a precious stone, is proved from Isa 28:16 and not only to God, but to all them that believe; though to them that believe not, he is the stone of rejection, stumbling, and offence; to stumble at which, and the doctrine of it, through disobedience, they were of old appointed by God, Pe1 2:6 but the character of the persons the apostle writes to was very different, quite the reverse, being chosen and called, and manifestly the people of God, and sharing in his grace and mercy, Pe1 2:9 and these he exhorts, suitable to their state and condition, to abstain from sin, as an enemy to their souls, and to live an honest life and conversation among the Gentiles, that they, instead of speaking evil of them, might, by beholding their good works, glorify God, Pe1 2:11. And particularly he exhorts them to obedience to civil magistrates, both superior and inferior; partly from the author of them, they being of the Lord; and partly from the usefulness of them to punish wicked men, and to encourage good men; and also from its being the will of God, by such obedience, to silence the cavils of foolish men, Pe1 2:13. And whereas it might be objected, that they were made free by Christ, and therefore should not be the servants of men; it is granted, that they were free; but then it is denied, that they should use their liberty for a cloak of maliciousness: and besides, it should be observed, that they were the servants of God, and therefore ought to do what he enjoined them; and, among other things, yield obedience to civil magistrates, Pe1 2:16. And to this purpose are various exhortations in Pe1 2:17, and another particular one is added, which is to servants, to be subject to their masters, and fear them, whether they be good or bad, Pe1 2:18 and then he comforts such that had bad masters, and encourages them to bear the injuries they received from them patiently; because so to do was grateful to God, and acceptable in his sight; and because they were called unto it by him; and because of the example Christ had left them in suffering for them, Pe1 2:19. And this is further urged from the character of Christ, who was without sin, and yet suffered, and from his conduct, who, when reviled, made no return, but left his cause with God, Pe1 2:22 which leads on the apostle take notice of the nature of Christ's sufferings in his body on the cross, and the ends of them, which were expiation of sin, healing diseases, and holiness of life, as a consequent thereof, Pe1 2:24 previous to which conversion, which is illustrated by the former state and condition men are in, being as sheep going astray; and by their present one, being returned to Christ, the Shepherd and Bishop of souls, Pe1 2:25.

Who when he was reviled, reviled not again,.... When he was reproached as a glutton, a winebibber, a friend of publicans and sinners, all the reply he made was, that Wisdom is justified of her children; and when he was charged with casting out devils by Beelzebub, the prince of devils, he defended himself, not with bad language, but with strong reasonings; and when he was said to be a Samaritan, and had a devil, his only answer was, that he had not, that he honoured his Father, and they dishonoured him; and when he was reviled on the cross, by those that passed by, by the chief priests, and Scribes, and the thieves that were crucified with him, he made no return, he opened not his mouth, and much less in a recriminating way, When he suffered he threatened not; when he endured buffetings, and scourgings in his body, when the officers in the palace of the high priests spit in his face, buffeted him, and smote him with the palms of their hands, and bid him prophesy who smote him, all which were very provoking; yet he said not one word to them, much less threatened them with what he would do to them for such usage another day, when he would let them know, with vengeance, who it was that smote him; no, he took all patiently from them, and from Pilate, and the Roman soldiers, when scourged by them; he gave his back to the smiters, and his cheeks to them that plucked off the hair; and when he suffered crucifixion, and was put to such distressing pains and agonies, he did not threaten his crucifiers with a future judgment, when he would take vengeance, and execute his wrath upon them, but prays to his Father for the forgiveness of their sins: and, as it follows, but committed himself to him that judgeth righteously; he commended his Spirit, or soul, to God his Father, and committed his cause to him, to vindicate it in what way he should think fit, who he knew was the Judge of all the earth, that would do right; and so the Syriac version supplies it with "his judgment": which he left with God, the righteous Judge, to whom vengeance belongs; and which is an example, and an instruction to the saints to do so likewise; not to render railing for railing, or to seek revenge, but to leave their cause with their God, who will, in his own time, avenge the wrongs and injuries done them. The Vulgate Latin version reads, contrary to all the Greek copies, and other versions, "but delivered himself to him that judgeth unjustly"; the sense of which is, that Christ delivered himself into the hands of Pilate, who unjustly condemned him to death; but is neither the reading, nor sense of the text.

Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, "who bore our sins in His own body on the tree," "who did no sin, neither was guile found in His mouth," but endured all things for us, that we might live in Him. Let us then be imitators of His patience; and if we suffer for His name's sake, let us glorify Him. For He has set us this example in Himself, and we have believed that such is the case.

Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be "cursed by God," because his own sins were the cause of his suspension on the tree. On the other hand, Christ, who spoke not guile from His mouth, and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as destined to come upon Him through your means might be fulfilled; just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, "They were repaying me evil for good; " and, "What I had not seized I was then paying in full; " They exterminated my hands and feet; " and, "They put into my drink gall, and in my thirst they slaked me with vinegar; " "Upon my vesture they did cast (the) lot; " just as the other (outrages) which you were to commit on Him were foretold,-all which He, actually and thoroughly suffering, suffered not for any evil action of His own, but "that the Scriptures from the mouth of the prophets might be fulfilled.

Note that the apostle holds this statement that Christ did no sin sufficient to prove that there was no sin in him. He who did not sin could not have had sin in him.… Certainly the adult man would have committed sin if there had been sin in the infant. Apart from him there is no one who has not committed sin after reaching his majority, and the reason for this is that there is no one who is without sin at the beginning of infancy.

Since human flesh became that of the Word of God, its subjection to corruption has come to an end. He put an end to the sickness of loving pleasure. The only-begotten Word of God has not done this for himself, for his motive is not his own pleasure, but obviously he has done it for us.

Christ was nailed to the cross, paying the penalty not for his own sins but paying the debt of our nature. For our nature was in debt after transgressing the laws of its maker. And since it was in debt and unable to pay, the creator himself in his wisdom devised a way of paying the debt. By taking a human body as capital, he invested it wisely and justly in paying the debt and thereby freeing human nature.

"but committed Himself to Him who judges righteously," namely God, who gives to each according to their works (Rom. 2:6): this is just. But perhaps someone will say: How does Peter now say that the Lord, when he was being reviled, did not return reviling, and when he was suffering evil, did not threaten? Yet we see him calling some Jews dogs (Matt. 7:16; 15:26), and blind Pharisees (Matt. 15:14; 22:16), and threatening the Jews when he said: "It would be better for that man if he had not been born;" (Matt. 26:34) and: "It will be more tolerable for Sodom than for that city;" (Matt. 10:15) and: "Where their worm does not die," (Mark 9:48) and countless other things. We will say, therefore, that he does not say the Lord did not speak reviling, or did not threaten: but, when he was being reviled, he says he did not return reviling, and when he was suffering evil, he did not threaten. But although he might have uttered some reviling, he was not opposing those who reviled him, but reproaching and rebuking those who did not convert. However, when he was affected by reproaches and heard: "You have a demon," (Jn. 7:20; 8:48) and: "By the prince of demons he casts out demons," (Matt. 7:24; 9:34) and: "Behold, a glutton and a wine-drinker," (Matt. 9:19) did he direct reviling against them, saying something reproachful against them? Not at all, but he indeed said to them: "If I cast out demons by Beelzebul, by whom do your sons cast them out?" (Matt. 7:27) Indeed, this man, a ravenous eater and drinker of wine, opposed the parable of the indignant children in the marketplace against those with whom they conspired, that when they played the flutes, they did not dance; when they sang lamentations, they did not weep. However, crucified and afflicted by punishments, he prayed rather than threatened the Jew before he would betray, and being affected by some evil, he threatened, restraining him from evil intent. Similarly, he showed those who would not receive the disciples that they would suffer something worse than the Sodomites: partly indeed urging them towards hospitality, partly opening a place for the preaching of the Gospel through fear. Therefore, he did not threaten these things while he was being afflicted by evils; and the word of Peter concerning the Lord's mercy is very true, saying that he did not bring any accusation against anyone while they attempted to accuse him.

The word "fear" is used in various meanings. Fear is called, first, conscious fear; the apostle now calls it conscience; it is also called reverence. Fear is called, second, passionate fear, experienced in the face of impending punishment; this fear is observed even in animals. Fear, third, is called initial fear, which occurs in those approaching the Lord as a result of the awareness that for their many transgressions they are worthy of punishment; moved by such fear, the harlot mentioned in the Gospel came to the Lord (Luke 7). Fear is also called perfect fear, which is always present in all the saints. For they are afraid lest they be found lacking in anything that ought to be found in those filled with perfect love. The apostle, urging servants to obey their masters "with all fear," does not eliminate the thought that servants should relate to their masters "with fear" in all the aforementioned meanings. For initial and perfect fear, if they possess it, disposes them to good conduct: the first impels them to guard against transgressions so as not to suffer anything unpleasant for them; the other instills in them not even to think of doing anything unpleasant to their masters. So here the apostle speaks of fear according to conscience, that is, according to the awareness of duty. It is brought upon servants by dishonorable masters even when the servants are guilty of nothing. Approving this fear, the apostle commands them to endure everything with patience. Since those who fear suffering for sins actually committed or from the commission of which they have been preserved, if they suffer anything for those sins, reveal themselves to be prudent servants inclined toward correction. But incomparably higher is the wisdom of the one who, being conscious of nothing bad in himself, endures everything with gratitude. This is a great feat, accomplished by few and drawing down the special favor of God, since such a person emulates the sufferings of Christ, since Christ too suffered not for His own sins, for He "committed no sin" (Isa. 53:9), but suffered for us and for our sins. "For the transgressions of My people He endured punishment," says the prophet (Isa. 53:8). This praiseworthy fear is what the apostle sets forth, but he no less desires that servants be guided by the other fears as well. And this is evident from his words: "with all fear." However, above the other fears he placed the fear of conscience, and in the clearest manner expressed that only this fear is worthy of praise; since the other fears have a cause for the masters' anger against the servants, but this one does not.

We should lay aside all evil dispositions, and desire the sincere milk of the word, that we may grow thereby, Pe1 2:1-3. And come to God to be made living stones, and be built up into a spiritual temple, Pe1 2:4, Pe1 2:5. The prophecy of Christ as chief corner stone, precious to believers, but a stumbling stone to the disobedient, Pe1 2:6-8. True believers are a chosen generation, a royal priesthood, etc., Pe1 2:9, Pe1 2:10. They should abstain from fleshly lusts, Pe1 2:11. Walk uprightly among the Gentiles, Pe1 2:12. Be obedient to civil authority, according to the will of God, Pe1 2:13-15. Make a prudent use of their Christian liberty, Pe1 2:16. Fear God and honor the king, Pe1 2:17. Servants should be subject to their masters, and serve them faithfully, and suffer indignities patiently, after the example of Christ, Pe1 2:18-23. Who bore the punishment due to our sins in his own body upon the tree, Pe1 2:24. They were formerly like sheep going astray, but are now returned unto the Shepherd and Bishop of their souls, Pe1 2:25.

Who did no sin - He suffered, but not on account of any evil he had either done or said. In deed and word he was immaculate, and yet he was exposed to suffering; expect the same, and when it comes bear it in the same spirit. It is very likely that the apostle mentions guile, because those who do wrong generally strive to screen themselves by prevarication and lies. These words appear to be a quotation from Isa 53:9.

EXHORTATIONS. (1Pe. 2:1-25) laying aside--once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Eph 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [STEIGER]. The "therefore" resumes the exhortation begun in Pe1 1:22. Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [THEOPHYLACT]. "Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" (Pe1 1:22). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare Pe1 2:2, "sincere," Greek, "guileless." "Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [AUGUSTINE].

Illustrating Christ's well-doing (Pe1 2:20) though suffering. did--Greek aorist. "Never in a single instance did" [ALFORD]. Quoted from Isa 53:9, end, Septuagint. neither--nor yet: not even [ALFORD]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [CALVIN], yet He took it patiently (Pe1 2:20). On Christ's sinlessness, compare Co2 5:21; Heb 7:26.