1 Peter 2:18 Kommentar

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.

For this is thankworthy,.... Or "grace"; this is a fruit and effect of grace, an instance of it, in which it shows itself: the Syriac version adds, "with God"; and so it is read in one of Beza's copies, and in the Alexandrian copy, and some others; that is, this is grateful to God, and acceptable with him; as in Pe1 2:20, if a man for conscience towards God; or, "for a good conscience", as the Syriac version reads it; for acting according to his conscience, in matters of religion, in the things of God; "for the knowledge of God", as the Arabic version renders it; for the knowledge of God in Christ; for the Gospel of Christ, and a profession of it: or, "for God", as the Ethiopic version; for the cause of God and truth, and for the sake of things appertaining to God, and that make for his glory: endure grief; what occasions grief, as severe words, bitter reproaches, hard censures, and heavy blows; and that with patience, and without murmuring, and with resignation to the will of God: suffering wrongfully; there being no just cause for an ill look, word, or blow, to be given.

For as it is enjoined on them, "to be subject to their masters with all fear, not only to the good and gentle, but also to the froward," as Peter says; so fairness, and forbearance, and kindness, are what well becomes the masters.

But as to servants, what can we say more than that the slave bring a good will to his master, with the fear of God, although he be impious and wicked, but yet not to yield any compliance as to his worship? And let the master love his servant, although he be his superior. Let him consider wherein they are equal, even as he is a man. And let him that has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master: "not as an eye-servant, but as a lover of his master; as knowing that God will recompense to him for his subjection." In like manner, let a master who has a believing servant love him as a son or as a brother, on account of their communion in the faith, but still preserving the difference of a servant.

Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the unjust. For this is grace, if anyone endures grief for the sake of conscience toward God when suffering unjustly. For what credit is it if, when you are beaten for your sins, you take it patiently? But if, when you do good and suffer for it, you take it patiently, this is praiseworthy before God. "Servants, be subject." It must be understood that it means, that is, you are, just as when he said, Wives (1 Peter 3:1). "with all fear." Fear is expressed in many ways: it is called fear and also that which is with knowledge, which is now understood through Conscience, which is also called reverence with fear; it is also called painful fear, which is experienced by some through the punishment, which even wild animals fear; it is again called initial fear which follows those approaching the Lord, because they are aware of many things that provoke punishment: therefore the harlot mentioned in the Gospel, fearing, approached Christ (Luke 7:37); but perfect fear is again said to be that which is always present with all the saints, fearing lest anything be lacking in them for what is fitting for those who have been taken up to perfect love: therefore, since fear is expressed in many ways, whether it is just for servants to be presented to their masters through all these means, he who now encourages servants to be subject to their masters with all fear would not deny: since both initial and perfect fear would be present, it would rightly affect them: there, indeed, that they might fear, lest anything happen to them because of their offenses for which there would be no remedy; here, however, that they might not even think of anything, which, if accomplished, would be ungrateful to their master. Now, therefore, he speaks of fear that is due to conscience, that is, which occurs with a right conscience of reason: when, indeed, evil masters afflict their servants who have committed nothing. Therefore, judging this fear as worthy of praise, he commands that it be received with patience. Since those who have fear because of sins, whether those they have committed or even those they have not observed to do, are indeed good servants if they endure anything because of that, and are inclined towards correction: but they are not yet endowed with such great wisdom of mind as they would be if they endured affliction with a grateful heart, even when they were not conscious of any evil. This is great, this is also fulfilled by few; it is commended before God, as responding to the afflictions of Christ; since he himself, he says, did not suffer for his own sins: for he committed no sin, but suffered for us and for our transgressions. (Is. 53:8) From the iniquities of my people, or because of the iniquities of the people, he was led to death, the prophet says (Is. 53:5), he places fear to be praised. However, he also wishes to retain servants with other fears: which is evident from what he says: with all fear. Moreover, he rightly and skillfully placed above other fears the fear that is due to conscience towards God, and demonstrated with the truest discourse that this alone is worthy of praise, for indeed they have a cause for the wrath of their masters against them, but here there is never anything of the sort.

The person who says that servants ought to obey their masters out of abject fear is mad and ought to be regarded as a dumb animal, for the fear which they ought to have is based on knowledge and reason and is properly known as respect. For the servant who fears his master for Christ’s sake and because of his teaching will submit to him out of respect.… And there is another aspect to this, for Peter is also telling women to respect their husbands in godly fear, for that is fully consonant with the Holy Scriptures.

Servants, be subject to your masters with all fear, not only to the good and gentle but also to the crooked, etc. He calls the crooked undisciplined, using a term derived from Greek speech. For in Greek, schola is called the place where young men usually devote themselves to literary studies and to listening to teachers; thus, schola is interpreted as leisure. Finally, in the psalm where we sing, "Be still, and know that I am God" (Psalm 46), for that which we say "be still," the Greek has σχολάζετε. The learned in Greek are called scholars, and the unlearned and rustic are called uncultured. But he wishes the subjects to obey both, explaining more clearly how he commanded us to be subject to every human creature. Another translation has "difficult" for "crooked." And the holy bishop Fulgentius in his treatises puts it this way: "Serving with fear not only the good and gentle but also the harsher."

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.

Servants, be subject - See the notes on Eph 6:5; Col 3:22 (note); and Tit 2:9 (note). With all fear - With all submission and reverence. The good and gentle - Those who are ever just in their commands, never requiring more work than is necessary or proper, and always allowing sufficient food and sufficient time. The froward - Σκολιοις· The crooked, perverse, unreasonable morose, and austere. Your time belongs to your master; obey him in every thing that is not sinful; if he employs you about unreasonable or foolish things, let him answer for it. He may waste your time, and thus play the fool with his own property; you can only fill up your time: let him assign the work; it is your duty to obey.

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].

Servants--Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions. be subject--Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct, Pe1 2:11-12, of which the first particular precept is given Pe1 2:13, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in Pe1 2:16; and so the participle Pe1 2:18, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men." with--Greek, "in." all--all possible: under all circumstances, such as are presently detailed. fear--the awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake" (Pe1 2:13), not merely slavish fear of masters. good--kind. gentle--indulgent towards errors: considerate: yielding, not exacting all which justice might demand. froward--perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.