1 เปโตร 2:12 วิจารณ์

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.

Submit yourselves to every ordinance of man,.... Or, "to every human creation", or "creature"; not to "all the sons of men", as the Syriac version renders it; or to all the individuals of mankind; for there are some that are in such stations and circumstances, that they are not to be submitted to, but to be ruled over, and governed: so kings are not to submit to their subjects, nor are parents to be subject to their children, nor husbands to their wives, nor masters to their servants, which would be preposterous; but submission is limited and restrained to persons in such a place and situation: "the human creature", or "creation", here designs the Gentiles, who are elsewhere called the creature, the whole creation, every creature, and every creature under heaven, Rom 8:19 and particularly Heathen magistrates, styled creation, or creature: not as men, for all men, as such, are creatures; but as magistrates, being created, constituted, and appointed such, and installed into, and invested with such an office: and "human"; not only because they were men, and were taken out from among men that bore the office of magistrates, and governed over men, and were for the good and advantage of mankind, but because they were created and placed in such a station by men; though government itself is of God, is a divine institution, yet this and that particular form of government is of man; and especially the forms of government among the Gentiles were human; and are here so called, in distinction from the form of government among the Jews, which was a theocracy, and was divine; wherefore the Jews, and so these converted ones, scrupled yielding obedience to Heathen magistrates; on which account they were spoken against, as evildoers; hence the apostle, in the first place, and as a principal part of their honest conversation among the Gentiles, exhorts them to submission to civil magistrates, though they were creatures of men; and to everyone of them, though a Gentile, an unbeliever, and a wicked man: and this he urges, for the Lord's sake; for the sake of Christ Jesus the Lord, because of his command, who ordered to give to Caesar the things that are Caesar's; and in imitation of him, who paid tribute to whom tribute was due; and for the sake of his honour and glory, who was ill thought and spoken of by the Gentiles, because of the disregard of the converted Jews to their magistrates; and which served to prejudice them against Christ and his Gospel: the Vulgate Latin, Syriac, and Ethiopic versions, read, "for God's sake"; because civil government is of God; magistracy is of divine appointment; the powers that he are ordained of God, though this or the other form is of man's prescription: it is the command of God that magistrates should be obeyed; and it makes for his glory, as well as for the good of men, when they are submitted to in things that do not contradict the revealed will of God; for otherwise, not man, but God, is to be obeyed: whether it be to the king; to Caesar, the Roman emperor; and the then reigning one seems to be Nero, who, though a wicked man, was to be submitted to in things civil and lawful; and it holds good of any other king that has the supreme government of a nation: the Syriac version reads it in the plural number, "to kings"; and though the name of king was odious to the Romans, from the times of Tarquin, nor did they call their chief governor, or governors, by this name, yet other nations did; see Joh 19:15 and subjection was to be yielded to him, "as supreme"; for the sake, and in consideration of his being in so high and exalted a station, having the supreme power and government of the people in his hands. The Syriac version renders it, "because of their power"; and the Arabic version, "because of his power"; and the Ethiopic version, "because all things are his"; the Roman emperors were absolute monarchs; see Rom 13:1.

For the beams of their light illumine the whole creation even now by good works, as those who are truly "the light of the world," [Matthew 5:14] giving light to "those who sit in darkness," that they may arise and go forth from the darkness by the light of the good works of the fear of God, "that they may see our good works and glorify our Father who is in heaven."

Wherefore the wearing of gold and the use of softer clothing is not to be entirely prohibited. But irrational impulses must be curbed, lest, carrying us away through excessive relaxation, they impel us to voluptuousness. For luxury, that has dashed on to surfeit, is prone to kick up its heels and toss its mane, and shake off the charioteer, the Instructor; who, pulling back the reins from far, leads and drives to salvation the human horse-that is, the irrational part of the soul-which is wildly bent on pleasures, and vicious appetites, and precious stones, and gold, and variety of dress, and other luxuries. Above all, we are to keep in mind what was spoken sacredly: "Having your conversation honest among the Gentiles; that, whereas they speak against you as evil-doers, they may, by the good works which they behold, glorify God."

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because "alms delivers from death." Be all of you subject one to another, "having your conduct blameless among the Gentiles," that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct.

As the head of the church Peter lays down rules for everyday behavior, and by doing so he unites all the members of the church in one overall harmony.

The day of visitation will be like the time when God visited Egypt through an angel and slew all the firstborn children. Similarly he will visit the lands of the earth and will cut off the firstfruits of all evil works.

Hyperichius said, ‘He who teaches others by his life and not his speech is truly wise.’

Beloved, I beg you as strangers and pilgrims, abstain from fleshly lusts which war against the soul: have your conversation honest among the Gentiles, that in that which they speak against you as evildoers, they may by your good works which they shall behold, glorify God in the day of visitation. "Beloved, I beg you." This part must be taken in this way: Beloved, I beg you as strangers and pilgrims, abstain from fleshly lusts which war against the soul. It is customary for teachers to introduce moral conduct after the discourse of doctrine: this blessed one also does so now, calling them ἀγαπητοί, that is, beloved or rather lovable and friends, and not ἀγαπωμένοι, that is, somewhat beloved: for all are desirable for everything; for those who are desirable for one thing are called ἀγαπώμενοι, not άγάπητοί. Indeed, he says that fleshly lusts wage war against the soul, since according to the blessed Paul, the flesh lusts against the spirit. (Gal. 5:17) For the desires of the flesh, concerning the enjoyment of the senses, confuse reason and make the soul servile. I beg you, he says, to have your conversation honest among the Gentiles. However, the term ἔχειν, that is, "to have", is taken for ἔχοντες, that is, "having". Peter introduces the Gentiles as slanderers against us. But if anyone wishes to learn this, from what has been written by Irenaeus, Bishop of Lyons in Gaul, about the martyrs Sanctus and Blandina, it will be possible to know precisely. And as they are proposed briefly in the middle, these are: When the Greeks had apprehended the servants of these Christians, educated in divine mysteries, they then inflicted violence, so that they might learn something secret about the Christians from them: since these servants had no way to speak to those inflicting violence for pleasure and grace, except what they had heard from their masters, that divine communion is the blood and body of Christ, believing themselves that it was truly blood and flesh, they responded to those inquiring. They, taking this as if it were actually being done by Christians, also revealed it to others among the Greeks: and the martyrs Sanctus and Blandina were compelled to confess this under torture. To whom Blandina spoke freely and wisely, saying: How could they bear this who, for the sake of divine study and meditation, do not even partake of permitted meats? Furthermore, she calls the day of visitation an inquiry of worldly matters. For when the inquiry about our life comes from them, where things are found to be contrary to what their suspicion was, they not only become ashamed, but they themselves are corrected, and God is glorified.

So that in what they detract from you, etc. It frequently happened that the pagans who disparaged the faith of the Christians, because they had abandoned their gods, later, considering their chaste conduct and unbeaten heart in Christ, would stop maligning them, and rather begin to glorify and praise God, who was proven to be good and just by the goodness and justice of His worshippers. He says, "Let them glorify God on the day of visitation," that is, in the time of retribution, let the unbelievers now already recognize how great a glory through God is to be given to you, when they see that you constantly follow Him amid opposing dangers.

By "those who slander us" the apostle means the pagans, and by "the day of visitation" he means the inheritance according to the laws of this world. For when they examine our life and find that their notion of us contradicts reality, they themselves reform from their shameful deeds and in this way glorify God.

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.

Having your conversation honest - Living in such a manner among the Gentiles, in whose country ye sojourn, as becomes the Gospel which ye profess. That whereas they speak against you as evil doers - In all the heathen countries, in the first age of the Church, the Christians and the Jews were confounded together; and as the latter mere everywhere exceedingly troublesome and seditious, the Christians shared in their blame, and suffered no small measure of obloquy and persecution on this very account. It was doubly necessary, therefore, that the Christians should be exceedingly cautious; and that their conduct should prove that, although many of them were of the same nation, yet they who had embraced Christianity differed widely in their spirit and conduct from those, whether Jews or Gentiles, who had not received the faith of Christ. In the day of visitation - I believe this refers to the time when God should come to execute judgment on the disobedient Jews, in the destruction of their civil polity, and the subversion of their temple and city. God did at that time put a remarkable difference between the Jews and the Christians: all the former were either destroyed or carried into slavery; not one of the latter: nor did they deserve it; for not one of them had joined in the sedition against the Roman government. That the day of visitation means a time in which punishment should be inflicted, is plain from Isa 10:3 : And what will ye do in the Day of Visitation, and in the desolation which shall come from afar? To whom will ye flee for help? And where will ye leave your glory? Some think that by the phrase in this place is meant the time in which they should be brought before the heathen magistrates, who, after an impartial examination, should find them innocent, and declare them as such; by which God would be glorified, the work appearing to be his own. Others think that it signifies the time in which God should make them the offer of mercy by Jesus Christ. The words, however, may refer to the time in which the Christians should be called to suffer for the testimony of Christ; the heathens, seeing them bear their sufferings with unconquerable patience, were constrained to confess that God was with them; and not a few, from being spectators of their sufferings, became converts to Christianity,

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].

conversation--"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects (Pe1 2:13), servants (Pe1 2:18), wives (Pe1 3:1), husbands (Pe1 3:7), all persons under all circumstances (Pe1 2:8); (2) confession of the faith (Pe1 3:15-16). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be. honest--honorable, becoming, proper (Pe1 3:16). Contrast "vain conversation," Pe1 1:18. A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [LUTHER]. whereas they speak against you--now (Pe1 2:15), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you . . . that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [STEIGER]. evildoers--Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself). by--owing to. they shall behold--Greek, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" (Pe1 2:15) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in Pe1 3:2. "Other men narrowly look at (so the Greek implies) the actions of the righteous" [BENGEL]. TERTULLIAN contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering. glorify--forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God. the day of visitation--of God's grace; when God shall visit them in mercy.