1 Peter 2:9-19

9 But *ye* [are] a chosen race, a kingly priesthood, a holy nation, a people for a possession, that ye might set forth the excellencies of him who has called you out of darkness to his wonderful light;

10 who once [were] not a people, but now God's people; who were not enjoying mercy, but now have found mercy.

11 Beloved, I exhort [you], as strangers and sojourners, to abstain from fleshly lusts, which war against the soul;

12 having your conversation honest among the Gentiles, that [as to that] in which they speak against you as evildoers, they may through [your] good works, [themselves] witnessing [them], glorify God in [the] day of visitation.

13 Be in subjection [therefore] to every human institution for the Lord's sake; whether to [the] king as supreme,

14 or to rulers as sent by him, for vengeance on evildoers, and praise to them that do well.

15 Because so is the will of God, that by well-doing ye put to silence the ignorance of senseless men;

16 as free, and not as having liberty as a cloak of malice, but as God's bondmen.

17 Shew honour to all, love the brotherhood, fear God, honour the king.

18 Servants, [be] subject with all fear to your masters, not only to the good and gentle, but also to the ill-tempered.

19 For this [is] acceptable, if one, for conscience sake towards God, endure griefs, suffering unjustly.

1 Peter 2:9-19 Meaning and Commentary

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, 1Pe 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, 1Pe 2:2,3 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, 1Pe 2:4,5 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, 1Pe 2:6-8 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, 1Pe 2:9,10 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, 1Pe 2:11,12. 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, 1Pe 2:13-15. 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, 1Pe 2:16. And to this purpose are various exhortations in 1Pe 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, 1Pe 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, 1Pe 2:19-21. 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, 1Pe 2:22,23 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, 1Pe 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, 1Pe 2:25.

Footnotes

• [a]. See Ex. 19.6.
• [b]. I have endeavoured to express the perfect participle of the verb 'to show mercy' by 'enjoying mercy,' and the aorist participle of the same verb by 'having found mercy.' See Hos. 1.10; 2.23.
• [c]. See Note, ch. 1.1.
• [d]. Which have this character, not simply 'which.'
• [e]. i.e. 'manner of life.'
• [f]. The expression here does not mean exactly 'whereas' or 'wherein.' It is rather 'in that respect in which.' He does not mean in that particular thing exactly, but in respect of that very walk and course of conduct.
• [g]. 'Senseless men' has the article here, as showing that it is not 'some men who are foolish,' but that men (not Christians) are so, are known in that character. It is the character of all who are pointed out by the name of 'men.' It is somewhat wider than 'Gentiles,' ver. 12.
• [h]. In the Greek there are articles before 'liberty' and 'malice,' thus emphasizing the contrast: 'that thing liberty as cloak of that thing malice.'
• [i]. 'Shew honour' is the aorist; the other verbs in this verse are the present tense. Hence, 'shew honour' is more the act when occasion arises; the others, the constant habit of mind.
• [j]. Only here and ch. 5.9.
• [k]. See Note n, ch. 3.1.