2:2 like newborns. Peter continues the comparison with the new birth (1:23). Believers should strive for spiritual food in the same way as a healthy baby craves mother's milk.
pure verbal milk. Although the communities to which Peter is writing undoubtedly had many new converts, the main theme here is not Christian teaching for newcomers (as opposed to "meat" or mature teaching, 1 Cor. 3:2), but the truth and self-sufficiency of the Word of God ( 1:22-25) as spiritual food for all Christians.
2:4 Coming to Him. The first approach to Christ in repentance and faith passes precisely into constant communion.
living stone. It is clear from the context that this is about Christ. The image of "stone", "rock" is often found in the OT (eg, Ps. 117.22; Is. 8.14; 28.16); it is also used by Christ Himself (Matthew 21:42). The word "living" indicates that Christ is the source and giver of life (John 1:4; 1 Cor. 15:45).
2:5 living stones. The expression emphasizes the unity of Christians with Christ and their likeness to Him, "a living stone" (v. 4).
spiritual home. Symbolism is based on the idea of the Old Testament temple as the dwelling place of God. The church in which the Holy Spirit lives is the true temple of God (2 Cor. 6:16-18; Eph. 2:19-22).
holy priesthood. Every believer is a priest (v. 9) in the sense that all can equally and directly approach God and serve Him personally.
spiritual sacrifices. The atoning sacrifice of Christ, offered once and for all on the cross, was the completion of the Old Testament institution of sacrifices and abolished it (Heb. 10:1-18), but the "sacrifice" (as a return gratitude of the redeemed) retains its place. This sacrifice is spiritual, in contrast to all the material sacrifices prescribed by the Old Testament institutions. Such a sacrifice is Christian piety and a way of life worthy of Christians (Rom. 12:1; Phil. 4:18; Heb.
acceptable to God by Jesus Christ. The priesthood of every believer (v. 9) is conditioned by the eternal High Priestly office of Christ. Through His once-for-all sacrifice and His unceasing intercession for them, both Christians and their sacrifices (see above) are pleasing to God (4:11; Heb. 13:15-16).
2:6 cornerstone. A large stone placed at the base where two walls meet; provides strength to the entire building. The foundation of the Church rests on the prophets and apostles, who are bound by the "cornerstone" - Christ (Eph. 2:20).
2:7 the head of the corner. Those. cornerstone.
2:8 to which they are left. It implies the sovereign choice of God and His predestination (1 Thess. 5:9). This verse speaks of both divine authority and human responsibility.
2:9-10 What Peter says in these verses emphasizes the continuity between Old Testament Israel and the New Testament Church as the people of God.
2:9 But you are a chosen generation. Here is shown the contrast between the fate of the unbelievers (v. 8) and the position of the elect. This passage highlights the theme of the divine election of Christ and the Church (vv. 6,9).
to proclaim. The people of God are chosen and called not only to salvation, but also to service. All believers are called to bear a joyful witness to the great works of God.
2:10 once not a people, but now the people of God. Greek the word "laos" (people) in the Septuagint applies only to Israel. Continuing to apply the Old Testament texts about Israel to the Church, Peter uses the words of the prophet Hosea (1:6.9.10; 2:23). In the context of the original, this is a prophecy about how God, having rejected Israel, will love them again. Both Peter and Paul (Rom. 9:25-26) interpret this passage of Hosea's prophecy as indicating that the chosen Gentiles will also enter into the people of God. This interpretation is based, perhaps, on the parallel between the mercy of God to unworthy Jews and Gentiles and the continuity between Israel and the New Testament Church.
2:11 from carnal lusts. The bodily desires are not vicious in themselves, but perverted by the sinful nature of man. Here is meant not only sensuality (Gal. 5:19-21), but also all other inclinations of our fallen nature.
2:12 for that, for which you are reviled as evildoers. In the time of Peter, Christians were accused, among other things, of disloyalty to the emperor (John 19:12), spreading unlawful customs (Acts 16:16-21), disrespecting the gods (Acts 19:23-27), and disturbing public order. (Acts 17:7).
glorified God on the day of the visitation. God's "visit" signifies His condemnation or mercy.
2:13 Therefore be subject to every human authority. From here begins the theme of voluntary submission and obedience to any authority (2:13 - 3:6).
for the Lord. Those. in order to bear a good testimony of Christ and not bring reproaches to His name, and also because obedience to others is already service to Christ (Eph. 6:7-8).
whether the king, as the supreme power. First of all, the Roman emperor, at that time - Nero (54-68 AD). The king is the supreme power in relation to the governors and other rulers. Although here Peter does not discuss the nature of kingship (cf. Rom. 13:1-7), elsewhere Scripture teaches that submission to authority is good as long as it does not lead to the violation of the law of God (Matt. 22:21; Acts 4.19; 5.29).
2:16 as free. Submission does not mean giving up Christian freedom; in reality it is an act of a free man.
not as using freedom to cover up evil. Christian freedom should not serve as an excuse for disobedience (1 Cor. 7:20-24) or sin (2 Pet. 2:19-20; Gal. 5:13).
but as servants of God. At the heart of Christian freedom is not avoiding one's duties, but serving the true Master (Rom. 6:22).
2:17 This verse sums up the social, and in particular the civic, duties of a Christian.
Read everyone. A call to recognize the value of each person as a bearer of the image of God, or, more likely in this context, a call to honor all who are endowed with the authority of power.
Fear God. See com. to 1.17.
2:18 Servants. Lit.: "house servant". Most of them were slaves; they were treated like property. Like other New Testament writers, Peter does not condemn slavery, and slaves are enjoined to obey their masters. However, the NT requires that slaves be treated with respect and not mistreated by their masters (Eph. 6:9; Col. 4:1). Moreover, spiritual equality of slaves and free people within the church community is emphasized (1 Cor. 12:13; Gal. 3:28; Col. 3:11), and slaves are encouraged to seek freedom by legal means (1 Cor. 7:21 -24). Such teaching, along with the general biblical view of the poor and oppressed (Prov. 22:22-23; Luke 6:20-21), undermined the very institution of slavery and ultimately led to its death.
2:21 For to this you were called, because Christ also suffered for us, leaving us an example. Suffering is an element of the Christian vocation (2 Tim. 3:12), because Christ was the first to pass through it (John 15:18-20). This calling is based on the fact that Christians are one with Christ in His suffering, as well as in His resurrection (2 Cor. 1:5; 4:10; Phil. 3:10-11), and the life of Christ provides Christians with a model with which they must measure their own lives (v. 21, 22).
2:24 He Himself took away our sins. See Is. 53.12. Christ is not just an example. As the perfect sacrifice (1:19; 2:22), Christ bore the curse of sin, accepted punishment instead of sinners, and brought them forgiveness and deliverance from the bonds of sin.
on the tree. To the cross (Acts 10:39). Here it is emphasized that the essence of the atoning death of Christ is the taking upon Himself of the curse (Deut. 21:22-23; Gal. 3:13).
2:25 to the Shepherd. The common Old Testament image of God's care for His people (see, for example, Ps. 22:1; Eze., ch. 34; 37:24) is applied to Christ (5:4; John 10:1-18; Heb. 13:20; Rev. 7:17).
If we did not know who wrote this Epistle, we would be forced to admit that only a man-rock can write like this, whose soul rests on a solid foundation, who, with his mighty testimony, strengthens the souls of people under the onslaught of the winds of suffering that fall on them, and creates them on a truly unshakable foundation.
Wisinger
; ; .Introduction
I. Special position in the canon
Christians in Muslim and communist countries are so accustomed to repression, hostility and even open persecution that they almost expect them. For them, the First Epistle of Peter is a great practical help.
It teaches them to accept suffering as the Lord endured it and helps them develop certain desirable qualities, such as perseverance.
Christians in the West, especially the English-speaking believers with their large biblical heritage, have not yet adjusted to public opposition to the faith. Until recently, the state at least approved of the family as the basic unit of society, and even encouraged attendance at the "church of your choice." But now it's not like that. The government, especially local governments, seem to be using judges, educational institutions, and especially the media to misrepresent, ridicule, and even defame Bible-believing Christians. Radio, television, films, newspapers, magazines, and official communications promote immorality, vulgarity, lies, and even blasphemy. Christianity today has become "countercultural" and the sooner believers learn the lessons that the apostle Peter teaches in the First Epistle, the better prepared they will be for the last years of the twentieth and early years of the twenty-first centuries - if our Lord tarries.
II. Authorship
External evidence
external evidence, confirming that Peter wrote this Epistle, early and almost universal. Eusebius considers the First Epistle of Peter to be among the books accepted by all believers ( homologoumena). Polycarp and Clement of Alexandria also accept the book. Its absence from the "canon" of Marcion should not be surprising, since he received only messages Paul. Muratori canon lists do not include 1 Peter, but this is probably due to the fragmentary nature of this document.
It is very possible that 2 Peter 3:1 is the earliest confirmation of 1 Peter. Even those who are certain that Peter did not write 2 Peter (see the Introduction to 2 Peter) still regard it as early enough to be valid evidence for 1 Peter, if indeed 2 Peter 3:1 is supposed to apply. to this earlier message.
Internal evidence
Internal evidence which leads some to doubt Peter's authorship is the very correct Greek used in the Epistle. Could a Galilean fisherman write so well? A lot of people say no. However, as our own culture often enough confirms, people with a talent for language and public speaking often become outstanding personalities through beautiful speech without having gone to college or seminary. Peter preached for thirty years, not to mention the inspiration of the Holy Spirit and the likely help of Silouan in the creation of the Epistle. When Acts (4:13) says that Peter and John were unlearned and simple, it only means that they did not have formal rabbinical education.
The references to Peter's life and ministry in the First Epistle are sufficient, as the following list of details will demonstrate.
The first ten verses of chapter 2 present Christ as the cornerstone and thus refer us to the event at Caesarea Philippi (Matt. 16:13-20). When Peter confessed Jesus as the Christ, the Son of the living God, the Lord Jesus announced that His Church would be built on this foundation, that is, on the truth that Christ is the Son of the living God. He is the cornerstone and foundation of the Church.
The reference to living stones in 2:5 is reminiscent of the case in John (1:42), where the name "Simon" was changed to the Aramaic "Kepha", or the Greek "Peter", meaning "a rock". By faith in Christ, Peter became a living stone. No wonder he has something to say about stones in chapter 2. In 2:7 the author refers to Psalm 117:22: "The stone that the builders rejected has become the head of the corner." This same passage was referred to by Peter when he was brought to trial before the rulers, elders, and scribes in Jerusalem (Acts 4:11).
When we read how the apostle advises his readers to submit to the government (2:13-17), we think of the time when Peter himself did not submit, but cut off the ear of the servant of the high priest (John 18:10). So his advice is not only inspired, but also based on a lot of practical experience!
Passage 2:21-24 seems to point to an eyewitness account of the suffering and death of the Lord Jesus. Peter could never forget how humbly endured and silently suffered the Savior. In 2:24 we are told how the Savior died - through crucifixion on the cross. The description seems to repeat the words of Peter in Acts (5:30 and 10:39).
Speaking of his readers who have returned to the Shepherd and Overseer of their souls (2:25), Peter must have been thinking about his own restoration (John 21:15-19) after denying the Lord.
The reminder that "love covers a multitude of sins" (4:8) may refer to Peter's questions: "Lord, how many times shall my brother forgive me when he sins against me? up to seven times?" Jesus answered: "I do not say to you, 'up to seven,' but up to seventy times seven" (Matthew 18:21-22). In other words, an infinite number of times.
In 4:16 we are told that if someone suffers as a Christian, he should not be ashamed, but glorify God. Compare this passage with Acts (5:40-42), where Peter and the other apostles left the Sanhedrin after beatings, "rejoicing that for the name of the Lord Jesus they were deemed worthy to receive dishonor." The author of the Epistle recognizes himself as a witness of the sufferings of Christ (5:1). The expression "participant in the glory that is to be revealed" may imply a transformation. Of course, Peter was a witness to both events.
The gentle pastoral advice to shepherd "God's flock, which is yours" (5:2), reminds us of the words of the Savior to Peter: "Feed my lambs ... feed my sheep ... feed my sheep" (John 21:15-17) .
The words in 5:5 "put on humility of mind" strongly recall the event described in John (13), when Jesus Himself girded the apron of a servant and washed the feet of His disciples. The passage about pride and humility (5:5-6) becomes even more significant when we remember Peter's arrogant assertion that he would never deny the Lord (Mark 14:29-31), followed by the threefold denial of the Savior. (Mark 14:67-72).
A final reference which may refer to Peter's experience is found in 5:8: "...your adversary the devil is prowling about like a roaring lion, looking for someone to devour." When Peter wrote this, he may have been remembering the time when Jesus said to him, "Simon, Simon! behold, Satan asked to sow you like wheat" (Luke 22:31).
III. Time of writing
Peter's teaching that in general government is beneficial to those who want to do good (1 Peter 2:13-17) is considered by many to be too conciliatory to be written. after the beginning of the brutal persecution of Christians by Nero (64 AD). In any case, the Message cannot be very removed from this period of time. It was probably written in 64 or 65.
IV. Purpose of writing and topic
As noted, Peter emphasizes suffering in the Christian life. It seems that his readers were slandered and ridiculed for the sake of Christ (4:14-15). Prison, confiscation of property and violent death for many are still obviously in the future. However, suffering is not the only theme of this great message. The blessings inherited with the acceptance of the gospel, the right relationship of the believers with the world, the state, the family and the Church, the instruction of the elders and punishment are all included here. From "Babylon" - either really from this city on the Euphrates, in which there was a Jewish community, or from spiritual Babylon on the Tiber (Rome) - the apostle sends this Epistle to the eastern regions, to where Turkey is now located.
Plan
I. PRIVILEGES AND DUTIES OF THE BELIEVER (1:1 - 2:10)
A. Greeting (1.1-2)
II. BELIEVER'S ATTITUDE (2:11 - 4:6)
D. How a wife should treat her husband (3:1-6)
E. How a husband should treat his wife (3.7)
F. How a brother should relate to brotherhood (3.8)
G. How the sufferer should treat the persecutors (3.9 - 4.6)
III. SERVICE AND SUFFERING OF THE BELIEVER (4:7 - 5:14)
A. Important Instructions for the Last Days (4:7-11)
B. Instructions Concerning Suffering (4:12-19)
C. Exhortations and salutations (5:1-14)
Chapter 1
I. Privileges and Duties of the Believer (1:1 - 2:10)
A. Greeting (1.1-2)
1,1 The author appears as Peter, an apostle of Jesus Christ. As one of the twelve, he was commissioned by the Lord Jesus to be the mouthpiece of a glorious, transforming message. Immediately responding to the divine call, he became a "fisher of men."
All believers are called to represent the interests of Christ on earth. We are all required to be missionaries, at home or abroad. For us, as followers of Jesus, this is the main goal of life; everything else is secondary.
The message is addressed aliens or foreigners scattered everywhere: in Ponte, Galatia, Cappadocia, Asia and Bithynia. Who were these emigrants?
Peter's use of the word "scattered" allows us to think that they were believing Jews because James uses the same word when referring to the believers from the twelve tribes of Israel (James 1:1). Also in John (7:35) this word describes the Jews scattered among the Gentiles. But it is also highly probable that Peter is writing to believing pagans who have been dispersed because of persecution among the surrounding peoples. In doing so, he takes many of the names by which God's people were previously called and applies them to God's new community, the Church. He calls them "chosen ones" (1:2), "chosen generation," "royal priesthood," "holy people," "God's people" (2:9). There are three other factors that indicate that he is writing to believing Gentiles. He speaks of the vain life that was handed down to them by their fathers (1:14-18). He describes them as those who in the past were not God's people (2:10). Finally, in 4:3 he says that in the past tense they lived as pagans. Thus, we have good reason to believe that the diaspora, or dispersion, to which Peter writes, is the Christian church, largely composed of believing pagans. The fact that Peter was predominantly an apostle of the Jews does not preclude his ministry to the Gentiles. Of course, Paul, the apostle to the Gentiles, also spent his time serving the Jews.
First of all, they were chosen according to the foreknowledge of God the Father. This means that from eternity God chose them to be his. The doctrine of divine election is not always popular, but its merit lies in the fact that it allows God to be God. Attempting to make it acceptable to people only entails downplaying God's sovereignty. Any difficulty in reconciling God's election and human responsibility lies in the human mind, not in God's. The Bible teaches both doctrines, and we must believe both. Truth lies at both extremes, not somewhere in between.
It is said that God's election is conditional on His foresight.(In the English translation of the Bible: "chosen according to (depending on) the foreknowledge of God the Father.") Some understand this to mean that God has chosen those who, according to His foreknowledge, will believe the Savior. Others say that God knew very well that no sinner, left to himself, would accept the Savior by faith, and therefore in His foresight chose certain people to be the reward of His grace. Although there is an unspeakable mystery in God's election, we can be sure that there is nothing unfair in it.
The second stage of salvation - sanctification from the Spirit. This side consecration happens before believing. (There are other forms of sanctification that follow later. The person who is born again becomes sanctified by position because he is "in Christ" (Heb. 10:10-14). Later in his Christian life he must reach practical sanctification, that is, becoming more and more like Christ (1 Pet. 1:15). In heaven he will reach complete sanctification, for he will never sin again (Col. 1:22). See Hebrews 2:11 on sanctification.) It is through ministry Spirit The holy God set apart people so that they might belong to Him (see also 2 Thess. 2:13).
It logically follows the election of God the Father. AT eternity God foreknew and chose people. At the right time time the Holy Spirit begins to act in the lives of individuals, making this election a reality.
The third stage in soul salvation is the sinner's response to the work of the Holy Spirit. He is described as obedience to Jesus Christ. It means obeying the gospel by repenting of sins and accepting Christ as Savior. The idea of the gospel is obedience to it; it is common to the entire NT (see Rom. 2:8; 2 Thess. 1:8).
And finally sprinkling with blood His. We should not take it literally and claim that a saved person is indeed washed in the Blood of Jesus. This is a figurative expression. This means that as soon as a person obeys the Good News, he receives all the privileges that flow from the shed Blood of Christ on Calvary. The Savior's blood was shed once and for all more than 1900 years ago; it will never spill again. But we receive forgiveness, redemption, and other innumerable blessings that flow from this dark red stream, as soon as we believe in Him.
Having traced the four stages in the spiritual birth of his readers, Peter now desires that for them grace multiplied and peace. They have already experienced the grace of God, having received salvation and reconciliation with God. But day by day they will need grace or power, for the Christian life and in world in the midst of a troubled society. This is what the apostle desires for them here in full abundance. James Denny said that "grace is the first and last word of the gospel, and peace is the perfect spiritual health - the completed work of grace."
B. The position of the Christian as a believer (1:3-12)
1,3 In verses 3-12, Peter describes the uniqueness of the glory of our salvation. He begins with a call to praise the Author of salvation - God and Father of our Lord Jesus Christ. This name represents God's dual relationship with the Lord Jesus. Name "God of our Lord Jesus Christ" emphasizes the human nature of the Savior. Name "Father" emphasizes the divine nature of the Son of God. Here is the full name of the Son:
Lord- The one who has the exclusive right to command hearts and lives.
Jesus- The One Who saves His people from sins.
Christ- The anointed of God, exalted above all in heaven.
Precisely according to great mercy God we have been reborn to living hope through resurrection of Jesus Christ from the dead. God is the source of this salvation. His great mercy is the reason. Being born again is his nature. Living hope is a reward given. Resurrection of Jesus Christ- the legal foundation of our salvation and the foundation of our living hope.
As sinners, we were deprived of any hope of life beyond the grave. Before us was nothing but the certainty of judgment and fiery anger. As members of the first creation, we were condemned to death. But in the redemptive work of Christ, God found a just foundation that enabled Him to save ungodly sinners and remain just.
Christ atoned for our sins. He paid for them in full. The demands of justice have been met, and grace can now be poured out on those who obey the gospel. Having resurrected Christ, God confirmed that he was completely satisfied with the sacrificial feat of His Son. The resurrection is confirmed by the word of the Father "Amen" and the cry of our Lord "It is finished!" This resurrection also guarantees that all who die in Christ will rise from the dead. Our living hope- the expectation that we will be received home, to heaven, so that we can be with Christ and become like Him forever. F. B. Meyer calls living hope"a link between our present and future".
1,4 Verses 4-5 describe this future aspect of salvation. When we are born again, we can firmly hope for inheritance on heaven. Inheritance includes all that the believer will enjoy forever in heaven, and all this will be his through Christ (Ps. 16:5). Inheritance imperishable, pure and unfading.(1) imperishable- it can never corrode, decay or be stolen. It is not subject to death. (2) Pure- the inheritance is in perfect condition. Its purity cannot be tarnished by any blemish or blemish. It is not subject to sin. (3) Fadeless- its value, fame or beauty will never change. It is timeless.
Earthly inheritance is, at best, precarious. Sometimes the value of a fortune drops sharply due to falling market prices. Sometimes wills are successfully challenged by persons not named in them. Sometimes people are disinherited due to legal formalities.
But the divine inheritance is not subject to any changes of time, and there are no loopholes that can deprive the believer of the right to possess it. It is kept for the children of God in a safe store in heaven.
1,5 Not only is the inheritance reserved for Christians, but they themselves are respected or saved for him. In this life, the heir may die before the inheritance is divided. But the same grace that preserves the heavenly inheritance preserves us as heirs to enjoy it. The people chosen by God will never be disappointed. Those who were chosen before the foundation of the world are saved in our time and preserved for eternity to come. Believers in Christ are in eternal security.
But there is both a human and a divine side to eternal security. We we are kept unto salvation by the power of God, which is the Divine side, but only through faith which represents the human side. This does not mean that a person is saved only as long as he believes. Where there is true Vera, there will be immutability. saving faith always inherent constancy.
The child of God is observed by the power of God unto salvation ready to be revealed in the last time. This refers to salvation in the future. It has often been pointed out that there are three times of salvation. (1) Christian gets saved from the guilt of sin at the moment when he first trusted the Savior (Eph. 2:8). (2) He is saved daily from the power of sin, because it allows the Savior to work in his life (Rom. 5:10). (3) He will be saved from sin at the rapture into heaven (Heb. 9:28). His body will be changed and glorified, and forever freed from sin, sickness, and death. This future time of salvation also includes the event when the saints will return to earth with Christ and all will clearly see that they are God's children (1 John 3:2).
1,6 Through trust in the redemption of the body and a glorious inheritance, believers can rejoice even among sorrow. The Christians to whom Peter spoke were persecuted for their testimony of Christ.
Peter reminds them of one of the delightful paradoxes of Christianity - joy in the midst of sorrow. On the one hand, they can rejoice the prospect of a preserved inheritance for saved people. On the other hand, they may find joy in knowing that they will mourn a little while the glory will be eternal (see 2 Cor. 4:17). Commenting on the words of joy in the midst of sorrow caused by numerous trials, J. H. Jowett wrote: "I never expected to find a source in such an unpromising desert of loss."
1,7 Suffering saints are comforted by the knowledge that their suffering is not aimless or fruitless. The suffering of the wicked is only a prelude to the torments of hell, which they will endure forever. But the Christian is not threatened. There are many wholesome, beneficial purposes in the lives of God's children of affliction, one of which is to test authenticity them faith. Peter contrasts our faith gold. Of all the substances known to man, gold is one of the most persistent. It can be subjected to intense heat and appears to be indestructible. But the truth is that gold perishes in use, under pressure and in fire. True Vera indestructible. A believer may be subjected to serious experiences and trials, but they will not crush his faith, but will become nourishing soil for it. Job probably suffered more losses in one day than any other man in the history of the world, but he could still say, "Behold, he kills me; but I will hope" (Job 13:15). ). Three youths in the Babylon furnace were tested by fire literally. The fire proved the authenticity of their faith. He also destroyed the ropes that bound them, and they were freed from their bonds (Dan. 3:12-30). At the time of the trial by fire, they were in the company of a man "like the Son of God." The Truth of Faith can only be tested fire. It is easy to be a Christian when circumstances favor it. But when the public confession of Christ entails persecution and suffering, then the casual followers step aside and get lost in the crowd. A religion that costs nothing is worth nothing. Faith that refuses to sacrifice something is insincere. Such faith is verbally condemned by James.
Genuine Vera leads to praise, honor and glory at the appearing of Jesus Christ. This means that God will reward every believer who endures trials. He praise those who rejoiced, although they were surrounded by troubles. He honor and glorify believers who have undergone trials and sufferings, but who have managed to accept all troubles as an expression of His trust in them. All will see with their own eyes how Jesus Christ will return to earth to reign as King of kings and Lord of lords, and all those whom the world has rejected will clearly see that they are the sons of God.
We know from Holy Scripture that the rewards will be announced before the Judgment Seat of Christ, in heaven, after the rapture into heaven. But the public display of these rewards will obviously take place at the second coming of Christ.
1,8 Peter now discusses the present joy of our salvation—Christ accepted by faith. Although we have never seen Him with our own eyes, we love His. (In most Greek manuscripts we read "knowing" (eidotes) instead of "seeing" (idontes). The point is much the same: they did not personally know Jesus on earth.) And Which I haven't seen before we still believe in him. This is how we obtain the blessedness that Jesus mentioned in his conversation with Thomas: "...blessed are those who have not seen and believed" (John 20:29).
William Lincoln writes:
“People talk a lot about love, but true, experienced love for God and Christ makes it possible to say the following: “In order not to lose the protection and support of God, I would rather suffer than grieve Him.” Love will rather be content with a crust of bread and the good pleasure of God, than high social status and popularity in a world without it. All true children of God go through such trials; trials separate the wheat from the chaff. Trial by fire and purification from dross makes pure gold."(William Lincoln, Lectures on the First and Second Epistles of Peter, p. 21.)
By believing in Him we we rejoice with unspeakable and glorious joy. To be with Him by faith means to have continuous, eternal contact with the source of all pure joy. The joy of a Christian does not depend on earthly circumstances, but on the resurrected, exalted Christ, who sits at the right hand of God. It is impossible to deprive a saint of his joy any longer, since Christ cannot be transplanted from His place of glory. Both are interconnected.
1,9 Then Peter considers the result of faith in the present - the rescue shower. Salvation of the body is still in the future; it will happen when Christ comes for His saints. But as soon as we trust Christ by faith, we receive the rescue our shower.
The word "soul" here refers to the immaterial side of a person, to his personality, and not to his body. It is the soul that separates from the body after death. In this case, it includes the spirit through which we know God. The soul receives salvation at the moment of rebirth.
1,11 They clearly did not understand: 1) Who is this Person who will appear as the Messiah; 2) time His appearance. Inspired by the Spirit of God, they prophesied suffering Messiah and the glory that follows. But they did not realize that these two events would be at least more than 1900 years apart from each other. Often they described the two mountain peaks they saw: (a) Golgotha, where Jesus suffered, and (b) the Mount of Olives, where He would return in glory. But they did not see the valley lying between these peaks, that is, the present age of Grace; now we can see both events in a clearer perspective than they do, one of which belongs to the past, the other to the future.
1,12 Spirit of God miraculously revealed to them that they serve the unborn generations. Although the words of the prophets mattered to their own generation, they knew that the full meaning of the prophecies would not be exhausted by the events of those days. Naturally, questions arise. Were the OT prophets not familiar with the truth of justification by faith? How is it that they did not understand the truth about our salvation? In what way did they serve us, how yourself?
William Lincoln says:
“The abundance of the grace of God could not be poured out before the coming of Christ. God could and did save sinners and take them to heaven like Enoch, but unity with Christ and all that such unity implies could only come about after Christ’s death and resurrection. O how triumphant God is at the sight of the innumerable honors given to his Son!" (ibid, p. 23.)
What was behind the veil for the prophets is now becoming clear. At Pentecost, the Holy Spirit descended from heaven. He empowered the apostles to preach the Good News that Jesus the Nazarene is the promised Messiah, that He died for the sins of the people, was buried, and rose again on the third day. They declared that salvation was offered as an undeserved gift by faith in Christ. They announced that God's goal in the period of grace is to gather people from different nations in His name, that one day the Lord Jesus will return to earth to take up the scepter of ruling the world.
The greatest privilege of the believers of the New Testament period is manifested not only in the fact that they clearly understand what was hidden from the prophets, but also in the fact that they angels want to enter into these truths of salvation. Angels occupy the same prominent place in the NT as in the OT. They are mentioned in connection with the birth of Christ, His temptation, His mental suffering in Gethsemane, and His resurrection. But as far as we know, there is no forgiveness for fallen angels. Christ did not come to intercede for the angels, but for the descendants of Abraham (Heb. 2:16). The Church is a clear example for the angels, as it demonstrates the manifold wisdom of God (Eph. 3:10). But they are not given to know the joy that salvation brings us.
C. Behavior of a Christian in light of this position (1:13 - 2:3)
1,13 From this verse the emphasis changes. Peter described the glory of our salvation. He now gives a series of instructions based on the material above. Jowett says, "This call is based on the preliminary preaching of the Good News...
Spiritual impulse is caused by the driving force of the greatest facts. The dynamics of this responsibility are born at the heart of the gospel." (J. H. Jowett, The Redeemed Family Of God, p. 34.)
First of all, Peter strongly advises the saints to "gird up their loins" mind. Girdling the loins crazy- An interesting piece of art. In eastern countries, people wore long, flowing loose folds of clothing. When they wanted to move quickly or with a minimum of interference, they tied their clothes with a belt (see Ex. 12:11). Thus they girded their loins. But what does Peter mean by girdling the loins of your mind? Rotating in a hostile world, believers must avoid panic and absent-mindedness. During periods of persecution, there is always the possibility of becoming confused or agitated. The girded loins of the mind are characteristic of people who are strong, calm, cool-headed and ready for action. Such people are free from the human fear of persecution.
The saints are then urged to remain optimistic and look to the future with hope: trust completely in the grace that is given you at the revelation of Jesus Christ. Confidence in the coming of Christ is offered to us as an unshakable foundation, allowing us to endure to the end in the midst of all life's turmoil and adversity. It is generally accepted that appearance of Jesus Christ refers to His return to earth in glory. However, it can also refer to the rapture to heaven when Christ comes for His saints.
1,14 Verses 14-16 are about obedient direction of thought. obedient children should not commit the sins that were characteristic of them in their former life. Now, as Christians, they must imitate the One whose name they bear. If they conform to the godless world, then they deny their heavenly nature. What they did in the days ignorance now they must be left, since they are sanctified by the Holy Spirit. Former lusts are the sins they indulged in when they did not yet know God.
1,15 Instead of imitating the godless world with its passing fads and fashions, our life should reproduce Saint character of the One who called us. To be pious means to be godlike. God is holy in everything. To be like Him, we must be holy in everything we do and say. In this life we will never just as holy like him, but we must be holy because He is holy.
1,16 In confirmation that God expects His people to be like Him, Peter goes back to the OT. In Leviticus 11:44 the Lord said: "Be holy, for I am holy." Christians are called to live holy lives through the indwelling Holy Spirit. The Old Testament saints did not have this help and blessing.
We are in a more privileged position, therefore, we have a greater responsibility. The Leviticus verse quoted by Peter takes on a new and deeper meaning in the NT. It lies in the difference between the formal and the vital. In the OT, holiness was God's ideal. But only with the advent of the Spirit of truth did it take on a concrete, everyday quality.
1,17 We are called not only to holiness, but also to reverence, that is, to reverent fear deep understanding of who God is. In particular, we must understand that the One to whom we address as Father impartial judges His children on business them. Realizing that His knowledge is complete and His judgment is sure, we must live prudently, fearing His displeasure. father judge those who belong to Him in this life; He gave all judgment over sinners to the Lord Jesus (John 5:22).
Lincoln writes: "He is watching, He does not lose sight of all whose aims are pure, thoughts are reasonable and the heart desires to please Him." (Lincoln, lectures, p. thirty.)
We have to fearfully m to spend travel time ours on earth. This world is not a home for Christians. We live in a foreign country far from heaven. We shouldn't settle here as if it were our permanent home. Nor should we imitate the actions of the inhabitants of the earth. We must always remember our heavenly homeland and act as citizens of heaven.
1,18 Until their repentance, believers did not differ from people living in the world. Their conversations and behavior were as empty and meaningless as those of the people around them.
Days spent away from God are described as "a vain life given to you from your fathers." But a huge price has been paid for their redemption from that useless existence. They are saved from the slavish imitation of the world by the payment of an incalculable ransom. What was paid for the freedom of the abducted victims: silver or gold(see Ex. 30:15)?
1,19 No they were redeemed precious blood of Christ, likened to the blood of a perfect, undefiled lamb. Christ - pure and blameless lamb, He is absolutely perfect inside and out. If a believer ever succumbs to the temptation to return to worldly pleasures and amusements, to accept worldly customs and norms of behavior, wants to be like the world going in false ways, let him remember Christ who shed His Blood in order to free him from such a life. To return to the world means to cross in the opposite direction the bottomless abyss, through which a bridge of fabulous cost was built for us. Moreover, the return to the world is a conscious betrayal of the Savior.
"To return to the world is to find an excuse to give up the greatness of sacrifice for the sake of the magnitude of sin. Then decide to end forever what cost the Son of God his life."
1,20 The redemption that Christ accomplished for us was not an afterthought in God's plan. The redeemer who was to die for us was destined even before the creation of the world. But in recent time, that is, at the end of the age of the law, He appeared from heaven to save us from our former ways of life. Lincoln comments: "In these last times, the moral history of the world has ended on the cross of Christ. It has completely exhausted itself and has come to its end before God." ( ibid, p. 33.)
Wanting to more deeply imprint on us the importance of a complete break with the world system, Peter emphasizes that Christ died to free us from it. We live in the world, but we are not of it. However, we should not isolate ourselves from unregenerate people, rather we should bring the Good News to them.
However, in dealing with them, we should in no case participate in their sins or indulge them. We need to show by the example of our own lives that we are God's children. If we become like the world, our testimony is weakened. Worldly people lose all desire to become believers if they do not see the difference - the change for the better in our lives.
1,21 It is necessary to remain faithful to the Lord Jesus, because only through him we believed in God. It was He who revealed the heart of the Father to us. As W. T. P. Walston says, "Man has known God not through creation, providence, or law, but through Christ." (W.T.P. Wolston, Simon Peter p. 270.) The Father confirmed that he was fully satisfied with the redemptive work of Christ by resurrecting Him from the dead and honoring His places of the highest fame in heaven. As a result of all this, we We have faith and hope in God. It is in Him, and not in the current evil world system, that we live, move, and have our being.
1,22 Now the apostle Peter strongly urges readers to be loving (1:22-2:3). He first describes the new birth and points out that one of the changes that follows is brotherly love(1.22). Then he again insists on the need to love (1.22). Again he returns to being born again and points to the seed from which this new life has grown, the Word of God (1:23-25). Once again he emphasizes the obligation placed on those who have received the Word (2:1-3).
In 1:22 Peter first of all describes the new birth: cleansing your souls. We understand, of course, that it is God who cleanses our souls when we are saved; in the literal sense, we do not have the strength for personal purification. But, according to this figure of speech, those of us who have experienced cleansing are considered to have received it by faith.
The remedy used in this cleansing is - obedience to the truth. The second time Peter describes saving faith as an act of obedience (cf. 1:2). In Romans, Paul uses the phrase "obedience to the faith" twice. In our thinking, we should not try to separate faith from obedience.
True faith is obedient faith. Obedience can only be through the Spirit.(In the NU text, "through the Spirit" is omitted.)
One of the purposes of being born again is unfeigned brotherly love. In a very specific sense, we are saved to love our Christian brothers. We know that thanks to this love we passed from death to life (1 John 3:14); seeing the manifestation of this love, the world knows that we are the disciples of the Lord Jesus (John 13:35).
The call sounds very natural. love each other with a pure heart. This is one of the many cases in the NT where a narrative statement becomes the basis for a command. The command or demand is: having cleansed your souls to unfeigned brotherly love... Then comes the command: constantly love each other from the bottom of your heart. The position forms the basis for action. Our love must be warm, sincere, strong, serious, constant and clean.
Urgent Exhortation to love each other especially timely for people enduring persecution, because it is known that "in difficult circumstances, petty disagreements grow to gigantic proportions."
1,23 Once again Peter brings the readers back to their rebirth, this time to the seed of that birth - Word of God. On it will be based the instructions given in 2:1-3.
The new birth happened not from a perishable seed, that is, not like a physical birth. Human life is born from the seed, which obeys the physical laws of decay and death. The born physical life has the same qualities as the seed from which it sprang; it is also temporary.
being born again from the Word of God. Listening and reading the Bible, people condemn themselves for sins, become convinced that Christ is the only and sufficient Savior, and turn to God. No one is ever saved without some act of the incorruptible Word of God.
Samuel Ridout notes in The Bible of Numbers:
"... In the first chapter we read of three 'incorruptible' things—the incorruptible inheritance (v. 4), the incorruptible atonement (v. 18-19), and the incorruptible Word through which we are regenerated (v. 23). Thus, we have an unblemished nature, through redemption capable of enjoying an unblemished inheritance that will never lose its value. What a seal of eternal perfection lies on all of us, and what a suitable companion is near - the imperishable beauty of a meek and silent spirit (3, 4) ".(Footnote in F. W. Grant, "1 Peter", The Numerical Bible, Hebrews to Revelation, p. 149.)
Word lives and abides forever.(In the NU text, "forever" is omitted.)
Heaven and earth will pass, but it will never disappear. It will forever be in heaven. And the life He gives is also eternal. Those regenerated through the Word put on the eternal nature of the Word.
At the birth of a person, the seed from which the child develops contains in the embryonic state all its characteristic features. Who the child will ultimately be is determined by the seed. In this case, it is enough for us to understand that the seed is not eternal, it is perishable, which means that the human life emerging from it is also mortal.
1,24 The fragility of man is emphasized by a quotation from Isaiah (40:6-7). Human life is short like grass. Physical beauty is as fleeting as the life of wild flowers. The grass is drying and flowers fall and die.
1,25 Against, The word of the Lord endures forever(Isaiah 40:8). Therefore, the new life of believers is also imperishable. This incorruptible Word is the message of the gospel, which preached to the readers of Peter and which caused their revival. It became the source of their eternal life.
Chapter 2
2,1 Because Christians are partakers of the Divine life, they must renounce once and for all the unloving acts listed below.
malice- nurturing evil thoughts against another person. malice cherishes enmity, accumulates resentment and secretly hopes that revenge, damage or tragedy will overtake the other. George Washington Carver was rejected from the university because he was black.
Years later, when someone asked him to name the university, he replied, "Don't. It doesn't matter now." He harbored no malice against offenders.
deceit- any form of dishonesty and deceit (what a variety of forms it takes!). deceit falsifies income taxes, cheats in exams, hides age, bribes officials, and spins shady business scams.
Hypocrisy- insincerity, pretense, deceit. A hypocrite is an actor in a play who plays the role of someone. He pretends to be happily married, while his house is a real battlefield. On Sundays he takes on a spiritual form, and on weekdays he gives free rein to his carnal lusts. He gives the appearance that he is interested in others, while his intentions are selfish.
Envy- undisguised jealousy. Vine defines it as the feeling of dissatisfaction that occurs when a person watches others prosper or hears about their advantages. Exactly envy forced the chief priests to betray Jesus to Pilate for condemnation to death (Matthew 27:18). Envy- also a killer. Women may harbor a dislike for others because of their better houses and gardens, their smarter clothes, or their better cooking skills. A man can praise another's new car or speedboat and think, "I'll show him. I'll have something better."
Every slander- slander, malicious gossip, mutual accusation. Slander - the desire to look cleaner, pouring mud on another. She uses very subtle forms like, "Yes, she's a fine person, but she has one flaw..." and then the knife deftly plunges into her back. The reproach can even take on a religious posture: "I mention this only for your prayer support, but did you know that he ..." - and then follows the withering characterization of the neighbor.
All these sins are a violation of the fundamental commandment: to love your neighbor as yourself. No wonder Peter advises us to get rid of them decisively.
2,2 The second obligation arising from our regeneration is that we maintain an unquenchable thirst for pure spiritual verbal milk. The sins mentioned in the previous verse stop spiritual growth; the good Word of God feeds him.
Phrase "like newborn babies" does not necessarily imply that Peter's readers were converts; they may have come to Christ a few years ago. But, no matter how long they stay in the faith, they should be as hungry for words as babies who cry without milk. We get an idea of the thirst for a healthy baby by observing how impatiently, persistently, resolutely, he behaves when his mother breastfeeds him.
Thanks to pure verbal milk the believer grows spiritually. (The Codex Alexandrinus reads "grow to salvation." However, this might cast doubt on the guarantee of salvation.) The ultimate goal toward which all spiritual growth in this life is directed is conformity to the image of our Lord Jesus Christ.
2,3 For you have tasted that the Lord is good. What a great incentive for those who are thirsty for pure spiritual milk! Word "for" admits no doubt; we tried and saw that the Lord is good (Ps. 34:8). His sacrifice for us was a manifestation of inexpressible goodness and benevolence (Titus 3:4).
We have already tasted how good He is, and therefore our appetite is increasing to feed on Him more and more. The pleasant feeling of closeness to Him should make us afraid to even consider leaving Him.
D. Privileges of a Christian in a New Home and the Priesthood (2:4-10)
2,4 Peter now moves from exhortation to a consideration of the privileges of believers in a new home (the Church) and in a new priesthood. According to the new order, Christ is in the center, and we proceed to him. Peter uses the terminology of the builders, so we are not surprised to find that the Lord is figuratively represented as a rock. First he- living stone- not a soulless or dead stone, but the One who lives according to the power of unceasing life (Heb. 7:16).
It may seem incredible that he rejected people. Insignificant, short-sighted people do not find in their ridiculous, selfish, imperfect life projects any place for their Creator and Deliverer. Just as there was no place for Him in a hotel, so there is no place for Him in their life plans.
But the opinion of the person does not matter. In the eyes of God, the Lord Jesus elected and precious. He elected not only as a suitable stone, but also as a necessary one. And its value to God cannot be assessed; He precious without any doubt.
If we want to participate in God's building program, we need to come to Christ. The only thing we are qualified for is to be the building material that results from our assimilation to Him. We are important insofar as we contribute to His glory.
2,5 spiritual house is built up by all believers in Christ, therefore it is the same as the Church. The church can be likened to an Old Testament temple, since it is God's dwelling place on earth (1 Sam. 6:11-13; Eph. 2:22). But it is different from a temple - a physical, material building built of beautiful, but lifeless, short-lived materials. The church is a building made of living stones.
Now figurative speech is rapidly moving from spiritual home to holy priesthood, which functions in connection with the house. believers not only alive the building material from which the house is built; they also the Saints priests. According to the law of Moses, the priesthood belonged only to the tribe of Levi and the family of Aaron. And even the priests were forbidden to enter into the Presence of God.
Only the high priest could enter there once a year (on the Day of Atonement, Yom Kippur), following a clearly prescribed procedure established for this occasion by the Lord. According to the new distribution of duties, all believers are priests who have direct access to the throne of the Creator of the universe day and night. Their functions include offering spiritual sacrifices(in contrast to the animals, birds and grain offerings prescribed by the law of Moses).
The spiritual sacrifices of the New Testament priest are:
1. The presentation of the body as a living sacrifice, holy and acceptable to God. It is an act of spiritual worship (Rom. 12:1).
2. A sacrifice of praise, "that is, the fruit of a mouth that glorifies his name" (Heb. 13:15).
3. Victim of charity. "Do not forget also to do good..." This sacrifice is acceptable to God (Heb. 13:16).
4. Victim of property or money. This sacrifice is also pleasing to the Lord (Philippians 4:18).
5. Sacrifice of service. Paul speaks of his ministry to the Gentiles as a priestly offering (Rom. 15:16).
Such victims acceptable to God by Jesus Christ. Only Jesus Christ that is, only through our Mediator can we approach God, and only He can make our sacrifices acceptable to God. Everything we do - our worship and service - is imperfect, corrupted by sin. But before reaching the Father, it passes through the Lord Jesus. He removes all sin, and our deeds that reach God the Father become completely favorable.
The Old Testament high priest wore on his kidar a golden tablet with the words "HOLY TO THE LORD" carved on it (Ex. 28:36). This was done so that no sin could interfere with people's offerings (Ex. 28:38). Now our High Priest wears this headdress for us, removing every human defect that may appear in our offerings.
The priesthood of all believers is a truth that must be understood, believed and joyfully practiced by all Christians. At the same time, they should not be abused.
Although all believers are priests, not every priest has the right to preach or teach in the congregation.
Certain rules must be followed:
1. Women are forbidden to teach or rule over men; they must be silent (1 Tim. 2:12).
2. Male preachers are to speak as messengers of God (1 Pet. 4:11). This means that they must be absolutely sure of what the words that God has given them on this particular occasion are saying.
3. All believers have a specific gift, just as every organ of the human body has a specific function (Rom. 12:6; 1 Cor. 12:7). But not all gifts include public preaching. Not everyone has been given the special gift of being an evangelist, pastor, or teacher (Eph. 4:11).
4. The young man must develop in himself the gift of God (2 Tim. 1:6). If this gift includes preaching, teaching, or other form of public speaking, that person should be given the opportunity to exercise their gift in the community.
5. The priesthood of believers in action is shown in 1 Corinthians 14:26: “So what then, brethren? for edification."
The same chapter describes the means of restraint that limit the manifestation of gifts in the community. Such arrangements provide edification and order. The universal priesthood of believers cannot justify abuses in the local church.
2,6 Still thinking about the building, Peter calls Christ a stone, nay, the main one, chosen cornerstone. Referring to Isaiah (28:16), he shows that the role of Christ as cornerstone was foretold in Scripture. He emphasizes that God decided to give Christ this special position, that He would elected and precious a stone that you can completely rely on. No one who trusts Him will be disappointed.
The word translated in this verse as "Foundation stone"(in the Greek translation of the Bible the word lithon(a rock), akro-(top or tip), goniaion(in the corner), hence from here Foundation stone or capstone) can have at least three meanings, and each interpretation applies equally and forcefully to the Lord Jesus.
1. In modern architecture Foundation stone is placed at the base of one corner, connecting two walls together and personifying the foundation on which the whole building stands. Christ - Foundation stone, the only true foundation (1 Cor. 3:10-11), the One who united believing Jews and Gentiles (like two walls in one building) into one new man (Eph. 2:13-14).
2. Some scientists think what is meant here capstone in the arch. This is the stone that is laid in the center of the arch and holds the rest of the building. Our Lord certainly fits that description. He is the central stone in the arch, and without Him the building will have neither strength nor stability.
3. According to the third opinion, we are talking about keystone in the pyramid, which occupies the highest place in the structure. This is the only stone in the building that differs in shape. Its shape determines the shape of the entire pyramid. This is the last stone that completes the construction. Thus, Christ is the culminating stone of the Church, a truly unique stone. From Him the Church receives its characteristic features. When He returns, the building will be finished.
He is a stone elected and precious. He elected in the sense that God chose him, placing him in the most honorable place; He precious, because there is no other like Him.
And whoever believes in Him will not be put to shame. In the text of Isaiah to which Peter refers, it says: "Whoever believes will not act rashly." Combine both texts and get the wonderful promise that those who have Christ for their cornerstone rescued from frustrating humiliation and frantic haste.
2,7 In the previous verses, the Lord Jesus was presented as alive a rock, outcast a rock, precious stone and cornerstone a rock.
Now, without using that word, Peter seems to portray Him as a touchstone. The touchstone reveals which of the two minerals in contact with it is genuine and which is fake. It shows, for example, whether a nugget is gold or whether it is pyrite mistaken for gold.
When people come into contact with the Savior, it is revealed what they really are. By their relationship to the Lord, they reveal their essence. For true believers He is a jewel; unbelievers reject Him. Having tried to imagine his life without Christ, the believer will understand How is he precious. None of earthly pleasures "can compare for a moment with life in communion with Christ." He is "better than ten thousand others" and "he is all courtesy" (Song 5:10,16).
But what will happen to the disobedient, or unbelievers? The writer of Psalm 117 predicted that this gem would be rejected by the builders, but later become the head of the corner. There is a legend about the construction of the temple of Solomon, which perfectly illustrates this prophecy. Stones for the temple were prepared in advance in a nearby quarry. As needed, they were lifted to the construction site. Once, workers from the quarry delivered a stone of a unique shape and size to the builders. The masons did not find a place for him in the building and casually threw him down the slope, where he was gradually overgrown with moss and grass. The construction of the temple was nearing completion, and the masons needed a stone of a certain size. The people in the quarry replied, "We sent you such a stone a long time ago." After a thorough search, the rejected stone was found and placed in its proper place in the temple.
The analogy is quite clear. The Lord Jesus offered Himself to the people of Israel at His first coming. The people, and above all the leaders, did not find a place for Him in their system of things. They rejected Him and condemned Him to be crucified.
But God raised Him from the dead and seated Him at His right hand in heaven. When the Outcast returns to earth a second time, He will come as King of kings and Lord of lords. Then He will be publicly revealed as main cornerstone.
2,8 Here again there is a change of images. Christ, the touchstone and cornerstone, now appears as stumbling block. Isaiah foretold that He would be a stone to unbelievers to stumble over and a rock to make them fall (Isaiah 8:14-15).
In the history of the people of Israel, this prophecy was fulfilled literally. When their Messiah came, the Jews were seduced by His lineage and lowly life. They were expecting a political leader and a military leader.
Despite very convincing evidence, they refused to accept Him as the promised Messiah.
But this applies not only to Israel. For anyone who does not believe in Jesus, He will become stumbling block and fall rock. People either bow before Him in repentance, accepting salvation by faith, or they stumble at Him and fall into hell. "What could be their salvation will be the cause of their increasing condemnation." There can be no neutrality; He must be either the Savior or the Judge.
They stumble, not obeying the word. Why do they stumble? Not because of genuine intellectual difficulties. Not because there is something in the Lord Jesus that makes it impossible to believe in Him. They stumble because they deliberately disobey word.
The problem lies in the human will. People are not saved because they do not want to be saved (John 5:40).
The last part of verse 8, "What are they left for?" seems to suggest that they were meant to disobey word. Is this the meaning of this expression? No, this verse teaches that anyone who willfully disobeys word destined stumble. Words "what are they left for" refer to the first part of the sentence: "They stumble, not obeying the word." God has provided that all who refuse to bow before the Lord Jesus stumbled. If a person stubbornly refuses to believe, he is destined to stumble. "Unwillingness to obey makes stumbling the inevitable result" (Phillips).
2,9 Now Peter is back to the privileges of believers. They are - chosen race, royal priesthood, holy people, people taken as inheritance God's. God promised the people of Israel these very privileges if they would obey Him: "Therefore, if you obey my voice and keep my covenant, you will be my inheritance out of all peoples: for all the earth is mine; and you will be with me a kingdom of priests and a holy nation" (Ex. 19:5-6).
Because of unbelief, Israel failed to understand the promise of God, and the people lost their right to be God's own people. In the present age, the Church occupies a privileged position which Israel lost through disobedience.
Believers of today chosen kind, chosen God before the foundation of the world, which belongs to Christ (Eph. 1:4). But, unlike earthly peoples with ordinary pedigree and distinctive physical data, Christians become a heavenly people with a Divine origin and spiritual similarity.
Now they are named royal priests proclaiming God's perfections. As the Saints priests, they enter by faith into the holiness of heaven to worship. As royal priests, they go out into the world to bear witness. This difference in priesthood illustrates the imprisonment of Paul and Silas in Philippi. Like holy priests, they sang God's praises at midnight; How royal priests, they preached the gospel to their prison guard (Acts 16:25-31).
Believers - holy people. God wanted Israel to become a people of holiness. But the Israelites adopted the sinful practices of their Gentile neighbors. Thus, Israel temporarily stepped aside, and now the Church has become holy people God's.
Finally, Christians people taken for granted God's. They have become His property in a special way and are extremely valuable to Him.
The last part of verse 9 describes the responsibility of those who have become God's new lineage, priesthood, people and people. We have to proclaim the excellences of the Caller us out of darkness into His marvelous light. We used to wander in the darkness of sin and shame. Through the greatest deliverance, we have entered the Kingdom of His beloved Son.
Now the light, pure and clear, has replaced the hopeless darkness. How we should praise the One who did all this for us!
2,10 Peter ends this part of the story by turning to the Book of Hosea. Using the tragic life of the prophet's family as an object lesson, God pronounced judgment on the people of Israel. He said that for their unfaithfulness He would no longer pity them and they would no longer be His people (Hos. 1:6-9). But the rejection of Israel was not final, as the Lord promised that Israel would be restored in the future: "... And I will have mercy on the Unmerciful, and I will say to people other than My people: "You are My people," but they will say: "You are my God!" "(Hos. 2,23).
Some of those to whom Peter wrote belonged to the people of Israel. Now they were members of the Church. By faith in Christ they became the people of God, while the unbelieving Jews were still rejected.
Thus, in the believing Jews of those days, Peter sees a partial fulfillment of Hosea's prophecy (2:23). In Christ they became God's new people; in Christ they received pardon. This handful of saved Jews enjoyed the blessings promised to Israel through Hosea long before all of Israel.
It should not be inferred from this passage that if God's people are the Church, then He has no more dealings with Israel as a people. Neither should anyone think that the Church is the present Israel of God, or that the promises made to Israel now apply to the Church. Israel and the Church are different entities, and understanding this difference is one of the most important keys to interpreting the prophecies.
Israel has been God's chosen people on earth since the time Abraham called for the coming of the Messiah.
The opposition and unbelief of the people reached a terrible climax when Christ was nailed to the cross. For this last sin, God temporarily rejected Israel as His chosen people. And today Israel is His ancient earthly people, but not the chosen ones.
In this age, God has a new people - the Church. The era of the Church represents, as it were, an interval in God's relationship with Israel. When this interval ends, that is, when the Church is raptured into heaven, God will resume His relationship with Israel. Then the believing part of the Jews will again become the people of God.
The final fulfillment of Hosea's prophecy is still in the future. It will take place at the time of the second coming. People who have rejected their Messiah will "look at Him whom they have pierced, and they will mourn for Him as one mourns for an only-begotten son, and mourn as one mourns for the firstborn" (Zech. 12:10). Then repentant, believing Israel will receive mercy and again become the people of God.
Peter's main point in verse 10 is that believing Jews today enjoy the fulfillment of Hosea's prophecy, while unbelievers still reject God. The full and final fulfillment of the prophecy will occur when "the Redeemer comes from Zion and turns wickedness away from Jacob" (Rom. 11:26).
II. Believer's Attitude (2.11 - 4.6)
A. How the Stranger Should Treat the World (2:11-12)
2,11 Much of the rest of 1 Peter speaks of the behavior that a Christian should have in various life situations. Peter reminds believers that they are aliens and strangers in the world and this should be reflected in all their behavior. They are - aliens in the sense that they live in a foreign country without civil rights. They are - wanderers in the sense that they are forced to live for some time in a place that is not their permanent home.
Old hymns remind us of the journey. For example:
Called from Above and Born into God's Family
(Once only earthly inhabitants),
Like pilgrims here, we're looking for a heavenly home
Our future life is yet to come.
We're just strangers here, we don't crave
At home on earth that gave You only a grave;
Your cross broke the chains that bind us
Your treasure is now ours in the bright world.
(James G. Dec)
But from frequent chanting, these feelings were largely dulled. Since the time when the Church has settled in the world, it seems somewhat hypocritical to sing about things that are outside our experience.
When we read the urgent call move away from carnal lusts that rise up on the soul, we immediately think of sexual sins. But the application of these words is wider; call refers to any strong desire that is contrary to the will of God.
This is the abuse of food or drink, and indulging the body with excessive sleep, the desire to accumulate material possessions or the thirst for worldly pleasures. All these desires are waging a continuous war against our spiritual well-being. They hinder fellowship with God. They hinder spiritual growth.
2,12 We must not only limit and control our carnal lusts, but also lead a virtuous life among pagans, that is, in the pagan world. [literal translation "noble", or "beautiful"(gr. kalos, cf. Russian calligraphy- calligraphy).] Our life should not be an imitation of the world. We must go to the beat of another drum. Almost inevitably, we will be condemned. Erdman writes that when Peter wrote this Epistle, "Christians were slandered as unbelievers because they did not worship pagan gods; as feebleminded and hermits - for abstaining from common vices and evils; as disloyal to the government - for being faithful to the Heavenly King."(Charles R. Erdman, The General Epistles, p. 66.)
Such slander of criticism cannot be avoided. But believers should by no means give the world any reason for such accusations. Every slander must be refuted by irrefutable evidence of good deeds.
Then the accusers will be forced glorify God on the day of the visit. Day of visit- any time when the Lord approaches them either for mercy or for judgment. The same expression is used by Luke (19:41-44). Jesus wept over Jerusalem, because the city did not know the time of the visit, that is, Jerusalem did not understand that the Messiah had come to him with love and mercy. Here it can mean (1) the day when God's grace visits those who speak evil and they are saved, or (2) the day of judgment when the unsaved stand before God.
Saul of Tarsus exemplifies the first interpretation. He also blamed Stephen, but Stephen's good deeds triumphed over all enmity. When God, in His mercy, visited Saul on the road to Damascus, the penitent Pharisee glorified God and went on to influence others, like Stephen, with the radiance of life in which Christ reigns. Jowett says:
"A beautiful life should raise the thoughts of people to reverence before the majesty of God. When people contemplate the Divine reflected in man, they also try to achieve communion with heaven. This desire is caused in them not by our eloquence, but by the radiance of our life. Through the impressive grace of a godly life we "shut the mouth of the ignorance of insane people", and this silence will be for them the first step in their life in striving for sanctification.(Jowett, Redeemed Family, pp. 88.89.)
If we proceed from the second interpretation, then unsaved people will be forced to glorify God on the day court. They will have no excuse, because they have not only heard the gospel, but have seen it in the lives of Christian relatives, friends, and neighbors.
Then the proof of God's existence will be given through the blameless conduct of His children.
B. How a citizen should relate to authority (2:13-17)
Citizens must be submissive government (2.13).
Slaves must obey to their masters (2.18).
Wives must obey to their husbands (3.1).
Young believers should obey shepherds (5.5).
Lyall says:
"The final Christian response to the persecution of detractors and accusers is a pious life, impeccable behavior and respectable performance of civic duties. In particular ... humility is the highest dignity of a Christian."(Leslie T. Lyall, red sky at night, p. 81.)
Human authorities are established by God (Rom. 13:1). Rulers are servants of God (Rom. 13:4). Even if the rulers are unbelievers, still officially they are the people of God. Even if they are dictators and tyrants, their rule is better than none at all. The absence of power is anarchy, and no society can exist in conditions of anarchy. So it's better to have bad government than none at all. Order is better than chaos. Believers should be submissive to everyone human superiors for the Lord. By doing so, they do His will and do what pleases Him. These instructions apply to a king or any supreme ruler. Even if Nero captures the imperial palace, we are called to obey him.
2,14 The command to obey includes subordinate officials such as rulers. They are authorized by God to punish criminals and encourage fulfilling the law. In fact, government officials have little time or inclination to do the latter, but this does not remove the Christian's obligation to obey! Historian Arnold Toynbee observed that "as long as original sin remains a part of human nature, Caesar will always find something to do."
Of course, there are exceptions. Sometimes obedience is not necessary. If human authorities command the believer to act contrary to the will of God, then the believer should not obey them. In this case, he has a higher responsibility; he should rather obey God than men (Acts 5:29). If there is a punishment for his disobedience, he must courageously endure it. In no case should one resist and seek to overthrow the government.
From a formal point of view, those who smuggle Bibles into closed countries are breaking the law. But they obey a law that takes precedence over any human law - the commandment to go into all the world with the gospel. So they cannot be condemned on biblical grounds.
Suppose the government orders a Christian to serve in the military. Is he obligated to obey and take up arms? If he feels that this is a direct violation of the Word of God, then he should first offer services in any form of alternative service and retain the status of a knowingly non-combatant. If his efforts fail, he must refuse the draft and bear the consequences.
Many Christians are not sure whether or not to serve in the military. In this matter, everyone should have their own clear opinion; however, others should be allowed to disagree with this opinion.
Questions about whether a Christian should vote or participate in politics are of a different order. The government does not require it, so there is no question of obedience or disobedience. Everyone should act in accordance with the principles of conduct and civic duty described in the Bible. Here, too, we must allow other points of view and not insist on the correctness of our views.
2,15 God's will that His people should live in such a worthy and blameless way that the unbelievers have no legal basis for accusation. By exemplary behavior, Christians can and should show ignorance accusations leveled against them crazy people.
2,16 act like free people. We are not in bondage or slavery to civil authorities. We do not need to live in slavery or terror. After all, we are free people of the Lord. But that doesn't mean we're free to sin. Liberty does not mean looseness. Freedom does not include lawlessness. Therefore, we should never use our freedom as an excuse for evil.
Sinful disobedience is by no means justified by pseudo-spiritual excuses. Evil veiled in religious garb will never advance the cause of Christ.
If we live like servants of God our relations with the civil authorities will be at the proper level. We should act in the light of God's presence, obey Him in everything, do everything for His glory. The best citizen is the believer who lives as a servant of the Lord. Unfortunately, most governments don't realize how much they owe to Christians who believe and obey the Bible.
Consider the expression "servants of God".“Heaven takes our most terrible words,” writes F. B. Meyer, “and makes them sparkle with their own light, and what seemed to be synonymous with horror becomes the goal of our noblest thoughts.” (F. B. Meyer, tried by fire, p. 91.)
Read everyone. We can't always read words and behavior of people, but we can remember that each individual life is more valuable than the whole world. We recognize that each person is created in the image and likeness of God. We must never forget that the Lord Jesus bled and died for even the most unworthy.
Love the brotherhood. We have to be in love all people, but especially the members of our spiritual family. This love is like God's love for us. It is completely undeserved, it is directed towards the unloving, it does not seek any reward, and it is stronger than death.
Fear God. We afraid He is revered as the Supreme Lord. Then glorifying Him becomes our first right. We afraid do things that would displease Him, and afraid misrepresent Him to the people.
Honor the king. Peter returns to the government topic for a final reminder. We must respect our rulers as officials appointed by God to serve this or that society. This means that we must give "to whom tribute, tribute; to whom tribute, dues; to whom fear, fear" (Rom. 13:7). Generally speaking, a Christian can live under any form of government. He must disobey only when he is ordered to choose between loyalty to the authorities and obedience to the Lord Jesus Christ.
C. How a servant should treat his master (2:18-25)
2,18 Symbolically, the NT gives more guidance servants than kings. Many early Christians were servants, and Holy Scripture shows that the majority of Christians came from the middle or lower strata of society (Mt. 11:5; Mk. 12:37; 1 Cor. 1:26-29). This passage is addressed to household servants but the principles apply to all servants. Peter calls to obey the master with all respect. The inherent reality of life is such that in any society or organization there must be power, on the one hand, and obedience to this power, on the other. A servant must obey his master for his own good, otherwise he will lose his job. For Christian submission is even more important. It's not so much about the salary, but about his testimony, dependent on obedience.
Obedience should not change according to the nature of the employer. Anyone can obey kind and meek owner. Believers are called to go further and treat with reverence and obedience to severe and power leader. This is true Christian behavior.
2,19 When we suffer unjustly, we receive approval from God. He is pleased to see that we realize our dependence on Him when we endure undeserved suffering without justifying or resisting. When we meekly endure unjust treatment, we show Christ; such a supernatural life receives God's approval: "Great!"
2,20 There is no virtue in patiently suffering for one's own crimes. Of course, there is no glory in this for God either. Such suffering will never characterize us as Christians and will never motivate others to become Christians. But patient suffering for good works is of great importance. It is so unnatural and alien to the world that it shocks people, and they are gradually convinced of their own sinfulness and the need for salvation.
2,21 The thought of believers suffering for good deeds inevitably leads to these lofty words about the great example Lord Jesus, which He left for us. No one has ever been treated so unfairly as He was, and no one has endured suffering so patiently.
We are called to do as He did, suffering for the evil of others. In the word used here "example" the idea of a notebook filled with impeccable handwriting is laid down. The student strives to reproduce the original as accurately as possible. If he carefully copies the sample, then his letter will be good enough. But the farther away from the original, the worse the copies become. Our safety lies in the constant adherence to the Original.
2,22 Our Lord did not suffer for His sins, because He was sinless. "For he who knew no sin..." (2 Cor. 5:21); He didn't do any sin;"...in Him there is no sin" (1 John 3:5). His speech was never infected flattery. He never lied or hid the truth. Think about it! Once upon a time on this planet there lived a Man who was absolutely honest, absolutely alien to deceit and flattery.
2,23 He was patient and did not succumb to provocations. Being slanderous He didn't slander mutually, that is, did not answer the same. When He was rebuked, He did not threaten. When charged, He did not defend himself. He was surprisingly free from the desire for self-defense.
"The sign of the deepest, true humility is to remain meek when we see that we are undeservedly condemned. To silently endure insults and insults is a wonderful imitation of our Lord. When we remember how He suffered, Who in no way deserved it, how we perceive that we consider ourselves obliged to say a word in our defense and justification?"
Suffering, did not threaten. Not one harsh, threatening word escaped His silent lips. Perhaps his opponents mistook his silence for weakness. If they were in His place, they would understand that this is not weakness, but supernatural strength! What hidden spiritual powers helped Him endure the onslaught of such baseless reproach? He trusted God Righteous Judge. And we are called to do the same:
"Do not avenge yourselves, beloved, but give place to the wrath of God. For it is written, 'Vengeance is mine, I will repay, says the Lord.' heap coals of fire on his head. Do not be overcome by evil, but overcome evil with good (Rom. 12:19-21)."
2,24 The suffering of the Savior not only served as an example for us, but was also our redemption. Of course, we cannot imitate His suffering, and Peter does not suggest that. His argument seems to be that the Savior's suffering was not the result of his sins, for he had none. Precisely for our sins He was nailed to the cross. He suffered for our sins once and for all, therefore, we must never allow ourselves to suffer for them.
By His stripes you are healed. Word "wounds" in the original is in the singular. It is probably assumed that His whole body was one continuous wound, as it was slashed. What should be our attitude toward sin if our healing costs the Savior so much? Theodoret comments: "A new and strange method of healing. The doctor paid with his own suffering, and the patient was cured."
2,25 Until we believe were like sheep wandering- lost, rushing about, wounded, bleeding. Peter's reference to wanderers sheep is the last of six references to Isaiah 53 in this passage:
With. 21 Christ... suffered for us(cf. Isaiah 53:4-5);
With. 22 He did no sin, and there was no deceit in His mouth(cf. Isaiah 53:9);
With. 23 Being reviled, He did not reciprocate(cf. Isaiah 53:7);
With. 24 He Himself bore our sins with His body on the tree(cf. Isaiah 53:4,11);
With. 24 By His stripes you were healed(cf. Isaiah 53:5);
With. 25 For you were like wandering sheep(cf. Isaiah 53:6).
Receiving salvation, we return to the Shepherd - the Good Shepherd, Who lays down His life for the sheep (John 10:11); To the great Shepherd, Who shows tender and tireless care for the flock for which he shed his Blood; and the Chief Shepherd, who will soon come and lead His sheep into the green pastures of heaven, where they will never go astray.
Faith returns to the Guardian our souls.(Greek word episkopos- "guardian" or "bishop".) We were His creation, but lost because of sin. Now we return under His caring hand and will be safe and secure forever.
Instructions on the spiritual growth of Christians (1-3). On the spiritual structure of Christian society in general (4-10). On the virtuous life (11-12). About obedience to the authorities (13-17). On the obedience of servants to masters (18–20).
1 Peter 2:1. So putting aside all malice, and all deceit, and hypocrisy, and envy, and all slander,
1 Peter 2:2. like newborn babies, love pure verbal milk, so that from it you grow up for salvation;
1 Peter 2:3. for you have tasted that the Lord is good.
Those who are regenerated must lay aside all malice (v. 1; see Jas. 1:21; Eph. 4:22; Col. 3:8). Therefore the Apostle in v. 1 “with a few words embraces all the multitude and variety of evil” (Blessed Theophilus) – all the passions and vices that are decidedly incompatible with pure Christian brotherly love (1 Pet. 1:22). And then the Apostle inspires Christians (v. 2) to love with all their might the truly nutritious word of God, like spiritual milk, and at the same time points to their inner experience: “Taste something,” that is, through the exercise in the sacred commandments of the Gospels, you tangibly learned how good this teaching is. And the means in the matter of knowledge is stronger than any word, just as what is experienced in practice is more pleasant than any word. So, having experienced the goodness of the Lord on yourself, you yourself show kindness and mercy to each other ”(Blessed Theophilus).
1 Peter 2:4. Approaching Him, a living stone, rejected by people, but chosen by God, precious,
1 Peter 2:5. and yourselves, like living stones, build up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.
Moving from admonitions to individual Christians to a speech about the improvement of Christian society as a whole, the Apostle presents Christian society under the image of a building under construction, a house. And here the thought of the Apostle, naturally, first of all stops at the cornerstone of the building of Christian society, or the Church - Christ the Savior, the Living Stone (cf. John 6:51). More St. Preachers of the Old Testament - St. Prophet Isaiah (Isaiah 28:16) and St. Psalmist (Ps 117:22) foretold a world event - the position of Jehovah as the cornerstone in Zion, the believer in which will not be ashamed, but the unbelieving builders will reject Him. This prophecy is interpreted about Christ by the Savior Himself (Mt 21:42), the Apostle Peter in a speech before the Sanhedrin (Acts 4:11) and Ap. Paul (Rom 9:33). The false judgment of unbelieving people about this stone, who rejected Him, is opposed by the only true judgment of God about it, as a chosen and precious stone (v. 5). On this stone all Christians are to be built into a spiritual home or temple, in which they form a "holy priesthood", ίεράτευμα άγιov.
Just as in the Old Testament Levi's priesthood was deliberately chosen by God to stand before God and offer sacrifices to Him for themselves and the people (Lev. 16:1; Numbers 9:13; its individual members were to subsequently constitute a spiritual priesthood and kingdom (Ex. 19:5-6), so even more so - in the New Testament there is a priesthood for the performance of the sacraments, teaching and government in the Church; but next to it, without abolishing it, there is the all-priesthood, the spiritual priesthood of all Christians who are obliged to bring spiritual sacrifices to God - prayers and praises to God, self-denial, deeds of love and mercy, and other Christian deeds (Rom. 12:1; Heb. 13:15-16 ; 1 Jn 3:16; Phil 4:18). The Apostle, as it were, admonishes Christians: “Become closer friends among yourselves through the unity of love, and join together in the fullness of the spiritual house, not in the least caring about contempt on the part of people, because they also rejected the cornerstone – Christ. Having reached unanimity among yourselves, and having built a spiritual house out of yourself, and having acquired the holy priesthood, offer spiritual sacrifices ”(Blessed Theophilus).
1 Peter 2:6. For it is said in Scripture, Behold, I am laying in Zion a cornerstone, chosen, precious; and whoever believes in him will not be put to shame.
1 Peter 2:7. Therefore, for you who believe, He is a jewel, but for those who do not believe, a stone, which the builders rejected, but which has become the head of the corner, a stumbling stone and a stone of stumbling block,
1 Peter 2:8. which they stumble over, not obeying the word, to which they are left.
The Apostle Peter now confirms the thought and instruction of Christians about spiritual dispensation, citing (not literally) the most Old Testament quotations: Isaiah 28:16, 8:14; Ps 117:22-23. Here, “Christ is called the cornerstone because He unites both walls that make up the spiritual house, i.e., pagans and Jews, with His arms and binds into one agreement, destroying the useless sacrifices of some and using the demonic superstition of others in piety” (Blessed Theophilus .). In 8 st. The apostle, in the spirit of the above Old Testament sayings, speaks of the fate of those who do not believe the word of God. “To which they are left: this is not what it says, as if they were determined for that from God. For from him who desires that all men be saved (1 Tim. 2:4), there can be no cause of destruction. But since they themselves have made vessels of wrath out of themselves, adding disobedience to this, then what position they have prepared for themselves, they are left in that. For if man, as a rational being, was created free, and freedom cannot be coerced, then it would be unfair to blame the one who gives a person that very part that he himself has prepared for himself by his deeds ”(Blessed Theophilus).
1 Peter 2:9. But you are a chosen race, a royal priesthood, a holy people, a people taken as an inheritance in order to proclaim the perfections of Him who called you out of darkness into His marvelous light;
1 Peter 2:10. once not a people, but now the people of God; once unpardoned, but now pardoned.
In contrast to the sad fate of the unbelievers and outcasts, the Apostle, with light and strong features, draws the high calling and purpose of the believers, for whom Christ is truly the cornerstone and precious stone. These features are borrowed by the Apostle from the Old Testament, partly from the law of Moses, Ex 19:5–6; Deuteronomy 7:6, partly from the prophets Hos 1:6, 8, 2:23–24, using the expressions about Christians: “chosen generation”, “royal priesthood” (cf. Rev. 1:6, 5:10), “people holy”, “people taken as inheritance” – all these honorable names of the Old Testament Israel have the highest meaning when applied to Christians redeemed by the blood of the Son of God. So exalted and blessed, Christians have a high purpose and purpose of life - to proclaim the perfection of the One who called - God. “This is what the Lord Himself teaches when He says: ‘So let your light shine before men, that they may see your good deeds and glorify your Father in heaven’ (Mt 5:16). For the creation of God is everything, and the inheritance of God is only those who have been rewarded with this for their virtue ”(Blessed Theophilus). The contrast between the former and the new state of those called in Art. 10 is indicated by the saying of the prophet Hosea (given not literally): you are “once not a people, but now the people of God, who once did not receive mercy, but now you have received mercy” (Hosea 2:23), “so that this speech does not seem heavy, he quotes reproachful words from the prophet Hosea” (Blessed Theophilus).
1 Peter 2:11. Beloved! I ask you, as strangers and strangers, to move away from carnal lusts that rise up on the soul,
1 Peter 2:12. and lead a virtuous life among the pagans, so that they, for which they revile you as villains, seeing your good deeds, glorify God on the day of visitation.
“Faith teachers have a habit of adding moral lessons to dogmatic teaching. This is what the blessed Apostle Peter is doing now” (Blessed Theophilus). A series of moral instructions showing how Christians can in their lives, according to Christian principles, proclaim the perfections of God (v. 9), begins with a general rule - to move away from carnal lusts and lead a virtuous life, than Christians could best soften the hostile attitude of the pagans towards themselves, who were prone to reinterpretation and condemnation of both the doctrine and the life of Christians. “When they (pagans) examine our life and find that their concept of us contradicts reality, they themselves correct themselves in their shameful deeds and thus glorify God” (Blessed Theophilus).
1 Peter 2:13. Therefore, be submissive to every human authority, for the Lord: whether the king, as the supreme authority,
1 Peter 2:14. whether to rulers, as sent from him to punish criminals and to encourage those who do good,
1 Peter 2:15. for such is the will of God, that we, by doing good, stop the mouths of the ignorance of foolish people, -
After a general instruction on virtue, the Apostle now gives more specific instructions on how Christians should treat certain public institutions where Christians could show their good deeds before the Gentiles. The apostle does this, probably, both in order to refute the backbiting and slander against Christians by the pagans (vv. 12, 15), and to warn the Christians themselves with their freedom (v. 16). The apostle inspires Christians to be submissive to "every human creation", κτίσει, that is, to the order or establishment of social life. “He calls the rulers appointed by the kings, and even the kings themselves, as human creatures, since they are also elected or appointed by people ... So, he says, be submissive to worldly rulers, but be submissive to the Lord, as the Lord commanded. What did the Lord command: "Give Caesar's to Caesar, and God's" (Mt XXIÏ21). Therefore, if they command anything contrary to the ordinance of God, they must not be obeyed. Thus commanded Christ; now also commands His disciple. This is so that the pagans cannot say that Christianity brings the overthrow of life (civilian), as if it is the cause of disarray and indignation "for the Lord's sake." He makes this addition also for the faithful. Some of them could say: the Apostle himself promises us the Kingdom of Heaven (1 Pet. 1:4), and through this ascribes to us a great dignity. Then he again humiliates us, subordinating us to worldly bosses? So, if anyone says this, let him know, he says that this commandment is not from me personally, but from the Lord himself ... He adds the reason: firstly, such is the will of God; secondly, our obedience to the rulers proves our good behavior and, moreover, shames the infidels. For when they slander us as proud, and see that we are humble and, in what follows, submissive, then through this they are more ashamed ”(Blessed Theophilus).
1 Peter 2:16. as free, not as using freedom to cover up evil, but as servants of God.
1 Peter 2:17. Honor everyone, love the brotherhood, fear God, honor the king.
Warning Christians against unbridledness under the cover of Christian freedom (v. 16), the Apostle expresses the moral duties of Christians in civil and public life in four short rules of conduct: “honor everyone, love the brotherhood, fear God, honor the king” (v. 17). “Look how accurate it is: give God, he says, fear, and honor the king. If, however, we must have fear of God, who is able to destroy both soul and body (Matthew 10:28), then we must not obey kings when they order us something immoral” (Blessed Theophilus).
1 Peter 2:18. Servants, obey your masters with all fear, not only the good and the meek, but also the stern ones.
1 Peter 2:19. For it is pleasing to God if someone, thinking about God, endures sorrows, suffering unjustly.
1 Peter 2:20. For what is it to be praised if you endure being beaten for your transgressions? But if, while doing good and suffering, endure, this is pleasing to God.
From the instructions of a general nature (v. 17) the Apostle now deduces (v. 18) a particular instruction about conscientious, before God, obedience of Christian slaves to their masters, and not only to the good and meek, but also to the severe. This last thought is further argued by the general consideration of the pleasing God of innocent suffering (vv. 19-20).
1 Peter 2:21. For to this you were called, because Christ also suffered for us, leaving us an example, so that we would follow in His footsteps.
“Incomparable is your wisdom of one who, not realizing anything bad for himself, endures everything with gratitude. This is a great feat, accomplished by a few and bringing down the special favor of God, since this man competes with the sufferings of Christ, since Christ did not suffer for his own sins, for He did not commit sin (Isaiah 53:9), but suffered for us and for our sins. "(Blessed Theophilus.).
1 Peter 2:22. He did not commit any sin, and there was no deceit in His mouth.
1 Peter 2:23. Being reviled, He did not reciprocate; suffering, he did not threaten, but betrayed it to the Judge of the Righteous.
1 Peter 2:24. He Himself bore our sins in His body on the tree, so that we, having been delivered from sins, would live for righteousness: by His stripes you were healed.
1 Peter 2:25. For you were like sheep wandering [having no shepherd], but now you have returned to the Shepherd and Overseer of your souls.
In depicting the redemptive feat of Christ the Savior, who showed in this feat the highest example to people - patience, generosity and meekness, the Apostle is partly guided by a free transcription of the prophecy of Isaiah about the suffering Servant or Servant of Jehovah (Is 50:6, 53:4, 6, 9), partly but the New Testament testimonies of the redemptive work of the Lord Jesus Christ. There may be such bewilderment here: “how does the Apostle Peter say here that the Lord, when He was reviled, He did not reciprocate, and when He suffered, He did not threaten, when we see that He calls the Jews deaf dogs, the Pharisees – blind (Mt 15:14 ), Judas says: “It would have been better for this man not to have been born” (Mt 26:24), and at other times: “It will be more pleasant for Sodom than for that city” (Mt 10:15). We answer: The apostle does not say that the Lord never reproached or threatened, but that when He was reviled, He did not reproach one another, and when He suffered, He did not threaten. For if He sometimes reproached, it was not in vengeance on those who slandered Him, but reproached and reproached those who were stubborn in unbelief ... Therefore, the word of the Apostle Peter, who convinces to malice by the example of the Lord, is very true ”(Blessed Theophilus). It is characteristic of the language and worldview of the Apostle Peter that here (v. 24), as in his speeches in the book of Acts (Acts 5:30, 10:39), he calls the atoning death of the Savior the Savior’s death on the cross, hanging or ascension on a “tree”, το ξύλον, which sets off Christ's taking upon Himself, in fulfillment of the words of the prophet Moses (Deut. 21:23), which laid on people the curse of sin and death (Gal. 3:21). The purpose of the atoning death of the Lord by the Apostle is indicated from two sides: by it people got rid of sins and received the grace-filled strength to live for the truth. In Art. 25 Apostle the religious and moral state of pre-Christian mankind, according to Isaiah 53, and other biblical places - Old Testament (Numbers 27:17; 1 Kings 22:17; Ps 109:176; Eze 34:5, 11) and New Testament (Lk 15:4 ; Mt 9:36; John 10:15), depicts how the disastrous state of spiritual wandering of people deprived of true knowledge and pure morality. Accordingly, both the conversion of people and Christianity are designated by the Apostle as a return to the Shepherd and Overseer (τό Ποιμένα χαι έπίσχοπον) of our souls (cf. John 10:1).
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. For it is said in Scripture, Behold, I am laying in Zion a cornerstone, chosen, precious; and whoever believes in him will not be put to shame.
So he says “putting aside all malice, and all deceit, and hypocrisy, and envy, and all slander”. With these few words he embraces the whole multitude and variety of evil. For those who have been reborn to incorruptible life must not fall into the snares of wickedness and prefer the non-existent to the real. For evil is not an essence, but lies in the error of the born essence. And there is a great difference between self-personal life and that which only comes along with it. They, he says, must appear free from deceit and hypocrisy and envy and all slander. For deceit and slander are far from the truth and the doctrine preached to you. Deceit seeks the destruction of those he deceives, hypocrisy succeeds in difference from reality, while the salvific teaching, by which you are announced, succeeds in the opposite. And what place is there in you for envy and slander, in you, who, being bound by the inseparable bond of brotherly love, can suffer no harm from any of those who separate you? That envy and slander are the cause of quarrels and mutual hatred, does not anyone know this who does not know the sad story of Cain, who through envy broke the fraternal union, then fell into deceit, hypocrisy and murder (). And that the envious one is unclean from slander, this can be seen from the example of the brothers of Joseph, who slandered his father a lot (). Therefore, he says, having been cleansed from all these evils, approach like newborn babies, “for of such,” said the Lord, “ is the Kingdom of God"(). And, feeding on the ingenuous teaching, grow in "the measure of the full stature of Christ" (); "For you have tasted", that is, through the exercise in the sacred commandments of the gospels, you tangibly learned how good this teaching is. And the feeling in the matter of knowledge is stronger than any word, just as what is experienced in practice is more pleasant than any word. So, having experienced the goodness of the Lord on yourself, show yourself kindness and mercy to each other, and lay yourself on the living cornerstone, rejected by people, but honored and chosen by God, and foretold by the prophets. Become closer friends among yourselves through the unity of love, and unite in the fullness of the spiritual home, not in the least caring about contempt on the part of people, because they also rejected the cornerstone - Christ. Having reached unanimity among yourselves, and having built a spiritual house out of yourself, and having acquired the holy priesthood, offer spiritual sacrifices. And do not think that you can offer unblemished sacrifices to God when you do not keep the union of love among yourselves. Uplift, it is said "clean hands without anger and doubt"(); How, then, can he who desires to be united with God through prayer achieve this, when he himself separates himself from his brother through anger and evil doubts?
. Therefore, for you who believe, He is a jewel, but for those who do not believe, a stone, which the builders rejected, but which has become the head of the corner, a stumbling stone and a stone of stumbling block,
. on which they stumble, not obeying the word,
By His stripes you are healed.
. For you were like sheep that wandered (having no shepherd), but now you have returned to the Shepherd and Overseer of your souls.
When, by order of Pilate, He was scourged, He bore the wounds from the blows on His body.
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