Verse by Verse

¹⁸ For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit,

This verse, and the rest of chapter 3, are complex, so I’m going to look at them in small bits.

Verse eighteen — Peter, in verse 17, stated that it was better to suffer for well-doing than for evil-doing. In verses 18-22 he shows that blessing always follows suffering for well-doing. He says that Christ also suffered for well-doing when He died on the Cross to make a way of salvation for sinful humanity … The word “for” [first usage] is the translation of a Greek conjunction which means “because.” The resurrection of Christ and His consequent glorification in view of His suffering for sinners are presented as proof of the fact that suffering for well-doing on the part of [believers] is also followed by blessing and reward in their lives.

The word “suffered” is not in the best Greek texts, instead, the word “died.” Peter says that Christ’s death, thus His sufferings, were in relation to sin, and that the sufferings of these [believing] Jews were in relation to sin. His sufferings were vicarious. That is, He, the innocent One, died in behalf of the guilty. … The words “just” and “unjust” are not preceded by the definite article in the Greek text, which is indicative of the fact that the writer is emphasizing quality or nature. The idea is, “a just Person in character in behalf of unjust persons in character.”

The word “bring” in the Greek text means literally “to lead to.” It was a technical word used of one who gained an audience at court for another. — Wuest, pages 92-93.

Wuest makes a case that the word “spirit”should not be capitalized because it doesn’t refer to the Holy Spirit but to Jesus’ spirit. He says the phrase should read “having in fact been put to death with respect to the flesh, but made alive with respect to the spirit.” But he also says that the Holy Spirit made Christ alive again, so at most, it’s two ways of looking at the same thing. He goes on …

To make alive Christ’s human spirit presupposes the death of that human spirit. Our Lord on Calvary’s Cross cried, “My God, my God, why hast thou forsaken me?” (Matthew 27:46). The Greek word translated “forsaken” means “to abandon, desert, leave in straits, leave helpless, leave destitute, leave in the lurch, let one down.” The cry was addressed to the two other members of the Triune God. God the Father had abandoned and deserted Him. This is clearly seen by the fact that our Lord asks the question and also in that no answer to our Lord’s question comes from the Father. The fellowship had been broken. Our Lord’s prayer was unanswered. This unanswered prayer was predicted in type in Leviticus 5:11 where an offerer too poor to bring a blood offering could bring the tenth part of an ephah of fine flour, just enough to bake one day’s supply of bread, the giving up of the flour typifying the giving up of life, thus pointing to our Lord’s death. But he was forbidden to include frankincense with the flour. Frankincense is a type of answered prayer. Flour without frankincense speaks of our Lord’s death and His unanswered prayer.

[Christ was also forsaken by the Holy Spirit.] This is predicted in type in Leviticus 5:11 where the offerer is forbidden to include oil in the flour. Oil is a type of the Holy Spirit. No oil in the flour speaks of the withdrawal of the Holy Spirit’s sustaining presence while our Lord was suffering on the Cross. He ceased keeping alive in divine life the human spirit of our Lord.

Psalm 22 … [was] uttered on the Cross by our Lord. In verses 1-13, our Lord describes His heart sufferings, in verses 14-18, His physical sufferings. In verses 19-31 we have His prayer for resurrection. It was while our Lord was uttering the words found in verses 1-18 that His human spirit was devoid of the life-giving ministry of the Holy Spirit. And this latter was a matter of hours, for our Lord cried out to God in the day time, 9-12 o’clock in the morning, and in the night season, 12-3 in the afternoon, and God the Father would not hear Him.

But then when He prayed that He might be raised from the dead, the Holy Spirit had already returned to make alive again His human spirit, for that prayer was answered. Sin had been paid for. The atonement was looked upon as complete. The fellowship between God the Father and God the Son was restored before the Son died on the Cross. This is what Peter has reference to when he says, “but made alive with reference to the spirit.” — Wuest, page 96-97.

¹³ And who is he who will harm you if you become followers of what is good?

¹⁴ But even if you should suffer for righteousness’ sake, you are blessed. “And do not be afraid of their threats, nor be troubled.”

¹⁵ But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear;

¹⁶ having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed.

¹⁷ For it is better, if it is the will of God, to suffer for doing good than for doing evil.

Verse thirteen — The word “followers” is the translation of a Greek word meaning “zealots.” The verb means “to burn with zeal, to desire earnestly.” — Wuest, page 87.

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Verse fourteen — The words “[But even if you should suffer]” are in a construction in Greek which refers to a rare thing, a possible but not a probable happening. … “If ye chance to suffer.” … The word [blessed] is the translation of a Greek word which means “prosperous.” That is, the spiritual state of those who suffer persecution because of their righteous lives is prosperous, spiritually prosperous. The words [do not be afraid of their threats] involve what is called a cognate accusative, where the idea in the object of the verb is the same as that in the verb. Literally it is: “Be not affected with fear by the fear which they strive to inspire in your heart.” The word “troubled” in the Greek means “to disturb, be agitated.” — Wuest, page 88.

be ready (v.15) — be prepared in advance

Verse fifteen — The word “sanctify” is the translation of a Greek word meaning “to set apart.” It was used in the pagan Greek religions of the act of setting apart a building as a temple, thus designating it … to be used for religious purposes. … Peter was exhorting these Jews to set apart their Messiah, the Lord Jesus, as Jehovah, Very God, in their hearts. … The words “give an answer” are the translation of a Greek word used as a legal term in the courts. it means literally “to talk off from,” and was used of an attorney who talked his client off from a charge preferred against him. He presented a verbal defense. … “Fear” is self-distrust; it is tenderness of conscience; it is vigilance against temptation; it is the fear which inspiration opposes to high-mindedness in the admonition “be not highminded but fear.” It is taking heed lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. — Wuest, pages 89-90.

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Where Christ has the lordship of the heart, neither fear nor doubt can find a lodgment; and such a man can with modesty and caution explain to a questioner what is the nature of the hope that animates him to endure both suffering and death. “Fear” may here be understood to mean both reverence and caution—reverence because of the solemnity of the subject, and caution lest in the earnestness of discussion anything might be said which would give an opponent occasion to accuse the [believer] to the civil magistrate. A bad conscience may be brought to God for pardon and mercy, but only a good conscience can stand without fear before an enemy. — Williams, page 1001

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Verse sixteen — The defender of the faith must have … a conscience good or unimpaired. The words “falsely accuse” [defame] are very strong in the Greek, namely, “to spitefully abuse, to insult, to traduce.” — Wuest, page 90.

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Verse seventeen — The words, “if the will of God be so,” do not present a probability, but only a possibility in the Greek, “if perchance the will of God should so will,” for the [believer] to suffer for doing well. — Wuest, page 90.

⁸ Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous;

⁹ not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.

¹⁰ For “He who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking deceit.

¹¹ Let him turn away from evil and do good; let him seek peace and pursue it.

¹² For the eyes of the Lord are on the righteous, and His ears are open to their prayers; but the face of the Lord is against those who do evil.”

The quote in verses 10-12 is from Psalm 34:12-16.

The words “having compassion” [v.8] are the translation of a Greek word from which we get our word “sympathy.” The word is made up of two Greek words, one word meaning “to be affected” by something, hence “to feel,” that is, to have feelings stirred up within one by some circumstance, the other word meaning “with.” The word means therefore, “to have a fellow-feeling.” It refers here to the interchange of fellow-feeling in either joy or sorrow. It is “rejoice with them that do rejoice, and weep with them that weep” (Romans 12:15). … The word “courteous” is the translation of a Greek word which means “humble-minded, having a modest opinion of one’s self.” — Wuest, pages 85-86.

love (v.8) = phileo = brotherly love

returning (v.9) = giving back

for (v.9) = literally “in exchange for”

reviling (v.9) = insult

blessing (v.9) = lit. “be constantly blessing”

into this (v.9) = lit. “for this very purpose”

The word “will” [would] is a present participle in the Greek speaking of an action going on in present time, literally, “he who is wishing or desiring to be loving life.” The idea is, “he who is loving life and wishes to continue to do so.” The word “refrain” is the translation of a word which speaks of a natural tendency towards that from which the abstention exhorted is to take place, literally, “Let him stop the tendency of his tongue from evil.” — Wuest, pages 86-87.

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The word “eschew” [turn away from] came originally from a Norman word which means “to shun or avoid.” The Greek word means literally, “to lean out from.” The word here refers to the act of bending aside from one’s path at the approach of evil. — Wuest, page 87.

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In verses 10-12, Peter is quoting from Psalm 34. We find it of interest, however, that he didn’t quote the passage in its entirety. Instead, he rightly divided the Word of truth. Peter ended the quote accordingly, “the face of the Lord is against them that do evil …” But the Psalmist went on to declare, “to cut off the remembrance of them from the earth” (Psalm 34:16b).

You see, Peter understood that the Mystery given to the Apostle Paul interrupted the day of God’s Judgment, when He will judge the evil deeds of men (2 Peter 3:3-10, 15-18). Hear me and hear me well, God is not slack concerning His promises. He always honors His Word, both to the saved and the unsaved. God will save those who believe and fulfill His promise to all evildoers “to cut off the remembrance of them from the earth.” — Sadler, page 115.

⁷ Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.

likewise — probably back to 2:17 where Peter begins his instructions to various people—servants, wives, husbands—with a command to “honor all people. Love the brotherhood.”

The word “honor” is the translation of the same Greek word in 1:19 translated “precious.” Husbands are to deem the helpmeets which God has give them precious, and are to treat them with honor. The word “giving” is the rendering of a Greek word which means “to assign to, to portion off.” Husbands should keep a special place of honor in their hearts for their wives. They should treat them with special deference, courtesy, respect, and kindness. The word “vessel” is the translation of a Greek word referring to a vessel used in the services of the temple (Mark 11:16), also to household utensils. The English word comes from a Latin word vasellum,the diminutive form of vas, a vase, the Latin words referring to a receptacle which covers and contains. Thus, the word comes to refer to an instrument whereby something is accomplished. It is used in the latter sense here. The word is used of Paul who is called “a chosen vessel” (Acts 9:15), a chosen instrument of God. The husband is to dwell with the wife, remembering that she is an instrument of God as well as the husband, a child of God to be used by Him to His glory. The husband must ever keep in mind that she is the weaker instrument of the two, not morally, or intellectually, but physically.  This attitude toward the wife on the part of the husband therefore includes loving consideration of the wife in view of the fact that she is not physically as strong as he is.

The husband should pay due honor to the wife because she is a joint-heir together with him of the grace of life, eternal life, the gift of God. That is, he is ever to remember that Christ died for her as well as for him. … This admonition was especially needed at the time when this letter was written because of the low place in general which was accorded womanhood. … The word “hindered” in the Greek text means literally “to cut in, to interrupt.” Failure to give due honor to the wife will result in a cutting in on the efficacy of their united prayer. — Wuest, pages 82-83.

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Peter takes the opportunity to remind [husbands] to dwell with their wives according to knowledge. Emotionally, women are far more complex than men. Consequently, if a husband takes the time to get to know his wife more intimately it will enhance the marriage relationship. — Sadler, pages 104-105.

Wuest says women are weaker physically,  which generally is true. Sadler says that weaker means emotionally complex, which is also true. I think Peter probably had both in mind.

Again, I think it’s important to understand the dispensational context to get a full understanding of the meaning of the last clause of this verse. Under the covenant, works were required as a demonstration of faith (instead of as a response to grace, as is the case today). If a kingdom-believer husband treated his wife unfairly, I believe his prayers would have been hindered.

James wrote to the same kingdom believers and said of prayer: “If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways (James 1:5-8). James wasn’t referring to husbands and wives specifically, but he was stating that those who prayed in the wrong spirit—in that dispensation—would not have their prayers answered. Paul says nothing like this—while still encouraging and instructing husbands to treat their wives with honor (Ephesians 5:25-29; Colossians 3:19).

1 Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives,

² when they observe your chaste conduct accompanied by fear.

³ Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—

⁴ rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.

⁵ For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands,

⁶ as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror.

The first two chapters of 1 Peter are clearly addressed to the Jewish believers of the dispersion who were scattered abroad after the stoning of Stephen. Seeing that Peter was not one to change horses in mid-stream, he writes “Likewise, ye wives,” that is, ye Hebrew wives. This is substantiated for us farther down in the context where he encourages these women to follow the godly example of Sarah, “whose daughters ye are. Thus, they were the physical descendants of Abraham and Sarah. …

The statement “likewise, ye wives” implies that a foregoing thought is being carried over from the previous context. Just as Christ voluntarily submitted Himself to the will of the Father, these wives were to be submissive to their own husbands. …

Peter, like the Apostle Paul, taught that every attempt should be made to salvage the marriage for the sake of the children and the unbelieving partner. A saved wife has an obligation before God to share the gospel with her husband. However, these wives were going about it in every way but the right way. … Probably the word that sums up their actions best is nagging. — Sadler, pages 99-100.

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“Obey not” is the translation of a word which speaks of a state of unbelieving disobedience. The word means literally in its verb form, “Not to allow one’s self to be persuaded.” These husbands were of that obstinate, non-persuasable type that will not listen to reason. … Peter exhorts them, in view of their husbands’ obstinate rejection of the gospel, to stop talking about it, and just live a christian life before them. … These husbands were to be led to the Lord Jesus now without a word from their wives. They knew the gospel.  The wife’s example, used by God, would do the rest. The word “won” in the Greek text means “to gain, acquire,” in the sense of the acquisition of money in James 4:13. … A soul won is a gain to our Lord who bought him, a gain to the one who won him, and a gain to that soul itself. — Wuest, pages 72-73

fear (v.2) = reverence, venerate, treat with deference or reverential obedience.

arranging the hair (v.3) — The Greek word refers to an elaborate gathering of the hair into knots. History informs us that the Roman women of that day were addicted to ridiculous extravagance in the adornment of the hair. … What the Word of God forbids the [believing] woman is a conspicuous extravagant, intricate artificiality in the manner of wearing the hair. …

As the English translation stands [the instructions about jewelry] is an absolute prohibition of the wearing of gold jewelry. But this is not the thought in the Greek text. The word translated “wearing” means literally, “putting around,” and here gives the picture of these wives covering their persons with a lavish, conspicuous display of jewelry. The wearing of jewelry is not forbidden … but a gaudy, expensive, elaborate display of the same is. … Wuest, pages 75-76.

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Peter doesn’t prohibit hairstyling, jewelry or apparel; he is simply making a case for moderation. … [He] is merely stressing the importance of avoiding worldly styles, which would draw attention to themselves. The key word here in all these areas is modesty. — Sadler, page 103

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the hidden person of the heart (v.4) — The personality of the [believing] woman made beautiful by the ministry of the Holy Spirit in glorifying the Lord Jesus and manifesting Him in and through her life. — Wuest, page 78.

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The phrase “holy women” [v.5] should not be interpreted as referring to some particular and unique class of Old Testament individuals … The word “holy” is the translation of a Greek word which means literally, “set-apart ones.” Those women lived holy lives because they separated from the world out from which God had saved them …The word “trusted” is from the Greek word meaning “to hope.” The entire expression in the Greek text describes these women as those whose hope was directed towards and rested in God … It was a habit of life with them to adorn themselves with a meek and quiet spirit, not with the habiliments of the world. — Wuest, pages 80-81

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The word “obeyed” is in the constative aorist in Greek which speaks of an action going on over a long period of time, looking at it in one single panoramic view. The whole tenor of Sarah’s life was one of obedience to her husband. She called him “lord.” The Greek word translated “lord is kurios, a word used in various ways. … The word was used in secular Greek as a title of honor addressed by subordinates to their superiors, or as a courteous appellative in the case of persons closely related. … Sarah used it as a wifely courtesy to her husband, and as a recognition of his authority over her. … These wives, by adorning themselves as Sarah did, would become her children in the sense that a child is like its mother. … The words “as long as ye do well” are the translation of one Greek word which Peter uses and which could also be rendered, “If the whole course of your life is in the doing of good.” — Wuest, pages 81-21.

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Sarah called Abraham “lord,” i.e., she recognized and submitted to his Divinely-given authority; and all wives are her daughters as long as they so act and live their lives courageously, whatever may be the threats of their ungodly husbands. They are not to be panic-stricken with fear but to persist in goodness. — Williams, page 1000.

calling him lord (v.6) — from Genesis 18:12. I don’t think Peter was likely referring specifically to this verse, but it is an example of how Sarah thought of Abraham.

Some commentaries take the view that the Hebrew wives in this passage were dressing up fancy in a deliberate attempt to get their husbands to believe in the Lord. That doesn’t make a lot of sense to me, and I’m not sure how that would work. I don’t think Peter was saying anything against a wife looking attractive for her husband. I think the point is simply, “Pay more attention to your character than to your outward appearance. Don’t follow the world and prioritize outward beauty. If you treat your husbands with submission and with a quiet, beautiful spirit, you will please the Lord and have a much better chance of convincing your husband. Put your time and effort into inward beauty rather than outward beauty.”

I also think this passage, as with the rest of the letter, has to be fully understood in the context of the audience. The readers were foreigners facing persecution. To spend time following the world’s fashions makes no sense at any time, but especially not  then, nor will make sense it during the Tribulation.

²¹ For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps:

²² “Who committed no sin, nor was deceit found in His mouth”;

²³ who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously;

²⁴ who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed.

²⁵ For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.

to this (v.21) — to the wrongful sufferings in vs.19-20.

Peter’s use of the word “also” [v.21] puts the sufferings of these slaves on a new plane. They find comfort in knowing that someone else, and that person the Lord Jesus Himself, went through a like experience, that of suffering unjustly. — Wuest, page 66

example (v.21) — Used only here in the New Testament, and refers to an outline drawing or copy-book letters to be followed by the pupil.

follow (v.21) = lit. “to take the same road”

deceit (v.22) = craftiness, trickery. (Isaiah 56:9)

found (v.22) — used as a negative, as here, it means a failure to find something after careful scrutiny

Verse 23 — The Greek word translated “reviled” … is a harsh railing, which not only rebukes a man but also stamps him with open contumely … The word “but” in the Greek text does not adversely contrast the two actions here, but removes the ting previously negatived altogether out of our field of view and substitutes something totally different. The word “committed” is the translation of a Greek word which means literally “to hand over.” It means “to deliver something to someone to keep, use, take care of, manage.” — Wuest, pages 67-68.

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bore (v.24) = lit. “carried up” The word is used in the LXX of a priest carrying the sacrifice up to the altar. The brazen altar was four and one-half feet high, and was approached by an incline up which the priests bore the sacrifice. … The word belongs to the idea of sacrifice and is not to be disassociated from it. The Greek word translated “tree” does not refer to a literal tree but to an object fashioned out of wood, in this case, the Cross. Thus, our Lord, Himself the High Priest and the Sacrifice, carried our sins as a burden of guilt up to the Cross. …

The word “stripes” in the Greek presents a picture of our Lord’s lacerated back after the scourging He endured at the hands of the Roman soldier. The Romans used a scourge of cords or thongs to which latter were attached pieces of lead or brass, or small, sharp-pointed bones. Criminals condemned to crucifixion were ordinarily scourged before being executed. The victim was stripped to the waist and bound in a stopping position, with the hands behind the back, to a post or pillar. … The Greek word translated “stripes” refers to a bloody [mark raised on the skin] trickling with blood that arises under a blow. The word is singular, not plural. Peter remembered the body of our Lord after the scourging, the flesh so dreadfully mangled that the disfigured form appeared in his eyes as one single bruise. … The Greek word [for “healed”] is not confined in its meaning to physical healing. In Luke 4:18 it refers to the alleviation of heartaches, and in Hebrews 12:13, to the rectifying of one’s conduct. In Matthew 13:15, it means, “to bring about (one’s) salvation.” — Wuest, pages 68-70.

Sadler points to the dispensation differences between Peter and Paul. He says that we, as members of the Body of Christ, cannot follow Christ in obedience to the law, but instead should follow Paul. All that is true, but the context here seems to me to be referring specifically to enduring sufferings, which spans all dispensations (for example, Philippians 1:29; 2 Timothy 1:8).

Christ suffered for us, that is, the holy nation, leaving “us” Hebrews and example, that “ye” kingdom saints should follow in His steps. … Now that they had returned to the fold, they were to follow the good Shepherd, the Bishop of their souls. Today, Christ is not the Shepherd of the flock according to Paul’s gospel—He is the Head of the Body. — Sadler, pages 93, 95.

The mashing together of dispensations is so common in today’s church that it almost sounds shocking to hear that Paul never calls Christ our Shepherd.

¹⁸ Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh.

¹⁹ For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully.

²⁰ For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God.

Verse 18 — The particular Greek word translated “servants”  indicates that these were household slaves. They were [believing] slaves serving for the most part in the homes of pagan masters. The fact that Peter singles them out for special admonitions indicates that slaves, as a class, formed a large part of the [scattered Jewish] community. … The Greek word translated “good,” refers to inner intrinsic goodness. They were good at heart. The word “gentle” in the Greek refers to that disposition which is mild, yielding, indulgent. It is derived from a Greek word meaning, “not being unduly rigorous.”

The slaves were to put themselves into subjection as well to the froward [harsh]. The Greek word means “unfair, surly, froward.” The word “froward” is from the Anglo-Saxon word “from-ward,” namely, “averse.” — Wuest, page 63.

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Verse 19 — The word “this” is neuter in the Greek text, literally “this thing,” namely, obedience to masters who are averse to their slaves, and patience under unjust punishment meted out by these masters. “Thankworthy” [commendable] is the translation of a Greek word referring to an action that is beyond the ordinary course of what might be expected. … The Greek word translated “thankworthy,” … is the word used in the New Testament when it speaks of God’s grace. When used in the latter connection, it refers to God’s action of stepping down from His judgment throne and in infinite love taking upon Himself the guilt and penalty of human sin in order that He might satisfy the just requirements of His law which we disobeyed, thus making possible the righteous bestowal of His mercy on the basis of justice satisfied. — Wuest, pages 64-65.

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Verse 20 — The word “glory” [credit] means “fame, praise, glory, good report.” The word “buffeted” [beaten] in the Greek text speaks of the act of striking with the fist. It is in the present tense which usually refers to progressive action. … The same Greek word is used in Matthew 26:67 where the Lord Jesus was pummeled by the frenzied Jewish mob. … The word “acceptable” [commendable] is the translation of the same Greek word in verse 19. Patient endurance of unjust punishment on the part of these slaves  is in the sight of God an action that is beyond the ordinary course of what might be expected. — Wuest, pages 65-66.

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It is interesting here that Peter is not addressing slaves (Gr. doulus, those in bondage), but instead )Gr. oiketes, household servants) those who were fellow residents. These Hebrew believers were serving in domestic capacities, such as cooks, seamstresses, teachers, chariot drivers, etc. This meant they had two enemies. Those who served Hebrew masters were rejected because they believed Christ was the Messiah. of Israel, while those who were employed by Gentile masters were resented because they were Jews.

Although they suffered for who they were and what they believed, these followers of the Messiah were to go about their responsibilities without complaining. Even if their master was unreasonable, they were to submit themselves to him and respect his position, knowing not if they would have an opportunity to bring him into a knowledge of the truth. …

The term “thankworthy” [commendable] here is actually charis or “grace” in the original language. Basically the apostle is saying it is an evidence of grace working in your life if you don’t seek revenge when you are wronged. — Sadler, page 92.

¹³ Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme,

¹⁴ or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good.

¹⁵ For this is the will of God, that by doing good you may put to silence the ignorance of foolish men—

¹⁶ as free, yet not using liberty as a cloak for vice, but as bondservants of God.

¹⁷ Honor all people. Love the brotherhood. Fear God. Honor the king.

The words “submit yourselves” are the translation of a Greek military term meaning “to arrange in military fashion under the command of a leader.” One could translate, “put yourselves in the attitude of submission to.” The exhortation is not merely to obey ordinances, but to create and maintain that attitude of heart which will always lead one to obey them. — Wuest, pages 60-61.

Put to silence (v.15) = lit. “to close the mouth with a muzzle.”

ignorance (v.15) = want of understanding

foolish (v.15) = lacking reason, reflection, and intelligence.

We have a vivid example of Peter’s words … in the life of Daniel. Even though Daniel remained in captivity under the Medes and the Persians, he willingly submitted himself to the authority of the king. It is said that Daniel had an “excellent spirit.” In other words, he had a good attitude, which won him the favor of King Darius. The king was so impressed by Daniel’s dedication that he set him over all his affairs, for Daniel was a man of integrity, which is an outstanding virtue in any age.

But the officials who served with Daniel were envious of him, so they set into motion a scheme to entrap the prophet. For weeks they secretly followed him hoping to catch him in some type of indiscretion, whether in his business dealings for the king, or in his personal life. what they discovered was that Daniel’s life was above reproach. “They could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him” (Daniel 6:4). This is what Peter desired for his hearers. — Sadler, pages 89-90.

as bondservants of God (v.16) — I take this to mean that you obey and honor civil authorities, not out of deference to and reverence for them but out of deference to and reverence for God.

honor (v.17, 2x) = assign value, revere, venerate as valuable

In all things, as long as they don’t require you to disobey God, obey the governing authorities. That’s not easy to do, especially when the government is actively promoting sin and persecuting those who do God’s will. But Peter and Paul (Romans 13:1) wrote these instructions when Nero was emperor and persecution of believers was rampant, so obviously, their instructions are also for us. Of course, the principle does not apply when the government requires disobedience to God. Peter faced this himself when the Jewish authorities forbade him to preach Christ. He replied, “We ought to obey God rather than men” (Acts 5:29).

¹¹ Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul,

¹² having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.

The words “dearly beloved” are the translation of one word in Greek, plural in number, the distinctive word used of God’s divine love. … While it is Peter writing, yet it is the great God of the universe saying to His blood-bought children, “I beg of you, please.” — Wuest, page 58.

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The word “stranger” [sojourners] is the translation of a Greek word meaning “to have one’s home alongside of.” “Pilgrims” is from a word which literally means “to settle down alongside of pagans.” — Wuest, page 58

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As “strangers” these sojourners longed for their homeland. Although they never saw the fulfillment of the promises in their lifetime, these believes will enjoy the blessings of the Promised Land in the resurrection. For the them then present, Peter’s countrymen were “pilgrims,” that is, resident foreigners among the Gentiles which meant they had no rights. — Sadler, page 85.

abstain (v.11) = lit. “hold yourself constantly back from”

lusts (v.11) = lit. “craving, strong desires,” good or bad, depending upon the context. Peter used it here of bad, sinful cravings.

“Having” has a durative aspect in the Greek. It is a steady holding of our conversation up to a certain standard. “Conversation” [conduct] is the translation of Greek word speaking of one’s manner of life. … The word “honest” [honorable] is the translation of a Geek word that speaks of goodness which is beautiful, an outer goodness that strikes the eye. Our manner of life is honest when our lives are in accordance with what we are inwardly, cleansed. — Wuest, page 59.

Gentiles (v.12) — In spite of the attempts of many commentators and preachers to make this word mean “unsaved” (in contrast to the Church, the Body of Christ), it’s the same word used throughout the New Testament to refer to anyone not a Jew. When Paul wrote “For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles …” (Romans 11:13), he used this word. Obviously, he wasn’t just using the word to mean unsaved because his readers in the church in Rome were saved Gentiles. When he wrote, “That He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only, but also of the Gentiles …” (Romans 9:24), he used this word. Again, the Gentiles mentioned in this verse were saved.

Yes, in some contexts, it refers to people who are unsaved, but in all contexts, it refers to people who are not Jews. So this is yet more evidence that Peter was writing to Jews and not to the church.

speak against (v.12) = criticize

The word “visitation” is the translation of the Greek word which is also rendered “bishop, overseer.” It means “to observe, inspect, oversee” in its verb form, and “one who oversees or observes,” in its noun form which is used here. The day of visitation is “the day of looking upon.” Wherever this word is used in the New Testament and translated “visit” or “visitation,” it refers to the visitation of God’s mercy and grace. Here it refers to the day when … God shall look upon these wanderers as a pastor over his flock, and shall become the overlooker or bishop of their souls. The same Greek word is translated [“Overseer”] in 2:25. — Wuest, page 60.

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In spite of false accusations, the godly behavior of these saints not only disarmed their accusers, it opened a door of utterance to evangelize the lost to Christ. Thus, the Gentiles who are saved through the chosen nation will glorify the God of Israel in the day of visitation.

In this context, the day of visitation or “inspection” is clearly the Second Coming of Christ and subsequent judgment of the nations. In that day, the nations of the word will appear before the King of kings at Jerusalem to be judged in relation to how they treated God’s chosen people (Matthew 25:31-46). With Israel’s light growing dimmer and dimmer at the time of this writing, Peter’s words will have a far greater impact in the coming day of the Lord (Revelation 7:9-17). — Sadler, page 86.

⁹ But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;

¹⁰ who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.

The “you” is emphatic in the Greek text. Literally, “but as for you,” in contrast to the disobedient of verse 8. “Generation” is from a Greek word meaning “a race, a body with a common life and descent.” It does not mean here a group of individuals living within the span of a lifetime. The word “royal” is the translation of the Greek word for “king.” The Levitical priesthood were only priests. Believers [in the generation Peter wrote to] are king-priests, associated with the Lord Jesus who is a priest after the order of Melchisedec, a king-priest. The word “nation” is the translation of a Greek word meaning “a multitude of people with the same nature.” the word “holy” in the Greek text means literally “set apart for the service of Deity.” The word “peculiar” [special] here is used in a way not often seen today. The Greek word means literally “to make around,” that is, to make something and then to surround it with a circle, thus indicating ownership. The same verb is used in the Septuagint translation of Isaiah 43:21 which reads, “This people have I formed for Myself.” — Wuest, pages 56-57

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The nation rejected Him, but God had spiritual blessings for those members of it who believed upon Him. They could not, at the moment, enjoy on earth the Kingdom promised to the nation, but they could taste and enjoy the sweetness of relationship with God as a people accepted of Him. They were a holy nation—the nation to whom the Kingdom of God was to be given (Matthew 21:42-44)—who would exhibit the spiritual fruit of that Kingdom. They were the New Nation brought out of Egypt in grace, and brought into fellowship with God upon a new principle (Hosea 2). Israel, after the flesh, had utterly failed in every respect and forfeited everything, but this new-born Israel, built up a living house upon the Living Stone, possessed the Kingdom and all its promised glories …

As a purchased people they were to show forth not their own praises but the praises of Him who had called them out of darkness.

In the first chapter the Hebrew believer appears as a pilgrim despised and persecuted (vs. 6-7), but in the second chapter, as a priest holy (v.5) and royal (v.9). Inside the veil in the presence of God, a holy priest; outside the camp in the presence of man, a royal priest.

This double priesthood is common to the Messiah and His people. On high, He is a Holy Priest as Aaron; on earth, He is a Royal Priest as Melchisedec.  This double glory is true also of the elect nation. — Williams, page 1000.

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While the epistles of Peter were intended to hold out hope to those living in his day, the primary thrust of his writings has future Israel in view. …

Peter states, “Ye are a chosen generation.” The term “generation” here is the Greek word genos or race. Although there are numerous races in the world, according to the Prophetic Scriptures there is only one chosen race—Israel (Isaiah 43:21: 44:1-2). A race implies a common ancestor, who in this case we know to be Abraham. … In this parenthetical age of grace, God is preserving the Jew. … God will literally fulfill every promise He gave to Abraham, Isaac, and Jacob in the Golden Age.

Those to whom this letter is addressed are also called a royal priesthood, which implies kingship. Under the law, it was required that there be a separation of powers. A priest, for example, was never permitted to hold the office of king. The same held true for the kings in regard to the priesthood. …

In what sense then were Peter’s hearers a royal priesthood? We believe it has to do with the intimate relationship these saints share with the King of Kings. They are promised to rule and reign with Christ in the Millennium. In other words, they will enjoy royal privileges as a kingdom of priests. John followed this same prophetic theme when he declared, “And hast made up unto our God kings and priests: and we shall reign on the earth” (Revelation 5:10)….

Next Peter tells us these believers were “an holy nation.” … We are many things to the Lord, but one thing the Body of Christ is not is a nation, much less “an holy nation.” This honor is reserved solely for Israel. The Greek term hagios or “holy” has the idea to consecrate or to set apart (Exodus 19:6). …

By the time Peter wrote to his countrymen the nation glory Israel once knew was all but a passing memory … Humanly speaking, the death of the nation came in 70 A.D. when Titus laid siege to Jerusalem. … Peter wanted his countrymen to understand that they were numbered with the chosen nation, the covenant people of God. In essence, he’s saying to his readers both present and future that Israel shall be restored to her former glory.

These saints are also said to be a “peculiar people.” Once again, some have surmised from this that Peter was writing to the Body of Christ based on the premise that Paul used the same expression for the Church.” Simply because similar terms and phraseology are used in regard to both Israel and the Body of Christ in no way diminishes the distinction between these two entities. For example, both are called the “house of God” (1 Timothy 3:15 cf. 1 Peter 4:17). Both are referred to as being a “church” or called-out ones (Acts 7:38 cf. Ephesians 1:22-23). Both proclaimed the “kingdom of God” (Mark 1:15 cf. Acts 20:25). The context must always serve as our guide when these identical terms and phrases appear. This particular designation “a peculiar people” simply means “God’s own possession.”…

Peter’s country men were the recipients of all these blessings for a reason, a very important reason, “that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light.” They were saved to serve! — Sadler, pages 79-82

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Here again [v.10] many commentators incorrectly draw the conclusion that Peter was writing to the Gentiles on the basis of Paul’s words found in Ephesians 2:11-13. … [But] first and foremost, the phrase “people of God” is a title that God has given to Israel. They were the people of God. Consequently, Peter purposely limits his statement to the chosen nation. Looking back down the corridor of history, there was a time in Israel’s past when God rejected His people. … In the days of Hosea … the betrothal God had entered into with His people was broken. Israel played the role of the harlot worshiping strange gods. For her adulterous ways, God gave her a writing of divorcement and instructed the prophet to name his third child “Loammi,” which means “not my people.”

But God who is rich in mercy has promised that one day He will restore Israel to her rightful place of honor. “I will have mercy upon her that had not obtained mercy; and I will say to them which were not My people, Thou are My people; and they shall say, Thou are my God” (Hosea 2:23). While the fulfillment of this prophecy and 1 Peter 2:10 will not be fully realized until the day of the Lord, the little flock with whom these believers were joined had already tasted His mercy. — Sadler, page 84.