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11 As strangers, or sojourners. There are two parts to this exhortation, — that their souls were to be free within from wicked and vicious lusts; and also, that they were to live honestly among men, and by the example of a good life not only to confirm the godly, but also to gain over the unbelieving to God.

And first, to call them away from the indulgence of carnal lusts, he employs this argument, that they were sojourners and strangers. And he so calls them, not because they were banished from their country, and scattered into various lands, but because the children of God, wherever they may be, are only guests in this world. In the former sense, indeed, he called them sojourners at the beginning of the Epistle, as it appears from the context; but what he says here is common to them all. For the lusts of the flesh hold us entangled, when in our minds we dwell in the world, and think not that heaven is our country; but when we pass as strangers through this life, we are not in bondage to the flesh.

By the lusts or desires of the flesh he means not only those gross concupiscences which we have in common with animals, as the Sophists hold, but also all those sinful passions and affections of the soul, to which we are by nature guided and led. For it is certain that every thought of the flesh, that is, of unrenewed nature, is enmity against God. (Romans 8:7.)

Which war against the soul Here is another argument, that they could not comply with the desires of the flesh, except to their own ruin. For he refers not here to the contest described by Paul in the seventh chapter of Romans, and in the fifth of the Galatians, as he makes the soul to be an antagonist to the flesh: but what he says here is, that the desires of the flesh, whenever the soul consents to them, lead to perdition. He proves our carelessness in this respect, that while we anxiously shun enemies from whom we apprehend danger to the body, we willingly allow enemies hurtful to the soul to destroy us; nay, we as it were stretch forth our neck to them.

12 Your conversation The second part of the exhortation is, that they were to conduct themselves honestly towards men. What, indeed, precedes this in order is, that their minds should be cleansed before God; but a regard should also be had to men, lest we should become a hindrance to them. And he expressly says among the Gentiles; for the Jews were not only hated everywhere, but were also almost abhorred. The more carefully, therefore, ought they to have labored to wipe off the odium and infamy attached to their name by a holy life and a well-regulated conduct. ²⁶²⁶     Neither “conversation” nor “honest” are suitable words. It is difficult to find a proper word in English for ἀναστροπὴ which means deportment, behavior, carriage, conduct, manner of live: perhaps life would be the best word, “Having your life good among the Gentiles;” that is, morally good (καλὴν) right, or upright. — Ed. For that admonition of Paul ought to be attended to, “To give no occasion to those who seek occasion.” Therefore the evil speakings and the wicked insinuations of the ungodly ought to stimulate us to lead an upright life; for it is no time for living listlessly and securely, when they sharply watch us in order to find out whatever we do amiss.

That they — may glorify God He intimates that we ought thus to strive, not for our own sake, that men may think and speak well of us; but that we may glorify God, as Christ also teaches us. And Peter shews how this would be effected, even that the unbelieving, led by our good works, would become obedient to God, and thus by their own conversion give glory to him; for this he intimates by the words, in the day of visitation. I know that some refer this to the last coming of Christ; but I take it otherwise, even that God employs the holy and honest life of his people, as a preparation, to bring back the wandering to the right way. For it is the beginning of our conversion, when God is pleased to look on us with a paternal eye; but when his face is turned away from us, we perish. Hence the day of visitation may justly be said to be the time when he invites us to himself.

13 Submit yourselves He now comes to particular exhortations: and as obedience with regard to magistrates is a part of honest or good conversation, he draws this inference as to their duty, “Submit yourselves,” or, Be ye subject; for by refusing the yoke of government, they would have given to the Gentiles no small occasion for reproaching them. And, indeed, the Jews were especially hated and counted infamous for this reason, because they were regarded on account of their perverseness as ungovernable. And as the commotions which they raised up in the provinces, were causes of great calamities, so that every one of a quiet and peaceable disposition dreaded them as the plague, — this was the reason that induced Peter to speak so strongly on subjection. Besides, many thought the gospel was a proclamation of such liberty, that every one might deem himself as free from servitude. It seemed an unworthy thing that God’s children should be servants, and that the heirs of the world should not have a free possession, no, not even of their own bodies. Then there was another trial, — All the magistrates were Christ’s adversaries; and they used their own authority, so that no representation of God, which secures the chief reverence, appeared in them. We now perceive the design of Peter: he exhorted the Jews, especially for these reasons, to shew respect to the civil power.

To every ordinance of man Some render the words, “to every creature;” and from a rendering so obscure and ambiguous, much labor has been taken to elicit some meaning. But I have no doubt but that Peter meant to point out the distinct manner in which God governs mankind: for the verb κτίζειν in Greek, from which κτίσις comes, means to form and to construct a building. Suitable, then, is the word “ordination;” by which Peter reminds us, that God the maker of the world has not left the human race in a state of confusion, that they might live after the manner of beasts, but as it were in a building regularly formed, and divided into several compartments. And it is called a human ordination, not because it has been invented by man, but because a mode of living, well arranged and duly ordered, is peculiar to men. ²⁷²⁷     The words literally are, “Submit ye to every human creation:” but, as Calvin says, the Greek verb means sometimes to form, to construct; and so does ברא to create, in Hebrew. The noun may hence be rendered “institution,” what is formed. As in the second verse, so here, the Apostle, in a way almost peculiar to himself, and the reverse of what is commonly done in Scripture, uses an adjective for a noun, “human” for “of man;” and he does the same in 1 Peter 3:7, “the womanish weaker vessel,” instead of “the woman (or wife) the weaker vessel.” We may then render the words, “Submit ye to every institution of man.” The reference is clearly to government. The ostensible agent in the formation of all governments is man; but God is the overruler of all things. — Ed.

Whether it be to the king So he calls Caesar, as I think, whose empire extended over all those countries mentioned at the beginning of the Epistle. For though “king” was a name extremely hated by the Romans, yet it was in use among the Greeks. They, indeed, often called him autocrat, (αὐτοκράτορα) but sometimes he was also called by them king, (βασιλεὺς.) But as he subjoins a reason, that he ought to be obeyed because he excelled, or was eminent or supreme, there is no comparison made between Caesar and other magistrates. He held, indeed, the supreme power; but that eminence which Peter extols, is common to all who exercise public authority. And so Paul, in Romans 13:1, extends it to all magistrates. Now the meaning is, that obedience is due to all who rule, because they have been raised to that honor not by chance, but by God’s providence. For many are wont to inquire too scrupulously by what right power has been attained; but we ought to be satisfied with this alone, that power is possessed and exercised. And so Paul cuts off the handle of useless objections when he declares that there is no power but from God. And for this reason it is that Scripture so often says, that it is God who girds kings with a sword, who raises them on high, who transfers kingdoms as he pleases.

As Peter referred especially to the Roman Emperor, it was necessary to add this admonition; for it is certain that the Romans through unjust means rather than in a legitimate way penetrated into Asia and subdued these countries. Besides, the Caesars, who then reigned, had possessed themselves of the monarchy by tyrannical force. Hence Peter as it were forbids these things to be controverted, for he shews that subjects ought to obey their rulers without hesitation, because they are not made eminent, unless elevated by God’s hand.

14 Or unto governors, or, Whether to presidents. He designates every kind of magistrates, as though he had said, that there is no kind of government to which we ought not to submit. He confirms this by saying that they are God’s ministers; for they who apply him to the king, are greatly mistaken. There is then a common reason, which extols the authority of all magistrates, that they rule by the command of God, and are sent by him. It hence follows (as Paul also teaches us) that they resist God, who do not obediently submit to a power ordained by him.

For the punishment This is the second reason why it behoves us reverently to regard and to respect civil authority, and that is, because it has been appointed by the Lord for the common good of mankind; for we must be extremely barbarous and brutal, if the public good is not regarded by us. This, then, in short, is what Peter means, that since God keeps the world in order by the ministry of magistrates, all they who despise their authority are enemies to mankind.

Now he assumes these two things, which belong, as Plato says, to a commonwealth, that is, reward to the good and punishment to the wicked; for, in ancient times, not only punishment was allotted to evil-doers, but also rewards to the doers of good. But though it often happens that honors are not rightly distributed, nor rewards given to the deserving, yet it is an honor, not to be despised, that the good are at the least under the care and protection of magistrates, that they are not exposed to the violence and injuries of the ungodly, that they live more quietly under laws and better retain their reputation, than if every one, unrestrained, lived as he pleased. In short, it is a singular blessing of God, that the wicked are not allowed to do what they like.

It may, however, be objected here and said, that kings and magistrates often abuse their power, and exercise tyrannical cruelty rather than justice. Such were almost all the magistrates, when this Epistle was written. To this I answer, that tyrants and those like them, do not produce such effects by their abuse, but that the ordinance of God ever remains in force, as the institution of marriage is not subverted though the wife and the husband were to act in a way not becoming them. However, therefore, men may go astray, yet the end fixed by God cannot be changed.

Were any one again to object and say, that we ought not to obey princes who, as far as they can, pervert the holy ordinance of God, and thus become savage wild beasts, while magistrates ought to bear the image of God. My reply is this, that government established by God ought to be so highly valued by us, as to honor even tyrants when in power. There is yet another reply still more evident, — that there has never been a tyranny, (nor can one be imagined,) however cruel and unbridled, in which some portion of equity has not appeared; and further, some kind of government, however deformed and corrupt it may be, is still better and more beneficial than anarchy.

15 For so is the will of God He returns to his former doctrine, lest an occasion should be given to the unbelieving to speak evil, though he expresses less than what he had said before; for he says only that the mouths of the foolish ought to be stopped. The phrase which he adopts, “to stop up ignorance,” though it may seem harsh on account of its novelty, does not yet obscure the sense. ²⁸²⁸     The word properly means to muzzle; “that ye, by doing good, should muzzle the ignorance of foolish men;” according to what is done to savage animals, in order to prevent them to do harm. — Ed. For he not only calls the unbelieving foolish, but also points out the reason why they slandered, even because they were ignorant of God. But inasmuch as he makes the unbelieving to be without understanding and reason, we hence conclude, that a right understanding cannot exist without the knowledge of God. How much soever, then, the unbelieving may boast of their own acuteness, and may seem to themselves to be wise and prudent, yet the Spirit of God charges them with folly, in order that we may know that, apart from God, we cannot be really wise, as without him there is nothing perfect.

But he prescribes the way in which the evil-speaking of the unbelieving is to be restrained, even by well-doing, or, by doing good. In this expression he includes all the duties of humanity and kindness which we ought to perform towards our neighbors. And in these is included obedience to magistrates, without which concord among men cannot be cultivated. Were any one to object and say, that the faithful can never be so careful to do good, but that they will be evil-spoken of by the unbelieving: to this the obvious answer is, that the Apostle here does not in any degree exempt them from calumnies and reproaches; but he means that no occasion of slandering ought to be given to the unbelieving, however much they may desire it. And lest any one should further object and say, that the unbelieving are by no means worthy of so much regard that God’s children should form their life to please them, Peter expressly reminds us that we are bound by God’s command to shut up their mouths.

16 As free This is said by way of anticipation, that he might obviate those things which are usually objected to with regard to the liberty of God’s children. For as men are naturally ingenious in laying hold on what may be for their advantage, many, at the commencement of the Gospel, thought themselves free to live only for themselves. This doting opinion, then, is what Peter corrects; and he briefly shews how much the liberty of Christians differed from unbridled licentiousness. And, in the first place, he denies that there is any veil or pretext for wickedness, by which he intimates, that there is no liberty given us to hurt our neighbors, or to do any harm to others. True liberty, then, is that which harms or injures no one. To confirm this, he declares that those are free who serve God. It is obvious, hence, to conclude, that we obtain liberty, in order that we may more promptly and more readily render obedience to God; for it is no other than a freedom from sin; and dominion is taken away from sin, that men may become obedient to righteousness.

In short, it is a free servitude, and a serving freedom. For as we ought to be the servants of God, that we may enjoy this benefit, so moderation is required in the use of it. In this way, indeed, our consciences become free; but this prevents us not to serve God, who requires us also to be subject to men.

This is a summary of what is gone before; for he intimates that God is not feared, nor their just right rendered to men, except civil order prevails among us, and magistrates retain their authority. That he bids honor to be rendered to all, I explain thus, that none are to be neglected; for it is a general precept, which refers to the social intercourse of men. ²⁹²⁹     It is better to take it in this wide sense, than to limit it, as some have done, to rulers or magistrates, because honor to magistrates is included in the last clause, “Honour the king.” — Ed. The word honor has a wide meaning in Hebrew, and we know that the apostles, though they wrote in Greek, followed the meaning of words in the former language. Therefore, this word conveys no other idea to me, than that a regard ought to be had for all, since we ought to cultivate, as far as we can, peace and friendship with all; there is, indeed, nothing more adverse to concord than contempt.

What he adds respecting the love of brethren is special, as contrasted with the first clause; for he speaks of that particular love which we are bidden to have towards the household of faith, because we are connected with them by a closer relationship. And so Peter did not omit this connection; but yet he reminds us, that though brethren are to be specially regarded, yet this ought not to prevent our love from being extended to the whole human race. The word fraternity, or brotherhood, I take collectively for brethren.

Fear God I have already said that all these clauses are applied by Peter to the subject he was treating. For he means, that honor paid to kings proceeds from the fear of God and the love of man; and that, therefore, it ought to be connected with them, as though he had said, “Whosoever fears God, loves his brethren and the whole human race as he ought, and will also give honor to kings.” But, at the same time, he expressly mentions the king, because that form of government was more than any other disliked; and under it other forms are included.

18 Servants, be subject Though this is a particular admonition, yet it is connected with what is gone before, as well as the other things which follow; for the obedience of servants to masters, and of wives also to their husbands, forms a part of civil or social subjection. ³⁰³⁰     The word for “servants,” οἰκέται properly means “domestics,” or household servants. They are mentioned as they came more in contact with their masters, and were more liable to be ill-treated. — Ed.

He first would have servants to be subject with all fear; by which expression he means that sincere and willing reverence, which they acknowledge by their office to be due. He then sets this fear in opposition to dissimulation as well as to forced subjection; for an eye-service (ὀφθαλμοδουλεία, Colossians 3:22,) as Paul calls it, is the opposite of this fear; and further, if servants clamor against severe treatment, being ready to throw off the yoke if they could, they cannot be said properly to fear. In short, fear arises from a right knowledge of duty. And though no exception is added in this place, yet, according to other places, it is to be understood. For subjection due to men is not to be so far extended as to lessen the authority of God. Then servants are to be subject to their masters, only as far as God permits, or as far as the altars, as they say. But as the word here is not δοῦλοι, slaves, but οἰκέται, domestics, we may understand the free as well as the bond servants to be meant, though it be a difference of little moment.

Not only to the good Though as to the duty of servants to obey their masters, it is wholly a matter of conscience; if, however, they are unjustly treated, as to themselves, they ought not to resist authority. Whatever, then, masters may be, there is no excuse for servants for not faithfully obeying them. For when a superior abuses his power, he must indeed hereafter render an account to God, yet he does not for the present lose his right. For this law is laid on servants, that they are to serve their masters, though they may be unworthy. For the froward he sets in opposition to the equitable or humane; and by this word he refers to the cruel and the perverse, or those who have no humanity and kindness. ³¹³¹    ”Good,” ἀγαθοῖς, the kind, benevolent; “gentle,” ἐπιεικέσιν, the yielding, mild, patient; “froward,” σκολιο̑ις the crooked, perverse, untoward, those of a cross disposition, self-willed, and hence cruel, being neither kind nor meek. — Ed.

It is a wonder what could have induced an interpreter to change one Greek word for another, and render it “wayward.” I should say nothing of the gross ignorance of the Sorbons, who commonly understand by wayward, (dyscolos,) the dissolute or dissipated, were it not that they seek by this absurd rendering to build up for us an article of faith, that we ought to obey the Pope and his horned wild beasts, however grievous and intolerable a tyranny they may exercise. This passage, then, shews how boldly they trifle with the Word of God.

19 For this is thankworthy The word grace or favor, has the meaning of praise; for he means that no grace or praise shall be found before God, if we bear the punishment which we have by our faults deserved; but that they who patiently bear injuries and wrongs are worthy of praise and accepted by God. ³²³²     Literally, “this is favor,” that is, with God, as at the end of the next verse. To “find favor with God” is a similar phrase, Luke 1:30, which means to find acceptance with him. We may render the words, “This is acceptable:” with whom acceptable, is afterwards explained. So the word חז in Hebrew means a favorable acceptance, or approbation. See Genesis 6:8; 32:5 — Ed. To testify that it was acceptable to God, when any one from conscience towards God persevered in doing his duty, though unjustly and unworthily treated, was at that time very necessary; for the condition of servants was very hard: they were counted no better than cattle. Such indignity might have driven them to despair; the only thing left for them was to look to God.

For conscience towards God means this, that one performs his duty, not from a regard to men, but to God. For, when a wife is submissive and obedient to her husband, in order to please him, she has her reward in this world, as Christ says of the ambitious, who looked to the praise of men, (Matthew 6:16.) The same view is to be taken of other cases: When a son obeys his father in order to secure his favor and bounty, he will have his reward from his father, not from God. It is, in short, a general truth, that what we do is approved by God, if our object be to serve him, and if we are not influenced by a regard to man alone. Moreover, he who considers that he has to do with God, must necessarily endeavor to overcome evil with good. For, God not only requires that we should be such to every one as he is to us, but also that we should be good to the unworthy and to such as persecute us.

It is not, however, an assertion without its difficulty, when he says, that there is nothing praiseworthy in him who is justly punished; for, when the Lord punishes our sins, patience is certainly a sacrifice of sweet odour to him, that is, when we bear with a submissive mind our punishment. But to this I reply, that Peter does not here speak simply but comparatively; for it is a small and slender praise to bear with submission a just punishment, in comparison with that of an innocent man, who willingly bears the wrongs of men, only because he fears God. At the same time he seems indirectly to refer to the motive; because they who suffer punishment for their faults, are influenced by the fear of men. But the reply already given is sufficient.

21 For even hereunto were ye called For though his discourse was respecting servants, yet this passage ought not to be confined to that subject. For the Apostle here reminds all the godly in common as to what the condition of Christianity is, as though he had said, that we are called by the Lord for this end, patiently to bear wrongs; and as he says in another place that we are appointed to this. Lest, however, this should seem grievous to us, he consoles us with the example of Christ. Nothing seems more unworthy, and therefore less tolerable, than undeservedly to suffer; but when we turn our eyes to the Son of God, this bitterness is mitigated; for who would refuse to follow him going before us?

But we must notice the words, Leaving us an example ³³³³     Calvin has “you” instead of “us,” and has also “you” after “suffered.” The authority as to MSS. is nearly equal; but the verse reads better with having “you” in both instances, as the verb “follow” is in the second person plural, “that ye may follow in his footsteps.” The word for “example” is ὑπογραμμὸν, a copy set before scholars to be imitated, and may be rendered “a pattern.” — Ed. For as he treats of imitation, it is necessary to know what in Christ is to be our example. He walked on the sea, he cleansed the leprous, he raised the dead, he restored sight to the blind: to try to imitate him in these things would be absurd. For when he gave these evidences of his power, it was not his object that we should thus imitate him. It has hence happened that his fasting for forty days has been made without reason an example; but what he had in view was far otherwise. We ought, therefore, to exercise in this respect a right judgment; as also Augustine somewhere reminds us, when explaining the following passage,

“Learn of me, for I am meek and lowly in heart.”
(Matthew 11:29.)

And the same thing may be learnt from the words of Peter; for he marks the difference by saying that Christ’s patience is what we ought to follow. This subject is handled more at large by Paul in Romans 8:29, where he teaches us that all the children of God are foreordained to be made conformable to the image of Christ, in order that he might be the first-born among many brethren. Hence, that we may live with him, we must previously die with him.

22 Who did no sin This belongs to the present subject; for, if any one boasts of his own innocence, he must know that Christ did not suffer as a malefactor. He, at the same time, shews how far we come short of what Christ was, when he says, that there was no guile found in his mouth; for he who offends not by his tongue, says James, is a perfect man. (James 3:2.) He then declares that there was in Christ the highest perfection of innocency, such as no one of us can dare claim for himself. It hence appears more fully how unjustly he suffered beyond all others. There is, therefore, no reason why any one of us should refuse to suffer after his example, since no one is so conscious of having acted rightly, as not to know that he is imperfect.

23 When he was reviled, or, reproached. Here Peter points out what we are to imitate in Christ, even calmly to bear wrongs, and not to avenge wrongs. For such is our disposition, that when we receive injuries, our minds immediately boil over with revengeful feelings; but Christ abstained from every kind of retaliation. Our minds, therefore, ought to be bridled, lest we should seek to render evil for evil.

But committed himself, or, his cause. The word cause is not expressed, but it is obviously understood. And Peter adds this for the consolation of the godly, that is, that if they patiently endured the reproaches and violence of the wicked, they would have God as their defender. For it would be a very hard thing for us, to be subjected to the will of the ungodly, and not to have God caring for our wrongs. Peter, therefore, adorns God with this high attribute, that he judgeth righteously, as though he had said, “It behoves us calmly to bear evils; God in the meantime will not neglect what belongs to him, but will shew himself to be a righteous judge.” However wanton then the ungodly may be for a time, yet they shall not be unpunished for the wrongs done now to the children of God. Nor is there any cause for the godly to fear, as though they were without any protection; for since it belongs to God to defend them and to undertake their cause, they are to possess their souls in patience.

Moreover, as this doctrine brings no small consolation, so it avails to allay and subdue the inclinations of the flesh. For no one can recumb on the fidelity and protection of God, but he who in a meek spirit waits for his judgment; for he who leaps to take vengeance, intrudes into what belongs to God, and suffers not God to perform his own office. In reference to this Paul says, “Give place to wrath,” (Romans 12:19;) and thus he intimates that the way is closed up against God that he might not himself judge, when we anticipate him. He then confirms what he had said by the testimony of Moses, “Vengeance is mine.” (Deuteronomy 32:35.) Peter in short meant this, that we after the example of Christ shall be more prepared to endure injuries, if we give to God his own honor, that is, if we, believing him to be a righteous judge, refer our right and our cause to him.

It may however be asked, How did Christ commit his cause to the Father; for if he required vengeance from him, this he himself says is not lawful for us; for he bids us to do good to those who injure us, to pray for those who speak evil of us. (Matthew 5:44.) To this my reply is, that it appears evident from the gospel-history, that Christ did thus refer his judgment to God, and yet did not demand vengeance to be taken on his enemies, but that, on the contrary, he prayed for them, “Father,” he said, “forgive them.” (Luke 23:34.) And doubtless the feelings of our flesh are far from being in unison with the judgment of God. That any one then may commit his cause to him who judgeth righteously, it is necessary that he should first lay a check on himself, so that he may not ask anything inconsistent with the righteous judgment of God. For they who indulge themselves in looking for vengeance, concede not to God his office of a judge, but in a manner wish him to be an executioner. He then who is so calm in his spirit as to wish his adversaries to become his friends, and endeavors to bring them to the right way, rightly commits to God his own cause, and his prayer is, “Thou, O Lord, knowest my heart, how I wish them to be saved who seek to destroy me: were they converted, I should congratulate them; but if they continue obstinate in their wickedness, for I know that thou watchest over my safety, I commit my cause to thee.” This meekness was manifested by Christ; it is then the rule to be observed by us.

Had he commended nothing in Christ’s death except as an example, it would have been very frigid: he therefore refers to a fruit much more excellent. There are then three things to be noticed in this passage. The first is, that Christ by his death has given us an example of patience; the second, that by his death he restored us to life; it hence follows, that we are so bound to him, that we ought cheerfully to follow his example. In the third place, he refers to the general design of his death, that we, being dead to sins, ought to live to righteousness. And all these things confirm his previous exhortation.

24 Who his own self bare our sins This form of speaking is fitted to set forth the efficacy of Christ’s death. For as under the Law, the sinner, that he might be released from guilt, substituted a victim in his own place; so Christ took on himself the curse due to our sins, that he might atone for them before God. And he expressly adds, on the tree, because he could not offer such an expiation except on the cross. Peter, therefore, well expresses the truth, that Christ’s death was a sacrifice for the expiation of our sins; for being fixed to the cross and offering himself a victim for us, he took on himself our sin and our punishment. Isaiah, from whom Peter has taken the substance of his doctrine, employs various forms of expression, — that he was smitten by God’s hand for our sins, that he was wounded for our iniquities, that he was afflicted and broken for our sake, that the chastisement of our peace was laid on him. But Peter intended to set forth the same thing by the words of this verse, even that we are reconciled to God on this condition, because Christ made himself before his tribunal a surety and as one guilty for us, that he might suffer the punishment due to us.

This great benefit the Sophists in their schools obscure as much as they can; for they prattle that by the sacrifice of the death of Christ we are only freed after baptism from guilt, but that punishment is redeemed by satisfactions. But Peter, when he says that he bore our sins, means that not only guilt was imputed to him, but that he also suffered its punishment, that he might thus be an expiatory victim, according to that saying of the Prophet, “The chastisement of our peace was upon him.” If they object and say, that this only avails before baptism, the context here disproves them, for the words are addressed to the faithful.

But this clause and that which follows, by whose stripes ye were healed, may be also applied to the subject in hand, that is, that it behoves us to bear on our shoulders the sins of others, not indeed to expiate for them, but only to bear them as a burden laid on us.

Being dead to sins ³⁴³⁴     Or, “Being freed from sins:” ἀπογενόμενοι, being away from, having departed from, or, being removed from. Beza renders it “being separated from.” Freedom from the power or dominion of sin seems more expressly to be intended, as the end of this freedom is, that we may live to righteousness; the end of forgiveness on the other hand is, that we may have peace with God. Beza, Estius, Grotis, and Scott, take this view of the sentence. The subject in hand is not the removal of guilt, but holiness of life, and Christ in his sufferings is set forth as the pattern to us. Then in what follows, our diseased state and our wandering from the right way, are the things referred to. Christ’s death was intended to answer two great ends, — to remove guilt and to remove or to destroy sin in us. The latter is the subject of this passage. — Ed. He had before pointed out another end, even an example of patience; but here, as it has been stated, it is made more manifest, that we are to live a holy and righteous life. The Scripture sometimes mentions both, that is, that the Lord tries us with troubles and adversities, that we might be conformed to the death of Christ, and also that the old man has been crucified in the death of Christ, that we might walk in newness of life. (Philippians 3:10; Romans 6:4.) At the same time, this end of which he speaks, differs from the former, not only as that which is general from what is particular; for in patience there is simply an example; but when he says that Christ suffered, that we being dead to sins should live to righteousness, he intimates that there is power in Christ’s death to mortify our flesh, as Paul explains more fully in the sixth chapter of the Epistle to the Romans. For he has not only brought this great benefit to us, that God justifies us freely, by not imputing to us our sins; but he also makes us to die to the world and to the flesh, that we may rise again to a new life: not that one day makes complete this death; but wherever it is, the death of Christ is efficacious for the expiation of sins, and also for the mortification of the flesh.

25 For ye were as sheep This also has Peter borrowed from Isaiah, except that the Prophet makes it a universal statement,

“All we like sheep have gone astray.” (Isaiah 53:6.)

But on the word sheep there is no particular stress; he indeed compares us to sheep, but the emphasis is on what the Prophet adds, when he says that every one had turned to his own way. The meaning then is, that we are all going astray from the way of salvation, and proceeding in the way of ruin, until Christ brings us back from this wandering.

And this appears still more evident from the clause which follows, but are now returned to the Shepherd, etc.; ³⁵³⁵     I would render the clause thus, “But you have been now restored,” that is, from your wandering, “to the shepherd and the bishop (or, overseer) of your souls.” Macknight thinks, that our Lord took the title of shepherd in order to shew that he is the person foretold in Ezekiel 34:23, and that Peter alludes, in calling him bishop or overseer, to the eleventh verse of that chapter, the latter clause of which, according to the Sept. is, “I will oversee them,” (ἐπισκέψομαι.) — Ed. for all who are not ruled by Christ, are wandering like lost sheep in the ways of error. Thus, then, is condemned the whole wisdom of the world, which does not submit to the government of Christ. But the two titles given here to Christ are remarkable, that he is the Shepherd and Bishop of souls There is then no cause to fear, but that he will faithfully watch over the safety of those who are in his fold and under his care. And it is his office to keep us safe both in body and soul; yet Peter mentions only souls, because this celestial Shepherd keeps us under his own spiritual protection unto eternal life.

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