1 Peter 2

1 Peter 2:1

Putting away therefore (αποθεμενοουν). Second aorist middle participle of αποτιθημ, old and common verb, in metaphorical sense either to cleanse defilements (1 Peter 3:21; James 1:21) or to put off clothing (Romans 13:12; Colossians 3:5; Ephesians 4:22). Either sense suits here. Therefore (ουν) because of the new birth (1:23) and the new life demanded.

Wickedness (κακιαν). This old word, from κακος (evil), in the ancients meant vice of any kind and note πασαν (all) here.

Guile (δολον). Old word (from δελω, to catch with bait), deceit.

Hypocrisies (υποκρισεις). Singular (υποκρισιν) in the best MSS. See 1:22 (ανυποκριτον) and Mr 7:6f. for Christ’s denunciation of hypocrites which the disciples did not understand, including Peter (Matthew 15:16ff.).

Envies (φθονους). Genuine here, not φονους (murders), as B has it. For the word see Matthew 27:18.

Evil speakings (καταλαλιας). Late word (from καταλαλος, defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. “Backbitings.” For verb see 2:12.

1 Peter 2:2

As newborn babes (ωςαρτιγεννηταβρεφη). Βρεφος, old word, originally unborn child (Lu 1:41-44), then infant (Lu 2:12), here figuratively, like νηπιο. Αρτιγεννητα is a late and rare compound (Lucian, imperial inscription) from αρτ and γενναω, with evident allusion to αναγεγεννημενο in 1:23, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl).

Long for (επιποθησατε). First aorist (constative) active imperative of επιποθεω, old verb for intense yearning (Philippians 2:26).

The spiritual milk which is without guile (τολογικοναδολονγαλα). Γαλα is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος is an old compound (here alone in N.T.) adjective (alpha privative and δολος deceit), unadulterated milk which, alas, is so hard to get. Λογικον is an old adjective in -ικος, from λογος (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου (1:23) and ρημα (1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase τωνλογικωνπροβατωντουΧριστου (the spiritual or rational sheep of Christ).

That ye may grow thereby (ιναεναυτωαυξηθητε). Purpose clause with ινα and the first aorist passive subjunctive of αυξανω, old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν) here is final salvation.

1 Peter 2:3

If ye have tasted (εεγευσασθε). Condition of first class with ε and first aorist middle indicative of γευω in figurative sense as in Hebrews 6:4f. “A taste excites the appetite” (Bengel).

Gracious (χρηστος). Quotation from Psalms 34:8. The Hebrew for the LXX χρηστος is simply tobh (good). Plato used the word for food also, and Peter carries out the metaphor in γαλα (milk) as in Lu 5:39.

1 Peter 2:4

Unto whom (προςον). The Lord, carrying on the imagery and language of the Psalm.

Coming (προσερχομενο). Present middle participle masculine plural of προσερχομα (προσελθατε in the Psalm) agreeing with the subject of οικοδομεισθε.

A living stone (λιθονζωντα). Accusative case in apposition with ον (whom, the Lord Christ). There is apparent an intentional contradiction between “living” and “stone.” Cf. “living hope” in 1:3 and “living word” in 1:23.

Rejected indeed of men (υποανθρωπωνμεναποδεδοκιμασμενον). Perfect passive participle of αποδοκιμαζω, old verb to repudiate after test (Lu 9:22), in the accusative case agreeing with λιθον.

But with God (παραδεθεω). “By the side of God,” as he looks at it, in contrast with the rejection “by men” (υποανθρωπων).

Elect (εκλεκτον). From Isaiah 28:6 as in εντιμον (precious, for which see Lu 7:2) rather than δοκιμον (proved) expected after αποδεδοκιμασμενον as meaning far more in God’s sight, “a pre-eminence of position with” (Hort).

1 Peter 2:5

Ye also as living stones (κααυτοωςλιθοζωντες). Peter applies the metaphor about Christ as the living stone to the readers, “ye yourselves also.”

Are built up a spiritual house (οικοδομεισθεοικοςπνευματικος). Present passive indicative second person plural of οικοδομεω, the very verb used by Jesus to Peter in Matthew 16:18 (οικοδομησω) of building his church on the rock. If the metaphor of a house of living stones seems “violent” (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1 Corinthians 3:16) and for the kingdom of God in general (Ephesians 2:22), as does the author of Hebrews (Hebrews 3:6). This “spiritual house” includes believers in the five Roman provinces of 1:1 and shows clearly how Peter understood the metaphor of Christ in Matthew 16:18 to be not a local church, but the church general (the kingdom of Christ).

To be a holy priesthood (ειςιερατευμααγιον). Late word (from ιερατευω, to serve as priest, Lu 1:8 alone in N.T.), in LXX (Exodus 19:6), in N.T. only here and verse 9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev 1:6 (ιερεις, priests) that all believers are priests (Hebrews 4:16) and can approach God directly.

To offer up (ανενεγκα). First aorist active infinitive (of purpose here) of αναφερω, the usual word for offering sacrifices (Hebrews 7:27). Only these are “spiritual” (πνευματικας) as pictured also in Hebrews 13:15f.

Acceptable (ευπροσδεκτους). Late (Plutarch) double compound verbal adjective (ευ, προσ, δεχομα) as in 2 Corinthians 6:2.

1 Peter 2:6

It is contained (περιεχε). Present active (here intransitive, to contain, only N.T. example) of περιεχω, old verb, to surround, transitive in Lu 5:9 to seize (only other N.T. example). The formula with περιεχε is in Josephus (Ant. XI. 7). This Scripture (ενγραφη) is Isaiah 28:16 with some changes. Peter had in verse 4 already quoted εκλεκτον and εντιμον. Now note ακρογωνιαιον (a chief corner stone), a word apparently invented by Isaiah (from ακρος, highest, and γωνιαιος, Attic word for corner stone). Paul in Ephesians 2:20 uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it “the primary foundation stone at the structure” (W. W. Lloyd).

On him (επ’ αυτω). That is, “on it” (this corner stone, that is, Christ).

Shall not be put to shame (ουμηκαταισχυνθη). Strong negatives ουμη with first aorist passive subjunctive of καταισχυνω, old verb, to put to shame (Romans 5:5).

1 Peter 2:7

The preciousness (ητιμη). Or “the honour.” Explanation of εντιμον and ουμηκαταισχυνθη and only true “for you which believe” (τοιςπιστευουσιν ethical dative of articular present active participle of πιστευω to believe).

But for such as disbelieve (απιστουσινδε). Dative present active participle again of απιστεω, opposite of πιστευω (Lu 24:11).

Was made the head of the corner (εγενηθηειςκεφαληνγωνιας). This verse is from Psalms 118:22 with evident allusion to Isaiah 28:16 (κεφαληνγωνιασ=ακρογωνιαιον). See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalms 118:22 and applies the rejection of the stone by the builders (οοικοδομουντες, the experts) to the Sanhedrin’s conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts 4:11). Here he quotes it again to the same purpose.

1 Peter 2:8

And (κα). Peter now quotes Isaiah 8:14 and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed “a stone of stumbling (λιθοςπροσκομματος) and rock of offence (πετρασκανδαλου),” quoted also by Paul in Romans 9:32f., which see for discussion. Προσκομμα (from προσκοπτω, to cut against) is an obstacle against which one strikes by accident, while σκανδαλον is a trap set to trip one, but both make one fall. Too much distinction need not be made between λιθος (a loose stone in the path) and πετρα (a ledge rising out of the ground).

For they (ο). Causal use of the relative pronoun.

Stumble at the word, being disobedient (προσκοπτουσιντωλογωαπειθουντες). Present active indicative of προσκοπτω with dative case, λογω, and present active participle of απειθεω (cf. απιστουσιν in 2:7) as in 3:1. Τωλογω can be construed with απειθουντες (stumble, being disobedient to the word).

Whereunto also they were appointed (ειςοκαετεθησαν). First aorist passive indicative of τιθημ. See this idiom in 1 Timothy 2:7. “Their disobedience is not ordained, the penalty of their disobedience is” (Bigg). They rebelled against God and paid the penalty.

1 Peter 2:9

But ye (υμειςδε). In contrast with the disobedient ones.

An elect race (γενοςεκλεκτον). From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1:23).

A royal priesthood (βασιλειονιερατευμα). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσ=επισχοπος, not ιερευς. We are all ιερεις (priests). Cf. 2:5.

A holy nation (εθνοςαγιον). Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).

A people for God’s own possession (λαοςειςπεριποιησιν). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have λαοςπεριουσιος as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find ειςπεριποιησιν (for a possession). Περιουσιοςλαος is a people over and above the others and περιποιησις is a possession in a special sense (Ephesians 1:14). See Paul’s use of περιεποιησατο in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).

That ye may shew forth (οπωςεξαγγειλητε). Purpose clause with οπως, rather than ινα, with the first aorist active subjunctive of εξαγγελλω, old verb, to tell out, here alone in N.T.

The excellencies (ταςαρετας). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3; 2 Peter 1:5; Philippians 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 ταμεγαλειατουθεου (the mighty works of God).

Darkness (σκοτους). Heathenism.

His marvellous light (τοθαυμαστοναυτουφως). Christianity. For θαυμαστον (from θαυμαζω) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14.

1 Peter 2:10

Which in time past (οποτε). “Who once upon a time.”

No people (ουλαος). This phrase from Hosea 2:23. Note use of ου (not ουδεις) with λαος like Hebrew negative.

Which had not obtained mercy (οουκελεημενο). Perfect passive articular participle of ελεεω and the emphatic negative ου, with which compare Paul’s use of 1 Peter 2:1; 1 Peter 2:2 in Romans 9:25, which may have been known to Peter or not.

But now have obtained mercy (νυνδεελεηθεντες). Change to first aorist passive participle from “the long antecedent state” to “the single event of conversion which ended it” (Hort).

1 Peter 2:11

As sojourners and pilgrims (ωςπαροικουςκαπαρεπιδημους). This combination from the LXX (Genesis 33:4; Psalms 39:13). See 1:1 for παρεπιδημος and 1:17 for παροικια and Ephesians 2:19 for παροικος (only there and here in N.T., Christians whose fatherland is heaven).

To abstain from (απεχεσθα). Present middle (direct) infinitive of απεχω, old verb, to hold back from (1 Thessalonians 4:3). In indirect command (to keep on abstaining from) after παρακαλω (I beseech). With the ablative case τωνσαρκικωνεπιθυμιων, the grosser sins of the flesh (for σαρκικος see 1 Corinthians 3:3) like the list in 4:3.

Which (αιτινες). “Which very ones.” Like Latin quippe qui.

War against the soul (στρατευοντακατατηςψυχης). Present middle indicative of στρατευω, to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24.

1 Peter 2:12

Seemly (καλην). Predicate adjective with αναστροφην, for which see 1 Peter 1:15; 1 Peter 1:18. The Gentiles are on the watch for slips in moral conduct by the Christians.

That (ινα). Final conjunction with δοξασωσιν (they may glorify, first aorist active subjunctive of δοξαζω, the purpose of the Christians about the Gentiles.

Wherein (ενω). “In what thing.”

As evil-doers (ωςκακοποιων). As they did and do, old word (from κακον and ποιεω, John 18:30), in N.T. only here and verse 14 in correct text. Heathen talk against us (καταλαλουσιν) gleefully.

By your good works (εκτωνκαλωνεργων). “Out of (as a result of) your good (beautiful) deeds.”

Which they behold (εποπτευοντες). Present active participle of εποπτευω, old verb (from, εποπτης, overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 3:2.

In the day of visitation (ενημεραεπισκοπης). From Isaiah 10:33. Cf. its use in Lu 19:44, which see for the word επισκοπη (from επισκοπεω, to inspect (Hebrews 12:15). Clear echo here of Mt 5:16.

1 Peter 2:13

Be subject to (υποταγητε). Second aorist passive imperative second person plural of υποτασσω, to subject to, as in 3:22.

Every ordinance of man (πασηανθρωπινηκτισε). Dative case of old and common word κτισις (from κτιζω, to create, to found), act of creation (Romans 1:20), a creature or creation (Romans 1:25), all creation (Colossians 1:15), an institution as here (in Pindar so). For ανθρωπινος (human) see James 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans 13:1-8) unless it steps in between God and man (Acts 4:20).

For the Lord’s sake (διατονκυριον). For Jesus’ sake. That is reason enough for the Christian not to be an anarchist (Matthew 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. “It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades” (Bigg).

As supreme (ωςυπερεχοντ). Dative singular of present active participle of υπερεχω, old verb (intransitive), to stand out above (to have it over), as in Romans 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler.

1 Peter 2:14

Unto governors (ηγεμοσιν). Dative again of ηγεμων, a leader (from ηγεομα, to lead), old and common word (Matthew 10:18).

As sent by him (ωςδι’ αυτουπεμπομενοις). Present passive participle of πεμπω. Δι’ αυτου is “by God,” as Jesus made plain to Pilate; even Pilate received his authority ultimately “from above” (John 18:11).

For vengeance on evil-doers (ειςεκδικησινκακοποιων). Objective genitive with εκδικησιν, for which see Lu 18:7f.

For praise to them that do well (επαινοναγαθοποιων). Objective genitive again, αγαθοποιος, a late word (Plutarch, Sirach) from αγαθον and ποιεω here only in N.T. Found in a magical papyrus.

1 Peter 2:15

By well-doing (αγαθοποιουντας). Present active participle of αγαθοποιεω, only in LXX and N.T. (Mr 3:4). In accusative case agreeing with υμας understood, accusative of general reference with φιμοιν, present active infinitive (epexegetic infinitive after τοθεληματουθεου, the will of God), late and rare verb (from φιμος muzzle), as in Matthew 22:12.

The ignorance of foolish men (τηντωναφρονωνανθρωπωναγνωσιαν). Αγνωσια is late and rare word (in the papyri) from alpha privative and γνωσις (knowledge), in N.T. only here and 1 Corinthians 15:24 (disgraceful ignorance in both instances). Note alliteration.

1 Peter 2:16

As free (ωςελευθερο). Note nominative again connected with υποταγητε in verse 13, not with φιμοιν in verse 14 (a parenthesis in fact). For this ethical sense of ελευθερος see Galatians 4:26.

And not using your freedom (καμηεχοντεςτηνελευθεριαν). “And not holding your liberty” (present active participle of εχω, with usual negative μη with participle.

For a cloke of wickedness (ωςεπικαλυμματηςκακιας). Επικαλυμμα (from επικαλυπτω Romans 4:7) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens.

But as bondservants of God (αλλ’ ωςθεουδουλο). Paul’s proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. Romans 6:22 “enslaved to God.”

1 Peter 2:17

Honour all men (πανταςτιμησατε). Not with the same honour. Constative use of the aorist imperative.

Love the brotherhood (τηναδελφοτητααγαπατε). Present active imperative of αγαπαω, keep on doing it. Note the abstract αδελφοτης (from αδελφος, brother) in the collective sense, rare save in ecclesiastical literature, though in I Macc. 12:10; IV Macc. 10:3, and in late papyri. It is a word for all Christians.

Fear God (τονθεονφοβεισθε). In both senses of reverence and dread, and keep it up (present middle imperative).

Honour the king (τονβασιλεατιματε). Keep that up also. A fine motto in this verse.

1 Peter 2:18

Servants (οοικετα). Note article with the class as with ανδρες (3:7), though not with γυναικες (3:1). Οικετης, old word from οικος (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term δουλος (slave). “Ye domestics.” See similar directions to Christian servants (slaves) in Colossians 3:22-25; Ephesians 6:5-7; 1 Timothy 6:1; Titus 2:9. Οικετης in N.T. occurs only here, Luke 16:13; Acts 10:7; Romans 14:4.

Be in subjection (υποτασσομενο). Present middle participle of υποτασσω, common late compound to subject oneself to one (Lu 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1; 1 Peter 3:7) as in Romans 12:16f., or the imperative εστε has to be supplied (Robertson, Grammar, p. 945).

To your masters (τοιςδεσποταις). Dative case of δεσποτης, old word for absolute owner in contrast with δουλος. It is used also of God (Luke 2:29; Acts 4:24; Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος has a wider meaning and not necessarily suggesting absolute power.

To the good and gentle (τοιςαγαθοιςκαεπιεικεσιν). Dative case also with the article with class. For επιεικης see on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.

To the froward (τοιςσκολιοις). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philippians 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.

1 Peter 2:19

For this is acceptable (τουτογαρχαρις). “For this thing (neuter singular τουτο, obedience to crooked masters) is grace” (χαρις is feminine, here “thanks” as in Romans 7:25). “Acceptable” calls for ευπροσδεκτον (2:5), which is not the text here.

If a man endureth griefs (ευοφερετιςλυπας). Condition of first class with ε and present active indicative of υποφερω, old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη (grief).

For conscience toward God (διασυνειδησινθεου). Suffering is not a blessing in and of itself, but, if one’s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Θεου (God) is objective genitive. For συνειδησις (conscience) see on Acts 23:1; 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.

Suffering wrongfully (πασχωναδικως). Present active participle of πασχω and the common adverb αδικως, unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” (ψευδομενο). See also Lu 6:32-34.

1 Peter 2:20

For what glory (ποιονγαρκλεος). Qualitative interrogative (what kind of glory). “What price glory?” Κλεος is old word from κλεω (καλεω, to call), report, praise, glory, here only in N.T.

If ye shall take it patiently (ευπομενειτε). First-class condition with ε and future active indicative of υπομενω, for which see James 1:12. Same condition also in next sentence (αλλ’ ε, etc.).

When ye sin (αμαρτανοντες). Present active participle of αμαρτανω (continued repetition).

And are buffeted for it (κακολαφιζομενο). Present passive participle of κολαφιζω, late word (from κολαφος fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).

When ye do well (αγαθοποιουντες). Present active participle of αγαθοποιεω as in verse 15.

And suffer for it (καπασχοντες). Present active participle of πασχω (verse 19). No “for it” in the Greek here or in the previous sentence.

This is acceptable with God (τουτοχαριςπαραθεω). “This thing (neuter) is thanks (verse 19) by the side of (παρα) God (as God looks at it).”

1 Peter 2:21

For hereunto were ye called (ειςτουτογαρεκληθητε). First aorist indicative of καλεω, to call. They were called to suffer without flinching (Hort), if need be.

Because (οτ). The fact that Christ suffered (επαθεν) lifts their suffering to a new plane.

Leaving you an example (υμινυπολιμπανωνυπογραμμον). Present active participle of the late Ionic verb υπολιμπανω (in the papyri) for the common υπολειπω, to leave behind (under), here only in N.T. Hυπογραμμος is also a late and rare word (from υπογραφω, to write under), a writing-copy for one to imitate, in II Macc. 2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (Strom. V. 8. 49) uses it of the copy-head at the top of a child’s exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of υπογραφη and υπογραφω in the sense of copying a letter.

That ye should follow his steps (ιναεπακολουθησητετοιςιχνεσιναυτου). Purpose clause with ινα and first aorist active subjunctive of επακολουθεω, old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10; 1 Timothy 5:24) or the locative here. Ιχνος is old word (from ικω, to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1:18), but he did leave us his example for our copying (1 John 2:6).

1 Peter 2:22

Who did no sin (οςαμαρτιανουκεποιησεν). Quotation from Isaiah 53:9. He has already expressed the sinlessness of Christ in 1:19. The next clause is a combination of Isa 53:9; Zephaniah 3:13. For “guile” (δολος) see verse 1.

Was found (ευρεθη). First aorist passive indicative of ευρισκω. Christ’s guilelessness stood the test of scrutiny (Vincent), as Peter knew (Matthew 26:60; John 18:38; John 19:4; John 19:6).

1 Peter 2:23

When he was reviled (λοιδορουμενος). Present passive participle of λοιδορεω, old verb (from λοιδορος, reviler, 1 Corinthians 5:11) as in John 9:28.

Reviled not again (ουκαντελοιδορε). Imperfect active (for repeated incidents) of αντιλοιδορεω, late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan’s Vocabulary), here only in N.T. Idiomatic use of αντ (in turn, return, back).

Threatened not (ουκηπειλε). Imperfect again (repeated acts) of απειλεω, old compound (from απειλη, threat, Acts 9:1), in N.T. only here and Acts 4:17.

But committed himself (παρεδιδουδε). Imperfect active again (kept on committing himself) of παραδιδωμ, to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply εαυτον), for Jesus uses this very idea in Lu 23:46 as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously (τωκρινοντδικαιως, dative of present active articular participle of κρινω).

1 Peter 2:24

Who his own self (οςαυτος). Intensive pronoun with the relative referring to Christ (note relatives also in verses 1 Peter 2:22; 1 Peter 2:23).

Bare our sins (ανηνεγκενταςαμαρτιαςημων). Second aorist active indicative of αναφερω, common verb of bringing sacrifice to the altar. Combination here of Isa 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Hebrews 9:28). For Christ’s body (σωμα) as the offering see 1 Corinthians 11:24. “Here St. Peter puts the Cross in the place of the altar” (Bigg).

Upon the tree (επτοξυλον). Not tree here as in Lu 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).

Having died unto sins (ταιςαμαρτιαιςαπογενομενο). Second aorist middle participle of απογινομα, old compound to get away from, with dative (as here) to die to anything, here only in N.T.

That we might live unto righteousness (ινατηδικαιοσυνηζησωμεν). Purpose clause with ινα and the first aorist active subjunctive of ζαω with the dative (cf. Romans 6:20). Peter’s idea here is like that of Paul in Romans 6:1-23, especially verses 1 Peter 2:2; 1 Peter 2:10).

By whose stripes ye were healed (ουτωμωλωπιαθητε). From Isaiah 53:5. First aorist passive indicative of ιαομα, common verb to heal (James 5:16) and the instrumental case of μωλωπς, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1:18. Writing to slaves who may have received such stripes, Peter’s word is effective.

1 Peter 2:25

For ye were going astray like sheep (ητεγαρωςπροβαταπλανωμενο). Brought from Isaiah 53:6, but changed to periphrastic imperfect indicative with ητε and present middle participle of πλαναω, to wander away. Recall the words of Jesus in Lu 15:4-7.

But are now returned (αλλαεπεστραφητε). Second aorist passive indicative of επιστρεφω, old verb, to turn, to return (Matthew 10:13).

Unto the Shepherd and Bishop of your souls (επτονποιμενακαεπισκοποντωνψυχωνυμων). Jesus called himself the Good Shepherd (John 10:11, and see also Hebrews 13:20). Here alone is Christ called our “Bishop” (overseer). See both ideas combined in Ezekiel 34:11. Philo calls God Επισχοπος. Jesus is also Αποστολος Hebrews 3:1) and he deserves all other titles of dignity that we can give him.