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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: 1Pe_2:18-25
18Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. 19For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly.20For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. 21For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22who committed no sin, nor was any deceit found in His mouth; 23and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; 24and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. 25For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.
1Pe_2:18 "Servants, be submissive to your masters" This is a present middle participle used as an imperative (see note and Special Topic at 1Pe_2:13). Believing slaves respect their earthly masters because they respect God! This even refers to those unbelieving masters who are unfair and cruel or Christian slave masters who are acting inappropriately. In our day an application of this admonition would relate to Christian employers and Christian employees. This is similar to Paul's teachings in Eph_6:5-9. Notice #3 in the Special Topic below.
This is a good place to discuss the cultural aspect of biblical interpretation. If the gospel had challenged (1) the first century Greek-Roman patriarchal culture or (2) its slave culture, it would have been rejected and destroyed by first century society. By preaching the gospel both of these barriers fell in time! The Bible must always be interpreted in its historical setting and then the inspired truths applied to our day and culture with the same power and impact. It does not mean that we try to reproduce the first century culture as God's will for every society in every age. The goal is the preaching of the eternal truth of the gospel which impacts individuals and ultimately society itself.
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1Pe_2:19
NASB "For this finds favor"
NKJV "For this is commendable"
NRSV "For it is a credit to you"
TEV "God will bless you for this"
NJB "You see, there is merit"
This refers to God's approval of submission even amidst persecution, when this suffering is related to our Christian convictions and trust in Christ (cf. 1Pe_3:14; 1Pe_3:17; 1Pe_4:13-14; 1Pe_4:16). "Favor" is the Greek term charis (grace) used in its non-theological sense.
▣ "if" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. Christian slaves were suffering under cruel masters for Christ's sake.
▣ "conscience" See note at 1Pe_3:16.
1Pe_2:20 "for what credit is there" This is a term for honor connected to one's reputation (cf. Luk_6:32-34). It is from the Greek verb kaleô, which means to call. Therefore, it refers to calling praise, honor, or glory on someone.
▣ "if" There are two first class conditional sentences in this verse, which are assumed to be true. The first conditional sentence is used in a negative sense and the second in a positive sense. God is pleased when believers suffer unfairly, but patiently, for being believers (cf. 1 Pet. 1:29; 3:24,27; 4:12-16; Mat_5:10-16).
1Pe_2:21 "For you have been called for this purpose" This is an aorist passive indicative. In context this phrase means that believers were called to emulate Jesus' life, which brings glory to God and salvation to mankind. This is a call to submissiveness on behalf of all believers which will bring spiritual maturity and a powerful gospel witness.
That believers are called by God to suffering is a startling statement, especially to a western culture which thinks of Christianity in terms of (1) "what's in it for me" or (2) a health, wealth, and prosperity gospel. The persecution of believers is a real possibility in a fallen world (cf. Act_14:22; Rom_5:3-4; Rom_8:17; Php_1:29; 1Th_3:3-4; 2Ti_3:12; Jas_1:2-4; 1Pe_3:14; 1Pe_4:12-19).
▣ "Christ also suffered" The suffering of the Messiah was a surprise to the Jews who expected a conquering military Messiah. There are specific hints in the OT (cf. Gen_3:15; Psalms 22; Isaiah 53). Jesus Himself showed (1) His Apostles (cf. Mat_16:21; Mat_17:12; Mat_17:22-23; Mat_20:18-19) and (2) the early church these prophetic passages (cf. Luk_24:25-27).
His suffering and death were an integral part of the apostolic preaching of the early church in Acts called the Kerygma (cf. Act_2:23; Act_3:13-14; Act_3:18; Act_17:3; Act_26:23). See Special Topic at 1Pe_1:11.
There are several key theological truths connected with His suffering.
1. Christ is our example (1Pe_2:21)
2. Christ bore our sins on the cross (1Pe_2:24)
3. Christ's work caused us to die to sin and live for God (1Pe_2:24)
4. Christ is the Shepherd and Guardian of our souls (1Pe_2:25)
The term "suffered" (epathen) is found in MSS P72, A, B, and C, but other ancient MSS, P81, à have "died" (apethanen). The UBS4 gives the first reading an "A" rating (certain), assuming that "died" has been transposed by copyists from 1Pe_3:18.
▣ "an example" The NT gives three reasons why Christ came:
1. To be the vicarious, substitutionary atonement. He, the innocent, blameless (cf. 1Pe_2:22) Lamb of God (cf. Joh_1:29), offered Himself on our behalf (cf. 1Pe_2:24).
2. To be the full revelation of the Father (cf. Joh_1:1-14; Joh_14:8-9).
3. To be an example for believers (cf. 1Pe_2:21) to emulate. He is the ideal Israelite, the perfect man, what humanity should have been, could be, and one day, will be.
1Pe_2:22 "who committed no sin" This is a quote from Isa_53:9. This concept is also expressed in Joh_8:46; Joh_14:30; Luk_23:41; 2Co_5:21; Heb_4:15; Heb_7:26-27; 1Pe_1:19; 1Pe_2:22; 1Pe_3:18, 1Jn_3:5. He could die on our behalf because He did not have to die for His own sin!
▣ "nor was any deceit found in his mouth" Jesus was the ideal Israelite (cf. Isa_53:9 and Zep_3:13).
1Pe_2:23 "while being reviled, He did not revile in return" There is a series of three imperfect active indicatives, which mean repeated action in past time. The first one is an allusion to Isa_53:7. Jesus fulfilled this prophecy in His trials before Caiaphas, Annas the High Priest, Pilate, and Herod.
▣ "while suffering, He uttered no threats" He did speak, but in forgiveness to all those involved in His death (cf. Luk_23:34).
▣ "but kept entrusting Himself to Him who judges righteously" This entrusting was the normal attitude of Jesus' life. It is seen so powerfully in Luk_22:42; Luk_23:46.
1Pe_2:24 "He Himself bore our sins" This is obviously from Isa_53:4; Isa_53:11-12. The term "bore" is used of a sacrifice in Lev_14:20 and Jas_2:21. This is the essence of the vicarious, substitutionary atonement (cf. Mar_10:45; Rom_5:6; Rom_5:8; Rom_5:10; 2Co_5:21).
▣ "in His body on the cross" Although there is no specific Gnostic element connected to 1 Peter (an early Christian/Greek philosophy asserted that Jesus was not truly human, cf. Col.; 1 Tim.; 1 John). This text is another powerful affirmation of the true humanity and physical death of Jesus of Nazareth (cf. Col_1:22).
The phrase "on the cross" may have a connection to Deu_21:23, where anyone who was impaled on a stake (i.e., tree) instead of being properly buried was cursed by God. By Jesus' day the rabbis had interpreted this as including Roman crucifixion. Jesus was accused of blasphemy which, according to the Mosaic Law, demanded stoning. Why then did the Jewish leaders want Him crucified, which required Roman approval and ceremonial defilement for them before the Passover? Some have said they did this because the Jews did not have the authority under Roman law to put someone to death, but what about Stephen in Acts 7?
I think they wanted Jesus crucified to suggest that this messianic pretender was cursed by God! But this is exactly what happened. Jesus became the curse for us (cf. Gal_3:13). The OT itself had become a curse (cf. Col_2:14). It states that the soul that sins must die (cf. 2Ki_14:6; Eze_18:4; Eze_18:20). But all humans have sinned (cf. Rom_3:9-18; Rom_3:23; Gal_3:22). Therefore, all deserve to die and were under its death penalty. Jesus the sinless Lamb of God (Joh_1:29) bore the sin of the entire fallen world (cf. Rom_5:12-21)
▣ "that we might die to sin and live to righteousness" This is a purpose (hina) clause. This is the goal of Christianity (cf. Rom_6:20; Gal_2:20). It is the restoration of the image of God in humans which restores intimate fellowship with God.
▣ "by His wounds you were healed" This is an aorist passive indicative. In Isa_53:4-6 this speaks of our spiritual healing, not that physical healing. I do not deny physical healing as an ongoing act of a gracious God, but I do deny that it is a promised aspect of the atonement of Christ. In the OT sin was characterized as physical illness (cf. Isa_1:5-6; Psa_103:3). This is a metaphor for the forgiveness of sin, not a promise that if believers have enough faith God will heal every physical problem of every believer.
For a good discussion of Isa_53:4 and its use in Mat_8:17, F. F. Bruce's Answers to Questions, pp. 44-45, is very helpful.
1Pe_2:25 "for you were continually straying" This is an allusion to Isa_53:6. It is an imperfect passive periphrastic, which refers to repeated action in past time or the beginning of an action. Does this refer to
1. OT Jews (cf. Rom_3:9-18, which is a series of OT quotes)
2. all humanity
3. Gentile believers who were succumbing to persecution (i.e., possibly denying Jesus at trial)
4. believers, Jews and Gentiles, who were losing the daily battle to the sin nature
▣ "but now you have returned" This is an aorist passive indicative which implies a decisive return by the agency of God, Christ, or the Spirit (cf. TEV "you have been brought back"). Most English versions translate it as a middle (cf. NASB, NRSV, NJB, NIV). In the OT "turn" or "return" (shub) is often used for God's people repenting and coming back to Him.
▣ "Shepherd" This title is used of God (cf. Psa_23:1, Ezekiel 34) and here of Jesus as in Joh_10:1-18 and Heb_13:20. It connotes tender, thoughtful, continuous care. This title may even reflect Peter's discussion with Jesus in John 21 (cf. 1Pe_5:1-3).
NASB, NRSV,
NJB "Guardian"
NKJV "Overseer"
TEV "Keeper"
Here the term episkopos is used of Jesus, but usually it refers to local church leaders. The term translates as "bishop" or "overseer" and has a Greek city/state background, while the synonymous term "elder" (presbuteros) has a Hebrew tribal background. These terms are usually used synonymously to refer to the NT role of pastor (cf. Act_20:17; Act_20:28; Tit_1:5; Tit_1:7).
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