1 Peter

2:13-25

2. Exhortations on Christian living, 2:11-3:12

ii] State and household duties

From 2:11 to 3:12 Peter outlines the responsibilities of believers, not just toward the Christian fellowship, but toward all humanity; in our day-to-day life we are to conduct ourselves honorably, v12. In the passage before us Peter reminds his readers that they must submit to secular authority, v13-17, and then goes on to remind slaves that they must submit to their masters, v18-21a. In simple terms, believers should follow the example of Christ, v21b-25.

Having spoken of the privileges of being part of God's chosen people, 2:4-10, Peter goes on to speak of the responsibilities believers have toward others, 2:11-3:12. The responsibilities he tackles seem to reflect the social situation of the time. Christians were facing persecution and so Peter is concerned that church members don't inflame the situation, but rather live as exemplary citizens.

Peter's exhortation to Christian living is as follows:

i] His general principle - "live good lives among the pagans", 2:11-12

ii] Submission to the secular powers, 2:13-17.

iii] A slaves submission to their masters, 2:18-21a.

iv] Christ's example of servanthood - his willingness to suffer without retaliation, 2:21b-25.

v] The responsibilities of wives and husbands, 3:1-7.

vi] General advice, 3:8-12.

The application of this passage is somewhat fraught. Peter lays on us, as a Christian duty, obedience and respect for secular authorities, to governments and employers. We would have little trouble doing this with authority which is legally constituted and which acts morally. Yet, what of authority that acts Immorally? Does Peter demand, as to the Lord, submission to immoral authority? The following three points are worth considering:

i] Although not clear in the passage dealing with submission to government authority, it is clear in the passage on slaves that believers, as a Christian duty, are to submit to unjust treatment, rather than resist. "Submit .... with respect ..... to those who are harsh", 2:18.

ii] Given the social environment of the first century, we have to admit that both government and business were corrupt. The Roman government was a tyrannical dictatorship which discriminated on the basis of race, favoured the privileged, ignored the poor and waged war on its neighbors. As far as employment was concerned, Roman society was based on slavery.

iii] Peter argues that there is eternal value in suffering for doing good. He tells us that God's grace is active in such a situation. He gives the example of Christ and on this basis, argues that we should suffer willingly when treated harshly by secular authorities. In so doing, God's favour is activated toward us and toward those around us.

Given the totalitarian nature of the Roman empire and its suspicion of organized associations, religious or otherwise, and given the fact that those addressed in this letter are facing persecution, Peter encourages his readers to submit to unjust governmental interference and employer's infringement of their rights. Given this situation, Peter applies both pragmatics and sound theology. First, he encourages his readers to submit (ie. to face unjust circumstances stoically), to continue to do good in the face of evil (accentuate the positive!), and to recognize in this situation an alignment with the sufferings of Christ.

Of course, such necessary compliance with injustice does not stop believers from applying the humanizing affect of the gospel when the opportunity presents itself. Although the kingdom of God is primarily realized in God's covenant people, its social justice elements should be shared with secular society. The dream of Christian socialism, of heaven on earth, is just that, a dream, but such does not prevent us from striving to realize something of what is primarily an eschatological reality, and this for the good of our neighbors. The abolition of slavery, driven by the children of the Great Awakening, by Wilberforce and friends, was driven by this truth. But then, how far should a Christian go in the struggle against injustice? Is it acceptable to join with Bonhoeffer and the like and take up the sward against tyranny. We would have to be alive and living in Nazi Germany to answer that question.

Peter begins by telling us to "submit" (rank ourselves under) the authority of government, v13-16. The term "every authority instituted among men" is probably best seen as human institutions which exist for the welfare of society and in our context, this means government and government instrumentalities. Peter implies that such institutions are from God - they are Divinely instituted, cf. Rom.13:1. We should submit to them for the "Lord's sake". That is, we should do so freely out of our respect for Jesus; it is something he wants us to do, cf. "give unto Caesar......" Verses 13-16 consist of a single sentence in the Gk. with the main verb being the imperativeuJpotaghte "be subject, submit."

uJpotaghte (uJpotassw) aor. pas. imp."submit" - subject oneself to. The aorist expresses a decisive demand. In this case to submit to civil authority.

dia + acc. "for [the Lord's sake]" - because of, on account of [the Lord]. A believer should seek to obey secular authority out of loyalty to the Lord, "the Lord" presumably being the Lord Jesus Christ.

pash/ adj. "to every" - All levels of authority, eg. local, state or federal government authorities.

krisei (iV ewV) "instituted" - creation, creature / institution, authority. This is the only place in the NT where this word is translated "institution, authority." The sense "creature" = "human", "every created human being, is surely too wide, so "institution." "Accept the authority of every human institution", NJB, although better "every human authority", ie., civil rulers.

anqrwpinh/ adj. "among men" - human [authority]. The adjective "human" probably means "man made", ie., authorities appointed / created by men, rather than "human authority" as opposed to "spiritual authority."

eite ..... eite "whether [to the king] ....... or" - either [to the emperor] ...... or.

wJV "as" - like, as. Peter seems to use this particle in two ways, "as if / as it were", or, "in the manner of / functioning as", so Achtemeier.

uJpereconti (uJperecw) dat. pres. part. "as the supreme authority" - being supereminent, supreme. The participle is adjectival, describing "emperor"; "whether it be the emperor, who is the supreme authority, or ....", Barclay.

hJgemosin (wn wnoV) "to governors" - rulers. Dative of direct object; "submit yourselves ...... to governors." The word was used at this time of officials appointed by the emperor.

pempomenoiV (pempw) pres. pas. part. "who are sent" - being sent. The participle is adjectival, attributive, limiting "governors".

di (dia) + gen. "by [him]" - [as, like] through, by means of [him]. Expressing the point that the emperor appoints the governors.

eiV "to" - to, into / for. Here serving to form a final clause expressing purpose, "in order to"; "for the punishment of evildoers and for the praise of them that do well", AV.

ekdikhsin (iV ewV "punish" - vengeance. Obviously legal punishment is in mind here. Retributive punishment which appropriately fits the crime is the intended sense of the legal "vengence" that is applied to the perpetrator, under God's polity. The modern concept of criminal punishment for the reformation of the criminal and the protection of the populous finds little Biblical support, particularly as it does not justly treat the criminal and gives little consideration to the victim. The punishment often does not fit the crime (eg. a sentence ranges from incarceration to a good behavior bond) and victim compensation is rarely considered. Note how in Mosaic law victim compensation is foremost and how the punishment fits the crime - kill a person's cow by accident and you must replace the cow; steel a cow and you must return the cow, plus three others. None-the-less, the modern justice system of Western democracies is somewhat more humane than the Roman justice system of the first century (Senatorial administration was noted for its corruption, although the administration of justice in the Imperial provinces was somewhat more honest). This fact may indicate that there is an unstated qualification to Peter's words. A society which fails to "punish criminals and praise good-living citizens", Barclay, is not necessarily a society which believers should automatically "submit" to. Are we, "for the Lord's sake", required to "submit" to the justice system of a society which praises the criminals and punishes good-living citizens, a society which demonstrates that it is not a "servant of God", Rom.13:4? None-the-less, as already noted, Peter probably is calling for an unquestioning submission to the secular state, just or otherwise, since resistance to its authority can only bring harm both to those who resist, the church and the gospel. So, Peter is probably not qualifying his instructions at this point, other than defining the proper exercise of state authority under God.

kakopoiwn (oV) gen. "who do wrong" - of evildoers. "Of evildoers" is often taken as an objective genitive, "punishment for evildoers", but it is more likely adjectival, descriptive, limiting "punishment"; "the punishment of those who do wrong." So also the genitive agaqopoiwn "of those who do good."

de "and" - but, and. Possibly adversative, but usually taken as coordinative.

epainon (oV) "commend" - praise. Good order in the home is rightly commended by authorities who see this as evidencing civil order.

oJti oJutwV "for" - because so. Introducing a causal clause. "Because that is in accordance with God's will, who wills that by well-doing men should muzzle the ignorance of foolish men", Selwyn.

tou qeou gen. "God's [will]" - The genitive is adjectival, possessive.

agaqopoiountaV (agaqopoiew) pres. part. "by doing good" - doing good. The participle is adverbial, probably instrumental, as NIV. The context would imply that the "good behavior" relates to good citizenship, the support of societal regulations which function to enhance community relationships - peace and harmony.

fimoun (fimow) pres. inf. "you should silence" - to silence. The infinitive forms an object clause / dependent statement of indirect speech expressing what the will of God is; "God's intention is that you should silence the foolish talk of ignorant people by doing what is right."

thn .... agnwsian (a) "the ignorant talk" - the ignorance. Usually understood as "ignorant/foolish talk."

twn afronwn adj. "of foolish [men]" - of the sensless, foolish, silly [men]. The genitive phrase "of silly people" is adjectival, limiting "the foolish talk."

"Live" - There is no ellipsis in the Gk., but where a new sentence is crafted in English it is necessary to restate God's will, "doing what is right", which in the context is controlled by the imperative uJpotaghte, "be subordinate", v13. This verse may possibly introduce the series of imperatives in v17, but grammatically this seems unlikely.

wJV "-" - like, as. Comparative, see v13. Continuing the dependent statement expressing the divine will, v15; "God's intention is that you should silence the foolish talk of ignorant people by doing what is right as/like a free people ...."

eleuqeroi adj. "free" - free. As a substantive, "freedmen", ie. like a slave having gained their freedom and now able to choose their vocation etc. (surely not theological freedom, "as the redeemed", Michaels). The function of the State is to provide an environment where relationships flourish in mutual respect for person and property. The Christian citizen, like a freedman, should willingly choose to submit to the authority of a state that provides such an environment, although not to do so as a means to interfere with the freedom of others.

kai mh "but do not" - and not.

econteV (ecw) pres. part. "use" - having. The participle may be adverbial, possibly instrumental, "not by employing freedom to cover up wickedness", Berkeley, although better concessive, "live as free persons, although not as an opportunity to use that freedom ...." Yet, it seems more likely that it is adjectival, attributive; "like free persons who do not have ...., but rather as ....." "As free men and women and not as those who use their freedom as a cover ....", Achtemeier.

wJV epikalumma (a atoV) "as a cover-up" - as a pretext, veil, cloak.

thV kakiaV (a) "for evil" - of wickedness, evil, trouble. The genitive is usually treated as objective; "as an excuse for their malicious disposition", so NIV, but an adjectival modification is probably intended, "as an evil pretext / smokescreen."

all (alla) "-" - but. Adversative; "but as God's slaves."

qeou (oV) gen. "[live as servants] of God" - The genitive is adjectival, possessive; "God's slaves."

Peter rounds off his instructions concerning societal submission with a series of four imperatival clauses. We are to show "respect" toward our fellow citizens. The word means something like "esteem highly." Our particular care rests with the brotherhood, but in like manner to God, we must extend our care to all, cf. Rom.14:10, Jas.3:8-10. When it comes to those in authority over us, we should "fear" God (a reverential awesome respect) and honour (respect) the king. Our first loyalty lies with God, although Peter is simply making the point that both God and lawfully instituted government have rights and we should respect those rights.

timhsate (timaw) aor. imp. "show proper respect to" - honor. "Showing of respect, acknowledgment of another's status and deference to authority", Elliott.

pantaV adj. "everyone" - all. This modifying adjective stands by itself without a defining noun. Probably "all men (people)", Barclay, but possibly, given the context, "all those in authority."

agapate (agapaw) pres. imp. "love [the brotherhood of believers]" - love [the brotherhood]. The present tense is durative, "keep on loving."

fobeisqe (fobeomai) pres. pas. imp. "fear" - be afraid = respect. Ref. Proverbs 24:21 for this summary of a Christian's duty.

timate (timaw) pres. imp. "honor [the king]" - respect, honor. Show deference to someone of high status.

Turning his attention to servants/slaves, Peter encourages them to fulfill their duties even in unjust circumstances, v18-21a. Why does Peter call on slaves to give unquestioning subservience to masters without giving instructions to masters on the proper treatment of their slaves? Does he just assume that masters will do the right thing, or was the Christian church so poor at this point in time that no Christians actually owned slaves? As already noted, the answer to this question lies with the purpose of Peter's letter. Peter is writing to encourage Christians who are struggling to live out their faith in an aggressive and often hostile secular environment. Believers who face the greatest disadvantage are slaves. So, Peter's practical advice is that they accept what cannot be changed (slavery was an integral part of Roman society [50% of the population of Rome were indentured slaves] and resistance to the institution was mercilessly dealt with), that they approach their task positively ("doing good"), in the knowledge that such commends them to God by aligning them with their calling to follow the example of Christ.

oiketai (hV ou) "slaves" - slaves, household servants. Although the NIV uses the word "slaves", it has the wider sense of "household servants", although these may well include slaves. In our context the word "employees" will suffice. These servants should submit to the authority of their employer out of respect for God.

oiJ uJpotassomenoi (uJpotassw) pres. pas. part. "submit" - accept the authority of. This participle is often viewed as imperatival, so Selwyn, and nearly always translated that way. Yet, technically it is attendant on the leading imperative in v13, uJpotaghte, "be submissive" - submitting. As Lenski puts it "this is good Greek, the effect being to make all of these admonitions a continued chain by means of participles."

en "with [all respect]" - in [all fear]. Adverbial use of the preposition, forming an adverbial phrase modifying the verbal aspect of the participle "submitting". "All" serves to intensify, and "fear", means "respect" rather than servile fear.

toiV agaqoiV dat. adj. "to those who are good" - to the good. The adjective functions as a substantive; dative of direct object. Best with the sense "benevolent".

toiV skolioiV dat. adj. "to those who are harsh" - to the crooked, bent. "Unreasonable, exacting, capricious, and cross-grained", Manson.

Peter goes on to give reasons why a believer should, out of respect for God, willingly suffer unfairly, v19-21a: "It is commendable" he says, to "suffer for doing good" and to "endure it", and "to this you were called."

gar "for" - for, because. Expressing cause/reason, as NIV.

cariV (iV ewV) "commendable" - grace, favor. Peter seems to imply that faithfulness in the face of unjust suffering prompts divine blessings as a natural consequence. "God will bless you, even if others treat you unfairly, for being loyal to him", CEV, even to the earning of merit, "there is merit", NJB. Yet, this takes the meaning of "grace" in this context too far. Achtemeier is surely right when he defines "grace" in this context as "God's favorable judgment on the activity here under discussion", so NIV "commendable".

ei + ind. "if" - Introducing a conditional clause, 1st. class, where the condition is assumed to be true; "[for] if, as is the case, [a man ....], then [this is grace]."

tiV "a man" - a certain = a person.

uJpoferei (uJpoferw) pres. "bears up under [the pain]" - endures [pain].

pascwn (pascw) pres. part. "[of unjust] suffering" - suffering [wrongly]. The participle is probably adverbial, temporal; "if a person endures pain while suffering undeserved ill-treatment."

dia + acc. "because" - because of. Causal.

suneidhsin (iV ewV) "he is conscious" - conscience / consciousness, awareness. The sense "awareness" is better here.

qeou (oV) "of God" - The genitive "of God" is either adjectival, "a God consciousness", a godward type of awareness / knowing / "inner reference", Selwyn, or ablative, expressing origin, or even an objective genitive, "a consciousness toward God." "Because God is in his thoughts", Cassirer, ie. the person understands the will of God.

gar "but" - for. Expressing cause/reason, providing the reason why it is commendable to serve faithfully even in the face of unjust suffering.

kleoV (oV) "[how is it] to your credit" - [what kind of] honor. As of receiving honor, so "credit / advantage."

ei + ind. "if" - This sentence is made up of two conditional clauses, 1st. class, where the conditions are assumed to be true, "if, as is the case, ..... then." The two clauses are arranged chiastically, ie., in the form of C, chi. The abba form of the conditional clauses being apodosis, protasis, protasis, apodosis, ie. then ..... if .....; if ..... then ....; Lit. "then what advantage [is there] if you endure sinning and being beaten, but if you endure doing good and suffering, then this [is] commendable with God."

kolafizomenoi (kolafizw) pres. pas. part. "you receive a beating" - being beaten. This participle, as with pasconteV, "suffering", is adverbial, probably best treated as temporal; "if when you are flogged / punished."

aJmaratanonteV (aJmartanw) pres. part. "for doing wrong" - sinning. This participle, as with agaqopoiounteV, "doing good", is adverbial, possibly causal, "because you sin / have done wrong." There are other ways of putting the two adverbial participles together, eg. following the order of the Gk. "[when] you do wrong and [as a result] get flogged [for it]."

uJpomeneite (uJpomenw) fut. "and endure it" - you will endure. Translated as present tense although Peter has the future tense since he is thinking of a time in the future when his encouragement will need to be applied; "Bear it uncomplainingly", Barclay.

cariV (iV ewV) "commendable" - grace, favor. See cariV v19.

para + dat. "before [God]" - with. Here expressing sphere, "in the sight of / before", ie. this conduct comes with God's approval, it's the right thing to do. As noted above, Peter is probably not saying that God credits such behavior, that there is merit in it. The only credit worth anything is that which Christ has earned for us.

This clause is transitional; it concludes v18-20, but also introduces v21b-25.

gar "-" - for. Expressing cause/reason. This is the last reason in support of the exhortation that slaves serve faithfully even when treated unjustly, v18; "for to this you have been called", NAB.

touto pro. "this" - "This" = suffering while doing good.

eklhqhte (kalew) aor. pas. "you were called" - This word is often understood as a sovereign initiative on the part of God to gather the elect, those predestined to salvation. This seems unlikely, when applied to the individual. Historic Israel, now realized in the new Israel in Christ, is certainly God's elect people, predestined for salvation and glory, and this through suffering. Yet, the individual is "called", in the sense of "invited" to share in God's eternal community through hearing and believing the preached word of the gospel, and this for the ultimate purpose of glory through suffering. Christ has achieved glory through suffering, both for himself and those who are in him. Yet, as the master suffered, so will the servant, which suffering is part of our calling. "You are engaged to this by the call of Christ", Knox.

Peter now goes on to explain that Christ's suffering and death serves as an example which is applicable to all believers. Such supports his contention that slaves should willingly submit to their masters, acting in the master's best interest, even when treated unfairly, v21b-25.

oJti "because" - Possibly causal, as NIV, "the reason for such a call to suffering for doing good", Achtemeier. Yet, also possibly introducing a dependent statement expressing the content of a believer's calling as it relates to willingly suffering injustice, that content being the example of Christ.

kai "-" - also. "Emphasizes the similarity of Christ's sufferings and those of Peter's readers", Hiebert, so also Elliott.

uJpolimpanwn (uJpolimpanw) pres. part. "leaving" - leaving behind. The participle is adverbial, modifying the verb "suffered", possibly forming a consecutive clause expressing result; "Christ too (also) suffered for you, and in so doing, he left you an example", Barclay.

uJper "for [you]" - for, on behalf of.

uJmin "you" - to you. Dative of indirect object / interest, advantage; "leaving an example for you to follow."

uJpogrammon (oV) "an example" - example, outline. Used of the model to guide the construction of a finished product. So plan, "a plan", or "a guideline", but not an exact detail. To show how "to move in the direction he is going", Kelly.

iJna + subj. "that [you should follow]" - that. Possibly forming a purpose clause, "in order that", or hypothetical result, "so that", so Hiebert, Michaels (expressing "intent"), Achtemeier; "for he wanted us to follow in his steps", Barclay. Yet, the construction here could also form an object clause, complement of "example" / epexegetic, so Beare.

Peter goes on in v22-23 to draw on some images of the Suffering Servant from Isaiah, images we should emulate. In v22 Christ is the sinless one, Isaiah 53:9, while in v23 he is the one who suffers without protest (a possible allusion to Isaiah 53:7), for he entrusts his vindication to God, he submits to unjust suffering, committing himself into the hands of God. So, the point Peter is making is that in the face of abuse Jesus did not retaliate; such is an example that should be followed by the slaves (and, in fact, all believers) Peter is addressing.

oude ... doloV (oV) "no deceit" - neither deceit. "And no one ever heard him speak a twisted word", Barclay.

loidoroumenoV (loidorew) pres. pas. part. "when they hurled their insults at him" - being reviled, insulted, abused. The participle is adverbial, best treated as temporal, as NIV.

ouk anteloidorei (antloidorew) imperf. "he did not retaliate" - did not revile back, return abuse. The imperfect, used with the main verbs in all three clauses of this verse, may simply be durative, expressing repeated action, although here it could reflect a more technical usage serving to express return action; "he did not revile in return", Cassirer.

pascwn (pascw) pres. part. "when he suffered" - suffering. The participle is adverbial, probably temporal, as NIV.

ouk hpeilei (apeilew) imperf. "he made no threats" - he did not threaten. Again the imperfect is being used to express return action; "he did not answer ill-treatment with threats of revenge", Barclay.

de "instead" - but, and. Here adversative, as NIV.

paredidou (paradidwmi) imperf. "he entrusted himself" - handed over, committed, delivered over, gave over, entrusted. The object is assumed, "himself and his cause", Zerwick. Here alluding to Jesus who entrusts his cause to the Father.

tw/ krinonti (krinw) dat. pres. part. "to him who judges [justly]" - to the one judging [righteously]. Dative of indirect object, with the direct object assumed. The participle functions as a substantive.

Yet, "Christ was not only a model, but a mediator", Ball. Peter concludes by drawing out the meaning of Christ's death in order to show "that our sufferings too may be transformed from the meaningless and maybe sordid thing that they often are into something of dignity and worth by being associated with Christ's suffering and that our little crosses may be lit up by the splendor and brightnesses of his cross", Cranfield. For this, and the next verse, Peter again sources Isaiah 53. In v24 he draws on Isaiah 53:4/11/12, which he goes on to explain, concluding with a quote from Isaiah 53:5, and then in v25 he concludes with Isaiah 53:6.

autoV pers. pro. "[he] himself" - Here taking a reflective sense, as NIV.

anhnegken (anaferw) aor. "bore [our sins]" - brought up / carried up / offered up. Sacrificial imagery is being used here, of carrying up the sacrifice to the alter. The verb is aorist, punctiliar, indicating a single act.

taV aJmartiaV (a) "[our] sins" - the sins [of us]. In the Gk. "the sins of us" is emphatic by position; "sins" (pl.) entailing wilful disobedience to God's requirements; "our" serving to include Peter and his readers. It is usually understood that Christ does not take upon himself the actual sins, but he does take upon himself sins' curse, and thus that which is demanded of sin, ie. the punishment for sin.

en + dat. "in [his body]" - in, on [the body of him]. The preposition is local; "His body was the means through which his self-sacrifice was accomplished, cf. Heb.10:5", Hiebert.

epi + acc. "on [the tree]" - on, upon [the wood, tree, the thing made of wood = the cross]. The preposition is spacial here. It is often noted that, as Deuteronomy 21:22-23 states, a person executed by being hung on a post is cursed of God. So, Jesus' death on the cross expiates / propitiates (debate rages over which of the two apply) the curse which properly applies to the sinner seeking God's mercy.

iJna + subj. "so that [we might ..... live]" - that [[having died to the sins] we might live]. The construction here forms a purpose clause, "in order that", or hypothetical result, "so that".

apogenomenoi (apoginomai) aor. mid. part. "we might die" - having parted from, separated from, torn off from, abandoned. Often translated "die" here under the influence of Pauline theology, cf. Rom.6:10f. Attendant circumstance participle expressing action accompanying the main verb "might live"; "having parted with our sins", Michaels. The sense of the word is explained in Thayer's lexicon as "become utterly alienated from your sins."

taiV aJmartiaiV (a) dat. "to sins" - The dative here is a dative of reference / respect, "an utter alienation / abandonment with respect / with relation to sin", or possibly a dative of interest, advantage used instead of a genitive of separation, "from sins". The sense of a believer's abandonment of sin at this point in Peter's letter is a matter of some debate, cf. Romans 6. Given the atonement, a believer's sins have no claim over them, for Christ has met the claim and paid the price. Thus, a believer is utterly alienated from, separated from, dead to, ... any claim, any demand that sin may make of them = "there is now no condemnation for those who are in Christ Jesus", Rom.8:1. Yet, is Peter into Pauline theology at this point (so Beare, Cranfield, Stibbs), or is he just speaking about the abandonment of sin and the redirection of life towards a righteousness /goodness which is a moral consequence of the atonement (so Selwyn, Michaels, Elliott, Jobes, Davids, Best, Kelly, Hiebert)? It seems more than likely that Peter has in mind the atonement from which a believer experiences a complete emancipation from sin, rather than sinning, which reality gives dignity to our suffering, particularly when we suffer unjustly. If, on the other hand, Peter is speaking about moral liberation, of freedom from the power of sin rather than the condemnation of sin, to what degree has "the power and tyranny of sin in our lives ... been broken, enabling us to conquer sin, and by the indwelling Spirit ... claim our liberation", Hiebert? As any student of theology knows, sound theology will, by its very nature, align with experience, and experience tells us that the old Adam continues in his willful ways until deposited in the grave (Luther). When it comes to freedom from the power of sin it is a matter of degree. Moral renewal is realized in the life of a believer because, on the one hand, we are no longer under the power of the law, that which makes sin more sinful, 1Cor.15:56, and on the other hand, we are daily renewed by the indwelling compelling of the Spirit of Christ, yet even so, such does not make for a sinless Christian. So, Peter may be speaking of freedom from sinning, "that we might not any longer respond to the impulse to sin", TH, but it is more likely that he is speaking of freedom from sin, "our sins have been done away with", Cassirer.

th/ dikaiosunh/ (h) "[live] for righteousness" - to righteousness, justice [we might live]. See above for the dative and also note that the subjunctive "might live" is only technical, serving to form a purpose clause with iJna; "so that we die to (abandon) sin and live to righteousness." We are faced with the same problem as regard "sin" or "sinning" above. If a moral sense is intended then "live to righteousness" entails "living a life in accordance with God's will", Achtemeier, "to live to goodness", Barclay, "doing what is right", but if Peter has in mind a believer's identification with Christ in his death and resurrection then this "righteousness" is that which belongs to those who share in Christ's resurrection life, a "righteousness" / holiness in which we "live" eternally in the presence of God.

ou| "by his" - of whose.

tw/ mwlwpi (wy wpoV) dat. "wounds" - bruises, welts. Wounds that are the product of a beating.

iaqhte (iaomai) aor. pas. "you have been healed" - you were healed. Clearly Peter is using this text from Isaiah to refer to the substitutionary nature of Christ's sufferings and death. Again it is possible that Peter is drawing out the idea that Christ's sufferings actually "heal" in the sense of enable a believer to live a godly life, and this even in the face of suffering. Yet, as already noted, this moral consequence of the atonement may not be Peter's intention here. It is more than likely that Peter has in mind the healing of our sin on the cross, such that the believer is free from its condemnation. This is reinforced by v25, Isa.53.6. We were all like sheep having gone astray, sinners through and through, separated from God and facing his condemnation. Yet now, because of all that Jesus has done for us, we have been brought back into God's eternal flock, safe and secure. This truth further clarifies the dignity and worth of suffering as Christ suffered.

gar "for" - for. Expressing cause/reason, as NIV.

planwmenoi (planaw) pres. pas. part. "going astray" - being led astray / being deceived. The participle is adjectival, limiting "sheep", "sheep who have been led astray / deceived."

alla "but" - Strong adversative.

epestrafhte (epistrefw) aor. pas. "you have returned" - you were turned back to, turned around. The aorist expresses punctiliar action, as opposed to the imperfect verb to-be and the present participle, both of which express durative action = an ongoing wondering followed by a definite return. The passive is probably theological identifying God's action in the gospel. So, the text alludes to the conversion of Peter's readers.

episkopon (oV) "overseer" - Someone who looks after other's, shepherds them, cares for them - a word similar to "shepherd". This is the only place in the NT where the word is used of Christ. The word is often applied to church leaders. So, the conversion of Peter's readers brought them back to the Shepherd and Overseers of their souls, their being; it brought them back to God.

1 Peter Introduction

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