The present participle. In the habit of being sent: sent from time to time.

By him

The king; not the Lord.

Punishment (ἐκδίκησιν)

Not strong enough. Better, vengeance, as Rev. Compare Luke 18:7; Romans 12:19.

Them that do well (ἀγαθοποιῶν)

Only here in New Testament.

A very graphic word, meaning to muzzle or gag. Compare 1 Corinthians 9:9; 1 Timothy 5:18. See on Matthew 22:12.

Ignorance (ἀγνωσίαν)

In classical Greek it is an ignorance arising from not coming into contact with the person or thing to be known. It occurs only once again in the New Testament, 1 Corinthians 15:34. Here it signifies not want of acquaintance, but of understanding; a state of ignorance.

Of foolish men (τῶν ἀφρόνων ἀνθρώπων)

Of the foolish men; the article referring to those just mentioned, who speak against them as evil-doers.

Lit., having or holding.

Cloke (ἐπικάλυμμα)

Only here in New Testament. Lit., a veil. The idea is that of using Christian freedom as a mask for ungodly license. Paul uses the kindred verb (Romans 4:7) of the covering of sins. On the sentiment, compare Galatians 5:13.

Household servants. So Rev., in margin. Not a common term in the New Testament, occurring only in three other passages: Luke 16:13; Acts 10:7; Romans 14:4. Some suppose that Peter intended to cover by it freedmen and other dependants in the household, or that he uses it with a conciliatory purpose, as presenting the slave in closer relation with the family.

Gentle (ἐπιεικέσιν)

A common derivation of this word is from εἴκω, to yield. Hence the meaning, mind, yielding, indulgent. But the true derivation is from εἰκός, reasonable; and the word implies rather the not being unduly rigorous: "Wherein not strictness of legal right, but consideration for one another, is the rule of practice" (Alford). Compare Philippians 4:5, where, for moderation (τὸ ἐπιεικὲς), Rev. gives forbearance, with gentleness in margin. According to Aristotle, the word stands in contrast with ἀκριβοδίκαιος, one who is exactingly just, as one who is satired with less than his due.

Froward (σκολιοῖς)

Lit., crooked. See Luke 3:5. Peter uses the word in Acts 2:40 (untoward); and Paul, in Philippians 2:15 (crooked). The word froward is Anglo-Saxon fream-ward or from-ward, the opposite of to-ward. (See untoward, above.) Thus Ben Jonson:

"Those that are froward to an appetite;"

i.e., averse. Compare the phrases to-God-ward (2 Corinthians 3:4); to-us-ward.

Rev., in margin, conscience of God. The idea is not conscientiousness in the ordinary sense, but the conscious sense of one's relation to God; his consciousness of God. Thus one suffers patiently, not from a conscientious sense of duty, but from an inner consciousness of his relation to God as a son, and to Christ as a joint-heir, which involves his suffering with him no less than his being glorified with him.

Lit., what kind of glory. This word for glory occurs nowhere else in the New Testament.

Buffeted (κολαφιζόμενοι)

See Matthew 26:67 : struck with the fist. This whole passage, 1 Peter 2:19-24, bears the mark of Peter's memories of the scene of Christ's last sufferings (see Introduction) - the blows of the servants, the scorn of the high-priest, the silent submission of Jesus, the cross, the stripes.

Only here in the New Testament.

An example (ὑπογραμμὸν)

Only here in the New Testament. A graphic word, meaning a copy set by writing-masters for their pupils. Some explain it as a copy of characters over which the student is to trace the lines.

Follow (ἐπακολουθήσητε)

Lit., follow upon. The compound verb implies close following. From writers and painters, the metaphor changes now to a guide.

Stronger than the simple was, and indicating a guilelessness which had stood the test of scrutiny. Compare Matthew 26:60; John 18:38; John 19:4, John 19:6. Christ's sinlessness had also stood the test of Peter's intimacy.

Only here in the New Testament.

Committed himself (παρεδίδου)

But this gives a reflexive force to the verb which has no parallel. Commentators are divided, some supplying his cause, as Rev., in margin; others, his judgment; others, his revilers. Better, the subject of the contest - his insults and injuries. Salmond renders, but left it to him, etc.

Judgeth righteously

Compare without respect of person, 1 Peter 1:17.

See on 1 Peter 2:5. Bare up to the cross, as to an altar, and offered himself thereon.

The tree (ξύλον)

Lit., wood. Peter uses the same peculiar term for the cross, Acts 5:30; Acts 10:39.

Being dead (ἀπογενόμενοι)

Rev., more strictly, having died. Used here only in the New Testament. The rendering of the verb can be given only in a clumsy way, having become off unto sin; not becoming separate from sins, but having ceased to exist as regards them. Compare Romans 6:18.

Stripes (μώλωπι)

Lit., bruise. So Rev., in margin. Only here in New Testament; meaning a bloody wale which arises under a blow. "Such a sight we feel sure, as we read this descriptive passage, St. Peter's eyes beheld on the body of his Master, and the flesh so dreadfully mangled made the disfigured form appear in his eyes like one single bruise" (Lumby).

i.e., as commonly understood, ye were like straying sheep. But the ye were should be construed with the participle going astray, the verb and the participle together denoting habitual action or condition. Render, as Rev., ye were going astray like sheep. See on Mark 12:24.

Bishop

See on 1 Peter 2:12.

Rev., in like manner; better, because likewise in popular speech has, wrongly, the sense of also. Peter means in like manner with servants (1 Peter 2:18).

Be in subjection (ὑποτασσόμεναι)

Lit., being in subjection, or submitting yourselves; the same word which is used of the submission of servants (1 Peter 2:18).

Be won (κερδηθήσονται)

Rev., be gained. The word used by Christ, Matthew 18:15 : "gained thy brother."

See on 1 Peter 2:12.

Conversation

See on 1 Peter 1:15. Rev., behavior.

Coupled with fear (ἐν φόβῳ)

Lit., in fear.

Only here in New Testament. Compare 1 Timothy 2:9. The Roman women of the day were addicted to ridiculous extravagance in the adornment of the hair. Juvenal ("Satire," vi.) satirizes these customs. He says: "The attendants will vote on the dressing of the hair as if a question of reputation or of life were at stake, so great is the trouble she takes in quest of beauty; with so many tiers does she lead, with so many continuous stories does she build up on high her head. She is tall as Andromache in front, behind she is shorter. You would think her another person." The hair was dyed, and secured with costly pins and with nets of gold thread. False hair and blond wigs were worn.

Putting on (ἐνδύσεως)

Only here in New Testament. Female extravagance in dress in the days of the empire reached an alarming pitch.

See on Matthew 5:5.

Of great price (πολυτελές)

The word used to describe costly raiment, 1 Timothy 2:9.

Imperfect tense. Were accustomed to adorn.

Rev., terror. Compare the kindred verb πτοηθῆτε, be terrified, Luke 21:9; Luke 24:37; on which, see note. The word means a scare, or nervous excitement.

With an intelligent recognition of the nature of the marriage relation.

The woman (τῷ γυναικείῳ)

Not a noun, however, as would appear from the ordinary rendering, but an adjective, agreeing with σκεύει, vessel, as does also ἀσθενεστέρῳ, weaker. Both are attributes of vessel; the female vessel as weaker. So Rev., in margin.

Vessel (σκεύει)

Compare 1 Thessalonians 4:4. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament (1) in the sense of a cup or dish (Luke 8:16; John 19:29; 2 Timothy 2:20; Revelation 2:27; Revelation 18:12). (2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (Acts 9:15). Vessels of wrath (Romans 9:22); of mercy (Romans 9:23). So of the woman, as God's instrument, along with man, for his service in the family and in society. (3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Matthew 12:29, goods; Acts 27:17, the tackling or gear of a ship.

Giving (ἀπονέμοντες)

Only here in New Testament. The word means, literally, to portion out, and is appropriate to the husband as controlling what is to be meted out to the wife.

Hindered (ἐγκόπτεσθαι)

So A. V. and Rev., and the best texts, and the majority of commentators. The word means, literally, to knock in; make an incision into; and hence, generally, to hinder or thwart (Galatians 5:7; 1 Thessalonians 2:18). Some, however, read ἐκκόπτεσθαι, to cut off or destroy.

Rev., like-minded. Only here in New Testament. Compare Romans 12:16; Romans 15:5; Philippians 2:2, etc. Indicating unity of thought and feeling. From ὁμός, one and the same, and φρήν, the mind.

Having compassion one of another (συμπαθεῖς)

Only here in New Testament, though the kindred verb is found Hebrews 4:15; Hebrews 10:34. The rendering is needlessly diffuse. Rev., much better, compassionate; sympathetic, in margin. Interchange of fellow-feeling in joy or sorrow. Our popular usage errs in limiting sympathy to sorrow.

Love as brethren (φιλάδελφοι)

Rev., more strictly, loving as brethren. Only here in New Testament.

Pitiful (εὔσπλαγχνοι)

Only here and Ephesians 4:32. Rev., better, tender-hearted. From εὖ, well, and σπλάγχνα, the nobler entrails, which are regarded as the seat of the affections, and hence equivalent to our popular use of heart. The original sense has given rise to the unfortunate translation bowels in the A. V., which occurs in its literal meaning only at Acts 1:18.

Courteous

The A. V. has here followed the reading of the Tex. Rec., φιλόφρονες. But the best texts read ταπεινόφρονες, humble-minded. So Rev. This occurs nowhere else in the New Testament, though the kindred noun ταπεινοφροσύνη, humility, is found often. See on ταπεινός, lowly, notes on Matthew 11:29.

See Romans 12:17.

Blessing (εὐλογοῦντες)

Not a noun governed by rendering, but a participle. Be not rendering evil, but be blessing.

Not the future tense of love, but the verb to will, with the infinitive: he that desires or means to love. Rev., would love.

The old word eschew is from the Norman eschever, to shun or avoid. It reappears in the German scheuen, to be startled or afraid, and in the English shy, and to shy (as a horse). The Greek word here occurs only twice elsewhere (Romans 3:12; Romans 16:17), where Rev. renders turn aside and turn away. It is compounded of ἐκ, out of, and κλίνω, to cause to bend or slope; so that the picture in the word is of one bending aside from his course at the approach of evil. Rev., turn away from.