1Pe 2:1
2:1 Wherefore {1} laying aside all malice, and all guile, and
    hypocrisies, and envies, and all evil speakings,

 (1) Having laid for the foundation the Spirit of God
     effectually working by the word, and having built on it
     three virtues which are the grounds of all Christian
     actions, that is, faith, hope, and charity: now he proceeds
     to a general exhortation the first part being that we flee
     all show of both secret and open malice.

1Pe 2:2
2:2 {2} As {a} newborn babes, desire the sincere milk of the
    word, that ye may grow thereby:

 (2) The second is, that being newly begotten and born of the
     new seed of the incorrupt word, drinking and sucking
     greedily the same word as milk, we should grow more and
     more in that spiritual life.  And he calls it, sincere, not
     only because it is a most pure thing, but also that we
     should take heed of them which corrupt it.
    (a) As it becomes new men.

1Pe 2:3
2:3 {3} If so be ye have tasted that the Lord [is] gracious.

 (3) He commends that spiritual nourishment for the sweetness
     and profit of it.

1Pe 2:4
2:4 {4} To whom coming, [as unto] a living stone, disallowed
    indeed of men, but chosen of God, [and] precious,

 (4) He advances the same exhortation, but uses another kind of
     borrowed speech, alluding to the temple.  Therefore he
     says, that the company of the faithful is as a certain holy
     and spiritual building, built of the living stones, the
     foundation of which is Christ, as a living stone sustaining
     all that are joined to him with his living power and
     knitting them together with himself, although this great
     treasure is neglected by men.

1Pe 2:5
2:5 Ye also, as lively stones, are built up a spiritual house,
    {5} an holy priesthood, to offer up spiritual sacrifices,
    acceptable to God by Jesus Christ.

 (5) Continuing, he compares us now to priests, placed for this
     purpose in the spiritual temple, that we should serve him
     with a spiritual worship, that is, with holiness and
     righteousness: but as the temple, so is the priesthood
     built upon Christ, in who alone all our spiritual offerings
     are accepted.

1Pe 2:6
2:6 {6} Wherefore also it is contained in the scripture, Behold,
    I lay in Sion a chief corner stone, elect, precious: and he
    that believeth on him shall not be confounded.

 (6) He proves it by the testimony of the prophet Isaiah.

1Pe 2:7
2:7 {7} Unto you therefore which believe [he is] precious: but
    unto them which be disobedient, the stone which the builders
    disallowed, the same is made the head of the corner,

 (7) By setting the most blessed condition of the believers and
     triumphs over the other: and also prevents an offence which
     arises here, that none do more resist this doctrine of the
     gospel, than they who are chiefest among the people of God.
     In the time that Peter wrote these things, they were the
     priests, elders and scribes.  Therefore he answers first of
     all, that there is no reason why any man should be
     astonished by their stubbornness, as though it were a
     strange matter, seeing as we have been foretold so long
     before, that it should so come to pass: and moreover, that
     it pleased God to create and make certain for this same
     purpose, that the Son of God might be glorified in their
     just condemnation. Thirdly, that the glory of Christ is
     hereby set forth greatly, whereas nonetheless Christ
     remains the sure head of his Church, and they that are
     offended by him, cast down and overthrow themselves, and
     not Christ.  Fourthly, although they are created for this
     end and purpose, yet their fall and destruction is not to
     be attributed to God, but to their own obstinate
     stubbornness, which comes between God's decree, and the
     execution of it, or their condemnation, and is the true and
     proper cause of their destruction.

1Pe 2:9
2:9 {8} But ye [are] a chosen generation, a royal priesthood, an
    holy nation, a peculiar people; that ye should shew forth
    the praises of him who hath called you out of darkness into
    his marvellous light:

 (8) On the other hand, he describes the singular excellency of
     the elect, and also lest any man should doubt whether he is
     chosen or not, the apostle calls us back to the effectual
     calling, that is, to the voice of the gospel sounding both
     in our ears and minds by the outward preaching and
     ordinances, by which we may certainly understand that
     everlasting decree of our salvation (which otherwise is
     most secret and hidden) and that through the only mercy of
     God who freely chooses and calls us. Therefore only this
     remains, faith, that by all means possible we set forth the
     great goodness of the most mighty God.

1Pe 2:11
2:11 {9} Dearly beloved, {10} I beseech [you] as strangers and
     pilgrims, {11} abstain from fleshly lusts, {12} which war
     against the soul;

 (9) He returns to that general exhortation.
 (10) A reason why we ought to live holy, that is, because we
      are citizens of heaven, and therefore we ought to live not
      according to the laws of this world, which is most
      corrupt, but of the heavenly city, although we are
      strangers in the world.
 (11) Another argument: The children of God live not according
      to the flesh, that is, according to that corrupt nature,
      but according to the Spirit.  Therefore fleshly actions
      should not rule us.
 (12) The third argument: for although those lusts gratify us,
      yet they do not cease to fight against our salvation.

1Pe 2:12
2:12 {13} Having your conversation honest among the Gentiles:
     that, whereas they speak against you as evildoers, they
     {14} may by [your] good works, which they shall behold,
     glorify God in the day of {b} visitation.

 (13) The fourth argument, taken from the profit of so doing: for
      by this means also we provide for our good name and
      estimation, while we compel them at length to change their
      minds, who speak evil of us.
 (14) The fifth argument, which is also of great force: because
      the glory of God is greatly set forth by that means, by
      example of our honest life, then the most corrupt men are
      brought to God, and submit themselves to him.
     (b) When God shall have mercy on them.

1Pe 2:13
2:13 {15} Submit yourselves to {c} every ordinance of man {16}
     for the Lord's sake: {17} whether it be to the king, as

 (15) That which he spoke generally, he now expounds in detail,
      describing individually every man's duty.  First, he
      speaks of the obedience that is due both to the laws, and
      also to the magistrates both higher and lower.
     (c) By ordinance, is meant the inventing and ordering of
         civil government, which he calls ordinance of man, not
         because man invented it, but because it is proper for
 (16) The first argument: because the Lord is the author and
      avenger of this policy of men, that is, which is set
      among men: and therefore the true servants of the Lord
      must above all others be diligent observers of this order.
 (17) He prevents a frivolous objection which is made by some,
      who say they will obey kings and the higher magistrates,
      and yet condemn their ministers, as though their ministers
      were not armed with the authority of those who sent them.

1Pe 2:14
2:14 Or unto governors, as unto them that are sent by him {18}
     for the punishment of evildoers, and for the praise of them
     that do well.

 (18) The second argument taken from the end of this order,
      which is not only most profitable, but also very
      necessary: seeing that by that this means virtue is
      rewarded, and vice punished, in which the peacefulness and
      happiness if this life consists.

1Pe 2:15
2:15 {19} For so is the will of God, that with well doing ye may
     put to silence the ignorance of foolish men:

 (19) He declares the first argument more amply, showing that
      Christian liberty does among all things least or not at
      all consist in this, that is, to cast off the bridle of
      laws (as at that time some altogether unskilful in the
      kingdom of God reported) but rather in this, that living
      holy lives according to the will of God, we should reveal
      to all men, that the gospel is not a cloak for sin and
      wickedness, seeing we are free of this sort, that yet we
      are still the servants of God, and not of sin.

1Pe 2:17
2:17 {20} {d} Honour all [men]. Love the {e} brotherhood. Fear
     God. Honour the king.

 (20) He divides the civil life of man, by occasion of those
      things of which he spoke, into two general parts: that is,
      into those duties which private men owe to private men,
      and especially the faithful to the faithful, and into that
      subjection by which inferiors are bound to their
      superiors, but so that kings are not made equal to God,
      seeing that fear is due to God, and honour to kings.
     (d) Be charitable and dutiful towards all men.
     (e) The assembly and fellowship of the brethren.
         Zec 11:14

1Pe 2:18
2:18 {21} Servants, [be] subject to [your] masters with all
     fear; not only to the good and gentle, but also to the

 (21) He goes to the duty of servants towards their masters,
      which he describes with these bounds, that servants submit
      themselves willingly and not by force, not only to the
      good and courteous, but also to the perverse and severe

1Pe 2:19
2:19 {22} For this [is] thankworthy, if a man for {f} conscience
     toward God endure grief, suffering wrongfully.

 (22) The taking away of an objection: indeed the condition of
      servants is hard, especially if they have perverse
      masters, but thus their subjection shall be so much more
      acceptable to God, if his will prevails more with
      servants, than the masters wrong treatment.
     (f) Because he makes a conscience of it, to offend God, by
         whose good will and appointment he knows this burden is
         laid upon him.

1Pe 2:21
2:21 {23} For even hereunto were ye called: because Christ also
     suffered for us, leaving us an {g} example, that ye should
     follow his steps:

 (23) He alleviates the grievousness of servanthood, while he
      shows plainly that Christ died also for servants, that
      they should bear so much more patiently this inequality
      between men who are of the same nature: moreover setting
      before them Christ the Lord of lords for an example, he
      signifies that they cannot but seem too subdued, who show
      themselves more grieved in the bearing of injuries, than
      Christ himself who was most just, and most severely of all
      afflicted, and yet was most patient.
     (g) A metaphor of speech taken from painters and schoolmasters.

1Pe 2:23
2:23 Who, when he was reviled, reviled not again; when he
     suffered, he threatened not; but {24} committed [himself]
     to him {25} that judgeth righteously:

 (24) He shows them a remedy against injuries, that is, that
      they commend their cause to God, by the example of Christ.
 (25) He seems now to turn his speech to masters, who have also
      themselves a master and judge in heaven, who will justly
      avenge the injuries that are done to servants, without any
      respecting of people.

1Pe 2:24
2:24 {26} Who his own self bare our sins in his own body on the
     tree, that we, being dead to sins, should live unto
     righteousness: by whose stripes ye were healed.

 (26) He calls the servants back from considering the injuries
      which they are constrained to bear, to think instead on
      the greatness and the end of the benefit received from