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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 2:13–25. His four-level outline is real structure in the source text, so it is rendered as structure.
The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.
I.The case of subjects.
Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,
1.The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.
2.The persons or objects to whom this submission is due are described,
(1.)More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will.
(2.)Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.
3.The reasons to enforce this duty are,
(1.)For the Lord's sake, who had ordained magistracy for the good of mankind, who has required obedience and submission (Rom 13:1-14), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.
(2.)From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice.
[1.]True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake.
[2.]All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it.
[3.]The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.
(3.)Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, Pe1 2:15. Learn,
[1.]The will of God is, to a good man, the strongest reason for any duty.
[2.]Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God.
[3.]A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men.
[4.]Those who speak against religion and religious people are ignorant and foolish.
(4.)He reminds them of the spiritual nature of Christian liberty. The Jews, from Deu 17:15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn,
[1.]All the servants of Christ are free men (Joh 8:36); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death.
[2.]The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.
4.The apostle concludes his discourse concerning the duty of subjects with four admirable precepts: - (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Pro 17:5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.
II.The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, Pe1 2:18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,
1.He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn,
(1.)Servants ought to behave themselves to their masters with submission, and fear of displeasing them.
(2.)The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse.
(3.)Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.
2.Having charged them to be subject, he condescends to reason with them about it.
(1.)If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God, Pe1 2:19, Pe1 2:20. Learn,
[1.]There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so.
[2.]The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction.
[3.]Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.
(2.)More reasons are given to encourage Christian servants to patience under unjust sufferings, Pe1 2:21.
[1.]From their Christian calling and profession: Hereunto were you called.
[2.]From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, Pe1 2:24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God - man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?
3.The example of Christ's subjection and patience is here explained and amplified: Christ suffered,
(1.)Wrongfully, and without cause; for he did no sin, Pe1 2:22. He had done no violence, no injustice or wrong to any one - he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isa 53:9), his words, as well as his actions, were all sincere, just, and right.
(2.)Patiently: When he was reviled, he reviled not again (Pe1 2:23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn,
[1.]Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word.
[2.]Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it.
[3.]The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.
4.Lest any should think, from what is said, Pe1 2:21-23, that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, etc., where note,
(1.)The person suffering - Jesus Christ: His own self - in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb 1:3), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul (Mat 26:38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced.
(2.)The sufferings he underwent were stripes, wounds, and death, the death of the cross - servile and ignominious punishments!
(3.)The reason of his sufferings: He bore our sins, which teaches,
[1.]That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa 53:6.
[2.]That he bore the punishment of them, and thereby satisfied divine justice.
[3.]That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Lev 16:21, Lev 16:22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, Joh 1:29.
(4.)The fruits of Christ's sufferings are,
[1.]Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ.
[2.]Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.
5.The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, Pe1 2:25. They were as sheep going astray, which represents,
(1.)Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray.
(2.)His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers.
(3.)Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn,
[1.]Sinners, before their conversion, are always going astray; their life is a continued error.
[2.]Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them.
[3.]Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.
Historical interpretation
Five Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Error has three causes—darkness, loneliness and ignorance. The Gentile sheep were wandering among idols because of their foolish ignorance, and they found themselves lost in the darkness of sin and in the loneliness of a strange nation. Peter goes on to add that now they have turned to the guardian [bishop] of their souls, because although there are many guardians around who care about the things of the flesh, there are few who can look deep into the soul and take care of it.
For you were like sheep gone astray. How is it that he calls both sheep and gone astray, when those who lead a life in error are rather called by the name of goats than sheep, unless because the Lord knows who are his, who also endures many living wrongly for a long time, who he nevertheless foresees to be saved in the number of his sheep?
But now you have returned to the shepherd and overseer of your souls. He touches on the evangelical parable, where the pious Shepherd, having left ninety-nine sheep in the desert, came to visit the one that had gone astray. For what was said there, that having found it, he placed it on his shoulders rejoicing, this here the blessed Peter has stated beforehand, saying: Because he himself bore our sins in his body on the wood. Because indeed he wished to redeem us in such a way that the wood on which he would take away our sins, he had to hang upon, bearing it on his shoulders. Therefore, he says, to the shepherd and overseer of your souls. Shepherd, namely, because he grants us the pastures of eternal life, he provides pastures of temporal grace in the present. Truly, overseer of your souls, because the Orient from on high has visited us, to give light to those who sit in darkness and the shadow of death (Luke 1). He visits daily the very light in us that he has granted, so that it does not fail by preserving, but rather grows by aiding. Certain Manuscripts have the very Greek: To the shepherd and bishop of your souls. However, bishop in Latin is said to mean "superintendent." Because indeed the eyes of the Lord are upon the righteous, and his ears are towards their prayers, so that out of all their tribulations he may deliver them. (Psalm 34).
For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: who committed no sin, nor was deceit found in His mouth; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness; by whose stripes you were healed. For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.
"but committed Himself to Him who judges righteously," namely God, who gives to each according to their works (Rom. 2:6): this is just. But perhaps someone will say: How does Peter now say that the Lord, when he was being reviled, did not return reviling, and when he was suffering evil, did not threaten? Yet we see him calling some Jews dogs (Matt. 7:16; 15:26), and blind Pharisees (Matt. 15:14; 22:16), and threatening the Jews when he said: "It would be better for that man if he had not been born;" (Matt. 26:34) and: "It will be more tolerable for Sodom than for that city;" (Matt. 10:15) and: "Where their worm does not die," (Mark 9:48) and countless other things. We will say, therefore, that he does not say the Lord did not speak reviling, or did not threaten: but, when he was being reviled, he says he did not return reviling, and when he was suffering evil, he did not threaten. But although he might have uttered some reviling, he was not opposing those who reviled him, but reproaching and rebuking those who did not convert. However, when he was affected by reproaches and heard: "You have a demon," (Jn. 7:20; 8:48) and: "By the prince of demons he casts out demons," (Matt. 7:24; 9:34) and: "Behold, a glutton and a wine-drinker," (Matt. 9:19) did he direct reviling against them, saying something reproachful against them? Not at all, but he indeed said to them: "If I cast out demons by Beelzebul, by whom do your sons cast them out?" (Matt. 7:27) Indeed, this man, a ravenous eater and drinker of wine, opposed the parable of the indignant children in the marketplace against those with whom they conspired, that when they played the flutes, they did not dance; when they sang lamentations, they did not weep. However, crucified and afflicted by punishments, he prayed rather than threatened the Jew before he would betray, and being affected by some evil, he threatened, restraining him from evil intent. Similarly, he showed those who would not receive the disciples that they would suffer something worse than the Sodomites: partly indeed urging them towards hospitality, partly opening a place for the preaching of the Gospel through fear. Therefore, he did not threaten these things while he was being afflicted by evils; and the word of Peter concerning the Lord's mercy is very true, saying that he did not bring any accusation against anyone while they attempted to accuse him.
"As dead to sins." For having become estranged by sins, (ταῖς ἁμαρτίαις ἀπογενόμενοι), it is taken for ἀποθάνοντες, that is, dead.
"by whose stripes you were healed." For having been scourged by Pilate, he also bore scourges in the body.
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Summary
First Peter 2:25 powerfully encapsulates the redemptive journey of believers, contrasting their former state of spiritual aimlessness and vulnerability with their present secure position under the vigilant and compassionate care of Jesus Christ. This verse serves as a profound declaration of salvation, highlighting the transformative act of returning to the one who provides ultimate guidance, protection, and oversight for the deepest parts of their being.
Context
Literary Context
This verse concludes a significant section in 1 Peter 2 where Peter exhorts his audience, who are "strangers and pilgrims" (1 Peter 2:11), to live righteously amidst a hostile world. He has just presented Christ as the supreme example of suffering for righteousness, emphasizing that He bore our sins in His own body on the tree, so that we might die to sin and live for righteousness. The imagery of "sheep going astray" naturally flows from this discussion of Christ's atoning work, illustrating the lost condition from which humanity was rescued by His sacrifice, and setting the stage for the profound relationship believers now share with their Savior.
Historical & Cultural Context
Peter's audience consisted largely of scattered believers across Asia Minor, likely facing various forms of social ostracization and persecution for their faith. The metaphor of "sheep" and "shepherd" was deeply resonant in the ancient Near East, where pastoralism was a primary occupation and a common biblical motif for leadership, care, and divine guidance. Rulers, kings, and gods were often depicted as shepherds of their people. For believers experiencing displacement and hardship, the imagery of a vigilant Shepherd offered immense comfort and assurance of divine protection and provision in a world that often seemed chaotic and dangerous.
Key Themes
The verse contributes to several overarching themes in 1 Peter and the broader New Testament. It underscores the theme of spiritual transformation and redemption, marking a decisive turning from a life of wandering and vulnerability to one of purposeful direction under divine guidance. It highlights Christ's comprehensive pastoral care, portraying Him as both the tender leader who guides His flock and the vigilant overseer who protects their spiritual well-being. Furthermore, it reinforces the identity of believers as God's flock, emphasizing their dependence on Christ and the security found in His sovereign oversight, a concept deeply rooted in Old Testament prophecies about God's care for His people (e.g., Ezekiel 34).
Exposition and Analysis
Key Word Analysis
This verb signifies to wander, to be led astray, or to err, often implying a deviation from truth, safety, or moral rectitude. In this context, it vividly portrays humanity's natural spiritual condition apart from God—aimless, vulnerable, and prone to self-destruction, much like sheep without a shepherd.
This noun refers to one who tends sheep, providing guidance, protection, and sustenance. Biblically, it is a profound and tender metaphor for God's care for His people, emphasizing His loving leadership, provision, and defense against spiritual dangers. Applied to Christ, it highlights His role as the one who gathers, leads, and nourishes His flock.
Derived from epí (upon, over) and skopós (a watcher), this term literally means "overseer" or "superintendent." While often used for human church leaders, its application to Christ here emphasizes His supreme and vigilant oversight, guardianship, and governance of the spiritual lives and eternal destinies of believers. He is the ultimate guardian of our souls.
Verse Breakdown
"For ye were as sheep going astray;"
This clause describes the past, unredeemed state of humanity. It uses the powerful metaphor of sheep, inherently prone to wandering, vulnerability, and danger without proper guidance. "Going astray" emphasizes a condition of spiritual lostness, aimlessness, and separation from God's truth and safety, a state common to all before conversion.
"but are now returned"
This marks the pivotal turning point, signifying a spiritual conversion. The conjunction "but" introduces a stark contrast to the previous state. "Returned" (Greek: epistréphō) implies a deliberate turning back or conversion, a reorientation of one's life. This return is not merely a human effort but is enabled by divine grace, drawing individuals back to God through Christ's redemptive work.
"unto the Shepherd and Bishop of your souls."
This final phrase identifies the destination and new relationship of the returned sheep. The "Shepherd and Bishop" is Jesus Christ, presented with a dual title that underscores His comprehensive care. "Shepherd" highlights His tender, guiding, and providing role, while "Bishop" (Overseer) emphasizes His vigilant, protective, and governing authority over believers. The object of His care is "your souls," referring to the innermost self, the essence of one's being, encompassing mind, will, and emotion, signifying that His care is profound and all-encompassing.
Literary Devices
First Peter 2:25 is rich in Imagery and Metaphor, primarily through the use of the "sheep and shepherd" motif. Humanity's natural state is vividly portrayed as "sheep going astray," a powerful metaphor that immediately conveys vulnerability, aimlessness, and danger. This imagery is deeply rooted in both Old Testament prophetic tradition (e.g., Isaiah 53:6) and the common agrarian life of the ancient world. The verse then employs a sharp Contrast with the conjunction "but," shifting from the former state of lostness to the present reality of being "returned." The Compound Title "Shepherd and Bishop" for Christ is a significant literary device, combining two distinct yet complementary roles to emphasize the holistic nature of His care—He both leads and oversees, guides and guards. This pairing creates a comprehensive picture of divine solicitude for the believer's entire spiritual being.
Theological and Thematic Connections
This verse beautifully encapsulates the core of Christian redemption and the profound nature of Christ's relationship with His people. It highlights humanity's inherent spiritual lostness and God's gracious initiative to bring His elect back to Himself through the atoning work of Jesus. The dual titles of "Shepherd" and "Bishop" reveal Christ's multifaceted ministry: He is the tender guide who leads His flock into green pastures and beside still waters, and simultaneously the vigilant overseer who protects them from spiritual dangers, governs their lives, and ensures their ultimate salvation. This underscores the security and peace found in belonging to Christ, knowing that our deepest spiritual essence is under His constant, loving, and authoritative care. It speaks to the themes of divine sovereignty, personal salvation, and the ongoing sanctification of the believer under Christ's watchful eye.
Reflection and Application
First Peter 2:25 offers immense comfort and a profound call to trust for every believer. It serves as a powerful reminder of the transformative grace that rescues us from a state of spiritual wandering and brings us into a secure, intimate relationship with Christ. For those who once felt lost, aimless, or vulnerable, this verse affirms that we are no longer left to our own devices but are under the constant, loving, and authoritative care of the One who gave His life for us. It encourages us to live with gratitude for His redemption and to consciously submit to His leading, knowing that He is the faithful guardian of our eternal destiny. This truth should inspire confidence in times of uncertainty, provide peace amidst trials, and motivate us to follow the Shepherd's voice, trusting in His perfect oversight for every aspect of our spiritual journey.
Questions for Reflection
FAQ
What is the significance of Christ being called both "Shepherd" and "Bishop" in this verse?
The dual titles of "Shepherd" (Greek: poimḗn) and "Bishop" (Greek: epískopos) are highly significant, presenting a comprehensive picture of Christ's care for believers. As "Shepherd," Jesus fulfills the ancient and tender role of a guide, protector, and provider for His flock. This emphasizes His loving leadership, His provision for our needs, and His active leading of us through life's paths, much like the imagery in Psalm 23. As "Bishop," meaning "overseer" or "guardian," Christ is depicted as the vigilant superintendent of our spiritual well-being. This highlights His authoritative watchfulness, His active defense against spiritual dangers, and His governance over the deepest parts of our being—our souls. Together, these titles assure believers of Christ's complete and perfect care: He not only leads us but also actively watches over, protects, and manages our spiritual lives, ensuring our safety and growth.
Christ-Centered Fulfillment
First Peter 2:25 finds its ultimate fulfillment in Jesus Christ, who embodies the perfect and divine Shepherd prophesied throughout the Old Testament. The lament that "all we like sheep have gone astray" (Isaiah 53:6) sets the stage for the coming of the one who would gather His scattered flock. Jesus Himself declared, "I am the good shepherd. The good shepherd lays down his life for the sheep" (John 10:11), a direct fulfillment of the pastoral role. His incarnation, sacrificial death on the cross, and victorious resurrection are the means by which lost sheep are "returned" to God. As the Lamb of God who takes away the sin of the world, He bore our sins, enabling our return. Furthermore, Christ's ongoing role as the "Bishop of your souls" points to His ascended and glorified position as the head of the Church, continually interceding for His people (Romans 8:34) and exercising sovereign oversight. He is the great Shepherd of the sheep who secured the new covenant, and the Chief Shepherd who will appear in glory to reward His faithful undershepherds. Thus, 1 Peter 2:25 is a profound declaration of Christ's redemptive work, His present pastoral care, and His future glorious return, all centered on His identity as the divine Shepherd and Overseer of His beloved flock.