1 Peter
Instructor's Notes

EXPOSITION OF 1 PETER —
Chapter 2

INTRODUCTION

chapter consists of exhortations, in general, to a holy life; and, in particular, to obedience to superiors. It begins with an exhortation to lay aside various vices, which were unbecoming regenerate persons, (1 Pet. 2:1), and, agreeably to their character, as new born babes, to express a desire after the Gospel, which is commended from its nature, being comparable to milk; and from its quality, being reasonable, sincere, and unmixed; and from the end and usefulness of it, a spiritual growth; and the argument engaging to such a desire is the experience they had of the grace of Christ in it, (1 Pet. 2:2), whose excellency is declared, under the metaphor of a stone, said to be living, to be chosen of God, and precious to him, though rejected by men; to whom the saints are encouraged to come, as lively stones built up, a spiritual house, for the exercise of the holy office of the priesthood, by offering up spiritual sacrifices acceptable to God through Christ, (1 Pet. 2:4), and that Christ is such a precious stone, is proved from Isaiah 28:16 and not only to God, but to all them that believe; though to them that believe not, he is the stone of rejection, stumbling, and offence; to stumble at which, and the doctrine of it, through disobedience, they were of old appointed by God, (1 Pet. 2:6), but the character of the persons the apostle writes to was very different, quite the reverse, being chosen and called, and manifestly the people of God, and sharing in his grace and mercy, (1 Pet. 2:9), and these he exhorts, suitable to their state and condition, to abstain from sin, as an enemy to their souls, and to live an honest life and conversation among the Gentiles, that they, instead of speaking evil of them, might, by beholding their good works, glorify God, (1 Pet. 2:11). And particularly he exhorts them to obedience to civil magistrates, both superior and inferior; partly from the author of them, they being of the Lord; and partly from the usefulness of them to punish wicked men, and to encourage good men; and also from its being the will of God, by such obedience, to silence the cavils of foolish men, (1 Pet. 2:13). And whereas it might be objected, that they were made free by Christ, and therefore should not be the servants of men; it is granted, that they were free; but then it is denied, that they should use their liberty for a cloak of maliciousness: and besides, it should be observed, that they were the servants of God, and therefore ought to do what he enjoined them; and, among other things, yield obedience to civil magistrates, (1 Pet. 2:16). And to this purpose are various exhortations in 1 Peter 2:17, and another particular one is added, which is to servants, to be subject to their masters, and fear them, whether they be good or bad, (1 Pet. 2:18), and then he comforts such that had bad masters, and encourages them to bear the injuries they received from them patiently; because so to do was grateful to God, and acceptable in his sight; and because they were called unto it by him; and because of the example Christ had left them in suffering for them, (1 Pet. 2:19). And this is further urged from the character of Christ, who was without sin, and yet suffered, and from his conduct, who, when reviled, made no return, but left his cause with God, (1 Pet. 2:22), which leads on the apostle take notice of the nature of Christ's sufferings in his body on the cross, and the ends of them, which were expiation of sin, healing diseases, and holiness of life, as a consequent thereof (1 Pet. 2:24), previous to which conversion, which is illustrated by the former state and condition men are in, being as sheep going astray; and by their present one, being returned to Christ, the Shepherd and Bishop of souls, (1 Pet. 2:25).

1 Peter 2:1-25

1 Peter 2:1—“Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, all evil speakings,”

·        Wherefore laying aside all malice—“Wherefore” or “Therefore” because now that we are in Christ (in union with Him; covenant with Him; one with Him) sin no longer has a power over us. Once reborn to commit personal sins is now a choice we did not have in the unregenerate state. The discipline of godliness is expected of those that are born of the imperishable seed of God. We are no longer to participate in the sins of the past but we are to begin immediately to make such sins a thing of the past. The Christian that tries to find satisfaction in the things of the world, has no appetite for the things of God.

“Laying aside” is emphatic and means to lay aside those things one has become accustomed to or associated with. This verb is a participle but in this verse conveys an imperative force or the sense of command. In view of the fact that the divine life has been implanted in the believer as found in 1 Peter chapter 1, it is “therefore” imperative that the sins of the past by “laid aside” or “put away with” once for all (aorist tense conveys the idea of effective action). The “putting aside” precedes the taking in of the word of God.

“Malice” is understood as a vicious intention, a feeling of hostility and strong dislike including a desire to harm other people, and often hides behind good intentions. It is often irrational, usually based on the false belief that the person against whom it is directed has the same intention. Malice is a moral deficiency that destroys fellowship. John Gill says of malice: “to live in (malice) which is a mark of an unregenerate man, and very unbecoming such who are born again; and is not consistent with the relation of brethren, and character of children, or new born babes, who are without malice, and do not bear and retain it: “all” of this is to be laid aside, towards all persons whatever, and in every shape, and in every instance of it” [J, Gill].

·        and all guile— (dolos) means to snare, bait, trick, or a deliberate dishonesty. It is the deliberate attempt to mislead other people by telling lies. Guile or deception deals primarily with words. Christians ought not to lie to one another or attempt to deceive the very ones we are told to love as brethren.

·        and hypocrisies— (hypocrisies) means to pretend, act as something one is not, acting deceitfully, This type of hypocrisy describes the kind of deceit in which persons pretend to be different from what they really are; acting with seemingly good motives when in reality they are motivated by their own selfish desires. Hypocrisy towards God “is, when persons profess that which they have not, as love to God, faith in Christ, zeal for religion, fervent devotion, and sincerity in the worship of God; and do all they do to be seen of men, and appear outwardly righteous, and yet are full of all manner of iniquity: hypocrisy to men is, pretence of friendship, loving in word and tongue only, speaking peaceably with the mouth, but in heart laying wait” [J. Gill].

·        and envies—this is a desire to posses something that belongs to someone else. “…such are works of the flesh, show men to be carnal, are unbecoming regenerated persons, and contrary to the exercise of Christian charity, or love, which envieth not the welfare of others, either respecting body, soul, or estate” [J. Gill].

·        all evil speakings—Literally, “slander” or derogatory statements about others. “hurting one another’s characters by innuendos, false charges, and evil surmises; which is not acting like men that are made new creatures, and are partakers of the divine nature, nor like brethren, or as Christ’s little ones, and who are of God, begotten again to be a kind of firstfruits of his creatures” [J. Gill]. God does not want to see this in His people:

Synthesis: In view of the transition of natures and the permanence of the divine Word, Peter expects, exhorts and even commands believers to change their lifestyle. Those things that are characteristic of a carnal nature are to be “put aside” and replaced by a sincere desire for all the is holy.

1 Peter 2:2—“As newborn babes, desire the sincere milk of the word, that ye may grow thereby:”

·        As newborn babes—Christians are to grab for the Word like a baby grabs for a bottle. This facilitates growth for the Christian. Spiritual nourishment results in spiritual growth. Likewise, as babes are dependent on their mothers for nourishment and care, we are to be dependent on the Word of God for our spiritual nourishment. This would also give us the idea that the only possible means of growth for someone new to the faith, is the Word of God. Non-proficiency in the learning of divine truths makes one a “babe” of which many tenured Christians remain even now.

·        desire the sincere milk of the word—We are to “long for” or have an intense yearning for the Word of God. We are to intensely crave the Word of God; such longing implies that there is a “lack of” or the “need for” the divine truths contained therein. Such a desire is not optional for the believer but calls for a decisive urgent action. We are to Do it! Do it now! Without delay! Since we have been born again by the Word of God, we should without delay make up our mind once and for all to intensely crave the word of God.

“Sincere” is pure or something that is not mixed with anything (inventions and doctrines of men). The point is that God’s Word (the Gospel) is pure and has no ulterior motives as does the teaching of men but has the primary purpose of nourishing the soul.

“Milk” is here used in contrast with solid food as a metaphor for “elementary teaching” to new converts, but Peter adopts it instead as an important symbol in its own right of the life of God sustaining and perfecting the people of God. In other words, one cannot expect to grow spiritually without a sustained input of the that which nourishes; the Word of God.

·        that ye may grow thereby—the new birth is not complete in that it requires growth from the time of regeneration to the time that we are called to be with the Lord. “The Gospel is appointed as a means of their spiritual growth, and by the blessing of God becomes so, and which they find to be so by good experience; and therefore this milk of the word is desirable on this account, for the increase of faith, and the furtherance of the joy of it” [J. Gill]. For something to grow it must be acted upon by an outside power or have the element of life within it. Christians grow because of the divine seed and the watering of the Gospel and the power of the Spirit.

Synthesis: Peter called believers to be like newborn babes in their desire or craving for milk. We are not to act like babes but we are to crave the Word of God thereby ensuring that we will not stop growing spiritually. The pure Word of the Gospel is unadulterated and therefore, protects believers against false teaching, tradition and unsound doctrine. When believers crave the pure Word of God, they are not easily lead into the speculations of false teachers.

1 Peter 2:3—“If so be ye have tasted that the Lord is gracious.”

·        If so be ye have tasted—“If” is a first class conditional clause (a suppositional statement which may or may not be true, depending on the fulfillment of certain specified conditions). In the Greek, a first class conditional clause is assumed to be true and could be translated as “since” or “because.” What then is assumed to be true in this statement. That the recipients of this epistle had tasted the pure milk of the Gospel. “One that is born again savours the things of the Spirit of God; sin is exceeding sinful to him, and Christ exceeding precious; he, and his fruit, his promises, and blessings of grace, his word and ordinances, are sweet unto his taste: and the taste he has is not a mere superficial one, such as hypocrites may have of the good word of God, and the powers of the world to come; but such a taste of Christ, and of his grace, as, by a true faith, to eat his flesh, and drink his blood, and so have everlasting life; such have a saving and experimental knowledge of Christ, an application of him, and his saving benefits to them, a revelation of him in them, so that they find and feel that he dwells in them, and they in him” [J. Gill].

·        that the Lord is gracious—“gracious may be understood as “kindness.” The idea of the pure Word provides what is needed and useful for growth in believers and the implication is that without the pure milk there is no growth in respect to salvation.

Synthesis: Peter says believers has “tasted” (experienced) that the Lord is “gracious.” Therefore they should lay aside their old lifestyle and feed their souls on His Word. They should not be content with a “taste” but should crave it constantly and thereby continue to nourish their spiritual growth.

1 Peter 2:4—“To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,”

·        To whom coming, as unto a living stone—“Coming to” indicates a close and habitual approach and an intimate association with Jesus. This is not a reference to conversion, but it refers to a daily, hour-by-hour drawing nearer to Christ. If we are going to be a spiritual temple for God’s presence, and if we are going to be a holy priesthood and if we are going to offer our bodies as spiritual sacrifices unto God, then we must day-by-day, hour-by-hour come to Christ (PA.Org). We taste His kindness by feeding on His Word.

“Living Stone” is a Stone that gives life (Christ). Christ is the antitype of the smitten rock in the wilderness which brought life-sustaining water to the people of God (Ex. 17:6; Num. 20:8; 1 Cor. 10:4). Believers “are encouraged to come to him under the above considerations, as a stone, a foundation stone; believing that he is laid as a foundation, and that he is the only foundation, and therefore they lay the whole stress of their salvation, and build all their hopes of happiness on him; and as a living stone, deriving grace, life, and strength from him; exercising faith on him for all the mercies, blessings, and comforts of a spiritual life, and looking to his mercy for eternal life” [J. Gill].

·        disallowed indeed of men—“disallowed” (rejected-“Christ was thus disallowed and disesteemed of by men, yet was he highly valued and esteemed by God” [J. Gill]) is in the perfect tense and means that after careful consideration men have rejected (instead allowing their own works of righteousness) the living Stone; the rejection is irrevocable.

·        but chosen of God, and precious—Christ was chosen by God to His office as the Head of the Church and the Savior of the body “to be the foundation in the spiritual building, and to be the author and giver of spiritual and eternal life to as many as were given him” [J. Gill]. For this reason “his person is precious, and so are his name, his blood, his righteousness, his truths, his ordinances, and his people” [J. Gill].

Synthesis: The metaphor now changes from a growing child to a growing building based on the living Stone as the foundation of that spiritual building not built with hands. What man had rejected God has accepted and deemed precious in His sight; “that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36).

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

·        Ye also, as lively stones—Saints are also compared to living stones because we come from the same quarry as the Living Stone. We have been “dug out and separated from thence by the powerful and efficacious grace of God, when they are hewn, and made fit for the spiritual building” [J. Gill].

·        are built up a spiritual house, an holy priesthood—Believers are being built up together to be a corporate dwelling of God in the Spirit. There is a presence and power of manifestation of the Spirit of God meant to be known in this gathering of worship that we do not know at any other time in isolation. Believers have been set aside, appointed and directed as priests, and are active participants in worship. We now can approach the throne of God with boldness and make our own personal sacrifice in our personal life and corporate worship.

·        to offer up spiritual sacrifices—For the Christian, we are to “present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service” (Rom. 12:1). This sacrifice embraces many things including “prayers and praises, and all good works done in faith, and from love, and to the glory of God” [J. Gill].They flow from the regenerated heart devoted to His power, His Word and His glory.

·        acceptable to God by Jesus Christ—Spiritual sacrifices are only acceptable to God if they are offered through Christ. Such must be offered in a manner that is acceptable; if any are offered for our own pleasure or glory, then they are not accepted as a spiritual sacrifice. The only way to God is through Christ; the only thing acceptable to Christ are spiritual sacrifices.

Synthesis: See Synthesis on 1 Peter 2:5

1 Peter 2:6—“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.”

·        Wherefore also it is contained in the scripture—Here Peter produces and interprets Isaiah 28:16 as evidence that Christ is the foundation (the living and precious corner Stone) of the spiritual building, chosen by God to be the Messiah; the Redeemer of man.

·        Behold, I lay in Sion a chief corner stone, elect, precious—Note that Peter recognizes that Christ NOT himself as the Foundation stone of the church (thus giving the correct interpretation to Matthew 16:18). Christ is the corner stone because He “is chosen of God for that purpose, and is precious both to God and man, on that account; and is a stone, not of men’s laying, but of God’s laying in his council, covenant, promises, and prophecies, in the mission of him into this world, and in the Gospel ministry” [J. Gill].

·        and he that believeth on him shall not be confounded—“Believes” (pisteuo) is an intellectual apprehension of the truth, surrender to that truth and exhibiting a lifestyle concordant with that surrender. True belief is more than saying “I believe in Jesus” and then going on about your life never exhibiting a change in attitude or actions.

“Confounded” (disappointed) is a double negative in the Greek. In other words what is said here is, “shall positively not be disappointed.” Therefore, there is positively no way in which a true believer would ever be disappointed, disgraced or ashamed.

Synthesis: Peter refers to Isaiah 28:16 and for the believer that depends on the Corner Stone of Christ he say never be disappointed, put to shame, or dishonored.

1 Peter 2:7—“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,”

·        Unto you therefore which believe—Those that believe have recognized their lost condition, the utter futility in their Adamic nature, and their acute need for a Savior. Believers “have seen the Son, the beauty of his person, the fullness of his grace, and the necessity and suitableness of salvation by him” [J. Gill]. They have more than a mental ascent to the truth or a apprehension of the things contained within the Gospel. They have been transformed and know with certainty that Christ is the Corner Stone.

·        he is precious—Christ is described in Isaiah 9:6, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” He is indeed precious to those that believe and we ought to “Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honour to whom honour” (Rom. 13:7). Christ is perfect in His divine and human nature and has provided a precious redemption and a pattern by which we can live.

·        but unto them which be disobedient—Such are they that “are not persuadable, unbelieving, and are children of disobedience; who neither obey God and his righteous law, nor Christ and his Gospel:” [J. Gill]. To be disobedient is to reject Christ and all that He has done and all that He is by nature and appointment.

·        the stone which the builders disallowed, the same is made the head of the corner—The stone which the builders (Jewish leaders) “rejected.” Christ was not wanted in the Jewish world; He did not fit the theological plans, was useless, and unsuitable for what they were building. Men by their Adamic nature are rebels to the core and thus continue to reject Jesus for much the same reason. Christ does not fit the plan of the unregenerate, they want to build their own self righteous buildings doing what is right in their own eyes (carnal privileges, and moral righteousness).

Synthesis: Here Peter divided mankind into two great classes. To believers Christ is precious, but to the disobedient Christ is likened to the stone that the builders rejected or disallowed as the true Messiah. They deemed Him imperfect and fit only for the rubbish heap. However, God raised Christ from the dead and made Him the Chief corner stone; the Head of the corner of the spiritual building not built with hands. Without Christ there is no building only the vain imaginations of a fallen corrupted nature.

1 Peter 2:8—“And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

·        And a stone of stumbling, and a rock of offence—Peter refers to Isaiah 8:14, “And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.” “Stumbling” (proskomma) refers to an obstacle against which one dashes his foot or something that causes one to stumble. In Romans 14:13, 20 “a stumbling block” is speaking of the spiritual hindrance to another caused by a selfish use of liberty. The stone of stumbling here is non other than Christ; the Jews knew this passage (Isa. 8:14) referred to the Messiah, so that Peter, through the use of this verse, warns his readers not to be guilty of the same offence of the Jewish national and ecclesiastical leaders. They “stumbled at the outward meanness of Jesus of Nazareth, at his parentage, the manner of his birth, his education, the mean appearance of himself and followers; at his company and audience, his ministry, miracles, death, and the manner of it; and so believed not in him, for righteousness, life, and salvation; and thus it came about that they did not attain, or come up to the law of righteousness, or the righteousness of the law” [J. Gill].

·        even to them which stumble at the word—Christ is a stumbling stone for all those that disbelieve; both nations and individuals. The doctrines contained in the Gospel make many stumble because their carnal reasoning cannot reconcile divine truth with men’s wisdom.

·        being disobedient—They were disobedient to “the Gospel revelation, and unwilling to submit their carnal reasoning to it” [J. Gill]. The very word or truth of the Gospel had become a smiting stone or a rock of offense.

·        whereunto also they were appointed—Notice that those that “stumble” or “reject” the Gospel and Christ being disobedient, are appointed to do so. The rising of some and the stumbling of others is set in the determinate counsel of God before the foundation of the world. John Gill writes, “…as there are some whom God appointed and foreordained to believe in Christ, on whom he has determined to bestow true faith in him, and who have it as a pure gift, in consequence of such appointment; so there are others, whom he has determined to leave in that disobedience and infidelity into which the fall brought and concluded them, through which they stumble at Christ, and his word, and, in consequence thereof, justly perish.”

Synthesis: Peter here quotes from Isaiah 8:14 saying that Christ is a “stone of stumbling” to unbelievers. The cause of their stumbling is their appointment; God has left them to their own devices and as such they reject the corner stone of the spiritual building. This is a valuable lesson for all that come to a saving knowledge of Christ. We are a part of the spiritual building because God has chosen us in Him before the foundation of the earth. Some would say “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (1 Thess. 5:9) and apply this to all mankind. But Romans 9:22 says, “[What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction.” So here we see that God has appointed some unto life eternal and some unto “wrath fitted to destruction.” This verse in 1 Peter 2:8 does indeed show that those that reject were appointed and their end shall be destruction.

1 Peter 2:9—“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;”

·        But ye are a chosen generation—God did not choose Israel because they were a great people, He chose them because He loved them (Isa. 43:20). Christians in effect then are a distinct “kind” of human being, almost like a separate genetic variety, and they have been specially “chosen” or “elected” by God for His own very specific purposes. “…being regenerate, or through abundant mercy begotten, and of an incorruptible seed born again; and were akin to God” [J. Gill], and Christians should show a family resemblance. We are the “chosen generation” loved of God having access to many external privileges; most importantly, salvation and eternal life.

·        a royal priesthood—(see Ex. 19:6) Due to the Christians righteousness and holiness being in Christ, we are made priests and are allowed to approach the throne of grace with boldness offering up our prayers and spiritual sacrifices.

·        an holy nation—This is what Israel was called to be. But they allowed the walls of separation to be torn down and they were not distinguishable from the corrupt values of the world. The church and its holy inhabitants cannot allow the walls that distinguish them from the world to be assaulted by standards that will crumble the walls from within as well as destroy its value to God. Romans 12:2 says, “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.”

·        a peculiar people—Christians are “a peculiar people” because we have been purchased by God and He has preserved us for Himself, we are His possession now. We “are chosen by him to be a special people above all others, and have peculiar blessings bestowed on them, and peculiar care is taken of them; they are the Lord’s, his treasure, his jewels, his portion and inheritance, and therefore he will preserve and save them” [J. Gill].

·        that ye should shew forth the praises of him—Christians are to make widely know all the excellencies of God. We are to be a “walking” advertisement for what He has done by His mighty power in our lives. God here says that the people that He has chosen for Himself will declare (show forth with our lips) His praise. All believers are to declare God’s name, His miracles and mighty deeds of their redemption.

·        who hath called you out of darkness—Christians have been called out of the darkness of unbelief and ignorance “by an internal, special, powerful, holy, and heavenly calling, by the Spirit and grace of God” [J. Gill]. As believers and priests we are to live lives worthy of our calling and position.

·        into his marvellous light—God’s light enables the Christian to easily see the sin in their life, the insufficiency of their own righteousness and the need for Christ. Extended exposure to darkness causes blindness and for the Christian extended exposure to spiritual darkness causes blindness to sin. When we are exposed to the light of the Gospel, we understand the darkness of our depravity.

Synthesis: Those who stumble are not in a position of privilege. Positions of privilege are reserved for the people whom God loves and has appointed as the chosen. The chosen of God will bring forth proper praise as they are called from the pits of sinful darkness into the light of the regenerated life.

1 Peter 2:10—“Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

·        Which in time past were not a people—In Hosea God first calls the people of Israel not His people and in Romans 9:25-26 He also refers to the Gentiles in the same manner.

Here in 1 Peter the words, in all likelihood, refer to both the Jew and Gentile before receiving Christ as their Messiah and Savior. Peter here says that before we were saved our lives were one of utter futility and without any eternal significance because in the sight of God we were “absolutely not people.” John Gill fittingly puts this in perspective: “before conversion, they are not a people formed by God for himself, and his praise; nor Christ’s willing people, either to be saved by him, or to serve him; nor are they, nor can they be truly known by themselves, or others, to be the people of God.”

·        but are now the people of God—Those that have been chosen, called, regenerated, justified, and sanctified are now God’s people and will be glorified. They can now “claim their relation to God, and are known, acknowledged, and called the people of God, by others” [J. Gill].

·        which had not obtained mercy, but now have obtained mercy—The fullest sense of this clause reads, “You had not permanently received mercy, but now you have started receiving continuing mercy.” The word “mercy” is passive in the Greek and indicates that while the mercy we have received is ongoing, it is nonetheless total and will not be removed from us. Therefore, all that we are and shall become is due to the mercy of God based on His covenant of grace. The evidence of this is seen in “regeneration an evident display of the mercy of God towards them, and an application of his pardoning grace and mercy, through the blood of his Son, unto them” [J. Gill].

Synthesis: Once believers were “not a people” but now they are “the” people of God. At one time believers were disobedient but because of the grace of God they have now obtained mercy.

1 Peter 2:11—“Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;”

·        Dearly beloved, I beseech you—Peter here uses the word “beloved” to remind the readers of this epistle that God loves them (having obtained mercy). This is in an attempt to warm up his readers to the exhortations that are to follow. In other words, since we are loved of God, this love should elicit an obedient response from the heart, motivated by God. Peter’s affection for these people is also here expressed in “dearly beloved.” Peter loved them because God loved them.

“I beseech you” or “I urge you.” Peter urges them to be dedicated to relentless and ruthless opposition to sin. Becoming a slave to sin causes us to become accustomed to self indulgence when in fact we are to control the deeds of the flesh crucifying them on a daily basis.

·        as strangers and pilgrims—A stranger or a pilgrim is one that has no home in the foreign country in which they find themselves. Such is the situation of the Christian. We are strangers and pilgrims in this world. We are outsiders! “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:” (Phil. 3:20). Likewise we are instructed to “Love not the world, neither the things [that are] in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15). It is a privilege to be a pilgrim and stranger in this world because we have been exalted, made a citizen of heaven by way of redemption. Peter’s point is that we are not “citizens of this world” but are heavenly citizens! We live as though in a foreign land.

·        abstain from fleshly lusts—“Abstain” (apecho) gives the idea of putting distance between us and something. The present tense is here used and describes putting distance between ourselves and our fleshly lusts. We are to continually hold ourselves away from even the appearance or form of that which is actively harmful (fleshly lusts are characteristic of unbelievers). The “lusts of the body” “are not to be obeyed and served, or lived unto, but to be denied and crucified, being unsuitable to the character of strangers and pilgrims, and also because of their hurtful and pernicious nature:” [J. Gill].

·        which war against the soul—Fleshy lusts wage war against the soul (they seek the downfall of the soul). They carry on a campaign against our new nature and plan to make us fail. We therefore are engaged in an on going spiritual war against the desires of the flesh and the lusts of the world (an on going campaign against the soul). Why? Because we live in the world but are not of this world. We are pilgrims and strangers in this land and we should not adopt the customs of a land that we are merely traveling through but remain faithful to the customs of our true home.

Synthesis: Peter used the term “dearly beloved” to remind his readers of their position in God and due to this position they are expected to act in a worthy manner. He wrote to implore his readers to live as strangers to worldly lusts that war against their very nature.

1 Peter 2:12—“Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.”

·        Having your conversation honest among the Gentiles—We cannot be witnesses of a changed life, to a lost world, if there is no distinction between behavior. Christians are to continually keep their outward behavior excellent. Romans 13:12 says, “The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.” Once the works of darkness are cast off, scripture tells us to, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16). Such a radical change in our outward appearance, facilitated by our inward change, paints a picture of honesty among those in which we are pilgrims, and emissaries for God.

·        that, whereas they speak against you as evildoers—“that” is the Greek preposition which expresses purpose. If then, as pilgrims and strangers, our conversation does not condemn us, they (the world) have no grounds (no express purpose) of speaking evil or bringing false accusations against us. Proper conduct will “put to silence the ignorance of such foolish accusers” [J. Gill].

·        they may by your good works, which they shall behold, glorify God in the day of visitation—As unbelievers examine our good deeds, the manner in which we live and conduct ourselves in society, they will find no cause to bring false accusations against us (reasonably find cause). “Behold” describes the continual intense observation of something and is in the present tense and conveys the picture of unbelievers continually, closely, inspecting the deeds and lives of believers. The idea is, that after inspection, and when unbelievers see God someday, they will be forced to acknowledge that the believers that they had slandered had lived lives worthy of their calling, and had given a proper opinion (glorified) and awesome and holy God.

Synthesis: Peter said they we should guard our “conversation” to keep it honest among the nations and unconverted people. False charges are just that. They are false when brought against a people that are honest and forthright. The only grounds of such charges lie in the corrupted nature of unbelievers. Regardless, unbelievers will give an account of themselves before a holy God in the day of His visitation.

1 Peter 2:13—“Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;”

·        Submit yourselves to every ordinance of man—“Submit” (hupotasso) means “to arrange in a military manner under a commander.” Here God commands us to submit ourselves as citizens in the world to the civil authority. We are to live in a humble and submissive way in the midst of a hostile, godless, slandering society. We are to be submissive to those in places of authority. We are to relinquish our rights to those in authority and this we can do under the control of the Spirit, submitted to the control of God. “The ultimate answer to persecution, detractors and critics is that of a blameless life, conduct beyond reproach and good citizenship. In particular…submission is a supremely Christ-like virtue” [Lyall]. “We submit to the right of government to limit our right to choose in hundreds of areas, especially when the good of others is at stake. We understand that governments exist to limit the right to choose and we submit to that” [PA.Org].

·        for the Lord's sake—Our submission to civil authorities is “because of the Lord.” Though the Christian’s true citizenship is in heaven, we still must live as an obedient citizen in this world so that God will be honored and glorified. Rebellious conduct by a Christian brings dishonor on Christ. Our social and political life is directly connected to our relationship with God. We are to live to God; with God in view; under His authority; we live for His good reputation.

·        whether it be to the king, as supreme—It makes little difference that our leaders are believers, they are still God’s men officially. The actions, policies, and laws of unregenerate leadership are not condoned because of their position. They are answerable to God. To whom much is given responsibility wise, there will be much required.

Synthesis: Although believers are citizens of heaven, they are to obey civil laws while on earth. They are to submit themselves to every ordinance of man, for the Lord’s sake. We are to obey our earthy leaders as long as it does not require disobeying God.

1 Peter 2:14—“Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.”

·        Or unto governors—those appointed by the emperor or senate; the lower leaders of society.

·        as unto them that are sent by him—they receive their position and authority from a higher civil magistrate and are his emissaries.

·        for the punishment of evildoers—This expresses the idea of what God established government for. The proper aim for government is to stop evil and help eradicate it making possible a peaceful society. A peaceful society helps in the spread of the Gospel.

·        and for the praise of them that do well—a peaceful society brings about the praise of its leaders as Romans 13:3 says, “For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:”

Synthesis: Leaders are dispatched and serve to punish and eliminate evil in society. They are to punish evil doers and bring about peace. This will bring praise of the doers of good and help in the spread of the Gospel.

1 Peter 2:15—“For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:”

·        For so is the will of God—It is the will of God that such magistrates rule and that they “should encourage virtue, and discourage vice, reward the obedient, and punish delinquents” [J. Gill]; but we are to get our bearings from the will of God. As aliens and strangers in a foreign land, we are to consult our Leader and Sovereign of the land in which we are permanent citizens.

·        that with well doing—In “doing well” is the purpose of our submission to authority, in order that we should avoid condemnation and win commendation that silences those obstinately set against the faith who are looking for reasons to criticize and persecute believers.

·        ye may put to silence the ignorance of foolish men—Silence is the result of living godly sacrificial lives and goodness towards others that their slander of Christianity will be finally muzzled. Ungodly men run their mouths and thereby leave no doubt as to their ignorance of the truth and the foolishness of their position. When they attack the truth they take an ignorant position and we silence them not by what we say but rather by what we do. They know not God nor true religion and they rebuke what they do not understand and in the end it will prove to be their undoing.

Synthesis: It is the will of God that believers should “put to silence” or “make speechless” their slanders by well doing; by living a virtuous godly life submitting to civil magistrates and the laws of society.

1 Peter 2:16—“As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.”

·        As free—Christians are free because of the relation to God. Such freedom is seen in our devotion and service to God. Christian freedom doesn’t mean doing what we want; it means doing what we ought. We are free because we are not in bondage to sin; that which may kill the body is not to be feared, but that which can kill the soul.

·        and not using your liberty for a cloke of maliciousness—We are not under the pretense of Christian liberty “to hurt the persons, properties, and estates of men” [J. Gill]. Christians are not to misuse their freedom in Christ to invoke “freedom” as a covering for wickedness.

·        but as the servants of God—Christians have been transferred from servants to sin to servants to the holy God. We show our new nature “by submitting to and obeying those that are under them, and ordained by them” [J. Gill]. In other words, being submissive to the rulers of this world, we show our love to God. We are “Freed by God from slavery to all human institutions; and sent by God freely and submissively into those institutions—for his sake!” [M. Luther].

Synthesis: Peter told believers to submit to civil authority willingly; as men who are free. Yet, we are not to use our freedom as a covering for wickedness or spite. We are to use our freedom as “servants of God.” Everyone is either a servant of God or a slave to sin. No one has absolute personal freedom, To be free indeed the believer must subject himself to the Word of Christ. John 8:31-32 says, “Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free.”

1 Peter 2:17—“Honour all men. Love the brotherhood. Fear God. Honour the king.”

·        Honour all men—We are to “highly esteem” all men; to have an inner respect. We are to respect human rights and the dignity of every man. Such respect is due to those of the brotherhood because they are saved by the same blood be they Jew or Gentile.

·        Love the brotherhood—We are to love our brethren in Christ. As the people of God, believers have obligations to God which involve earthly relationships. We are to love “the whole company of the brethren in Christ, who are born of God, are members of Christ, and of the same body, and have the same spirit, belong to the same family, and are of the household of faith, let them be of whatsoever nation, or in whatsoever circumstances of life” [J. Gill].

·        Fear God—Proverbs 1:7 says, “The fear of the LORD [is] the beginning of knowledge: [but] fools despise wisdom and instruction.” The fear (awe and reverence) of the Lord is the very foundation of knowledge. It is not until we reverence God that we can put our relationship with our brothers (those in the same spiritual relationship) in the right perspective.

·        Honour the king—this is an amazing injunction in that they were told to honor a notorious wicked king, Nero. It is the teaching of the New Testament that the ruler is sent by and ordained of God to preserve order among men and he must be respected, even Nero.

Synthesis: Peter here gives four directives which are brief in expression but broad in implementation. Believers are (1) to “honor” all men whether deserving or not; (2) love the brotherhood for they are of the same kindred spirit; (3) to fear and revere God; and (4) honor the king. We are to continually act in this manner fulfilling these four directives.

1 Peter 2:18—“Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.”

·        Servants, be subject to your masters—“Servants” meant one of the same house. These servants usually held a close relationship to the master of the house. They were well educated and held responsible positions. Regardless of our position and status in the kingdom of God we are still responsible to others. To think of oneself as being elevated because of their spiritual position is no excuse to behave disrespectively. We are to be continually submissive to our masters (not a Jewish mindset).

·        with all fear—This “fear” (phobos) conveys the idea of a reverence toward the master that induces respect and faithfulness (a faithful discharge) to one’s duty.

·        not only to the good and gentle—“Good” is an intrinsic goodness. These were masters that were kind and benevolent and required no more than what was reasonable service. Their disposition was mild, yielding, indulgent; these masters were not unduly rigorous but reasonable in their expectations.

·        but also to the froward—“forward” means stiff-necked, red-necked or obstinate. These masters were unreasonable, crooked, severe men that were hard to deal with. Christianity, therefore, does not give the right to rebel against one’s superior in the social structure no matter how unfair or harsh the individual may be.

Synthesis: Many of the believers to whom Peter was writing were slaves or servants. Here Peter’s statements are imperatives. He directed them to be subject or submissive to their masters in reverence both to the gentle and the froward. The test lies in submissiveness.

1 Peter 2:19—“For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.”

·        For this is thankworthy—“Thankworthy” is a fruit and effect of grace. This is the reason for submissiveness to unreasonable masters. God can give us the grace of a submissive nature to endure unjust punishment and treatment at the hands of the ungodly. The human tendency is to fight back and to right the wrong; but this is the natural response of the unsaved person and we must expect more of ourselves even as God does.

·        if a man for conscience toward God—“Conscience” (suneidesis) is an awareness of God and allegiance to Him. Our desire to please earthy masters is based on our desire to please our heavenly Master. The unsaved slave would react toward unjust punishment in a rebellious manner. But Peter exhorts Christian slaves to behave in a meek, patient, and forgiving manner. Such action is toward God and commendable by Him.

·        endure grief—This means to continue to bear up under this oppression. Take it with patience, without complaining, and with an acquiescence that it is the will of God.

·        suffering wrongfully—There is no just cause behind the actions of such a subversive master. The challenge to the Christian lifestyle is to know that these actions are unwarranted and wrong and to demonstrate godliness that may result in the conversion of the employer.

Synthesis: Peter said that this obedience to oppressive masters is “thankworthy” or a cause for thanks. God is pleased with such endurance of injustice and is in fact a duty towards God.

1 Peter 2:20—“For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.”

·        For what glory is it, if, when ye be buffeted for your faults—In other words, what credit is there in being punished due to your own faults. We have no complaint if punishment is the result of our own wrong actions.

·        ye shall take it patiently?—We are to endure with patience punishment (within measure) which is a result of our own fault.

·        but if, when ye do well—The best way to respond to wrong is to do right. If we do well according to the will of God it will be duly recognized.

·        and suffer for it—We lead by serving and serve by suffering. This is a direct persecution against our person or property.

·        ye take it patiently—this literally means to abide or remain under not simply with resignation, but with effervescent hope.

·        this is acceptable with God—this patience finds favor with God. It is a patience that is supernatural and empowered by God. As Jesus was punished unjustly and glorified by God, this should act as an example for the servant that is unjustly treated.

Synthesis: There is no glory if a person is punished for his own faults; he should endure them with patience. Christians may suffer for their own faults as well as something that is not directly their fault. But a Christian that endures with patience their suffering, this is a person that is acceptable to God. Patient endurance of unjust punishment on the part of Christians is in the sight of God an action that is beyond the ordinary course of what might be expected, and is therefore commendable.

1 Peter 2:21—“For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:”

·        For even hereunto were ye called—“For this purpose you have been called.” It is God Who calls saints to bear up triumphantly though suffering unjustly for doing what is good. Our life is not our own and we are given the gracious gift of suffering for the sake of the Gospel and Christ.

·        because Christ also suffered for us—As Christ suffered to fulfill the law and satisfy the justice of God in our stead, we “therefore should cheerfully and patiently suffer for the sake of Christ, and his Gospel; and the rather, because he suffered” [J. Gill].

·        leaving us an example, that ye should follow his steps—Christ is our model or example for suffering and we should be willing to follow His example. Christ is our guide in the journey of suffering; we are to imitate Him “in His in his meekness, patience, courage, and resignation to the will of God” [J. Gill].

Synthesis: We were called to patently suffer because Christ suffered for us. He is the example that we are to follow regarding suffering.

1 Peter 2:22—“Who did no sin, neither was guile found in his mouth:”

·        Who did no sin—Christ committed no sin. He was in the likeness of sinful flesh, being born of a woman, but having no sin. He did not have the ability to sin because, as God, He had no sin nature.

·        neither was guile found in his mouth—There was no deceitfulness in Christ. What and Who He claimed to be is Who He was. There was no fault in His doctrine or in His person. Therefore, His suffering was unjust and although it was unjust, He with patience endured. Thus the perfect example for the Christian unjustly punished.

Synthesis: Isaiah 53:9 says, “And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither [was any] deceit in his mouth.” Peter again points to Christ’s sinlessness and it is a reminder that although sinless Christ suffered unjustly and endured with patience: therefore, so should we.

1 Peter 2:23—“Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:”

·        Who, when he was reviled, reviled not again—When Christ was subjected to verbal abuse, reproach, or spoken about in an insulting manner, He was not prompted to attack in anger or in an abusive manner (Christ did not return insults and slander with insulting slanderous words; when Christ spoke He spoke in truth).

·        when he suffered, he threatened not—In the throes of suffering Christ “said not one word to them, much less threatened them with what he would do to them for such usage another day, when he would let them know, with vengeance, who it was that smote him” [J. Gill].

·        but committed himself to him that judgeth righteously—Christ in the midst of unjust suffering, committed Himself to God the Father; He handed Himself over to the ultimate authority and righteous Judge. Christ, with full assurance of God’s righteousness, committed His vindication into God’s hands.

Synthesis: The natural reaction to abuse is to retort in anger, trade insult for insult, and threaten to get even. Christ’s example is the opposite. He did not return insult for insult or act in a manner unbecoming the Son of God. He trusted in God to vindicate Him in the end as the righteous Judge.

1 Peter 2:24—“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.”

·        Who his own self bare our sins—Christ became the high priest of the Church. Instead of the High Priest bringing up the sacrifice to the altar to bear the sins of the nation, Christ bore on Himself the sins of His people. Christ made atonement, once for all, by bearing the sins of His people.

·        in his own body—The substitutionary atonement (a body free from sin, made a offering for sin), is the very heart of the Gospel. This is actual atonement, sufficient for the sins of the chosen of God.

·        on the tree—“the cross; which is expressive both of the shame and pain of his sufferings and death” [J. Gill].

·        that we, being dead to sins—Christ died on the cross that we might be freed or parted with sin. Once born again we should be different and die to the sins that Christ died for. Because Christ died for our sins we are dead to those sins. It is as though they never existed.

·        should live unto righteousness—Once dead to sin we are expected to walk in righteousness.

·        by whose stripes ye were healed—Due to the sufferings of Christ we have been healed from the loathsome disease of sin. This is not a physical healing; it a spiritual healing that results in a change to the soul as well as the body.

Synthesis: Christ himself (not a animal substitute), bore our sins in His body and by His suffering we have been healed from the spiritually deadly disease of sin. Being healed and dead to sin, we are expected to walk according to righteousness of Christ.

1 Peter 2:25—“For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.”

·        For ye were as sheep going astray—The reference here is to stupid dumb sheep who are prone to stray and once lost are helpless in defending themselves. In our old nature we are likened to dumb sheep wandering helplessly in our own sins that will lead to our eventual destruction. The present tense is here used which denotes a continual straying but now due to the substitutionary death of Christ we are now returned to the fold.

·        but are now returned—We have turned being turned and have returned due to our repentance. We were once headed in the wrong direction, but by the mercy of God our direction has been arrested by a powerful efficacious grace.

·        unto the Shepherd and Bishop of your souls—We are no longer dumb sheep because our direction has been changed as well as our Shepherd; by Christ, the guardian and overseer of our souls.

Synthesis: Before being healed we were dumb defenseless sheep going astray, headed for danger and destruction. But now by the substitutionary death of Christ and His efficacious grace, we have been turned around and put under the care of the Guardian of our souls; the great Shepherd, Christ Jesus.