2:1 ridding yourselves of all malice New Testament writers often utilize lists of vices to denounce certain types of behavior and activities (e.g., Matt 15:19; Rom 1:29–31; 1 Cor 6:9–10; Gal 5:19–21).

2:2 like newborn infants Earlier in the letter Peter used new birth imagery to describe salvation (see 1 Pet 1:3 and note; 1:23–25). Peter’s point here does not concern new believers, but all believers as they mature in Christ. Peter urges believers to desire and depend on Christ as a newborn needs and thirsts for milk.

unadulterated spiritual milk May refer to the Scriptures (or the Word of God) as the source of Christian growth (see 1:24–25); this may also refer to Christ as the “milk” that Christians drink to mature in the faith (see v. 3). By drinking this milk, which Peter describes literally as “unadulterated” or “pure” (adolos), Christians learn to follow Christ’s example and put away their former sins such as malice and deceit (dolos; compare vv. 22; 3:10).

2:3 tasted that the Lord is kind Here Peter draws on Psa 34:8 and its surrounding context to encourage Christians to set aside the immoral behavior of their former lives (see Psa 34:13–14) and instead to place their hope in God (see Psa 34:9–10).

2:4 a living stone rejected by men The reference to the Lord in 1 Pet 1:3 prompts Peter to discuss the relationship between Christ and the people of God. He draws on two ot passages to emphasize Christ’s worth in God’s eyes despite the world’s rejection of Him (Psa 118:22; Isa 28:16; compare Matt 21:42; Acts 4:11).

2:5 living stones Describes the status of Christians in relation to Christ, the cornerstone of the temple in this metaphor (compare Matt 21:42–44; 1 Cor 3:10–15). Believers function as building blocks in the spiritual house of God (the temple); they do this by virtue of their new life in Christ (see 1 Pet 1:3).

a holy priesthood Peter explains the transfer of priesthood language from Israel to the Church in a later verse (see v. 9 and note). Here Peter reminds his audience of the priesthood’s ultimate purpose: to offer God praise and thanksgiving.

2:6 I am laying in Zion a stone Here Peter cites Isa 28:16, to which he alluded in 1 Pet 2:4, to emphasize the precious nature of Christ as the cornerstone of the spiritual temple. The citation of Isaiah also serves as a reminder that believers will not ultimately experience shame, despite their present sufferings for honoring Christ.

2:7 cornerstone Peter cites in full Psa 118:22, which he already alluded to in 1 Pet 2:4 (compare Matt 21:42).

2:8 stone of stumbling and a rock of offense Here Peter cites Isa 8:14–15 to offer an explanation for the world’s rejection of Christ. Compare Rom 9:33 and note.

they were consigned The Greek word used here, tithēmi, is also used in 1 Pet 2:6, and thus may be literally rendered as “set,” as in the setting of the stone in v. 6. This reveals that Peter’s point is not that some people are preordained to destruction, but that some will stumble over the “cornerstone,” Jesus. The cornerstone is set firmly in place, so for those who do not acknowledge it, it is a stumbling block and thus offensive—it is viewed as being in the way of their perceived path.

2:9 a royal priesthood, a holy nation Describes the people of God—those who place their trust in Christ—using language formerly used of Israel.

Metaphors for the Church

Election

proclaim the virtues Describes the purpose of God choosing Christians as His people. Christians are not only called to bless the world, but to make known the mighty acts of God they have witnessed (compare Gen 12:1–3). Here Peter probably has in mind the resurrection of Christ and the conversion of the believers to whom he writes (compare Acts 2:22–24).

2:10 but now are the people of God Peter appeals to the prophet Hosea to remind Christians that their new status as the people of God depends solely on His mercy and divine election (Hos 1:9–10; 2:23; compare Rom 9:25–26).

2:11 foreigners and temporary residents Believers, as those who have received eternal life, temporarily live in this world until either their death or Jesus’ return. Thus, for a believer, life in this world is equivalent to how a foreigner or refugee feels.

2:12 maintaining your good conduct among the Gentiles Peter encourages his readers to maintain good conduct so that they can positively testify to others—in this case, the Gentiles—of God’s grace.

Gentiles

the day of visitation A common metaphor for God’s final judgment.

2:13 for the sake of the Lord A proper Christian response to authority reflects positively on Jesus. For the sake of Christ’s reputation, believers should be submissive—just as Christ was during His trial and crucifixion (compare Rom 13:1 and note).

a king as having supreme authority A reference to the Roman emperor. Peter’s readers should submit to the emperor’s rule, but they must not worship him (compare Matt 22:21).

2:14 to governors Local officials who rule on behalf of the Roman emperor and represent Roman imperial power in the region.

2:15 silence the ignorance of foolish people By believers doing good, even in the midst of persecution, they stun their persecutors into silence.

2:16 as slaves of God As opposed to slaves (or servants) of sin (compare Rom 6:16–17, 20; compare note on 2 Pet 2:19).

2:17 Honor all people All people are deserving of respect, for all are created in God’s image (see Gen 1:26–27 and note).

fear God Respecting God is the hallmark of wisdom (Prov 1:7; 8:13; 9:10; 10:27; 19:23; Eccl 8:12; 12:13).

Fearing God in the Old Testament

honor the king Although the emperor may cause them to suffer, believers must respect his position. Like Christ, believers are to be respectful even in the face of insult and hardship, for this gives them the opportunity to show the true character of Jesus.

2:18 slaves Peter’s use of the Greek word oiketēs here for a specific kind of slave indicates that he has household slaves in mind, although his comments are applicable also to slaves serving in other capacities. Graeco-Roman literature did not often address slaves. The early Christian writings regard slaves as full members of the household unit; they too have rights and moral obligations to the members of their household (see Eph 5:21–6:9; Col 3:18–4:1).

those who are unjust Passive resistance to injustice also reflects the character of Jesus, who endured the same treatment during His trial and crucifixion (Mark 14:65; 15:17–20, 29–32; Luke 23:34).

2:19 while suffering unjustly Like the persecuted Church at large, slaves must patiently endure (see note on Col 3:22; note on Col 4:1). God is aware of their suffering (compare Exod 2:23–25).

Slavery in the First Century

2:20 sin and are beaten Peter has in mind sin leading to punishment according to criminal law (compare 1 Pet 4:15–16).

2:21 example The Greek word used here, hypogrammos, occurs only here in the nt. The word technically refers to a pattern or model for copying in writing or drawing, but it came to be used figuratively to describe a model for behavior.

2:22 who did not commit sin Jesus’ innocence and sinlessness was a key belief in early Christianity (see John 19:4; Acts 3:14; 2 Cor 5:21; Heb 4:15; 1 John 3:5). Here Peter interprets the significance of Jesus’ unjust suffering through the lens of the Suffering Servant in Isa 53:9.

2:23 entrusted himself Peter uses Isa 53:7 to highlight Jesus’ exemplary behavior in the face of threats and physical suffering. As the faithful Suffering Servant, Jesus illustrates how God’s people—both slaves and freepersons—should endure hardship.

the one who judges justly Peter likely draws this from Isa 53:10, which notes that the Suffering Servant’s anguish pleases Yahweh because of its results. God, who observes that the righteous are suffering, will ultimately reward their endurance and punish those who are afflicting them (see Rev 6:9 and note).

2:24 who himself bore our sins in his body Peter employs Isa 53:3–4 and 53:12 to identify Jesus’ death and resurrection as the ultimate fulfillment of the Suffering Servant’s vicarious sacrifice. On the cross, Christ bore our sins in His body (compare Deut 21:23) even though He was innocent and therefore undeserving of the suffering (see 1 Pet 2:23; compare Isa 53:10). For Peter, Christ’s suffering on our behalf serves as the ethical basis for believers to turn away from sin and live righteous lives.

die to sins and live to righteousness This seems to evoke Isa 53:11’s remark that it is because of the Suffering Servant’s righteousness, even unto death—as the guilt offering for all of humanity—that people can be declared righteous before God (see Isa 53:10 and note; compare 2 Pet 1:1 and note). Peter also indicates that Jesus, as the Suffering Servant, bore the iniquities of humanity and carried people’s sin.

whose wounds you were healed This phrase also comes from Isaiah’s fourth servant song (see Isa 53:5 and note). In its original context the bruises of the Suffering Servant bring healing to transgressors—those who are sinful and rebel against Yahweh (Isa 53:6; compare Isa 6:10; 61:1–11; Luke 4:16–20).

2:25 were going astray like sheep Here Peter draws on Isa 53:6 but updates the language to apply it to his own audience—indicating, as the fourth servant song from Isaiah had, that all people have turned away from God and are in need of the savior Jesus.

shepherd and guardian of your souls Jesus is the shepherd in view here (compare John 10:1–14; Heb 13:20–21). Jesus can protect the souls of believers because of His death and resurrection, which the fourth servant song of Isaiah foretold (see Isa 53:10 and note).