Read or listen First Epistle of Peter Chapter 2 online (ESV, YouVersion)

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The Pure Spiritual Milk of the Word – 1 Peter 2:1–3

Verse 1 contains one of the New Testament’s lists of sins: malice, deceit, hypocrisy, envy, and slander (see also Rom. 1:29–31; 2 Cor. 12:20; Gal. 5:19–21; Eph. 4:25–32; Col. 3:8–9; 1 Tim. 1:9–10). These lists show that from the very beginning the church had to struggle against sin. Christians today are called into the same battle.

Notice the small word “therefore” in verse 1. It points back to what was said earlier: in 1 Pet. 1:23 Peter spoke about being born again. New birth has consequences. God’s Holy Spirit begins His work in the Christian. That work should not be resisted, but encouraged.

The background of verse 1 may be a practice known in the early church: before baptism, the person being baptized removed old clothes as a sign of leaving behind the old life, and after baptism received new clothes (compare Eph. 4:22–24).

Some scholars think that the “newborn infants” in verse 2 shows that First Peter was originally a sermon preached during a baptismal service. This is not necessarily the case. Elsewhere in the New Testament milk is also used as a picture of spiritual nourishment (1 Cor. 3:1–3; Heb. 5:11–14), and those passages speak about Christians who had already been baptized for some time.

A newborn child naturally longs for milk from its mother. In the same way, it should be natural for Christians to read the Bible and seek fellowship with other believers.

The “pure spiritual milk” of verse 2 means milk that is genuine and not watered down. In the ancient world both milk and especially wine were often diluted with water (compare 2 Cor. 2:17). Those who serve the Word of God have the responsibility not to change its message—not to take anything away from it or add anything to it.

The word “grow” (verse 2) is passive in Greek. Spiritual growth is God’s work (compare 1 Cor. 3:5–7). We cannot make ourselves grow. We depend on the growth God gives.

Verse 3 has sometimes been understood as a reference to the Lord’s Supper (compare John 6:32–35).

Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”
(John 6:35, ESV)

Every Christian has tasted the goodness of God. The end of verse 3 is a quotation from Psalm 34:8:

“Oh, taste and see that the LORD is good!
Blessed is the man who takes refuge in him!”
(Ps. 34:8, ESV)

Peter quotes the same Psalm again in 1 Pet. 3:10–12, where he cites Psalm 34:12–16 (see also Ezek. 3:1–3).

The Cornerstone and the Royal Priesthood – 1 Peter 2:4–10

At the beginning of verse 4, the Greek contains a word related to the term later used for a convert, or “proselyte.”

The picture of the stone rejected by men but chosen by God (verse 4) is familiar elsewhere in Scripture. Jesus connected it with the parable of the wicked tenants (= Israel, Matt. 21:42–44). In this section Peter combines three Old Testament passages about the stone.

In verse 6 he quotes Isaiah 28:16:

“Behold, I am the one who has laid as a foundation in Zion,
a stone, a tested stone,
a precious cornerstone,
of a sure foundation...”
(Isa. 28:16, ESV)

In verse 7 he quotes Psalm 118:22:

“The stone that the builders rejected
has become the cornerstone.”
(Ps. 118:22, ESV)

And in verse 8 he quotes Isaiah 8:14:

“And he will become a sanctuary and a stone of offense and a rock of stumbling...”
(Isa. 8:14, ESV)

Jesus was not only rejected—He also became a stumbling stone and rock of offense (see also Rom. 9:33).

Peter used the same image when speaking before the Jewish council:

“This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone.”
(Acts 4:11, ESV)

The idea that the Jewish leaders rejected Christ appears often in Peter’s speeches in Acts (Acts 2:22–36; 3:13–15; 10:39–42).

It is important to remember that Jesus Himself called Peter “Rock” (Matt. 16:18; John 1:42). Peter understood that the church could not be built on him, but only on Christ the Rock (Matt. 7:24–27).

People have often discussed whether the “cornerstone” in the Bible refers to the foundation stone at the corner of a building or to the top stone of an arch that holds the whole structure together (compare Eph. 2:20). Both meanings fit well. Christ is both the foundation of our faith and the One who holds everything together.

Based on verses 5 and 9, Martin Luther spoke about the priesthood of all believers. Through baptism, all Christians have been consecrated as priests in the kingdom of God. The Greek word used here is different from the word used for church leaders or officeholders, whom Peter later discusses in 1 Pet. 5:1–4.

Already in the Old Testament (Ex. 19:6), all Israel was called a holy priesthood, even though there was also the separate Aaronic priesthood. These two ideas do not cancel each other out, but belong together.

In the Old Testament, anyone outside Aaron’s priesthood was strictly forbidden to offer sacrifices, under penalty of death (Num. 3:10). The people could offer only sacrifices of thanksgiving—praise and confession to God (Ps. 50:14; 51:17; 141:2). Christians are called to the same kind of sacrifice, because Jesus has made all sin offerings unnecessary:

“So Christ, having been offered once to bear the sins of many...”
(Heb. 9:28, ESV)

What remains are sacrifices of praise (Rom. 12:1; Heb. 13:15–16):

“Through him then let us continually offer up a sacrifice of praise to God...”
(Heb. 13:15, ESV)

Verse 7 reminds us that Christ is the great divider. Wherever the saving gospel is preached, salvation is opened to some, but judgment remains for those who reject the salvation God offers.

Verse 8 speaks about God’s election. We should always remember that the greatest miracle is not that God has not chosen all people for salvation, but that He has chosen any sinners at all. No one has reason to boast. Every believer is chosen by grace (Deut. 7:7; 1 Cor. 1:29).

The royal priesthood is called to proclaim the mighty works of God. In the Old Testament, outsiders were invited to join the thanksgiving meals at the temple so that God would receive greater praise from more people.

It is important to see that Peter does not describe ethnic Israel as the holy and chosen people here, but Christians (see Deut. 7:6; Isa. 43:21; Mal. 3:17; Eph. 1:4). The prophecy of Hosea (Hos. 1:6; 2:23) was fulfilled among the Gentiles: they had not been God’s people, but in Christ God made them His people (Rom. 9:25).

In the World, but Not of the World – 1 Peter 2:11–12

Peter reminds Christians that they are—or at least should be—strangers in the world (verse 11; compare 1 Pet. 1:1). Being strangers also means refusing to live according to the values and goals of this world.

Because Christians lived differently from others, they became objects of suspicion and even strange accusations. For example, they were accused of cannibalism because in the Lord’s Supper they received the body and blood of Christ.

The life of Christians either underlines or weakens their message. If a person’s life contradicts his words, outsiders will believe what they see rather than what they hear (see Matt. 5:16 and 1 Pet. 3:1–2). Living against Christian teaching also causes outsiders to despise God and even mock Him (compare Isa. 52:5; Rom. 2:17–29).

What situation does the end of verse 12 refer to? Two possibilities are often suggested: a time of visitation leading to salvation, or the final judgment. Usually in Scripture God’s “visitation” refers to judgment (Lev. 18:25; Jer. 8:12), but in some passages it means mercy and salvation (Luke 1:78).

If Peter means the final judgment, we must ask whether those who are condemned can truly praise God. They will certainly have to admit the justice of His judgment, but that is not the same as praise.

It seems more natural to understand this as a time of grace and visitation. In that case, the good works of Christians may lead people to salvation and to glorifying God (compare Acts 16:19–34).

Christians and Governing Authorities – 1 Peter 2:13–17

Here begins a section (continuing to 1 Pet. 3:12) in which Peter gives instructions for different situations in Christian life. Martin Luther called such collections of instructions “Tables of Duties” (see also Eph. 5:21–6:9; Col. 3:18–4:1; Titus 2:2–15; 1 John 2:12–14).

Some have asked whether anyone writing after the persecutions of Nero (who ruled AD 54–68) would have spoken so positively about the emperor and Roman authority.

In verses 13 and 17, the Greek word is “king,” although modern translations often use “emperor” because Rome was ruled by an emperor.

The expression “every human institution” (verse 13) could literally be translated “human creation” or “created human order.” Peter emphasizes that the emperor is not a god, but only a man. The same idea appears in verse 17, where believers are told to honor everyone and the emperor, but to fear only God. This is especially important because Proverbs 24:21 tells people to fear both God and the king. Peter does not give the emperor the same honor that belongs to God.

The emperor should receive what belongs to the emperor, and God what belongs to God (Matt. 22:21; see also Matt. 10:28 and Acts 4:19).

The first Christians often had problems with Roman authorities, so the question of government is discussed in several New Testament letters (Rom. 13:1–7; 1 Tim. 2:1–3; Titus 3:1–3). Social order is part of God’s good will (verse 14). Yet the early Christians also saw that governments do not always act rightly. Satan—the ruler of this world (Luke 4:5–7)—uses his followers to fight against God’s people. Still, evil must be answered with good, not with evil (verse 15).

True freedom can only be found in God. Apart from God, a person is a slave to sin (Rom. 6:20–23). Christian freedom does not mean freedom from everything, but freedom to serve God and our neighbor:

“For though I am free from all, I have made myself a servant to all...”
(1 Cor. 9:19, ESV)

The “cover-up for evil” in verse 16 probably refers to those who used Christian freedom as an excuse for sinful living. False ideas of freedom have existed in the church in every age. Freedom from sin does not mean freedom to sin, but freedom not to sin.

Suffer According to Christ’s Example – 1 Peter 2:18–25

In verse 18, the Greek word for servant is not doulos (“slave,” as in verse 16), but oiketēs, meaning a household servant.

Christians have only one option: to do good, even when treated badly (verse 19). Not all masters approved of the Christian faith, and some made life difficult for believing servants.

Peter reminds his readers that the best reason to suffer innocently is that they are on the way to heaven. Because of that hope, suffering can be endured. It is not worth giving up faith in order to escape hardship. Eternal life is worth more than anything this world can offer. Even if believers suffer for their faith, they still gain the victory if they remain faithful and do not lose their inheritance in heaven.

Jesus Himself had foretold that Christians would be persecuted because of their faith (Matt. 10:24–31; Mark 8:34–38). He also gave the example by suffering innocently Himself (verse 21). Jesus had committed no sin (Acts 3:14; 2 Cor. 5:21; Heb. 4:15; 1 John 3:5), yet He suffered the punishment of a criminal.

How can suffering unjustly be “a gracious thing” (verses 19–20)? Some translations render the end of verse 20 as “this is pleasing to God.” Suffering can become grace when God works in a person so deeply that faith becomes more important than anything else. By ourselves we do not want to suffer for the gospel. Only God can create such faith within us, and that is always grace.

Peter himself had lied on Good Friday (Luke 22:54–62):

“Woman, I do not know him.”
(Luke 22:57, ESV)

Verse 23 points to the events of Christ’s suffering:

“But he gave him no answer, not even to a single charge...”
(Matt. 27:14, ESV)

The same was true during Jesus’ crucifixion (Matt. 27:34–44).

In verse 24, the Greek simply says “tree,” but it clearly means the wooden cross (Acts 5:30; Gal. 3:13).

It is possible that verses 22–25 come from an early Christian liturgical text or confession older than First Peter itself. Whether Peter wrote these words himself or quoted an earlier source, the section is built on quotations from Isaiah 53, the song of the suffering Servant.

“He committed no sin” (verse 22) comes from Isa. 53:9.
“He himself bore our sins” (verse 24) comes from Isa. 53:12.
“By his wounds you have been healed” (verse 24) comes from Isa. 53:5.
“You were straying like sheep” (verse 25) comes from Isa. 53:6.

Christian living can never be built on anything other than the atoning death of Jesus for us on the cross of Golgotha.