Verse by Verse

²¹ For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps:

²² “Who committed no sin, nor was deceit found in His mouth”;

²³ 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;

²⁴ 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.

²⁵ For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.

to this (v.21) — to the wrongful sufferings in vs.19-20.

Peter’s use of the word “also” [v.21] puts the sufferings of these slaves on a new plane. They find comfort in knowing that someone else, and that person the Lord Jesus Himself, went through a like experience, that of suffering unjustly. — Wuest, page 66

example (v.21) — Used only here in the New Testament, and refers to an outline drawing or copy-book letters to be followed by the pupil.

follow (v.21) = lit. “to take the same road”

deceit (v.22) = craftiness, trickery. (Isaiah 56:9)

found (v.22) — used as a negative, as here, it means a failure to find something after careful scrutiny

Verse 23 — The Greek word translated “reviled” … is a harsh railing, which not only rebukes a man but also stamps him with open contumely … The word “but” in the Greek text does not adversely contrast the two actions here, but removes the ting previously negatived altogether out of our field of view and substitutes something totally different. The word “committed” is the translation of a Greek word which means literally “to hand over.” It means “to deliver something to someone to keep, use, take care of, manage.” — Wuest, pages 67-68.

__________

bore (v.24) = lit. “carried up” The word is used in the LXX of a priest carrying the sacrifice up to the altar. The brazen altar was four and one-half feet high, and was approached by an incline up which the priests bore the sacrifice. … The word belongs to the idea of sacrifice and is not to be disassociated from it. The Greek word translated “tree” does not refer to a literal tree but to an object fashioned out of wood, in this case, the Cross. Thus, our Lord, Himself the High Priest and the Sacrifice, carried our sins as a burden of guilt up to the Cross. …

The word “stripes” in the Greek presents a picture of our Lord’s lacerated back after the scourging He endured at the hands of the Roman soldier. The Romans used a scourge of cords or thongs to which latter were attached pieces of lead or brass, or small, sharp-pointed bones. Criminals condemned to crucifixion were ordinarily scourged before being executed. The victim was stripped to the waist and bound in a stopping position, with the hands behind the back, to a post or pillar. … The Greek word translated “stripes” refers to a bloody [mark raised on the skin] trickling with blood that arises under a blow. The word is singular, not plural. Peter remembered the body of our Lord after the scourging, the flesh so dreadfully mangled that the disfigured form appeared in his eyes as one single bruise. … The Greek word [for “healed”] is not confined in its meaning to physical healing. In Luke 4:18 it refers to the alleviation of heartaches, and in Hebrews 12:13, to the rectifying of one’s conduct. In Matthew 13:15, it means, “to bring about (one’s) salvation.” — Wuest, pages 68-70.

Sadler points to the dispensation differences between Peter and Paul. He says that we, as members of the Body of Christ, cannot follow Christ in obedience to the law, but instead should follow Paul. All that is true, but the context here seems to me to be referring specifically to enduring sufferings, which spans all dispensations (for example, Philippians 1:29; 2 Timothy 1:8).

Christ suffered for us, that is, the holy nation, leaving “us” Hebrews and example, that “ye” kingdom saints should follow in His steps. … Now that they had returned to the fold, they were to follow the good Shepherd, the Bishop of their souls. Today, Christ is not the Shepherd of the flock according to Paul’s gospel—He is the Head of the Body. — Sadler, pages 93, 95.

The mashing together of dispensations is so common in today’s church that it almost sounds shocking to hear that Paul never calls Christ our Shepherd.

¹⁸ Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh.

¹⁹ For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully.

²⁰ For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God.

Verse 18 — The particular Greek word translated “servants”  indicates that these were household slaves. They were [believing] slaves serving for the most part in the homes of pagan masters. The fact that Peter singles them out for special admonitions indicates that slaves, as a class, formed a large part of the [scattered Jewish] community. … The Greek word translated “good,” refers to inner intrinsic goodness. They were good at heart. The word “gentle” in the Greek refers to that disposition which is mild, yielding, indulgent. It is derived from a Greek word meaning, “not being unduly rigorous.”

The slaves were to put themselves into subjection as well to the froward [harsh]. The Greek word means “unfair, surly, froward.” The word “froward” is from the Anglo-Saxon word “from-ward,” namely, “averse.” — Wuest, page 63.

__________

Verse 19 — The word “this” is neuter in the Greek text, literally “this thing,” namely, obedience to masters who are averse to their slaves, and patience under unjust punishment meted out by these masters. “Thankworthy” [commendable] is the translation of a Greek word referring to an action that is beyond the ordinary course of what might be expected. … The Greek word translated “thankworthy,” … is the word used in the New Testament when it speaks of God’s grace. When used in the latter connection, it refers to God’s action of stepping down from His judgment throne and in infinite love taking upon Himself the guilt and penalty of human sin in order that He might satisfy the just requirements of His law which we disobeyed, thus making possible the righteous bestowal of His mercy on the basis of justice satisfied. — Wuest, pages 64-65.

__________

Verse 20 — The word “glory” [credit] means “fame, praise, glory, good report.” The word “buffeted” [beaten] in the Greek text speaks of the act of striking with the fist. It is in the present tense which usually refers to progressive action. … The same Greek word is used in Matthew 26:67 where the Lord Jesus was pummeled by the frenzied Jewish mob. … The word “acceptable” [commendable] is the translation of the same Greek word in verse 19. Patient endurance of unjust punishment on the part of these slaves  is in the sight of God an action that is beyond the ordinary course of what might be expected. — Wuest, pages 65-66.

__________

It is interesting here that Peter is not addressing slaves (Gr. doulus, those in bondage), but instead )Gr. oiketes, household servants) those who were fellow residents. These Hebrew believers were serving in domestic capacities, such as cooks, seamstresses, teachers, chariot drivers, etc. This meant they had two enemies. Those who served Hebrew masters were rejected because they believed Christ was the Messiah. of Israel, while those who were employed by Gentile masters were resented because they were Jews.

Although they suffered for who they were and what they believed, these followers of the Messiah were to go about their responsibilities without complaining. Even if their master was unreasonable, they were to submit themselves to him and respect his position, knowing not if they would have an opportunity to bring him into a knowledge of the truth. …

The term “thankworthy” [commendable] here is actually charis or “grace” in the original language. Basically the apostle is saying it is an evidence of grace working in your life if you don’t seek revenge when you are wronged. — Sadler, page 92.

¹³ Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme,

¹⁴ or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good.

¹⁵ For this is the will of God, that by doing good you may put to silence the ignorance of foolish men—

¹⁶ as free, yet not using liberty as a cloak for vice, but as bondservants of God.

¹⁷ Honor all people. Love the brotherhood. Fear God. Honor the king.

The words “submit yourselves” are the translation of a Greek military term meaning “to arrange in military fashion under the command of a leader.” One could translate, “put yourselves in the attitude of submission to.” The exhortation is not merely to obey ordinances, but to create and maintain that attitude of heart which will always lead one to obey them. — Wuest, pages 60-61.

Put to silence (v.15) = lit. “to close the mouth with a muzzle.”

ignorance (v.15) = want of understanding

foolish (v.15) = lacking reason, reflection, and intelligence.

We have a vivid example of Peter’s words … in the life of Daniel. Even though Daniel remained in captivity under the Medes and the Persians, he willingly submitted himself to the authority of the king. It is said that Daniel had an “excellent spirit.” In other words, he had a good attitude, which won him the favor of King Darius. The king was so impressed by Daniel’s dedication that he set him over all his affairs, for Daniel was a man of integrity, which is an outstanding virtue in any age.

But the officials who served with Daniel were envious of him, so they set into motion a scheme to entrap the prophet. For weeks they secretly followed him hoping to catch him in some type of indiscretion, whether in his business dealings for the king, or in his personal life. what they discovered was that Daniel’s life was above reproach. “They could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him” (Daniel 6:4). This is what Peter desired for his hearers. — Sadler, pages 89-90.

as bondservants of God (v.16) — I take this to mean that you obey and honor civil authorities, not out of deference to and reverence for them but out of deference to and reverence for God.

honor (v.17, 2x) = assign value, revere, venerate as valuable

In all things, as long as they don’t require you to disobey God, obey the governing authorities. That’s not easy to do, especially when the government is actively promoting sin and persecuting those who do God’s will. But Peter and Paul (Romans 13:1) wrote these instructions when Nero was emperor and persecution of believers was rampant, so obviously, their instructions are also for us. Of course, the principle does not apply when the government requires disobedience to God. Peter faced this himself when the Jewish authorities forbade him to preach Christ. He replied, “We ought to obey God rather than men” (Acts 5:29).

¹¹ Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul,

¹² having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.

The words “dearly beloved” are the translation of one word in Greek, plural in number, the distinctive word used of God’s divine love. … While it is Peter writing, yet it is the great God of the universe saying to His blood-bought children, “I beg of you, please.” — Wuest, page 58.

__________

The word “stranger” [sojourners] is the translation of a Greek word meaning “to have one’s home alongside of.” “Pilgrims” is from a word which literally means “to settle down alongside of pagans.” — Wuest, page 58

__________

As “strangers” these sojourners longed for their homeland. Although they never saw the fulfillment of the promises in their lifetime, these believes will enjoy the blessings of the Promised Land in the resurrection. For the them then present, Peter’s countrymen were “pilgrims,” that is, resident foreigners among the Gentiles which meant they had no rights. — Sadler, page 85.

abstain (v.11) = lit. “hold yourself constantly back from”

lusts (v.11) = lit. “craving, strong desires,” good or bad, depending upon the context. Peter used it here of bad, sinful cravings.

“Having” has a durative aspect in the Greek. It is a steady holding of our conversation up to a certain standard. “Conversation” [conduct] is the translation of Greek word speaking of one’s manner of life. … The word “honest” [honorable] is the translation of a Geek word that speaks of goodness which is beautiful, an outer goodness that strikes the eye. Our manner of life is honest when our lives are in accordance with what we are inwardly, cleansed. — Wuest, page 59.

Gentiles (v.12) — In spite of the attempts of many commentators and preachers to make this word mean “unsaved” (in contrast to the Church, the Body of Christ), it’s the same word used throughout the New Testament to refer to anyone not a Jew. When Paul wrote “For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles …” (Romans 11:13), he used this word. Obviously, he wasn’t just using the word to mean unsaved because his readers in the church in Rome were saved Gentiles. When he wrote, “That He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only, but also of the Gentiles …” (Romans 9:24), he used this word. Again, the Gentiles mentioned in this verse were saved.

Yes, in some contexts, it refers to people who are unsaved, but in all contexts, it refers to people who are not Jews. So this is yet more evidence that Peter was writing to Jews and not to the church.

speak against (v.12) = criticize

The word “visitation” is the translation of the Greek word which is also rendered “bishop, overseer.” It means “to observe, inspect, oversee” in its verb form, and “one who oversees or observes,” in its noun form which is used here. The day of visitation is “the day of looking upon.” Wherever this word is used in the New Testament and translated “visit” or “visitation,” it refers to the visitation of God’s mercy and grace. Here it refers to the day when … God shall look upon these wanderers as a pastor over his flock, and shall become the overlooker or bishop of their souls. The same Greek word is translated [“Overseer”] in 2:25. — Wuest, page 60.

__________

In spite of false accusations, the godly behavior of these saints not only disarmed their accusers, it opened a door of utterance to evangelize the lost to Christ. Thus, the Gentiles who are saved through the chosen nation will glorify the God of Israel in the day of visitation.

In this context, the day of visitation or “inspection” is clearly the Second Coming of Christ and subsequent judgment of the nations. In that day, the nations of the word will appear before the King of kings at Jerusalem to be judged in relation to how they treated God’s chosen people (Matthew 25:31-46). With Israel’s light growing dimmer and dimmer at the time of this writing, Peter’s words will have a far greater impact in the coming day of the Lord (Revelation 7:9-17). — Sadler, page 86.

⁹ But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;

¹⁰ who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.

The “you” is emphatic in the Greek text. Literally, “but as for you,” in contrast to the disobedient of verse 8. “Generation” is from a Greek word meaning “a race, a body with a common life and descent.” It does not mean here a group of individuals living within the span of a lifetime. The word “royal” is the translation of the Greek word for “king.” The Levitical priesthood were only priests. Believers [in the generation Peter wrote to] are king-priests, associated with the Lord Jesus who is a priest after the order of Melchisedec, a king-priest. The word “nation” is the translation of a Greek word meaning “a multitude of people with the same nature.” the word “holy” in the Greek text means literally “set apart for the service of Deity.” The word “peculiar” [special] here is used in a way not often seen today. The Greek word means literally “to make around,” that is, to make something and then to surround it with a circle, thus indicating ownership. The same verb is used in the Septuagint translation of Isaiah 43:21 which reads, “This people have I formed for Myself.” — Wuest, pages 56-57

__________

The nation rejected Him, but God had spiritual blessings for those members of it who believed upon Him. They could not, at the moment, enjoy on earth the Kingdom promised to the nation, but they could taste and enjoy the sweetness of relationship with God as a people accepted of Him. They were a holy nation—the nation to whom the Kingdom of God was to be given (Matthew 21:42-44)—who would exhibit the spiritual fruit of that Kingdom. They were the New Nation brought out of Egypt in grace, and brought into fellowship with God upon a new principle (Hosea 2). Israel, after the flesh, had utterly failed in every respect and forfeited everything, but this new-born Israel, built up a living house upon the Living Stone, possessed the Kingdom and all its promised glories …

As a purchased people they were to show forth not their own praises but the praises of Him who had called them out of darkness.

In the first chapter the Hebrew believer appears as a pilgrim despised and persecuted (vs. 6-7), but in the second chapter, as a priest holy (v.5) and royal (v.9). Inside the veil in the presence of God, a holy priest; outside the camp in the presence of man, a royal priest.

This double priesthood is common to the Messiah and His people. On high, He is a Holy Priest as Aaron; on earth, He is a Royal Priest as Melchisedec.  This double glory is true also of the elect nation. — Williams, page 1000.

__________

While the epistles of Peter were intended to hold out hope to those living in his day, the primary thrust of his writings has future Israel in view. …

Peter states, “Ye are a chosen generation.” The term “generation” here is the Greek word genos or race. Although there are numerous races in the world, according to the Prophetic Scriptures there is only one chosen race—Israel (Isaiah 43:21: 44:1-2). A race implies a common ancestor, who in this case we know to be Abraham. … In this parenthetical age of grace, God is preserving the Jew. … God will literally fulfill every promise He gave to Abraham, Isaac, and Jacob in the Golden Age.

Those to whom this letter is addressed are also called a royal priesthood, which implies kingship. Under the law, it was required that there be a separation of powers. A priest, for example, was never permitted to hold the office of king. The same held true for the kings in regard to the priesthood. …

In what sense then were Peter’s hearers a royal priesthood? We believe it has to do with the intimate relationship these saints share with the King of Kings. They are promised to rule and reign with Christ in the Millennium. In other words, they will enjoy royal privileges as a kingdom of priests. John followed this same prophetic theme when he declared, “And hast made up unto our God kings and priests: and we shall reign on the earth” (Revelation 5:10)….

Next Peter tells us these believers were “an holy nation.” … We are many things to the Lord, but one thing the Body of Christ is not is a nation, much less “an holy nation.” This honor is reserved solely for Israel. The Greek term hagios or “holy” has the idea to consecrate or to set apart (Exodus 19:6). …

By the time Peter wrote to his countrymen the nation glory Israel once knew was all but a passing memory … Humanly speaking, the death of the nation came in 70 A.D. when Titus laid siege to Jerusalem. … Peter wanted his countrymen to understand that they were numbered with the chosen nation, the covenant people of God. In essence, he’s saying to his readers both present and future that Israel shall be restored to her former glory.

These saints are also said to be a “peculiar people.” Once again, some have surmised from this that Peter was writing to the Body of Christ based on the premise that Paul used the same expression for the Church.” Simply because similar terms and phraseology are used in regard to both Israel and the Body of Christ in no way diminishes the distinction between these two entities. For example, both are called the “house of God” (1 Timothy 3:15 cf. 1 Peter 4:17). Both are referred to as being a “church” or called-out ones (Acts 7:38 cf. Ephesians 1:22-23). Both proclaimed the “kingdom of God” (Mark 1:15 cf. Acts 20:25). The context must always serve as our guide when these identical terms and phrases appear. This particular designation “a peculiar people” simply means “God’s own possession.”…

Peter’s country men were the recipients of all these blessings for a reason, a very important reason, “that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light.” They were saved to serve! — Sadler, pages 79-82

__________

Here again [v.10] many commentators incorrectly draw the conclusion that Peter was writing to the Gentiles on the basis of Paul’s words found in Ephesians 2:11-13. … [But] first and foremost, the phrase “people of God” is a title that God has given to Israel. They were the people of God. Consequently, Peter purposely limits his statement to the chosen nation. Looking back down the corridor of history, there was a time in Israel’s past when God rejected His people. … In the days of Hosea … the betrothal God had entered into with His people was broken. Israel played the role of the harlot worshiping strange gods. For her adulterous ways, God gave her a writing of divorcement and instructed the prophet to name his third child “Loammi,” which means “not my people.”

But God who is rich in mercy has promised that one day He will restore Israel to her rightful place of honor. “I will have mercy upon her that had not obtained mercy; and I will say to them which were not My people, Thou are My people; and they shall say, Thou are my God” (Hosea 2:23). While the fulfillment of this prophecy and 1 Peter 2:10 will not be fully realized until the day of the Lord, the little flock with whom these believers were joined had already tasted His mercy. — Sadler, page 84.

⁴ Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious,

⁵ you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.

⁶ Therefore it is also contained in the Scripture, “Behold, I lay in Zion a chief cornerstone, elect, precious, and he who believes on Him will by no means be put to shame.”

⁷ Therefore, to you who believe, He is precious; but to those who are disobedient, “The stone which the builders rejected has become the chief cornerstone,”

⁸ and “A stone of stumbling and a rock of offense.” They stumble, being disobedient to the word, to which they also were appointed.

The words [coming to Him] in the Greek text do not refer to the initial act of the sinner coming to the Lord Jesus for salvation, but indicate a close and habitual approach and an intimate association made by faith when the believer realizes the presence of and seeks communion and fellowship with his Lord. — Wuest, page 52

I agree with Wuest’s statement (above) because it comes immediately after Peter said to his readers “If indeed [if, as is the case] you have tasted that that the Lord is gracious” (v.3).

The word “disallowed” [rejected] is the translation of a word that refers to the act of putting someone or something to the test for the purpose of putting one’s approval upon that person and thus receiving him, this act of testing being carried to the point where no further testing is needed, with the result that one comes to the settled conclusion that the one tested does not meet the requirements of the test and is therefore disapproved, repudiated. This Living Stone in the person of [the Son of God] became incarnate, lived for thirty-three years in the midst of Israel, offered Himself as its Messiah, was examined by official Israel for the purpose of approving Him as its Messiah, and then repudiated because He was not what official Israel wanted in a Messiah. — Wuest, pages 52-53.

__________

The word “chosen” [v.4] is not a verb in the Greek text but a noun, literally “a chosen-out one,” thus “elect.” “Precious” is the translation of a Greek word used in Luke 7:2, describing the centurion’s servant as “dear” to him. The word speaks of one being held in honor and as dear to another. — Wuest, paged 52.

__________

The reference in verse 5 is to the material Temple at Jerusalem with its carnal priesthood, and animal sacrifices. These believers of the Dispersion were living stones in a spiritual temple, a holy priesthood offering up spiritual sacrifices. They were members of the Messianic church (Matthew 16:18)—not the church revealed in the Epistle to the Ephesians, for that was hidden and not revealed until made known by Paul. — Williams, page 999.

__________

The words “to offer up” are the translation of a word used in the Greek translations of the Old Testament of the act of the priest bearing the sacrifices up to the brazen altar. the latter was four and one-half feet high and was approached by an incline up which the priest carried the sacrifice. The word itself means literally “to carry up” … The word “acceptable” in the Greek text means literally “to receive to one’s self with pleasure.” — Wuest, page 53.

The quote in verse 6 if from Isaiah 28:16 in the LXX.

disobedient (v.7) = disbelieving

The quote in verse 7 is from Psalm 118:22 in the LXX. Jesus applied this to Himself in Mark 12:10, and Peter applied it to the Lord in Acts 4:11.

The quote in verse 8 is from Isaiah 8:14.

The words “a stone of stumbling” [v.8] are the translation of lithos, ” a loose stone in the path,” and proskommatos meaning “to cut against, which altogether means “an obstacle against which one strikes.” The words “rock of offense” are from petra, “a ledge rising out of the ground,” and skandalou, “a trap set to trip one.” Our word “scandal” comes from the latter word. These who are disobedient (the literal Greek has it “non-persuadable”) are appointed to stumble at the Word, which is the penalty for refusal to believe it. “By faith we understand” (Hebrews 11:3), is the God-ordained way. Thus, unbelievers find the Living Stone, which is precious to believers, an obstacle against which they strike, and a scandal, that which offends them. — Wuest, page 56.

__________

Sadly, many prominent Bible teachers … teach that the Body of Christ is the priesthood of God. This is simply a failure on their part to rightly divide the Word of truth. …

In time past, the priesthood implied that the people did not have access to God. Consequently, the Lord chose the tribe of Levi, from among the other tribes of Israel, to sever as His ministers (Numbers 18:6-7). The Israelites could not draw nigh to God without coming under the sentence of death. … Anyone other than a priest who dared to do so experienced the wrath of God. They alone could enter beyond the veil to offer the prayers of the people before God at the golden altar of incense. The priests always ministered on behalf of those who did not have access.

But consider these words of the Apostle Paul: “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ … For through Him we both have access by one Spirit unto the Father” (Ephesians 2:13, 18). On the basis of the Cross both Jews and Gentiles now have access to God the Father. To whom would we serve as priests? …

Peter’s hearers, however, could indeed be called a royal priesthood. They were a divine pattern of future Israel that will one day be a kingdom of priests to the Gentiles (Isaiah 61:6). … According to prophecy, the Gentiles never possessed the privileges that the chosen people enjoyed. This will also be true in the coming kingdom. Therefore, those of other nations will only have access to God through her (Zechariah 8;23). As the priests of God, the Jews will intercede on behalf of the Gentiles, who will be required to pay homage to the King of Kings at Jerusalem (Zechariah 14:16-21). — Sadler, pages 73-75.

__________

God, who is rich in mercy, gave the chosen nation a second chance to receive her Messiah at Pentecost. Since they had crucified the Prince of Peace in ignorance, God graciously offered the kingdom to them if they would simply repent of their sin, and acknowledge Jesus to be the Christ.  Of course, this was not to be. Thus, Peter is very specific when he states it was the “builders” that rejected the stone. These builders were the leaders in Israel who had rejected the Messiah a second time, which unduly influenced the people to turn away from the Anointed One  (See also Acts 4:10-12). In spite of their rejection, it did not deter the plans and purposes of God to place this stone as the head of the corner.

In biblical times, the cornerstone was an integral part of the foundation. It was the primary reference point the builders used to construct the edifice. According to Peter, Christ is the foundation upon which each living stone rests in relation to prophecy. Consequently, their relationship with Him is directly tied to His kingship. …

While Christ was precious to those who had believed, to the unbeliever in Israel He had become “a stone of stumbling and a rock of offence” (v.8). … Their rebellion had destined them to stumble as a consequence of their actions. — Sadler, pages 76-77.

For the kingdom Jews that Peter wrote to, as well as for us, our destiny depends on our response to Jesus Christ. Those who accept Him as the Son of God and place their faith in His death on the cross and resurrection will spend a glorified eternity with Him. He becomes the foundation of our faith and our life. Those who reject Him as the Son of God and refuse to believe will spend eternity in punishment. Everyone will have to make the choice. Everyone will stand before Him. He will either be their foundation or their cause of damnation, the Rock over which they stumble.

1 Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking,

² as newborn babes, desire the pure milk of the word, that you may grow thereby,

³ if indeed you have tasted that the Lord is gracious.

The Holy Spirit operates the New Birth in the soul of the believer (1:23) and nourishes that life, and the vehicle of these operations is the Word … To desire the Word there must be life, for the child must be born before it desires food.  The attachment of the affections of the heart to the Lord Jesus Christ only occurs where the New Birth is a reality. He and His Word form a unity. They are both precious to the renewed heart, for the Word reveals Him and His fullness to the soul. — Williams, page 999.

Therefore (v.1) — In light of what Peter had just written at the end of chapter 1, that they were born again by the Word of God that endures.

“Laying aside” is from a participle that has imperitive force. In view of the fact that divine life has been imparted to the believer, it is imperative that he “put away once for all” any sins that may be in his life. The preposition prefixed to the verb implies separation. The believer is commanded to separate himself from sin. This act of separating himself from sin must be a once for all action … — Wuest, page 50.

__________

Now that they were born again, they [Peter’s readers] were to put off these sins of the flesh like a man whose coat has caught fire. — Sadler, page 72.

__________

Of course, it’s important to remember who Peter was writing to and when his words would be the most relevant—to Jewish believers in the Tribulation.

The Greek word translated “malice” refers to any kind of wickedness. “Guile” [deceit] is the translation of a word which in its verb form means “to catch with bait,” and in the noun which Peter uses means “craftiness.” The word “hypocrisies” is the transliteration of the Greek word hupokriseis which means literally “to judge under,” as a person giving off his judgment from behind a screen or mask. The true identity of the person is covered up. It refers to acts of impersonation or deception. … The word “evil speakings” are in the Greek text “speaking down” a person, referring to the act of defaming, slandering, speaking against another. — Wuest, pages 50-51.

__________

The word “milk” here does not refer to that part of the Word of God which is in contrast to the meat or solid food of the Word as in Hebrews 5:13-14, but to the Word of God in general. — Wuest, pages 51.

__________

Once again we have the principle of replacement so commonly seen throughout the Scriptures. Having been pulled from the wreckage of sin, as newborn babes they were to “desire the sincere milk of the Word.” …

 A steady diet of the Word of God will cause the believer to be more spiritually minded and less likely to be troubled by fleshly appetites. — Sadler, page 72.

desire (v.2) = intense yearning

The word “sincere” [pure] is from the same Greek word translated in 2:1, “guile,” but with the Greek letter Alpha prefixed which makes the  word mean the opposite to what it meant before. It is guileless milk, thus unadulterated. It has nothing added to it. The Word of God has no ulterior motives like so many human teachings, but has for its only purpose that of nourishing the soul. — Wuest, page 51.

Quote in verse 3 is from Psalm 34:8.

if indeed (v.3) —a fulfilled condition. They had tasted the Word and discovered the Lord’s graciousness.

gracious (v.3) – better, excellent

²² Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart,

²³ having been born again, not of corruptible seed but  incorruptible, through the word of God which lives and abides forever,

²⁴ because “All flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and its flower falls away,

²⁵ But the word of the Lord endures forever.” Now this is the word which by the gospel was preached to you.

The words “have purified” [v.22] are from a perfect tense verb in the Greek. That is, a past completed process, that of a consistent, habitual obedience to the Word, had resulted in the purifying of their souls as they obeyed. — Wuest, page 47.

__________

The word “unfeigned” [sincere, v.22] is the translation of the Greek word from which we get our word “hypocrite,” with the letter Alpha prefixed which makes it mean “not a hypocrite.” The Greek word for “hypocrite’ was used on an actor on the Greek stage, one who played the part of another. The word means literally, “to judge under,” and was used of someone giving off his judgment from behind a screen or mask. Some of these to whom Peter was writing, had [apparently] put a mask of feigned love over their usual countenances when associating with certain others of their brethren. — Wuest, page 45.

__________

The particular word for love [v.22, first appearance] used here is phile, a love called out of one’s heart by the pleasure one takes in the person loved. It is a love of “liking.” … It is an affection or fondness, a purely human attachment for another, and perfectly legitimate. … An affection or fondness for another based upon the likeness of that other to one’s self is in the mind of Peter here. — Wuest, page 46.

__________

Why does God exhort those to love one another who are already loving one another? The answer is found in the use of another distinctive word for “love,” agape, [v.22, second appearance], which Peter uses. This word speaks of a love, which in its classical usage refers to a love called out of one’s heart by the preciousness of the person loved … which has an additional content of meaning of … self-sacrifice for the benefit of the person loved.  — Wuest, page 47.

fervently (v.22) = an intense strain, with supreme effort, with every muscle strained.

Because their souls had been purified by the redemptive work of Christ, they were to love one another with an unfeigned or unhypocritical love. A genuine love never says one thing in person and then turns around and launches arrows of criticism from afar that pierce the heart with many sorrows. …

These saints were born again, not of the corruptible seed that perishes, but of the incorruptible Word of God. You will recall our Lord said to Nicodemus, “Ye must be born again.” Poor Nicodemus was still operating in the realm of the earthly. He wondered how it was possible for a man to enter again into his mother’s womb. The Master enlightened hims with these words, “Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” Here we learn two things must simultaneously take place to be born again. To be born of the water clearly refers to the Word of God. In fact, water is sometimes used as a metaphor for the Scriptures. Paul states, “That He might sanctify and cleanse it [the church] with the washing of water by the Word” (Ephesians 5:26). So the Word of God must be received with all readiness of mind, in conjunction with the operation of the Spirit, who convicts and regenerates a lost sinner who has believed the gospel.

As Peter quotes from Isaiah 40:6, 8, he was seeking to remind his readers that the ways of man are temporal. … — Sadler, pages 67-68.

gospel (v.25) — the kingdom gospel that Peter was commissioned to preach (Acts 1:8; Galatians 2:8-9)

²⁰ He indeed was foreordained before the foundation of the world, but was manifest in these last times for you

²¹ who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.

“Foreordained” in the Greek text means “to designate beforehand” to a position or function. In the councils of the triune God, the Lord Jesus was the Lamb, marked out for sacrifice. “Foundation” is the translation of a word meaning literally “to throw down,” and was used of the laying of the foundation of a house. It speaks of the act of the transcendent God throwing out into space the universe by speaking the word. “World” in the Greek text is kosmos, which speaks of an ordered system, and here of that perfect universe which left the hands of the Creator. … Before this universe was created, the Lord Jesus had been foreordained to be the Savior of lost sinners, and the saints had been foreordained to become recipients of the salvation He would procure for lost sinners at the cross (Ephesians 1:4; Romans 8:29).

The word “manifest” in the Greek means “to make or become visible.” It was the invisible God who in the Person of His Son was made visible to human eyesight by assuming a human body and human limitations. — Wuest, pages 43-44.

__________

The words in the Greek text translated “do believe” refer to the identity of the recipients, speaking of the fact that they were believers, rather than of the act of believing. “From” is the translation of a preposition meaning “out from.” “Dead” refers not to the state of death, but to individuals who are dead. It is a plural noun in the Greek. Our Lord was raised out from among those who were dead. They stayed in that condition called death, whereas He was given life. — Wuest, page 44.

__________

Basically, Peter was saying to his countrymen that they were the beneficiaries of what God had foreordained before the foundation of the world. Thus, the faith and hope of these saints was not resting in the broken promises and traditions of men, but in God who is able to  save them to the uttermost. — Sadler, pages 66-67.

¹⁷ And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear;

¹⁸ knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers,

¹⁹ but with the precious blood of Christ, as of a lamb without blemish and without spot.

if (v.17) = Since, in view of the fact

Peter’s readers were saved Jews. They did call on the Father.

The words “without respect of persons” are the translation of one word in Greek which means literally, “does not receive face.” That is, God does not receive anybody’s face. he is impartial. Outward appearance, wealth, culture, social position, family background, education, beauty, intellect, all things that more or less sway the opinions of man, do not count with God when it comes to appraising a person’s character or worthiness. “The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart” (1 Samuel 16:7). — Wuest, page 40.

__________

There are two Greek words which mean “to put to the test,” one meaning “to put to the test in order to discover what evil or good there may be in a person,” the other, “To put to the test in order to sanction or approve the good one finds in that person.” The latter is used in our verse. …

I view of this impartial judgment of god, the [believer] is exhorted to pass the time of his sojourning in fear. The word “pass” is the translation of a Greek word meaning “to conduct one’s self, to order one’s conduct or behavior.” The word “sojourning” is from a word meaning literally “to have a home alongside of,” and refers to a person living in a foreign land alongside of people who are not of his kind. — Wuest, page 41

Wuest (above) says that Peter was referring to a Christian’s sojourn on earth, away from his true home in heaven. And while that is true, the context of Peter’s letter, written to Jews who had been scattered away from their homeland—and to Jews who will be scattered during the persecution of the Tribulation—makes a more direct application to them. Here’s Sadler’s take:

Seeing that the attractions of the world were drawing some of these saints back into its clutches, Peter warns them about the judgment to come. In this context, the apostle is making a clear reference to the judgment of Israel at the dawn of the kingdom age. As they pass under the rod, every man will give an account of himself before God (Ezekiel 20:34-37 cf. Malachi 32-2, 5). Consequently, they were to pass the time of their sojourning here with fear, not with dread which a prisoner has before his abusive captors, but a reverential fear that they might displease the Father. — Sadler, page 62.

fear (v.17) = literally “withdraw,” to flee (remove oneself) and hence to avoid because of dread.

The word “know” in the Greek text speaks of a self-evident, intuitive knowledge. The word “redeemed” means “to set free by the payment of a ransom.” The words “silver” and “gold” are in a diminutive form, referring to little silver and gold coins which were used to buy slaves out of slavery. The word “vain” is the translation of a Greek word which has in it the idea of an ineffectual attempt to do something, an unsuccessful effort to attain something. … Thus, the vain conversation [conduct] from which the [believer] is liberated is his manner of life before he was saved which failed to meet the standards of God. It was a futile life, in that it did not measure up to that for which human life was created, to glorify God. …

This futile manner of life was passed down to the son from the father through the channels of heredity, teaching, example, and environment. — Wuest, page 42.

precious (v.19) = costly in the sense of value, and highly esteemed, held in honor.

Another motive for godly living was the unfathomable cost of their redemption. … Historically, the chosen nation was required to redeem her children, twenty years of age and upward, with a half shekel of silver. The rich were not permitted to give more or the poor less (Exodus 30:11-16). The ransom price was the same regardless of their status. Those of the dispersion were already familiar with this process, but Peter wanted them to understand it was the blood of Christ, not silver, that had been offered to redeem them back to God, therefore, they were to live accordingly. — Sadler, page 63.

__________

They were also redeemed from … a vain manner of life that had been handed down to them through the traditions of their Jewish fathers. … Our Lord demonstrated the deadening effect of the traditions and commandments of men from which they were now gloriously redeemed (Mark 7:3-9).  Sadler, page 64.

__________

The Apostle Paul never uses the term “lamb” in his epistles, nor does he ever make a reference to Christ as the “Lamb of God.” He was in no way slighting the Redeemer, but understood that such terminology and phraseology was closely identified with Israel’s sacrificial system. …

When Peter states that Christ was as a lamb without blemish and without spot his countrymen would have immediately made the connection with the Passover (Exodus 12:3-5). — Sadler, page 64.