1 Peter

Testifying to the Gospel in the Social Order. Peter exhorts Christians to goodness as citizens (2:13–17), slaves (2:18–25), wives (3:1–6), and husbands (3:7). The section is summed up in 3:8–12: those who imitate Christ and pursue goodness will receive an eternal reward.

In comparing believers to newborn infants, Peter is not saying that they are immature in their faith but that all Christians are to be like infants in their longing for pure spiritual milk, which likely refers to God’s Word (cf. 1:23–25). “Spiritual” comes from Greek logikos, which echoes “word” (logos) of 1:23.

Christians will continue to long for the Word if they have tasted that the Lord is good, which they did in conversion. Cf. Ps. 34:8; in writing this letter, Peter likely meditated at length upon this psalm, which is about how the Lord delivers the righteous in their sufferings (cf. 1 Pet. 3:10–12 and Ps. 34:12–13).

As you come to him indicates a daily personal relationship with Christ, beginning at but not limited to the time of conversion. As believers continue in fellowship with Christ, they “are being built up as a spiritual house” (v. 5). Just as his followers suffer persecution, Jesus also was rejected by men. Still, he is risen from the dead and hence is the living stone—the foundation of God’s new temple. He is God’s elect (chosen) one, and as the exalted Lord he is honored above all.

Believers are living stones in God’s new temple (i.e., spiritual house). Since the components that make up the house are “living,” the house itself is also growing: you yourselves … are being built up. Peter sees that the OT temple anticipated the new temple where God dwells (i.e., in his people). But believers are not only God’s temple but are also a holy priesthood, which offers spiritual sacrifices (cf. Rom. 12:1; Phil. 4:18; Heb. 13:15–16) by the power of the Holy Spirit.

In support of the idea that Jesus is the cornerstone (see note on Eph. 2:20) of God’s temple, Peter cites Isa. 28:16 (cf. Rom. 9:33; 10:11). Jesus is the elect Messiah whom God has honored by raising him from the dead. Those who put their trust in him will enjoy vindication on the last day.

Eschatological (i.e., end-time) honor belongs to believers, but unbelievers will find the prophecy from Ps. 118:22 fulfilled. The stone the builders repudiated is the foundation of God’s temple, his new people.

In stumbling, unbelievers fulfill the prophecy in Isa. 8:14, where the stone God has established becomes the means of their falling. Their stumbling, however, is their own fault, for they are tripped up because of their refusal to obey the “word” of the gospel. They stumble because they disobey the word, as they were destined to do. Some understand this to teach that God has predestined not who will disobey but only what the result of disobedience will be for those who disobey (i.e., that those who disobey will stumble). It is more likely that Peter teaches that God appoints all that will occur (cf. note on Eph. 1:11). In teaching this, Peter does not deny human responsibility, for he emphasizes that people are guilty if they fail to believe (they “stumble because they disobey”).

a chosen race. God’s grace rather than human choice is the ultimate explanation for why some people come to faith and others do not. God has elected (“chosen”) some to be his people, therefore no one can boast of being included. Peter views the church as a new Israel, for he picks up what is said of Israel in Ex. 19:5–6 and applies it to the church. The church is a royal priesthood and God’s holy nation. As God’s chosen ones, Christians are to proclaim the excellencies of the one who summoned them from darkness and ushered them into his marvelous light (cf. Isa. 43:20b–21).

Peter alludes to texts in Hosea that refer to Israel (Hos. 1:6, 9, 10; 2:23) and sees them fulfilled in the church.

The Christian Life as a Battle and a Witness. These verses introduce 2:11–4:11, emphasizing that those who have trusted in Christ bear witness to the gospel by their conduct.

Beloved signals a major new section in the letter (cf. 4:12). Believers are sojourners and exiles (cf. 1:1, 17), awaiting their end-time inheritance. The pleasures of the world are tempting and enticing nonetheless, hence there is a great struggle and warfare against such desires. Believers are to abstain from sinful passions, for they wage war against your soul: holding on to sinful desires brings spiritual harm.

Peter refers to unbelievers as Gentiles, which is in keeping with his understanding of believers being a new Israel (see note on 1:1). Believers are to live godly lives even though they will often be criticized by unbelievers. When believers do good deeds, some unbelievers will repent and believe and thus glorify God. Peter clearly alludes to Matt. 5:16 here (“let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven”). On the day of visitation may refer to the initial conversion of the believer through the regenerating work (“visitation”) of the Holy Spirit, or it may refer to the way in which those who become believers will glorify God on the last day, the day of judgment. To “glorify God” should probably be understood in the broad sense that the believer will glorify God in many ways—e.g., by believing (cf. Acts 13:48; Rom. 15:7, 9), through the doing of “good deeds” (cf. Matt. 5:16), and at the end of the age (cf. Rev. 14:7; 19:7).

Peter, like Paul in Rm 13:1-7, called believers to submit to the government. Do words like these support an evil structure such as the racist apartheid system formerly practiced in South Africa?

Peter did not address believers who ran the government but believers who lived under the governing authorities. The few short verses here do not constitute a full-scale treatise on the Christian and government. Surely Peter would have included other admonitions about the need for justice if he had directed his words to political leaders.

Neither should we conclude from these verses that governing authorities are to be obeyed without exception. Peter gave the general principle here, namely that believers should submit to the laws of the land and to the authorities enforcing those laws. But we know from the rest of Scripture that exceptions exist. Daniel refused to obey the law prohibiting prayer to Yahweh (Dn 6). The apostles rejected the words of those who tried to prevent them from preaching the gospel (Ac 5:29). Peter did not simplistically endorse whatever the government prescribes.

Christians are to be subject to every civil authority (cf. Rom. 13:1–7). To punish (Gk. ekdikēsis, “justice, punishment, retribution”) includes not just deterring evil but carrying out retribution against those who do evil (see note on Rom. 13:4). By contrast, governments are to praise or reward those who do good, thus encouraging more good behavior.

The godly lives of believers will put to silence any false charges raised against them.

Freedom in Scripture is not a license to sin but expresses itself in devotion to what is good (cf. Gal. 5:13–14).

everyone. All people deserve the same honor and respect as the emperor. Only God is to be feared. Believers should have a tender love for each other as members of the same family.

People today often ask why NT writers did not criticize the institution of slavery or advocate its overthrow. But we must recall the social situation of the young churches in the Roman Empire. They lacked political power and could do nothing to dismantle the institution. Further, NT writers were not social revolutionaries (see 1Co 7:17-24). They did not believe that overhauling social structures would transform culture. Rather, their primary concern was the relationship of individuals to God, and they focused on the sin and rebellion of individuals against their Creator. These writers, therefore, did not complain about the oppression imposed by others but concentrated instead on the godly response of believers to mistreatment.

If enough individuals are transformed, society as a whole benefits and the Christian faith begins to function as a leavening influence. We are keenly aware from history that Christians have too often failed to live righteously, yet we may also fail to see that the Christian faith has been a force for good in Western civilization. History demonstrates the impact of Christian faith on social structures. One of these consequences was the eradication of slavery. A realistic appraisal of history includes both the evil and the good professing Christians have accomplished.

It is crucial to note that the NT nowhere commends slavery as a social structure. It nowhere roots it in the created order, as if slavery were an institution ordained by God. The contrast with marriage is remarkable at this point. God ordained the institution of marriage, but slavery was invented by fallen humans. The NT regulated the institution of slavery as it existed in society, but it did not commend it per se. Hence, Peter’s words on slavery should not be interpreted as an endorsement for the system—even if he did not denounce the institution.

On slavery in the Greco-Roman world, see note on 1 Cor. 7:21. Masters had extensive authority over slaves, and slaves were often mistreated by their masters. Still, Peter calls on slaves to be subject even to evil masters, with all respect.

Gracious thing comes from “grace” (Gk. charis) and in this context seems to be synonymous with credit. Both words indicate that God’s people will receive a reward from him if they endure suffering righteously. Cf. Luke 6:34–35, where charis is translated “credit” and is parallel with “reward” (Gk. misthos). “Gracious thing” could also mean that patient endurance of suffering is evidence of God’s grace at work. The two interpretations are compatible, for along with God’s enabling grace come his favor and blessing.

Christ’s substitutionary sacrifice in which he gave his life for sinners is unique, and yet those he has saved may follow Christ’s example when they suffer unjustly, even though their sufferings do not atone for sin.

This crucial verse underscores the sinlessness of Christ (committed no sin) and his substitutionary death for sinners (cf. 3:18). Jesus’ freedom from deceit alludes to Isa. 53:9. Isaiah 52:13–53:12 especially emphasizes that the servant of the Lord died as a substitute to remove the sins of his people.

when he suffered, he did not threaten. It is common to long for retaliation in the face of unjust criticism or suffering, but Jesus behaved like the meek lamb of Isa. 53:7. He could do so because he continued entrusting both himself and those who mistreated him entirely to God, knowing that God is just and will make all things right in the end. Likewise believers, knowing that God judges justly, are able to forgive others and to entrust all judgment and vengeance to God (cf. Rom. 12:19). Every wrong deed in the universe will be either covered by the blood of Christ or repaid justly by God at the final judgment.

Tree was often used as a synonym for “cross” in first-century Judaism, possibly due to association with Deut. 21:22–23 (cf. Gal. 3:13; also Acts 5:30; 10:39; 13:29; and see note on crucifixion at Matt. 27:35). The unique, substitutionary, sin-bearing death of Jesus is described here, with allusions to Isa. 53:4, 5, 11. healed. The healing in the atonement does not refer to physical healing in this context (though cf. Matt. 8:17) but to the forgiveness of sins. Jesus’ death should lead to a profound change in the lives of believers, so that they now sever all ties with evil (die to sin) and devote themselves to living in a holy manner (live to righteousness).