1 Peter Chapter 2
1 Peter 2:1–3 — How to Respond to the Eternal Word of God
“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby, if indeed you have tasted that the Lord is gracious.” (1 Peter 2:1–3, NKJV)
The word “Therefore” marks a transition from Peter’s emphasis on the enduring nature of the Word of God (see 1 Peter 1:23–25) to the moral and spiritual implications for the believer. The believer who has been born again through the incorruptible Word must now be nourished by it in order to grow.
The instruction is direct: “laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking.” These are not merely surface-level habits but rooted attitudes of sin that poison spiritual growth. The Greek verb translated “laying aside” (apotithēmi) refers to a deliberate act of discarding, like taking off soiled clothing. These are not passive faults—they are to be aggressively abandoned.
Malice refers to a general ill-will or intent to harm others.
Deceit includes trickery or manipulation, particularly in relationships.
Hypocrisy is insincerity or play-acting in spiritual matters.
Envy corrodes the soul by resenting the blessings of others.
Evil speaking (literally “slander”) includes backbiting, harmful gossip, and defamation.
In contrast to these corrupt behaviors, Peter exhorts: “as newborn babes, desire the pure milk of the word, that you may grow thereby.” The phrase “as newborn babes” emphasizes both humility and dependence. Just as a newborn instinctively craves milk for nourishment and survival, so the believer should crave the Word of God for growth and strength. The word “desire” here (Greek: epipotheō) implies an intense, eager craving, a spiritual hunger that longs for communion with God through His revealed truth.
Growth in the Christian life is not optional—it is expected. And growth comes through the Word, not through experiences, emotions, or rituals. As Paul says, “So then faith comes by hearing, and hearing by the word of God” (Romans 10:17, NKJV).
Peter continues: “If indeed you have tasted that the Lord is gracious.” This is a reference to Psalm 34:8: “Oh, taste and see that the Lord is good; Blessed is the man who trusts in Him!” Those who have experienced the goodness and grace of God are expected to seek Him further and deeper, just as the appetite of a child grows stronger with each feeding. The “taste” here is not merely intellectual assent but personal, intimate experience of the Lord’s goodness. This verse also implicitly rebukes spiritual apathy—those who have truly tasted His grace will crave His Word.
1 Peter 2:4–5 — Coming to Jesus as Living Stones
“Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, 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.” (1 Peter 2:4–5, NKJV)
The believer is not only called to growth in the Word but to a life of communion and purpose in Christ. Peter introduces a remarkable image: Jesus Christ is a “living stone.” This paradoxical phrase communicates both strength and life. Stones are generally lifeless and cold, but Christ is the resurrected, life-giving cornerstone, the very foundation upon which the entire household of God is being built.
Although “rejected indeed by men”, Christ is “chosen by God and precious.” The rejection speaks to the crucifixion and the general unbelief of the world, which still stumbles over Him (see 1 Peter 2:7–8). However, in God’s eyes, He is the elect and beloved One, the only acceptable foundation for eternal life. This is a theme of reversal—what the world throws away, God exalts.
Believers, then, are described in similar terms: “you also, as living stones.” Just as Christ is the cornerstone, believers become living stones in the spiritual temple He is building. This imagery draws heavily on Old Testament temple theology, but it is not replacement theology. Peter is not teaching that the church has supplanted Israel but that the church, too, is a temple—a spiritual house in this age, built upon Christ.
The church is not a physical building; it is a redeemed people.
The stones are living, meaning they are spiritually alive in Christ.
God is actively constructing this temple, with Christ as the cornerstone (1 Peter 2:6) and every believer as a vital part.
Further, Peter declares that Christians form a “holy priesthood.” This statement carries deep theological implications. In the Old Testament, only Levites could serve as priests, and they acted as mediators between God and the people. But under the New Covenant, every believer is a priest with direct access to God through Christ. As Hebrews 4:16 says, “Let us therefore come boldly to the throne of grace.”
The purpose of this priesthood is “to offer up spiritual sacrifices acceptable to God through Jesus Christ.” These are not animal sacrifices, but offerings of worship, praise, obedience, service, and generosity (see Romans 12:1; Hebrews 13:15–16). Every aspect of the Christian life, when offered sincerely to God, becomes a spiritual sacrifice.
Importantly, Peter clarifies that these sacrifices are “acceptable to God through Jesus Christ.” No offering, no ministry, and no work is acceptable apart from Christ’s mediating role. He alone makes our service clean and acceptable before the Father.
1 Peter 2:6–8 — The Glory of the Chief Cornerstone
“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.’ 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,’ and ‘A stone of stumbling and a rock of offense.’ They stumble, being disobedient to the word, to which they also were appointed.”
(1 Peter 2:6–8, NKJV)
Peter quotes several Old Testament texts to present Jesus Christ as the fulfillment of prophetic imagery—the Chief Cornerstone of God's redemptive construction project.
a. “Behold, I lay in Zion a chief cornerstone, elect, precious, and he who believes on Him will by no means be put to shame.”
This is a quotation from Isaiah 28:16, where the Lord Himself declares the foundation of a sure stone in Zion—a messianic reference that finds its full realization in Christ. Christ is called “elect” (chosen by God the Father for His redemptive purpose), and “precious” (of infinite worth and value). The promise attached to faith in Him is equally powerful: “he who believes on Him will by no means be put to shame.”
To believe on Him is to place total trust in Christ, the living stone. This belief delivers the believer from shame, judgment, or rejection.
The verb tense in Greek (ou mē kataischunthē) uses a double negative, emphasizing that there is absolutely no possibility that a believer will be put to shame in the final analysis.
b. “Therefore, to you who believe, He is precious.”
For the believer, Jesus Christ is not merely a religious figure or theological concept—He is precious, both objectively and subjectively. His value is rooted in His character, person, and work. This affection is a test of genuine salvation. As Spurgeon once said, “If Christ is not precious to you, then you do not believe in Him.” Biblical faith cherishes Christ.
Charles Spurgeon, in his first sermon at age 16, chose this very passage and proclaimed, “Christ was precious to my soul.” That personal affection and reverence for Christ is the mark of a new heart.
G. Campbell Morgan noted that in the Revised Version it reads: “For you therefore which believe is the preciousness.” That is, believers not only treasure Christ; they share in His glory and value as sons and daughters of God.
c. “But to those who are disobedient, ‘The stone which the builders rejected has become the chief cornerstone,’ and ‘A stone of stumbling and a rock of offense.’”
Peter here weaves together Psalm 118:22 and Isaiah 8:14, both of which portray the rejection and eventual exaltation of Christ. Though rejected by the religious elite (the “builders”), He became the foundational cornerstone of God's eternal plan.
The chief cornerstone in ancient architecture was the primary stone that aligned and stabilized the structure. Everything depended on its position.
Jesus applied this very Psalm to Himself in Matthew 21:42, rebuking the religious leaders who rejected Him.
His rejection was not failure—it was foreordained and served as the very basis for the New Covenant temple made of living stones (Jew and Gentile).
The reference to Christ as a “stone of stumbling” and “rock of offense” underscores that those who reject Him do not remain neutral—they are offended and spiritually fall over what should have been their salvation.
The offense is both doctrinal and personal. The exclusivity of Christ, the demands of the gospel, and the collapse of self-righteousness provoke resistance in the unregenerate heart.
d. “They stumble, being disobedient to the word, to which they also were appointed.”
This is a sobering verse, revealing the judicial hardening of those who refuse to believe. They are disobedient to the Word, and their stumbling over Christ is not merely accidental—it is the inevitable result of rejecting the truth to which they were exposed.
This statement echoes Romans 9:22 and Matthew 21:44, where Christ says, “Whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.”
The phrase “to which they also were appointed” is not about being appointed to unbelief but to the consequence of stumbling when they disobey. God's justice appoints a fall for those who reject His grace.
1 Peter 2:9–10 — The Privileged Position of God’s People
“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; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.”
(1 Peter 2:9–10, NKJV)
Here, Peter shifts from those who reject Christ to those who embrace Him, describing the stunning identity of the believer. Every phrase in these verses draws from Old Testament covenant language—but now applied to the New Testament church.
a. “But you are a chosen generation.”
Just as Israel was chosen by God in the Old Covenant (see Deuteronomy 7:6–8), believers in Christ are now identified as God's elect people—not based on ethnicity but regeneration. This does not cancel God’s promises to Israel but places the church within its own unique and spiritual calling.
b. “A royal priesthood.”
In the Old Testament, kings could not be priests (with few exceptions, like Melchizedek or Jesus Himself). Yet in Christ, believers are both. We are adopted into royalty (Romans 8:17; Revelation 1:6) and granted priestly access to God (Hebrews 10:19–22).
We offer spiritual sacrifices (1 Peter 2:5).
We intercede for others (1 Timothy 2:1).
We represent God before the world (Matthew 5:14–16).
c. “A holy nation, His own special people.”
This echoes Exodus 19:5–6, where God called Israel His treasured possession. Now, through Christ, the church is seen as a holy nation—set apart not by geographic boundaries but by spiritual consecration.
The Greek for “His own special people” (λαὸς εἰς περιποίησιν) literally means a people for possession, or “a people reserved for His own.” We are God’s inheritance, purchased through the blood of Christ.
d. “That you may proclaim the praises of Him who called you out of darkness into His marvelous light.”
This is our mission—not just to be saved, but to proclaim the excellencies of God. The word “praises” could be translated “virtues” or “glories.” Our life, worship, and testimony must declare how worthy and gracious our God is.
We were not just rescued from darkness but called into something glorious—His marvelous light. This recalls 2 Corinthians 4:6: “For it is the God who commanded light to shine out of darkness, who has shone in our hearts…”
e. “Who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.”
Peter quotes Hosea 1:10 and 2:23, where God promised to restore His relationship with wayward Israel. Though originally applied to Israel, Peter now applies it to Gentiles brought into covenant fellowship through Christ.
This doesn't replace Israel but demonstrates the unifying power of the gospel—those once outside the covenant are now in.
Mercy is the distinguishing mark of our salvation. We did not earn our place in the holy nation; we were shown mercy (Titus 3:5).
B. How Those Who Have Come to Jesus Are to Live (1 Peter 2:11–17)
Peter now moves from identity to conduct. Having established the believer’s position as a living stone, a royal priest, and God’s special possession, he exhorts them to live in a way that reflects this identity. Right theology must produce right living.
1. A Call to Personal Holiness and Public Integrity (Verses 11–12)
“Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, 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.” (1 Peter 2:11–12, NKJV)
Peter’s plea is pastoral and heartfelt: “Beloved, I beg you…” This is not mere suggestion; it is an urgent appeal rooted in their identity as sojourners and pilgrims — those passing through this world, citizens of heaven (Philippians 3:20). Because we do not belong to this present age, we are to abstain from fleshly lusts, which do not merely distract, but war against the soul. This warfare is internal and spiritual, requiring vigilance and discipline (Galatians 5:16–17; Romans 13:14).
Peter is not vague about the danger. Fleshly lusts — the cravings of fallen nature — not only defile the body but cripple the soul. While physical consequences of sin (like disease or addiction) are tragic, the spiritual rot they produce is far worse. The believer’s greatest battle is not external persecution but internal temptation.
The apostle continues with an evangelistic vision: our “conduct honorable among the Gentiles” is not for self-glory, but for the glory of God. Christians were falsely accused in the early church of being cannibals (because of the Lord’s Supper), of practicing orgies (due to their love feasts), and even of being atheists (because they rejected idol worship). But their righteous living silenced slander. Over time, as they displayed sacrificial love, honesty, and humility, even their persecutors were forced to reconsider.
Peter envisions a future moment — “the day of visitation” — when some unbelievers who were once hostile may ultimately glorify God, either at the return of Christ or in their own conversion (see Isaiah 10:3; Luke 1:68). Our integrity today may become the seed of someone else’s salvation tomorrow.
2. A Call to Civil Submission and Godly Citizenship (Verses 13–17)
“Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, 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. For this is the will of God, that by doing good you may put to silence the ignorance of foolish men—as free, yet not using liberty as a cloak for vice, but as bondservants of God. Honor all people. Love the brotherhood. Fear God. Honor the king.” (1 Peter 2:13–17, NKJV)
Having addressed spiritual warfare, Peter turns to civil obedience. Christians are not revolutionaries by default; rather, they are called to live peaceably, honorably, and submissively within their governing structures “for the Lord’s sake.” This is not blind obedience, but submission for the glory of Christ — a reflection of our trust in God’s sovereignty over all human institutions (Romans 13:1–7).
Peter’s instruction is striking, given the backdrop of Roman rule under Emperor Nero. Despite the corruption and persecution, Peter affirms that rulers are sent by God for societal order: “for the punishment of evildoers and for the praise of those who do good.” When a government fails in this role — rewarding evil and punishing good — it is rebelling against its divine design. Nevertheless, believers are not called to riot but to respond righteously, unless obedience to government would force disobedience to God (Acts 4:19; Daniel 3:17–18).
Verse 15 delivers a critical reason for obedience: “that by doing good you may put to silence the ignorance of foolish men.” The Greek word for “silence” (φιμόω, phimoō) means to muzzle. In other words, our upright conduct shuts the mouths of critics. Instead of feeding slander with foolish behavior, we counter false accusations with lives marked by truth, love, and submission.
Yet Peter balances this submission with freedom: “as free, yet not using liberty as a cloak for vice.” Christian liberty does not mean license to sin or rebel. We are bondservants of God, and His ownership of us supersedes all others. Freedom in Christ means freedom from sin, not freedom to sin (Galatians 5:13).
The section culminates in a powerful fourfold imperative:
Honor all people – Every person, regardless of status, race, or belief, is made in the image of God and deserves basic dignity (Genesis 1:27).
Love the brotherhood – Our deepest allegiance is to fellow believers; this love must be sacrificial and visible (John 13:34–35).
Fear God – Reverence for God must govern all our decisions, even above loyalty to human rulers.
Honor the king – Even wicked rulers are to be respected because of the office they hold, which God has permitted for His purposes (Proverbs 21:1).
This is not passive compliance, but active testimony — the believer’s submission to rightful authority displays the transforming power of Christ. And when the day of visitation comes, some will rise to glorify God, drawn by the witness of a holy life lived in an unholy world.
3. Proper Submission to Earthly Authorities: Employers and Injustice (1 Peter 2:18–20)
“Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh. For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. 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.” (1 Peter 2:18–20, NKJV)
Peter continues the theme of Christian submission by addressing servants, specifically household slaves (Greek: oiketai), who were often the most vulnerable in Roman society. The call is clear: submit to your masters with all respect — not only to the good and gentle, but also to the harsh. This command would have stunned ancient readers. In a culture that justified rebellion against unjust treatment, Peter calls believers to submit even when wronged, “because of conscience toward God.”
This does not mean Christians should support or justify injustice. Rather, it emphasizes that enduring hardship for doing good, out of reverence for God, carries eternal value. “For what credit is it if, when you are beaten for your faults, you take it patiently?” — suffering for wrongdoing has no spiritual merit. But when one suffers undeservedly, and does so patiently, it is “commendable before God.” The word commendable here implies grace — it is a beautiful, God-honoring thing in the eyes of the Lord.
This passage is especially relevant in workplace settings today, where many believers face unjust supervisors or unfair treatment. Enduring such circumstances without retaliation, while maintaining integrity and honoring Christ, becomes a powerful testimony. God sees, and He will reward.
4. Christ’s Suffering: The Pattern and the Purchase (1 Peter 2:21–25)
“For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps:
‘Who committed no sin,
Nor was deceit found in His mouth’;
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; 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. For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.” (1 Peter 2:21–25, NKJV)
Here Peter lifts the reader’s eyes to the highest model of unjust suffering — Jesus Christ. “For to this you were called…” — Suffering is not an accident or punishment; it is part of the Christian calling. We are called to follow in the steps of the One who suffered perfectly and redemptively.
Jesus “committed no sin, nor was deceit found in His mouth” — a quotation from Isaiah 53:9, emphasizing His sinless nature. He endured betrayal, slander, scourging, and crucifixion without retaliation. “When He was reviled, He did not revile in return; when He suffered, He did not threaten…” Instead, He entrusted His cause to *“Him who judges righteously.” This is the heart of true submission — leaving vengeance to God (Romans 12:19), trusting the Judge of all the earth to do what is right.
But Christ’s suffering is not only an example — it is a substitution. He “bore our sins in His own body on the tree.” This is penal substitutionary atonement: Jesus took our place, bearing the penalty we deserved. The phrase “on the tree” deliberately echoes Deuteronomy 21:23, which pronounces a curse on anyone hung on a tree. Jesus bore that curse for us (Galatians 3:13). The cross was not merely unjust suffering — it was our redemption.
“…That we, having died to sins, might live for righteousness.” This echoes Paul’s teaching in Romans 6. Our union with Christ means we died with Him, and therefore we must live differently. We are no longer debtors to sin; we are alive unto God. The cross not only cleanses — it transforms.
“By whose stripes you were healed.” This is another quotation from Isaiah 53:5, reminding us that Christ’s wounds are the source of our healing. In context, Peter emphasizes spiritual healing — the restoration of our souls from the ravages of sin. However, it does not exclude physical healing, which is also secured by Christ’s atonement and will be fully realized in the resurrection (Revelation 21:4). In the present, God may heal physically, but He always heals spiritually.
Peter ends the chapter with a pastoral reminder: “For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.” This is a clear allusion to Isaiah 53:6 and to Jesus’ own words in John 10. Before salvation, we were aimless and vulnerable — sheep prone to wander. But Christ, our Shepherd (Greek: poimēn, pastor) and Overseer (Greek: episkopos, bishop), has brought us home. He watches over our souls with perfect care, guarding, guiding, and sustaining us.
