First Peter: Part 1

First Peter: Stay The Course  •  Sermon  •  Submitted
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FIRST PETER: STAY THE COURSE

Text: 1 Peter 1:1-25

1 Peter 1:1–25 NIV84
Peter, an apostle of Jesus Christ, To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance. Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade—kept in heaven for you, who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time. In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls. Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things. Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy.” Since you call on a Father who judges each man’s work impartially, live your lives as strangers here in reverent fear. For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake. Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God. Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart. For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. For, “All men are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord stands forever.” And this is the word that was preached to you.

I. Salutation (1:1-2)

1 Peter 1:1–2 NIV84
Peter, an apostle of Jesus Christ, To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance.

A. Peter

1, Hebrew: Simeon (Acts 15:14; 2 Peter 1:1)

Acts 15:14 NIV84
Simon has described to us how God at first showed his concern by taking from the Gentiles a people for himself.
2 Peter 1:1 NIV84
Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours:

2. Greek: Simon - Peter is the Greek translation of “Cephas” or “rock”

Cullmann suggests that to bring out the power of the nickname and to follow the common NT practice (“Simon Peter”), Peter should be called “Simon Rock” (TDNT, 6:101).

3. Aramaic: Cephas (John 1:42; Gal 2:11)

John 1:42 NIV84
And he brought him to Jesus. Jesus looked at him and said, “You are Simon son of John. You will be called Cephas” (which, when translated, is Peter).
Galatians 2:11 NIV84
When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong.

B. An apostle of Jesus Christ

1. Indicates the dignity and authority as one selected by Jesus and given unique responsibilities of ministry in the establishment of the Christian church (Matt 16:18-19; Mark 1:16f; 3:16; John 1:42; John 21:15-19)

Matthew 16:18–19 NIV84
And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
Mark 1:16 NIV84
As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen.
Mark 3:16 NIV84
These are the twelve he appointed: Simon (to whom he gave the name Peter);
John 1:42 NIV84
And he brought him to Jesus. Jesus looked at him and said, “You are Simon son of John. You will be called Cephas” (which, when translated, is Peter).

C. Opening: To God’s elect, strangers in the world, scattered . . .

1. As in common in Greek letters of the NT era, the order is:

a. the writer first identifies himself
b. the writer then identifies the recipient
1) God’s elect

In biblical teaching, election is a central theme and the foundation of spiritual blessing (cf. Deut 4:37, 7:6, 14:2, Ps 105:6, 43 Isa 45:4; Eph 1:4–5). No believer should ever feel threatened by the doctrine of election, because it is always presented in Scripture as the ground of comfort. So here the designation of “elect” reminds the scattered Christians in danger of persecution that God’s purposes for them are certain and gracious.

Deuteronomy 4:37 NIV84
Because he loved your forefathers and chose their descendants after them, he brought you out of Egypt by his Presence and his great strength,
Deuteronomy 7:6 NIV84
For you are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession.
Deuteronomy 14:2 NIV84
for you are a people holy to the Lord your God. Out of all the peoples on the face of the earth, the Lord has chosen you to be his treasured possession.
Psalm 105:6 NIV84
O descendants of Abraham his servant, O sons of Jacob, his chosen ones.
Psalm 105:43 NIV84
He brought out his people with rejoicing, his chosen ones with shouts of joy;
Isaiah 45:4 NIV84
For the sake of Jacob my servant, of Israel my chosen, I summon you by name and bestow on you a title of honor, though you do not acknowledge me.
Ephesians 1:4–5 NIV84
For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will—
c. Strangers in the world

“Strangers in the world” (parepidēmoi) points to the fact that Christians are “pilgrims” who do not reside permanently on earth. They belong to the heavenly realm (cf. Eph 2:19; Philippians 3:20; Heb 11:13–16).

What do you think Peter means when he says “strangers in the world?”
How does this apply to us today?
Ephesians 2:19 NIV84
Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household,
Philippians 3:20 NIV84
But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ,
d. Destination

The destination of the letter is “Pontus, Galatia, Cappadocia, Asia and Bithynia.” These were the Roman provinces north of the Taurus Mountains in what is today Turkey.

1) Map of Asia Minor - Flavian Period (69-96 CE)
e. the writer finally gives a word of greeting.
1) Basic Themes:
What are the 3 basic themes that Peter lists here in verse 2?
Foreknowledge of God the Father
Sanctifying work of the Spirit
Obedience to Jesus Christ and sprinkling by his blood
(These will all be expanded and developed later)
2) Reminders:
Do we see anything here in verse 2 about the Triune God? If so, explain.

Here he reminds his readers of their Triune faith and of the Triune work of God. While Peter does not go into the developed theological form of the Trinitarian faith, the triadic pattern of the Christian faith is already evident in his words.

The “foreknowledge of God” is more than God’s simply knowing what will take place in the future, for it includes God’s special relations with mankind even before creation (cf. 1:20, Amos 3:2; Acts 2:23; Rom 8:29–30; 11:2).

How do these verses speak of the “foreknowledge of God” more than just God knowing the future?
1 Peter 1:20?
Jesus Christ was chosen before the creation of the world and revealed in these last times for our sake.
1 Peter 1:20 NIV84
He was chosen before the creation of the world, but was revealed in these last times for your sake.
Amos 3:2?
Israel was chosen out of all the earth, and Israel will be punished for its sins.
Amos 3:2 NIV84
“You only have I chosen of all the families of the earth; therefore I will punish you for all your sins.”
Acts 2:23?
Jesus Christ was handed over to the men of Israel by God’s set purpose and foreknowledge; and you (men of Israel), with the help of wicked men, put him to death by nailing him to the cross.
Acts 2:23 NIV84
This man was handed over to you by God’s set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross.
Romans 8:29-30?
For all those God foreknew He also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.
“God foreknew” pro-gi-nosko - he knew before (Psalm 139)
“He also predestined” pro-or-idzo - he set bounds for (Ephesians 1:5, 11)
Romans 8:29–30 NIV84
For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.
Romans 11:2? (e.g. 11:3-4)
God did not reject his people, whom he foreknew even when Elijah was crying out to God about being the only one left.
Romans 11:2 NIV84
God did not reject his people, whom he foreknew. Don’t you know what the Scripture says in the passage about Elijah—how he appealed to God against Israel:
In Romans 11:4 he says that God had reserved (to cause to continue to exist) 7,000 who have not bowed the knee (their personal choice not to bow the knee) to Baal.
Romans 11:3–4 NIV84
“Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me”? And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.”

The “special relations” include God’s election and his special plans for his people (cf. TDNT, 1:714).

The “sanctifying” of the Spirit is his operation of applying the work of redemption to the Christian, purifying him and setting him to tasks of service. The goal of election and redemption is obedience that grows out of faith (cf. Paul’s reference to “the obedience that comes from faith” in Rom 1:5).

Romans 1:5?
Through Christ, and for his name’s sake, we received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith.
Romans 1:5 NIV84
Through him and for his name’s sake, we received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith.

The salutation closes with the wish for the multiplication of God’s grace and peace to the believers.

II. Privileges & Responsibilities of Salvation (1:3-2:10)

1 Peter 1:3–2:10 NIV84
Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade—kept in heaven for you, who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time. In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls. Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things. Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy.” Since you call on a Father who judges each man’s work impartially, live your lives as strangers here in reverent fear. For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake. Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God. Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart. For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. For, “All men are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord stands forever.” And this is the word that was preached to you. Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good. As you come to him, the living Stone—rejected by men but chosen by God and precious to him— you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For in Scripture it says: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.” Now to you who believe, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the capstone,” and, “A stone that causes men to stumble and a rock that makes them fall.” They stumble because they disobey the message—which is also what they were destined for. But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

A. God’s Plan of Salvation (1:3-12)

1 Peter 1:3–12 NIV84
Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade—kept in heaven for you, who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time. In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls. Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.

1. The Praise of God for Salvation (1:3-9)

1 Peter 1:3–9 NIV84
Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade—kept in heaven for you, who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time. In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls.

The first major section of Peter’s letter concerns salvation (sōtēria), the key term of this unit that occurs at 1:5, 9–10 and 2:2 but nowhere else in the book. Its basic meaning is “deliverance,” “preservation,” or “salvation” (BAG, p. 808–9). In 1:9 Peter defines his use of it as “the salvation of your souls” (cf. below). The section closes with an OT quotation, as the next major division also does (cf. 3:10–12).

“Deliverance”, “Preservation,” or “Salvation”
Peter’s main concern here was for salvation. We see it in 1:5, 9-10 and 2:2 and nowhere else in the book.
The word “sōtēria” = “SALVATION” basically means:
1. deliverance
2. preservation
3. salvation
1 Peter 1:5 speaks of faith doing something. What is it that faith provides?
What happens to that if we don’t have faith?
It is through faith that we are shielded/guarded by God’s power until the coming of salvation. This is something that is done for us by God’s power that is provided to us because we have faith. Without “faith” we are on our own!
5 God’s people are described as “the ones being guarded” (tous phrouroumenous, present passive; NIV, “who are shielded”). This stresses the continued activity of God in their lives, while the phrase “through faith” stresses the believers’ activity. The divine protection and the final salvation are only for believers. The salvation “ready to be revealed in the last time” looks at the final aspects or realization of what Christians already have and enjoy. (NIV The New International Version) Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 220). Grand Rapids, MI: Zondervan Publishing House.
What does the phrase in 1 Peter 1:5 “through faith” stress?
It stresses our (the believer’s) activity of faith. It is an ongoing faith that doesn’t quit.
1 Peter 1:5 NIV84
who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time.
1 Peter 1:9-10 says there is a goal to faith, what is that goal?
1 Peter 1:9–10 NIV84
for you are receiving the goal of your faith, the salvation of your souls. Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care,
1 Peter 2:2 speaks of something concerning newborn babies. What is it that newborns crave and how does that apply to us today?
Are they any exceptions to this craving?
1 Peter 2:2 NIV84
Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation,
1 Peter 1:9 NIV84
for you are receiving the goal of your faith, the salvation of your souls.
3–4 The nature of this salvation as a new birth according to the mercy of God evokes praise to God the Father, who is the source of salvation. The new birth is the work of the Holy Spirit, as Jesus taught in John 3:3–8. The Christian has a “living hope” because Jesus has been raised by the Father (cf. Titus 2:13). This hope is further described in v. 4 as an inheritance “that can never perish, spoil or fade.” The concept of inheritance is one of the major Bible themes and stresses family connection and gift. As Paul wrote to the Galatians, “God in his grace gave it [the inheritance] to Abraham through a promise” (3:18; cf. 1 Peter 3:9; Matt 5:5; 19:29; 25:34; see also DNTT, 2:295–303). The inheritance is kept (tetērēmenēn, perfect tense) or reserved by God for his people in “heaven.” (DNTT Dictionary of New Testament Theology) Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 220). Grand Rapids, MI: Zondervan Publishing House.
6 “In this” (en hō) probably refers to anticipation of the future deliverance. As the Christian longs for his inheritance, he can “rejoice” (agalliasthe, which is best taken as a present indicative). Bultmann says, “God’s help is always the theme of [agalliaē] which is a jubilant and thankful exultation” (TDNT, 1:20). The participle lypēthentes (grieve) is concessive, as the translation “though now for a little while you may have had to suffer grief” shows. The Greek emphasizes that the suffering is brief, for the present time (arti), and necessary (ei deon). The aorist participle also plays down the duration of the grief of the believer. That Peter uses peirasmoi (“trials”) instead of diōgmoi (“persecutions”) or thlipseis (“tribulations”) is significant. While they are not technical terms (cf. BAG, s.v.), diōgmoi or thlipseis are not found in Peter’s epistles. Peter is thinking in terms of the broadest category of the pagans’ attitude toward Christians rather than of specific actions, and this may be an evidence of the early dating of the book. (TDNT Kittel: Theological Dictionary of the New Testament) (BAG Bauer, Arndt, and Gingrich: Greek-English Lexicon of the New Testament) (s.v. sub verbo, under the word) Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, pp. 220–221). Grand Rapids, MI: Zondervan Publishing House.
In verse 7 it speaks of gold which is something that man prizes. Even though it is extremely durable, gold still will perish. What is more valuable than gold and will never perish?
7 Gold is one of man’s most prized objects. When it is refined, its impurities are removed by a fiery process. Though extremely durable, gold belongs to the perishing world-order. Faith, which is more valuable than gold because it lasts longer and reaches beyond this temporal order, is purified in the tests of life. Gold, not faith, is presently valued by men. But God will set his stamp of approval on faith that has been tested and show this when Christ is revealed. Then the believer will openly share in the praise, glory, and honor of God. Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 221). Grand Rapids, MI: Zondervan Publishing House.
In verse 8 we see that Christians love Jesus . . . why?
Christians do not rejoice because of sufferings, but why do they rejoice?
8 Faith is directed toward Jesus Christ and produces love and joy in Christians. Without seeing Jesus (either because they were second-generation believers or because they were geographically removed), Peter’s readers have come to love Jesus because they believe he has loved them enough to die for them. Christians do not rejoice because of sufferings but because of the glorious expectation of their future with Christ. “This is a mystery of faith contradicting everyday experience, and so the joy is inexpressible” (italics his) (Kelly, p. 57). Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 221). Grand Rapids, MI: Zondervan Publishing House.
9 “For you are receiving” (komizomenoi, a present causal participle) gives the reason for the paradoxical joy while stressing that the anticipated salvation is even now in the process of realization. The “goal” (telos) or consummation of faith is “the salvation of your souls.” No soul-and-body dichotomy of Greek thought is implied. The “soul” is used in the Semitic biblical sense of “self” or “person.” Therefore the thought of this section closes with the believers’ enjoyment of the future salvation in this present age. Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 221). Grand Rapids, MI: Zondervan Publishing House.

2. The Prophecy of Salvation (1:10-12)

1 Peter 1:10–12 NIV84
Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
In verses 10-11, what was the subject of the OT prophecies?
10–11 This salvation was the subject of the OT prophecies of the messianic sufferings and glories. The prophets not only spoke to the situation of their contemporaries, but they also spoke of the longed-for messianic times. In predicting the future, they did not always understand their utterances. The clearest example is Daniel and his visions (8:27; 12:8) and his study of other prophets (9:2ff.). The prophets longed to see the messianic time and so searched into what they could know of it (cf. Luke 10:24). The motivating force in prophecy is not the human will (cf. 2 Sam 23:2: “The Spirit of the Lord spoke through me; his word was on my tongue”; cf. also 2 Peter 1:21); it is the Holy Spirit. The content of the prophecies embraced both the “sufferings” and the “glories” of Christ (cf. Luke 24:26). Both words are plural. The gospels list various aspects of the predicted sufferings of Christ—e.g., hatred by his people, betrayal by his friend, being forsaken by his flock, his scourging and crucifixion, etc. His glories include his transfiguration (2 Peter 1:17), his resurrection (1:21), his glorious return, and his reign. Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 222). Grand Rapids, MI: Zondervan Publishing House.
The writings of the prophets contain both “near” and “far” aspects.
In verse 12, the word “serving” is significant because it points to the fact that the writings of the OT are of service to the new community - the church.
The message of salvation has come to humanity (you and me) through what?
The message has come to us by the power of the Holy Spirit, who has come from heaven.
Who else besides us has interest in salvation?
The angels
12 Through revelation the prophets learned that some of their utterances related to future generations. The writings of the prophets contain both “near” and “far” aspects. Yet the prophets were unable to understand the time significance of their prophecies or to understand fully the relation of the sufferings of the Messiah to his glory. Denial or ignorance of these things has led to denial of supernatural predictive prophecy. The word translated “serving” (diēkonoun) is significant, for it points to the fact that the writings of the OT are of service to the new community—the church. The unity of the OT and NT writings centers in Christ and his salvation. This message of salvation has come to humanity through men under the power of the Holy Spirit, who has come from heaven.
What does Luke 15:10, 1 Timothy 3:16, and Revelation 5:11-14 say about this?
The last statement of v. 12 is especially significant—“even angels long to look into these things.” The Scriptures reveal that the angels have intense interest in human salvation. They rejoice at the conversion of a sinner (Luke 15:10); they observed Jesus in his early life (1 Tim 3:16); they will rejoice in songs of praise at the completion of redemption (Rev 5:11–14).
The phrase “long to look” in verse 12 means “to stoop over to look.” It implies willingness to exert or inconvenience oneself to obtain a better perspective and is also in the present tense which gives it a continuous aspect rather than just a quick look.
The verb parakyptō (NIV, “long to look”) means “to stoop over to look.” It implies willingness to exert or inconvenience oneself to obtain a better perspective. Here the present tense gives it a continuous aspect. The verb is also used in Luke 24:12; John 20:5, 11; and James 1:25. It means continuous regard rather than a quick look.
Note: The Bible says nothing about salvation for angels but they do learn about it from the church (Ephesians 3:10); and they serve the church (Hebrews 1:14).
The Bible says nothing about salvation for angels. On the contrary, they learn about it from the church (Eph 3:10); and they serve the church (Heb 1:14). (NIV The New International Version) Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 222). Grand Rapids, MI: Zondervan Publishing House.

B. The Lifestyle of Salvation (1:13-25)

1 Peter 1:13–25 NIV84
Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy.” Since you call on a Father who judges each man’s work impartially, live your lives as strangers here in reverent fear. For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake. Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God. Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart. For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. For, “All men are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord stands forever.” And this is the word that was preached to you.

1. A Life of Hope and Holiness (1:13-16)

1 Peter 1:13–16 NIV84
Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy.”
Note: Therefore is a reminder for us to remember what we just read because the basis of the following depends on it. What we read before was based in indicative mood (which means the author was stating facts) where the following is stated in the imperative mood (which means he is stating commands).
13 “Therefore” (dio) relates this section to the former one, which is the basis of the commands in these verses. The general meaning is that the reception of salvation must issue in a life of holiness, reverence, and love. Moreover, since the prophets and the angels take great interest in this salvation, how much more should Christians pay careful attention to its results. The Greek syntax is significant. Peter used the indicative mood in stating the nature of the Christian faith in vv. 3–12. In this section (1:13–2:5) he changes to the imperative. Most of these commands are in the aorist tense, and NIV correctly reflects their significance—e.g., “Set your hope” (1:13). The alternation of the indicative and imperative moods throughout Peter’s writing differs from Paul’s style. Paul tends to group his indicatives first and follow them with imperatives in the last portions of his letters (cf. Rom 12:1ff.; Eph 4:1ff.).
The phrase “prepare your minds for action” paints the picture of a man gathering the folds of his long garment and tucking them into his belt so that he can move freely and quickly (e.g. 1 Kings 18:46; Jeremiah 1:17; Luke 17:8). Other related examples are Luke 12:35 and Ephesians 6:14. Today, it would be like us saying “pull yourself together.”
It also speaks of “living soberly” and embracing “sound judgment” in all areas of life.
“Prepare your minds for action (NIV) replaces KJV’s literal translation “Gird up the loins of your mind.” The figure is of a man gathering the folds of his long garment and tucking it into his belt so that he can move freely and quickly (cf. 1 Kings 18:46; Jer 1:17; Luke 17:8). Related uses of the figure occur in Luke 12:35 and Ephesians 6:14. Selwyn (p. 140) offers “Pull yourselves together” as a comparable English idiom. “Be self-controlled” renders the Greek present participle nēphontes and implies another figure. The original meaning of nēphō related to abstaining from excessive use of wine. In the NT its sense broadens to “live soberly”—a meaning that embraces sound judgment in all areas of life (TDNT, 4:936–38).
The ultimate point here it to put one’s hope completely in the eschatological consummation of the grace of God in Jesus Christ (e.g. 1 John 3:2-3; Acts 1:11; Romans 11:26; 1 Corinthians 15:51; 1 Thessalonians 4:13ff; Hebrews 9:28; James 5:8; 2 Peter 3:12-13; Revelation 1:7; 19:11ff; 22:7-20).
For Christians, this consummation of grace occurs at the unveiling of Jesus the Messiah at the second coming (1 Thessalonians 4:13ff).
The main emphasis of v. 13 is on putting one’s hope wholly in the eschatological consummation of the grace of God in Jesus Christ. At the present time, we enjoy only a beginning of that grace. Now we are God’s children, John wrote, but when Christ returns, we will be like him (1 John 3:2–3). This longing for the Parousia permeates the NT writings (cf. Acts 1:11; Rom 11:26; 1 Cor 15:51; 1 Thess 4:13ff.; Heb 9:28; James 5:8; 2 Peter 3:12–13; Rev 1:7; 19:11ff.; 22:7–20). For Christians, the consummation of this grace occurs at the unveiling of Jesus the Messiah at the second coming (1 Thess 4:13ff.). Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 223). Grand Rapids, MI: Zondervan Publishing House.
According to verse 14-16, how should we then live?
The word used for the phrase “do not conform” is only found here and in Romans 12:2 in the New Testament (NT). It is basically saying . . . “Don’t let the world around you squeeze you into its own mold, but let God remold your minds from within.” Peter exhorts Christians to control their desires rather than to be controlled by them.
14 The Christians’ lifestyle is not to conform to the base desires that formerly dominated them and kept them from God. The imperatival participle syschēmatizomenoi (“do not conform”) is passive (BAG, p. 803) and is found only here and in Romans 12:2 in the NT. (Ph’s tr. of Rom 12:2 is a happy one: “Don’t let the world around you squeeze you into its own mold, but let God remold your minds from within.”) Peter exhorts Christians to control their desires rather than to be controlled by them. Formerly Christians were in ignorance; now they have come to know God and his will. They are to be “children of obedience”—a Semitic expression describing not only their quality but also their nature.
In verses 15-16 we see that God calls us to be “holy” in all we do; and to “be holy, because I am holy.” Why is that so important and how do we do that?
15–16 God is first described as the one who “called.” Here the Greek verb kaleō (“call”) implies the divine calling or what theologians term “efficacious grace” (cf. DNTT, 1:275). God is described as “holy.” Holiness embraces purity and moral integrity. Those called to be God’s children are to be like him. Peter reinforces this command by citing Leviticus (cf. 11:44–45; 19:2; 20:7). The basic idea of holiness in the Bible is that of separation from all that is profane. The developed sense of holiness includes various meanings translated into English as “purify,” “sanctify,” “separate from,” “dedicate,” etc. The simplest understanding of holiness is that of loving conformity to God’s commands and to his Son (cf. 1 John 2:4–6). Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, pp. 223–224). Grand Rapids, MI: Zondervan Publishing House.

2. A Life of Reverence before God (1:17-21)

1 Peter 1:17–21 NIV84
Since you call on a Father who judges each man’s work impartially, live your lives as strangers here in reverent fear. For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake. Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God.
Verse 17 is linked to the previous verses because it starts with the Greek word kai (“and”), in the NIV it says “since”. So, we see Peter stating that there is a difference between a Christian and a non-Christian in life-style. The Christian “calls on the Father” and as His children should call on him constantly in prayer. But God is Judge as well as Father, and we must remember that He is impartial in judgment. He is both a loving God and a holy God . . . the two cannot be separated. Simply because some people call themselves Christians does not mean that all will be well for them in the Judgment. Justified persons are persons changed by grace and they must walk in good works as the evidence of grace (Ephesians 2:10).
17 In the Greek, this verse begins with kai (“and”), which links it with vv. 13–16 and carries on the call to a lifestyle that is different from that of non-Christians. Peter reminds Christians that they invoke God as “Father” and that as his children (v. 14) they should indeed call on him constantly in prayer. But God is Judge as well as Father, and those who call on his name must remember that he is impartial in judgment. Simply because some people call themselves Christians does not mean that all will be well for them in the Judgment. Justified persons are persons changed by grace and they must walk in good works as the evidence of grace (Eph 2:10).
Sinners, “will not stand in the judgment” (Psalm 1:5-6). This means that at the Last Judgment the unregenerate will be doomed. Those that are regenerate (Christians) will have their lives evaluated by God (Romans 14:10-12; 1 Corinthians 3:13-17; 2 Corinthians 5:10) and will receive according to what they have done. Also, knowing that justified persons, cannot be condemned (Romans 8:1, 34).
As for sinners, they “will not stand in the judgment” (Ps 1:5–6). This means that at the Last Judgment the unregenerate will be doomed. The regenerate will have their lives evaluated by God also (Rom 14:10–12; 1 Cor 3:13–17; 2 Cor 5:10) and will receive according to what they have done. Justified persons, however, cannot be condemned (Rom 8:1, 34). But only the Lord who knows the hearts knows who the justified are.
We as Christians are to live in reverential awe of God - yet not in terror because peace is one of our prerogatives (1 Peter 1:2).
Since judgment is certain, Christians are to live in reverential awe of God—yet not in terror, for peace is one of their prerogatives (1 Peter 1:2). The Christian life is a temporary stay on this earth (cf. comments on 1:1). So the brief time granted us should be used carefully (cf. TDNT, 5:848–53). Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 224). Grand Rapids, MI: Zondervan Publishing House.
The Christian life is lived out of the knowledge of what (verses 18-19)?
. . . the Christian life is lived out of knowledge of the redemption that Christ has accomplished. We know the cost of redemption. The value of redemption is the value of the person of the righteous Messiah himself.
18–19 “For you know” translates the Greek participle eidotes and is grammatically subordinate to the command “Live your lives” (anastraphēte) of v. 17. The logic is “Live … because you know!” That is, the Christian life is lived out of knowledge of the redemption that Christ has accomplished. What do Christians know? Peter reminds his readers of the cost of redemption. The value of redemption is the value of the Person of the righteous Messiah himself.
In verse 18, the word “redeem” (lytroō) goes back to the institution of slavery in ancient Rome. Any representative first-century church would have three kinds of members: slaves, freemen, and freed men. People became slaves in various ways - through war, bankruptcy, sale by themselves, sale by parents, or by birth. Slaves normally could look forward to freedom after a certain period of service and often after the payment of a price. Money to buy his freedom could be earned by the slave in his spare time or by doing more than his owner required. Often, the price could be provided by someone else. By the payment of a price (lytron, antilytron), a person could be set free from his bondage or servitude. A freed man was a person who formerly had been a slave but was not redeemed. “The Cultural and Political Setting of the New Testament.”
Jesus described his ministry in Mark 10:45: “The Son of Man . . . [came] to serve, and to give his life as a ransom [lytron] for [anti, ‘in the place of’] many.”
The Greek word lytroō (“redeem”) goes back to the institution of slavery in ancient Rome. Any representative first-century church would have three kinds of members: slaves, freemen, and freed men. People became slaves in various ways—through war, bankruptcy, sale by themselves, sale by parents, or by birth. Slaves normally could look forward to freedom after a certain period of service and often after the payment of a price. Money to buy his freedom could be earned by the slave in his spare time or by doing more than his owner required. Often the price could be provided by someone else. By the payment of a price (lytron, antilytron), a person could be set free from his bondage or servitude. A freed man was a person who formerly had been a slave but was now redeemed. (See A.A. Rupprecht, “The Cultural and Political Setting of the New Testament.”) Jesus described his ministry in Mark 10:45: “The Son of Man … [came] to serve, and to give his life as a ransom [lytron] for [anti, ‘in the place of’] many.”
The redemption of Christians is from the “empty” (mataios) lifestyle of their ancestors. This implies a pagan lifestyle rather than a Jewish one because the NT stresses the emptiness of paganism (cf. Rom 1:21; Eph 4:17; TDNT, 4:521–24).
Verse 19 tells us what about the value of the purchase price of redemption?
the precious blood of Christ
a lamb without blemish or defect
Verse 19 stresses the value of the purchase price of redemption and at the same time identifies the blood as that of a spotless lamb—the Messiah. When Israel was in bondage in Egypt, the Passover lamb was killed and the blood provided release from bondage and judgment. Because Jesus is without sin, he is unique and his life is of infinite value as the Sacrificial Lamb of the Passover (cf. Exod 12:46; John 19:36; 1 Cor 5:7). Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, pp. 224–225). Grand Rapids, MI: Zondervan Publishing House.
When was God’s plan for redemption known?
The redemption was in the plan of God before Creation occurred. And now this redemption has been “revealed” in Jesus of Nazareth “in these last times.” With the coming of Jesus, the last age has come. (e.g. Acts 2:17; Hebrews 1:2; 9:26).
20 “He was chosen before the creation of the world.” The Greek word for “chosen” is proegnōsmenou, often translated “know before.” The meaning, however, must be more than “foresight.” For why would Peter at this point make the obvious statement that God knew before about Jesus and his death? The word connotes purpose (cf. Rom 11:2). Kelly (p. 75) translates this clause as “predestined before the foundation of the world.” The redemption was in the plan of God before Creation occurred. And now this redemption has been “revealed” in Jesus of Nazareth “in these last times.” With the coming of Jesus, the last age has come (cf., e.g., Acts 2:17; Heb 1:2; 9:26). The salvation in Christ purposed from eternity is now made plain, Peter tells his readers, “for your sake.” He personalizes it so as to spur them to a life of response to God.
Where does the believer’s faith in God come from?
It comes through the work of Jesus because he is the one who reveals the Father (John 1:18) and because he is the meanss of reconciliation (2 Cor 5:19).
21 The paragraph (vv. 17–21) closes with a statement about the believers’ faith in God. Their faith in (eis) God comes through the work of Jesus because he is the one who reveals the Father (John 1:18) and because he is the means of reconciliation (2 Cor 5:19; cf. Kelly, p. 77). Peter identifies the Father (v. 17) as the God who raised Jesus and glorified him with the result that believers have faith and hope in God. Jesus’ resurrection is the foundation of our faith, and his glorification is the pledge of the hope of our new future (cf. Rom 8:17–30; 1 Cor 15:1–11; Heb 2:10). Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 225). Grand Rapids, MI: Zondervan Publishing House.

3. A Life of Love (1:22-25)

1 Peter 1:22–25 NIV84
Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart. For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. For, “All men are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord stands forever.” And this is the word that was preached to you.
Now that we have been purified what should we do? (v 22)
22 In the third subdivision of this section on the Christian way of life, Peter adds to the command to be holy and to reverence God the command to love. This command is supported by two participles—one before and one after—that explain the reasons for Christians to love one another. The first participle (hēgnikotes, “now that you have purified yourselves”) is in the perfect tense, stressing the state that results from regeneration. The word itself is not common in the NT nor in the LXX, but its sense is clear. It denotes the moral purity that comes to Christians through the gospel.
How are we purified? (v 22) (e.g Acts 15:9; Romans 10:16; 2 Thessalonians 1:8).
Note: The Good News carries with it a command to repent and believe. In the early church, this was commonly tied to baptism. Not that the church believed that baptism itself saved; rather, it was the focal point of decision (Acts 2:38).
The means of this purification is “by obeying the truth,” or obeying the gospel (cf. Acts 15:9: “He purified their hearts by faith”; Rom 10:16; 2 Thess 1:8). The Good News carries with it a command to repent and believe. In the early church, this was commonly tied to baptism. Not that the church believed that baptism itself saved; rather, it was the focal point of decision (cf. Acts 2:38). Being purified from sin enables Christians to show genuine family love for God’s children. Yet this love is not entirely a foregone conclusion, because it can be and is commanded. Here the command is in the aorist tense, which often expresses “the coming about of conduct which contrasts with prior conduct; in this case it is ingressive (BDF, par. 337).
This love is to proceed from what?
Peter exhorts Christians - because they are purified - to love fellow Christians purely and fervently. Love for non-Christians is not in view here, but of course it is also part of Christians’ obligations (e.g. Matt 5:44; Luke 6:27, 35).
What, if any, is the difference between a Christian’s love and a non-Christian’s love?
Christians are enabled to love all people with agape love - viz., a self-sacrificing desire to meet the needs of others that finds expression in concrete acts (1 John 3:14-18).
This love is to be “from a pure heart” (NIV mg.). So Peter exhorts Christians—because they are purified—to love fellow Christians purely and fervently. Love for non-Christians is not in view here, but of course it is also part of Christians’ obligations (cf. Matt 5:44; Luke 6:27, 35). The NT teaches that there are different kinds of love and different emotions of love. Yet Christians are enabled to love all people with agape love—viz., a self-sacrificing desire to meet the needs of others that finds expression in concrete acts (cf. 1 John 3:14–18).
What is the second reason for Christians to love according to verse 23?
They are born again, not of perishable seed, but of imperishable, through the living and enduring word of God.
23 The second reason for Christians to love others is expressed by the second participle (anagegennēmenoi, “for you have been born again”). This participle is also in the perfect tense and stresses the state into which Christians come at conversion. What is the “seed” that gives the new birth? Schulz claims that it is “the living and abiding divine word of baptism by which Christians are born again” (TDNT, 7:546). Others connect it with “the word” (cf. Luke 8:11: “The seed is the word of God”) or with the “seed” of the divine life (1 John 3:9). Perhaps it is best explained as the life-giving message about Jesus’ death and resurrection. Peter explains that the new birth comes through the living and abiding word of God. By the “word” (logos), he probably means “God’s self-revelation,” which would include both his spoken message and his written one. God’s word is living because it imparts life (cf. Ps 33:9; Isa 55:10–11; Heb 4:12). His word endures because the God who speaks it is the eternal, faithful, powerful one who keeps his promises.
24 The quotation from Isaiah 40:6–8 supports the assertion of the character of God, with its stress on the abiding faithfulness of the Lord’s statements. The quotation comes from the “Book of Comfort” in Isaiah as the prophetic message of God to an exiled and oppressed people. How fitting the application is to pilgrim Christians (cf. 1 Peter 1:1) in the light of their oppression by the pagan world! (And what Christian is not in some sense a pilgrim?) The theme of Isaiah’s prophecy is the perishable nature of all flesh and the imperishable nature of the Word of God. To the exiles in Babylon, the message was that “human help is weak and perishable, but God’s promise of restoration can never fail” (Blenkin, p. 41).
25 Here Peter gives us the application of Isaiah’s words. In the Hebrew and in the Greek of the LXX, it is the “word of God” that is spoken of. Peter says it is the utterance (rhēma, not logos) of the Lord (kyrios) that endures. So he stresses the specifically Christian application, for Jesus is kyrios. The message about Jesus was proclaimed to Peter’s readers, and it is utterly reliable. This message gives life and transforms life so that Christians are able to love. Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, pp. 226–227). Grand Rapids, MI: Zondervan Publishing House.

C. Growth in Salvation (2:1-10)

1 Peter 2:1–10 NIV84
Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good. As you come to him, the living Stone—rejected by men but chosen by God and precious to him— you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For in Scripture it says: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.” Now to you who believe, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the capstone,” and, “A stone that causes men to stumble and a rock that makes them fall.” They stumble because they disobey the message—which is also what they were destined for. But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

1. Growth through the pure milk (2:1-3)

1 Peter 2:1–3 NIV84
Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good.
What are some of the things that Peter tells us to strip away from our lives as born again believers? (2:1)
Why does Peter give such a list? (e.g. Mark 7:21-22; Romans 1:29-31; 13:13; 1 Corinthians 5:10; Galatians 5:19-20; 2 Peter 2:10-14.)

This section (2:1–10) flows logically (“therefore,” oun) out of the previous section. Peter uses a variety of images to describe the Christian life. He begins by speaking of “stripping off” habits like garments and then compares Christians to babies. Next he likens them to stones in the temple and finally to a chosen, priestly people.

1 “Therefore” points directly to the conversion of Peter’s Christian readers, when they obeyed the truth of the gospel and were purified (1:21). “Rid yourselves” represents the aorist participle apothemenoi, not an imperative. This translation may be misleading because it implies that Peter is assuming that the Christians he is addressing have made a real break with pagan vices. But he is probably reminding them of their baptism, which was the focal point of their commitment to Christ, when they stripped off the old life and made a new beginning in repentance and faith. Vice lists such as this were common in the ancient world and also in the NT (cf. Mark 7:21–22; Rom 1:29–31; 13:13; 1 Cor 5:10; Gal 5:19–20; 2 Peter 2:10–14; and the appendix to Eric H. Wahlstrom’s New Life in Christ [Philadelphia: Muhlenberg, 1950], pp. 281–87).
What is a major characteristic of a healthy new baby?
the yearning of its mother’s pure milk.
What is the one thing that should mark a Christian’s life after conversion? (1 Corinthians 3:1-4; Hebrews 5:11-14)
Continuous growth.
Its instinctive yearning for its mother’s milk. Christians are to crave what is “pure” in contrast to the “deceit” of the old life. The “spiritual milk” is probably a reference to the Word of God. The translation might be expanded to “crave the unadulterated spiritual milk of the word.” The continuous nourishment from the “milk” causes the newborn to “grow up in [their] salvation.” Salvation is the present possession of Christian as well as their future goal 1 Peter 1:5, 9). After conversion, their lives should be marked by continuous growth (1 Cor 3:1-4; Heb 5:11-14). This growth comes from the teaching about Christ and god the Father that is at the core of the Word, or the Bible.
2 The young Asian Christians whom Peter addresses were, in the main, new converts, i.e., “new born” (artigennēta). A major characteristic of a healthy new baby is its instinctive yearning for its mother’s milk. Christians are to crave what is “pure” (adolos) in contrast to the “deceit” (dolos, v. 1) of the old life. The “spiritual milk” (logikos gala) is probably a reference to the Word of God (logos). Therefore the translation might be expanded to “crave the unadulterated spiritual milk of the word.” The continuous nourishment from the “milk” causes the newborn to “grow up in [their] salvation.” Salvation is the present possession of Christians as well as their future goal (cf. 1 Peter 1:5, 9). After conversion, their lives should be marked by continuous growth (cf. 1 Cor 3:1–4; Heb 5:11–14). This growth comes from the teaching about Christ and God the Father that is at the core of the Word, or the Bible.
What does the tasting of the Lord mean? (e.g. Psalm 34:8)
that they have tasted the goodness of the Lord. It goes back to Psalm 34:8. Once a person has come to taste the graciousness or goodness of the Lord he should have a continuing appetite for spiritual food.
3 “Now that you have tasted” has the Greek ei or eiper (lit., “if”) introducing a first-class conditional sentence, which implies that they have tasted the goodness of the Lord. The image of “tasting” the Lord goes back to Psalm 34:8: “Taste and see that the Lord is good.” In the psalm, the Lord is Yahweh. In his writings, Peter applies kyrios (“Lord”) to Jesus, who is the exalted Lord. Once a person has come to taste the graciousness or goodness of the Lord, he should have a continuing appetite for spiritual food. Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 228). Grand Rapids, MI: Zondervan Publishing House.

2. Participation in the temple and priesthood (2:4-10)

1 Peter 2:4–10 NIV84
As you come to him, the living Stone—rejected by men but chosen by God and precious to him— you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For in Scripture it says: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.” Now to you who believe, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the capstone,” and, “A stone that causes men to stumble and a rock that makes them fall.” They stumble because they disobey the message—which is also what they were destined for. But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.
a. Christ the Rock and the Christian living stones (2:4-8)
1 Peter 2:4–8 NIV84
As you come to him, the living Stone—rejected by men but chosen by God and precious to him— you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For in Scripture it says: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.” Now to you who believe, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the capstone,” and, “A stone that causes men to stumble and a rock that makes them fall.” They stumble because they disobey the message—which is also what they were destined for.
4 This section (2:4–8) is connected to the previous one by the relative clause pros hon proserchomenoi (“to whom coming”; NIV, “As you come to him”), by the continued use of Psalm 34, and by the concept of Christians’ finding in Christ great value. So the figure changes. Now Peter presents Christ not as food but as a rock or a stone. The “rock-stone” imagery is common in Scripture. As Hillyer says, “There is, for example, the stumbling stone of Isaiah 8:14, the foundation-stone of Isaiah 28:16, the parental rock of Isaiah 51:1f., the rejected but vindicated building-stone of Psalm 118:22, the supernatural stone of Daniel 2:34, and the burdensome stone of Zechariah 12:3” (Norman Hillyer, “ ‘Rock-Stone’ Imagery in 1 Peter,” The Tyndale Bulletin, 22 [1971], 58). There is fair evidence that “Rock/Stone” was a messianic title among the Jews as well as among Christians (cf. Selwyn, p. 158–59; TDNT, 4:274–77).
What does “as you come to him” speak of or portray?
It speaks of a continual coming; not only at salvation but an on-going coming, a present tense coming. Jesus Christ is identified as the “living Stone,” which refers to his stability as the risen Lord.
“As you come to him” (pros hon proserchomenoi) probably reflects Psalm 34:5 (LXX 33:6, proselthate pros auton, “come to him”). Christians “come” to Christ in salvation, but their continual “coming” may also be included in the present tense. Jesus Christ is identified as the “living Stone,” which refers to his stability as the risen Lord. God’s raising of Jesus from the dead shows Jesus’ value and God’s choice of him. The “rejection” of Christ is, first, the valuation of Jesus by the nation (Matt 26:14–15; Acts 2:22–24; 3:13–15; 4:10–11) and, second, the current rejection of him by the disobedient in every land.
5 Jesus’ great prophecy to Peter (Matt 16:18f.) concerned Jesus’ building of his church. Peter sees, in the coming of individuals to Jesus the Rock, the building of a new spiritual edifice. Solomon was amazed at the thought of God’s gracious condescension in dwelling among his people and in a house (temple) that Solomon built (1 Kings 8:27). Now the localized manifestation of God’s presence on earth is replaced by his indwelling of all believers (1 Cor 3:17, 6:19).
What does the phrase “are being built” mean?
the thought is that when anyone comes to Christ a new stone is added to the “spiritual” house. The use of the word “spiritual” does not mean that what Peter is speaking of is less “real” than a material house or material sacrifices.
The material sacrifices and temples that were shadows of the reality to come are now superseded.
“Are being built” (oikodomeisthe) is best taken as an indicative (NIV) rather than an imperative: “Be yourselves built” (RSV). The verb is to be understood as customary or timeless. Thus the thought is that when anyone comes to Christ a new stone is added to the “spiritual” house. The use of the word “spiritual” does not mean that what Peter is speaking of is less “real” than a material house or material sacrifices. Rather, the material sacrifices and temples that were shadows of the reality to come are now superseded. The OT spoke of the offerings of prayer, thanksgiving, praise, and repentance (Pss 50:14; 51:19; 107:22; 141:2) in addition to the material sacrifices and offerings. The NT speaks of the offering of “faith” (Philippians 2:17), gifts as “a fragrant offering” (Philippians 4:18), “your bodies as living sacrifices” (Rom 12:1), “a sacrifice of praise” (Heb 13:15), the conversion of the Gentiles as “an offering acceptable to God” (Rom 15:16), and Paul’s coming death as “a drink offering” (2 Tim 4:6; cf. Schelkle, pp. 58–59).
What is the truth that Peter states here in verse 5 concerning the spiritual house we are being built into?
That “through Jesus Christ,” i.e., through his work on the Cross, every Christian is part of a new priestly order. This truth of the “priesthood of all believers” was rediscovered and restressed during the Reformation. It means that every Christian has immediate access to God, that he serves God personally, that he ministers to others, and that he has something to give. It reassures the fact that through Christ the believer is able to worship and serve God in a manner pleasing to him.
The great new truth Peter states here is the revelation that “through Jesus Christ,” i.e., through his work on the Cross, every Christian is part of a new priestly order. This truth of the “priesthood of all believers” was rediscovered and restressed during the Reformation. It means that every Christian has immediate access to God, that he serves God personally, that he ministers to others, and that he has something to give. It does not mean that each Christian has public gifts of preaching or teaching. In this verse Peter is stressing the reassuring fact that through Christ the believer is able to worship and serve God in a manner pleasing to him.
Why is the corner-stone so important? (e.g. Isaiah 28:16; 1 Corinthians 3:10; Ephesians 2:20)
6 Next Peter cites Scripture to support his teaching. The quotation of Isaiah 28:16 refers to God’s foundation stone, carefully chosen and very costly, placed in position in Zion. The picture is from the building of a temple. At great cost and care the corner foundation stone was obtained, moved, and laid. Hillyer mentions one stone in a quarry that was sixty-nine feet by twelve feet by thirteen feet (“ ‘Rock-Stone’ Imagery,” p. 66, n.34). There are similar large foundation stones in many sites in the Middle East—e.g., Baalbek. Once this large foundation corner stone was in place, the rest of the building was determined. Isaiah uses this figure to encourage his people to build on the Lord himself, the one who is immovable and unchangeable, rather than on lies and falsehood. The applications of Peter’s use of the figure are self-evident. God has set Jesus forth in Jerusalem as the foundation of the new temple. Whoever builds on this foundation will be established and will never be ashamed (cf. 1 Cor 3:10; Eph 2:20).
The phrase “now to you who believe, this stone is precious,” is literally read “For you, therefore, who believe [is] the honor.” The honor for Christians is linked to their union with Christ. What are the warnings that are given concerning those who don’t believe? (e.g. Psalm 118:22; Isaiah 8:14; Mark 12:10-12)
7 “Now to you who believe, this stone is precious.” Here the Greek literally reads, “For you, therefore, who believe [is] the honor” (timē, cf. BAG, p. 825, 2b). The honor for Christians is linked to their union with Christ. Since Christ is honored by God, so will all who participate in Christ. But for unbelievers two other “stone” citations from the OT are strong warnings. The first is from Psalm 118:22, where the builders rejected a building block that later turned out to be the final stone in the building (cf. Mark 12:10–12; TDNT, 1:792; 4:278). In the same way, Jesus, who was rejected by men, has been exalted by God.
8 The second warning quotation is from Isaiah 8:14, where the disobedient are portrayed as stumbling over the stone. So Peter warns that those who refuse to believe in Jesus as Messiah stumble—“which is also what they were destined for.” What is “destined”? The unbelief of men or the stumbling that is the result of the unbelief? It is common to argue that only the result or stumbling was ordained (so Beare, p. 126; Bigg, p. 133). Peter probably means to say that the appointment of God embraces both the setting forth of Christ and his work and the rejection by men. Peter’s preaching in Acts 2:14–40 makes the same emphasis (cf. esp. v. 23). Scripture in other places teaches that human disobedience is within the plan of God (cf. Rom 11:8, 11, 30–32). Yet it must be recognized that though human disobedience is within God’s plan, it does not become less blameworthy (cf. Acts 2:23). It is important to recognize also that human disobedience is not necessarily final or irretrievable (cf. Hort, p. 123 Selwyn, p. 164–65). Paul says, “God has bound all men over to disobedience so that he may have mercy on them all” (Rom 11:32). Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, pp. 229–230). Grand Rapids, MI: Zondervan Publishing House.
b. The nation of priests (2:9-10)
1 Peter 2:9–10 NIV84
But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.
“But you” is talking about the chosen people, the royal priesthood, the holy nation. What is the contrast (vv. 7-8)? (e.g. Exodus 19:5-6; Deut 4:20; 7:6; Isaiah 43:20-21).
This does not mean that the church is Israel or even that the church replaces Israel in the plan of God. Romans 11 will help us to guard against that misinterpretation.
9 “But you” marks the contrast with the disobedient who were mentioned in vv. 7–8. Peter applies to the church various terms originally spoken concerning Israel (cf. Exod 19:5–6; Deut 4:20; 7:6; Isa 43:20–1). But this does not mean that the church is Israel or even that the church replaces Israel in the plan of God. Romans 11 should help us to guard against that misinterpretation. Why then does Peter apply OT terminology to the church? He does so chiefly because of the conviction of the church that the OT writings are for it (2 Tim 3:16) and that these writings speak of Jesus and his times. The functions that Israel was called into existence to perform in its day of grace the church now performs in a similar way. In the future, according to Paul, God will once again use Israel to bless the world (cf. Rom 11:1–16, 23–24).
What does the titles “chosen people,” “royal priesthood,” a body of priests,” “holy nation,” and “a people belonging to God” stress?
It stresses:
Chosen people - God’s loving initiative in bringing the church to himself.
Royal priesthood (royal house) - The dignity of the church because of its union with Christ.
A body of priests - Its corporate role in worship, intercession, and ministry.
Holy nation - shows that God has “set apart” the church for his use.
A people belonging to God - stresses ownership (Titus 2:14)
Note: The church is to “advertise” the noble acts of God in history and thus make him known.
The title “chosen people” stresses God’s loving initiative in bringing the church to himself. “Royal priesthood” may be understood as “a royal house,” “a body of priests” (see Notes). Both titles stress the dignity of the church because of its union with Christ. Jesus is King, and all in his “house” belong to a royal house. Calling the church “a body of priests” emphasizes its corporate role in worship, intercession, and ministry. “Holy nation” shows that God has “set apart” the church for his use. The title “a people belonging to God” stresses ownership (cf. Titus 2:14: “A people that are his very own”). “That you may declare the praises” gives the purpose of grace to men. “The praises” (aretai) often mean his “self-declarations” or his manifestations to men (cf. TDNT, 1:457–61). So then the church is to “advertise” (Selwyn, p. 167) the noble acts of God in history and thus make him known. Specifically, the Father (“him who called” [cf. 1:15]) is revealed by Jesus in his death and resurrection. Light-darkness is a common dualism in the Bible to describe God-evil, good-bad, revelation-ignorance, new age-old age (e.g., Isa 8:21–9:2; John 1:4, 8–9; Eph 5:8; 1 John 1:5–2:2). Christians are once again reminded of God’s action in bringing them out of darkness into his marvelous light (cf. Ps 34:5: “Those who look to him are radiant”).
What does it mean to be “called out of darkness in to his wonderful light?” (e.g. Isa 8:21-9:2; John 1:4, 8-9; Ephesians 5:8; 1 John 1:5-2:2).
Verse 10 is a quote from Hosea 1:6, 9-10; 2:23 and Peter uses this to describe what?
Peter uses it to describe the salvation that has come to the Asian Christians. Once they were not a people and now they are “God’s people”. In the original context of Hosea it describe’s God’s rejection of disobedient Israel followed by future restoration to grace.
10 Peter closes this section with another free use of the OT. This time the words of Hosea (1:6, 9–10; 2:23) are put together. In their original context they describe God’s rejection of disobedient Israel followed by future restoration to grace. Here Peter applies them to the salvation that has come to the Asian Christians. Once they were not a people (laos is used for Israel; the nations were ethnē), now they are “God’s people” (lit. Gr). Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 231). Grand Rapids, MI: Zondervan Publishing House.
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