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1 Peter 2

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Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

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As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

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If so be ye have tasted that the Lord is gracious.

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To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,

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Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

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Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

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Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

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And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

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But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

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Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

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Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

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Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

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Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;

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Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

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For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

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As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

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Honour all men. Love the brotherhood. Fear God. Honour the king.

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Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.

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For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.

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For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

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For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

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Who did no sin, neither was guile found in his mouth:

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Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

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Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

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For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

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1 Peter 2

The newly born believers, like infants, must long for and crave pure spiritual milk—the word of God itself—so that through it they grow into salvation and experience its full reality as they taste that the Lord is good. The people of God, constituted as a chosen race, a royal priesthood, a holy nation, a people for God's own possession, are called to proclaim the excellencies of him who called them out of darkness into his marvelous light, fulfilling the vocation promised to Israel and extended through Christ to the church. Christ functions as both cornerstone—foundational to the entire structure—and stone of stumbling, and thus rejection of Christ inevitably produces falls and broken lives; yet those who believe find themselves built into a spiritual household and participate in his role as priest. Believers must abstain from fleshly passions that wage war against the soul, subject themselves to human institutions and authorities for the Lord's sake, and find in Christ the suffering servant (Isa 53) the perfect example (hypogrammos) of patient endurance under unjust suffering. The formation of a counter-cultural community characterized by submission to authority yet ultimate allegiance to Christ marks the Christian posture in a hostile world. The distinctive mark of Christian suffering is that Christ suffered once for sins, the righteous on behalf of the unrighteous, leaving followers a pattern (hypogrammos) to follow in his footsteps toward redemption.

1 Peter 2:15

For it is God's will that by doing good you should silence the ignorant talk of foolish people — the explicit claim that God's will (thelēma theou) involves 'doing good' (agathopoios) to silence (phimaō, muzzle) the 'ignorant accusations' (aphrōn anthrōpōn) establishes that ethical conduct serves apologetic purposes. The silencing of accusations happens through the undeniable evidence of virtue.

1 Peter 2:1

Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind — the imperative to 'lay aside' (apothesis, strip off as clothing) multiple vices establishes the necessary precondition for spiritual growth. The vices listed—malakia (malice), dolos (deceit), hypokrisis (hypocrisy), phthonos (envy), and katalalia (slander)—represent attitudes and behaviors contrary to the faith. The comprehensiveness ('of every kind') suggests systematic purification.

1 Peter 2:2

Like newborn babies, cry out for pure spiritual milk so that by it you may grow up in your salvation — the simile of infants (nēpioi) nursing on 'pure spiritual milk' (logikon adolon gala, rational/spiritual unadulterated milk) establishes that spiritual nourishment is essential to growth (auxanō) unto salvation. The metaphor suggests that believers, despite their new status as regenerate, remain infants requiring nourishment. The 'longing for' (epipothēsate) indicates active desire for the word.

1 Peter 2:3

Now that you have tasted that the Lord is good — the assertion presupposes that believers have already experienced (geusthai, tasted) the 'goodness' (chrēstos, kindness) of the Lord, establishing that the desire for milk (2:2) is grounded in prior experience of divine goodness. The taste of goodness creates appetite for more nourishment.

1 Peter 2:4

As you come to him, the living Stone—rejected by humans but chosen by God and precious to him — the description of Christ as the 'living stone' (lithos zōn) combines the image of a building's foundational stone with the characteristic of life, suggesting Christ as the dynamic, enduring foundation. The parallel of rejection by humans (apodokimazō, disapproved) and choice by God (eklektos) establishes the reversal of human judgment by divine vindication.

1 Peter 2:5

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 — the extension of the 'living stone' metaphor to believers suggests their integration into a 'spiritual house' (oikos pneumatikos), a structure of living stones. The designation 'holy priesthood' (hierateuma hagion) suggests all believers participate in priestly function, not merely designated clergy. The 'spiritual sacrifices' (pneumatikai thysiai) suggest that believers' worship, prayer, and ethical conduct constitute the new sacrifice.

1 Peter 2:6

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' — the citation from Isaiah 28:16 establishes the cornerstone (akrogōniaios) as both chosen and precious, and emphasizes that trust in this stone guarantees freedom from shame. The connection to Zion (Sion, Jerusalem) spiritually reframes the community as the new temple.

1 Peter 2:7

Now to you who believe, this stone is precious. But to those who do not believe, 'The stone the builders rejected has become the cornerstone' — the assessment is differential: the stone is precious (timios) to believers but a 'stumbling stone' to rejectors. The citation from Psalm 118:22 shows that the rejected stone becomes the corner stone, suggesting the paradox of Christ's rejection by authority resulting in his ultimate exaltation.

1 Peter 2:8

and, 'A stone that causes people to stumble and a rock that makes them fall.' They stumble because they disobey the message—which is also what they were destined for — the citation from Isaiah 8:14 portrays the stone as proskomma (stumbling block) and petra skandalou (rock of offense) for those who refuse obedience. The troubling assertion that some are 'destined for' (tasso) disobedience remains theologically complex, suggesting divine ordering of outcomes.

1 Peter 2:9

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 — the cluster of designations (chosen genos, royal priesthood, holy ethnos, laos peripeios) draws from Exodus 19:5-6 and Isaiah 43:20-21, reapplying Israel's covenantal status to Christian believers. The purpose (hopōs) is to 'declare the excellencies' (aretē) of the one who called believers from 'darkness into marvelous light' (skotos... to thaumaston phōs), establishing that believers' identity is fundamentally missionary.

1 Peter 2:10

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 — the contrast between former and present status draws from Hosea 1:6, 9-10, applying prophetic language of Israel's restoration to Christian Gentiles. The transition from non-people (ou laos) to people of God (laos theou) and from non-mercy to mercy (eleēmenoi) establishes believers' complete transformation through God's initiative.

1 Peter 2:11

Dear friends, I urge you, as foreigners and exiles, to abstain from sinful desires, which wage war against your soul — the repeated designation as 'foreigners and exiles' (paroikoi kai parepidemoi) establishes that believers' true citizenship lies elsewhere, not in this world. The imperative to abstain (apechō) from 'desires of the flesh' (sarkikon epithumian) is grounded in the recognition that such desires wage war (strateuomai) against the soul (psychē). The metaphor of spiritual warfare establishes that abstinence is not merely ascetical but spiritual resistance.

1 Peter 2:12

Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us — the paradox is striking: virtuous conduct may provoke accusation from those hostile to the faith ('revilers,' katalaleō), yet the good works themselves may ultimately lead to glorification of God and conversion. The future day of 'visitation' (episkopē) suggests the eschatological or historical vindication of believers' virtue.

1 Peter 2:13

Submit yourselves for the Lord's sake to every human authority: whether to the emperor, as the supreme authority — the call to submission (hypotassō) to 'every human institution' (pasē anthrōpinē ktisei, literally 'every human creation') extends to imperial authority, grounded 'for the Lord's sake' (dia ton kyrion). The submission is not absolute but qualified by Christian conscience, yet the default orientation is acceptance of civic order.

1 Peter 2:14

or to governors, who are sent by him to punish those who do wrong and to commend those who do right — the characterization of governors (hegemones, provincial authorities) as agents sent 'by him' (hypo autou, by the emperor/God) establishes their function: punishment (ekdikēsis) of evil-doers and praise (epainos) of those doing good. The legitimation of governmental authority assumes a basic alignment between civil law and divine justice.

1 Peter 2:16

Live as free people, but do not use your freedom as a cover-up for evil; live as God's slaves — the paradox places Christian liberty (eleuther) and servitude (douloi theou, slaves of God) in tension: believers are 'free' (eleutheros) yet bound to God. The warning against using freedom 'as a pretext for wickedness' (kalon malalion epikalymma, literally 'as a covering for evil') establishes that Christian freedom is not license but renewed servitude to a higher power.

1 Peter 2:17

Show proper respect to everyone, as you have instructed. 'Fear God and honor the emperor' — the exhortation to 'honor all' (panta timēsate) extends to all people universally, including adversaries. The citation may reference a traditional saying, establishing that fear of God (phobos theou) and honor to the emperor (timē basilei) represent appropriate human relationships within God's ordered creation.

1 Peter 2:18

Servants, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh — the word 'servants' (douloi, slaves) makes explicit the social reality of slavery in the Greco-Roman world. The submission (hypotassō) extends even to 'harsh' (skolioi, crooked/unjust) masters, grounding such submission in Christ as example. The universality suggests that virtue lies in the slave's character, not the master's worthiness.

1 Peter 2:19

For it is commendable if someone bears up under the pain of unjust suffering because they are conscious of God — the assessment that enduring 'unjust suffering' (anikalōs paschantas, innocently suffering) 'on account of conscience toward God' (dia syneidēsin theou) is 'praiseworthy' (charis) establishes that suffering for conscience's sake has eschatological value. The consciousness of God transforms the meaning of persecution.

1 Peter 2:20

But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God — the distinction between unjust suffering (for wrongdoing) and just suffering (for righteousness) establishes that suffering's meaning lies in its cause. Only suffering for good works (kalopaieia, good deeds) constitutes true discipleship.

1 Peter 2:21

To this you were called, because Christ also suffered for you, leaving you an example, that you should follow in his steps — the assertion that believers are 'called' (kaleo) to suffer establishes suffering as part of Christian vocation. Christ's passion (epathe) serves as a hypogrammos (example/template) for believers to 'follow in his footsteps' (epikolouthēsete), suggesting that imitation of Christ involves a willingness to suffer innocently.

1 Peter 2:22

'He committed no sin, and no deceit was found in his mouth' — the citation from Isaiah 53:9 establishes Christ's sinlessness (hamartia, sin; dolos, deceit) and truthfulness, suggesting that innocent suffering characterizes the righteous servant. The emphasis on his unstained character makes his suffering paradigmatic for wrongly accused believers.

1 Peter 2:23

When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly — the narration of Christ's response to abuse emphasizes non-retaliation (antiloidoreō, not reviling back; apeiled, did not threaten) and trust (paradidomi, entrust) in God's just judgment. The example establishes patient endurance and ultimate trust in divine justice as the proper response to unjust suffering.

1 Peter 2:24

He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by his wounds you have been healed — the explicit statement of substitutionary atonement ('he bore our sins in his body on the tree') connects Christ's death to believers' liberation from sin. The citation from Isaiah 53:5 ('by his wounds you have been healed') applies the Suffering Servant passage to spiritual healing. The result is a double transaction: death to sin (apothnēskō tē hamartia) and life to righteousness (zao te dikaiosynē).

1 Peter 2:25

For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls — the pastoral metaphor depicts pre-Christian existence as wandering (planazō) like sheep but now returned to the 'Shepherd and Guardian of your souls' (poimēn kai episkopos tōn psychōn hymōn). The return to Christ establishes him as the shepherd-bishop who has restored lost sheep to divine pasture.