Discipleship - Serving Teams
Sermon: Serving Team Discipleship 11-25-2007
Matt 4:18-22 [Called them] As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. 19 “Come, follow me,” Jesus said, “and I will make you fishers of men.” 20 At once they left their nets and followed him. 21 Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, 22 & immediately they left the boat & their father and followed him
Luke 5:27-32 After this, Jesus went out and saw a tax collector by the name of Levi sitting at his tax booth. “Follow me,” Jesus said to him, 28 and Levi got up, left everything and followed him. 29 Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them. 30 But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, “Why do you eat and drink with tax collectors and ‘sinners’?” 31 Jesus answered them, “It is not the healthy who need a doctor, but the sick. 32 I have not come to call the righteous, but sinners to repentance.”
Luke 9:1-6 [sent 12] When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, 2 and he sent them out to preach the kingdom of God and to heal the sick. 3 He told them: “Take nothing for the journey—no staff, no bag, no bread, no money, no extra tunic. 4 Whatever house you enter, stay there until you leave that town. 5 If people do not welcome you, shake the dust off your feet when you leave their town, as a testimony against them.” 6 So they set out and went from village to village, preaching the gospel and healing people everywhere
Luke 10:1-17 [sent 70 Heb text 70, Grk text 72]] After this the Lord appointed 72 others and sent them two by two ahead of him to every town and place where he was about to go. 2 He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. 3 Go! I am sending you out like lambs among wolves. 4 Do not take a purse or bag or sandals; and do not greet anyone on the road. 5 “When you enter a house, first say, ‘Peace to this house.’ 6 If a man of peace is there, your peace will rest on him; if not, it will return to you. 7 Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. 8 “When you enter a town and are welcomed, eat what is set before you. 9 Heal the sick who are there and tell them, ‘The kingdom of God is near you.’ 10 But when you enter a town and are not welcomed, go into its streets and say, 11 ‘Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.’ 12 I tell you, it will be more bearable on that day for Sodom than for that town. 13 “Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more bearable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. 16 “He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me.” 17 The 72 returned with joy and said, “Lord, even the demons submit to us in your name.”
Acts 1:8 [sent all] But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”
Matt.28:19 therefore go and make disciples of all nations
John 17:18 As you sent me into the world, I have sent them into the world. Como tú me enviaste al mundo, así yo los he enviado al mundo
Luke 19:10 For the Son of Man came to seek and to save what was lost.”
A Disciple is a learner……..you learn by doing……not just by listening
Search thru the Gospels and count the things Jesus assigned his disciples to do
Get the donkey…..Prepare the Passover meal……..Sit the people down in groups of fifty
Eph 4:11-13 It was he who gave some to be…pastors and teachers, 12 to prepare God’s people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.
Jesus taught the Disciples to work in Teams
Paul’s Missionary Team:
Onesiphorus (2Tim.1:16) Epaphras (Col.4:2) Epaphroditus (Phil.2:25) Philemon 5,7 Tychicus (Col.4:7) Timothy (Phil.2:20)
Titus (2Co.8:23) Silas (Act 16:24) Barnabas (Acts 9:27) Luke (2Ti4:11) 1 Cor 3:5 ….Apollos?....Paul? Only servants, thru whom you came to believe—as the
Lord has assigned to each his task. 6 I planted the seed, Apollos watered it, but God made it grow
Paul’s Church Team (Romans 16)
28 helpers
Nehemiah’s Team (Chap 3)
everyone assigned something to do…….only a few didn’t want to work (v.5)
SERVANT EVANGELISM
Mark 10:45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
John 13:14 Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet
Serve by doing GOOD WORKS
Isaiah 64:6 All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away
(VP) Todos nosotros somos como un hombre impuro; todas nuestras buenas obras son como un trapo sucio; todos hemos caído como hojas marchitas, y nuestros [maldades] crímenes nos arrastran como el viento
root VS fruit
Matt 5:16 In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven.
1 Pet 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.
Serve by being HOLY
1Pet 1:15-16 But just as he who called you is holy, so be holy in all you do; 16 for it is written: “Be holy, because I am holy.”
1Cor 1:2 To the ch of God in Corinth, to those sanctified in Christ Jesus and called to be holy….
Phil 2:14-16 Do everything without complaining or arguing, 15 so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe 16 as you hold out the word of life—in order that I may boast on the day of Christ that I did not run or labor for nothing. NVI - Háganlo todo sin quejas ni contiendas, 15 para que sean intachables y puros, hijos de Dios sin culpa en medio de una generación torcida y depravada. En ella ustedes brillan como estrellas en el firmamento
Jn 5:35 (NLT) John was like a burning & shining lamp (GN) John was a lamp, burning & shining NVI - Juan era una lámpara encendida y brillante (que ardía y alumbraba)
THIS CHRISTMAS SEASON
BE BUSY
DOING GOOD WORKS
TO GLORIFY GOD
REVIEW
PURPOSE = Glorify the God and Father of our Lord Jesus Christ
so that with 1 heart & mouth you may glorify the God & Father of our Lord JC (Ro.15:6)
COMMAND = Make Disciples (Mt 28:18-20; Acts 1:8)
A Disciple is a Christian (Act 11:26)
A Disciple strive to be like his Master (Matt.10:24-25)
A Disciple denies himself and carry his cross daily (Lk 9:23)
A Disciple loves Jesus more than their family or own life (Lk 14:26)
A Disciple surrenders all possessions to Jesus (Lk 14:33)
A Disciple holds to Jesus’ teaching (Jn.8:31)
A Disciple loves his “brothers” (Jn 13:35)
A Disciple bears much fruit (Jn 15:8)
PERSONAL DISCIPLESHIP – Listen to Him thru the Word by the Holy Spirit and apply it
Mark 9:7 Listen to him
John 4:26 the Holy Spirit will teach you all things
Psalm 119:18 Open my eyes that I may see wonderful things in your law.
John 12:21 we would like to see Jesus
CONGREGATIONAL DISCIPLESHIP ………..HEART to Heart (Love God) (Mk 12:30)
Worship Jesus Checklist (Matt.2:2: Isa.58:13)
_____ Worship God by Singing to the Lord (Ps 149:1; Matt.26:30)
_____ Worship God by Praying (Luke 18:13; Rev 5:8)
_____ Worship God by Giving tithes/offerings (2Cor 9:7; Prov 3:9-10)
_____ Worship God by Fellowshipping (1Jn 1:3; Act 2:42; 1Pe. 5:14)
_____ Worship God by Serving (John 13:14; Mark 10:45)
_____ Worship God by Testimonies (Ps 107:22; 2 Chron.29:31)
_____ Worship God by the Word (John 8:2; Luke 10:39)
_____ Worship God by Evangelizing (John 17:20; Luke 19:10)
SMALL GROUP DISCIPLESHIP……..Heart to Heart (love one another) Luke 10:27
Learn to be with Him (Mk.3:14: 10:2-4) and learn to love Him (Matt.26:35)
Learn to love each other (Jn.13:34) and Learn to serve one another (Jn.13)
Learn to be together (Acts 2:42-47)
SERVANT MINISTRY
Keren C. SS eng + SS span
Mark A. Worship + Garbage
Maria A. Nursery
Chayo C. Cuna
Lydia C. Cuna
Mario C. Alabanza
Leti C. SSprimarios
Jessica G. Worship
Alicia C. SS-principiantes + Orphans deposits
Armando C. Alabanza
Silvia B. Missions fundraiser
Laura G. ?Cuna
Romeo H. Maestro + Greeter
Delfino SS-principiantes
Cruz M. Usher/counter
Dominga M. Cuna
Cristal M. youth secretary
Luis M. Usher/Counter
Marisol SS-primarios
Gudelia M SS-principiantes
Tony M. SS-jovenes
Rocelia Worship + Alabanza + SS intermedios/eng
Rene M. ?Jardinero
Marta M. Cuna
Sergio M. ?
Zarain M. SS-primarios
Lupe N. Cuna
Robert R. Worship + Alabanza + SS-jovenes
Ivette R. Worship + Alabanza + SS-intermedios/eng
Claudia ?Cuna
Jerardo S. ?post-Clean
Janet S. Cuna
Sue S. Treasurer
| Nursery Maria + ______________Kids Ivette + Rocelia + Mark Cuna Chayo + Lydia + Martha + ____________________Principiantes Delfino + Alicia + GudeliaPrimarios Ivette + Rocelia Intermedios Leti + Marisol + ZarainAdolescentes Karen + _________Jovenes Robert + Tony |
CANDIDATES
Ivette Mon.
Alfonso N. ?Post-clean
Eloisa M.
Roshan R.
Leti T.
Fernando G.
Kay B.
Johnny+ T.
Tina+ T.
Eduardo Torija
Araceli Torija ?cuna
Gilbert*M.
Eduardo C*
JOBS TO BE DONE
Pre-clean up slope trash
Post-clean up SS rooms, bathrooms,
Gardening watering
Building Repairs
LS clean up
Agape Meals
SS kids teacher
Nursery eng
Primarios
Intermedios
Adolescentes
Ch decorations
Website
SPIRITUAL GIFTS EVANGELISM
Rom 12:4-5 Just as each of us has one body with many members, and these members do not all have the same function, 5 so in Christ we who are many form one body, and each member belongs to all the others
1 Cor.12:2 The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. 13 For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink. 14 Now the body is not made up of one part but of many. 15 If the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason cease to be part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason cease to be part of the body. 17 If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? 18 But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. 19 If they were all one part, where would the body be? 20 As it is, there are many parts, but one body. 21 The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” 22 On the contrary, those parts of the body that seem to be weaker are indispensable, 23 and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, 24 while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, 25 so that there should be no division in the body, but that its parts should have equal concern for each other. 26 If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. 27 Now you are the body of Christ, and each one of you is a part of it. 28 And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all have gifts of healing? Do all speak in tongues? Do all interpret? 31 But eagerly desire the greater gifts. And now I will show you the most excellent way.
Paul’s supportive Church (Romans 16) ……….28 helpers
1 Phoebe a servant of the church in Cenchrea
3 Greet Priscilla and Aquila, my fellow workers in Christ Jesus. 4 They risked their lives for me. 5 Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia.
6 Greet Mary, who worked very hard for you.
7-8 Greet Andronicus and Junias, my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.
9 Greet Ampliatus, whom I love in the Lord.
10 Greet Urbanus, our fellow worker in Christ
11 and my dear friend Stachys.
12 Greet Apelles, tested and approved in Christ.
13 Greet those who belong to the household of Aristobulus.
14 Greet Herodion, my relative.
15 Greet those in the household of Narcissus who are in the Lord.
16-17 Greet Tryphena and Tryphosa, those women who work hard in the Lord.
18 Greet my dear friend Persis, another woman who has worked very hard in the Lord.
19 Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me, too.
20-24 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brothers with them.
25-28 Greet Philologus, Julia, Nereus and his sister, and Olympas and all the saints with them.
The Mission of the Church in the World: “Mission” comes from a Latin word meaning “to send.” Jesus commanded His first disciples as representatives of those to follow, “As the Father has sent Me, I also send you” (John 20:21; cf. 17:18). This mission is still valid: the universal church, including every local congregation and every Christian in it, is sent into the world to fulfill a definite task. The appointed task has two parts. First and fundamentally, it is the work of worldwide witness, making disciples and planting churches (Matt. 24:14; 28:19, 20; Mark 13:10; Luke 24:47, 48). The church proclaims Jesus Christ everywhere as God incarnate, Lord and Savior, and announces God’s invitation to enter life through turning to Christ in repentance and faith (Matt. 22:1–10; Acts 17:30). Paul’s ministry as a church-planter and evangelist to all the world, so far as was possible, is a model for carrying out this primary commitment (Rom. 1:14; 15:17–29; 1 Cor. 9:19–23; Col. 1:28, 29). Second, all Christians are called to do works of mercy and compassion. Relying on God’s commandment to love our neighbor, Christians should respond with generosity and compassion to all forms of human need (Matt. 25:34–40; Luke 10:25–37; Rom. 12:20, 21). Jesus healed the sick, fed the hungry, and taught the ignorant (Matt. 15:32; 20:34; Mark 1:41; 10:1), and those who are new creatures in Christ must practice the same compassion. In doing so they make credible the gospel they preach, about a Savior whose love transforms sinners into those who love God and other people (Matt. 5:16; cf. 1 Pet. 2:11, 12). Though Jesus foresaw the mission to the Gentiles (Matt. 24:14; John 10:16; 12:32), His earthly ministry was directed to “the lost sheep of the house of Israel” (Matt. 15:24). Paul, the apostle to the Gentiles, always went to the Jews first as he preached (Acts 13:42–48; 14:1; 17:1–4, 10; 18:4–7, 19). Because the right of the Jews to hear the gospel first is a matter of divine appointment (Acts 3:26; 13:46; Rom. 1:16), it is important for Christians to continue bearing witness to the Jews. As Paul said, it was from Israel, according to the flesh, that Christ came to be the Savior of the world (Rom. 9:5)
* As the “light of the world,” a subject of the kingdom is to witness to his faith through personal example and manifest the light by his testimony and actions.
Learning to Serve…assigned responsabilities…..formed into a team
1st, leave job security: (Mt.4:18-22) Simon&Andrew; James&John; Levi/Matt (Lk.5:27)
Luke 9:1-6 When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, 2 and he sent them out to preach the kingdom of God and to heal the sick. 3 He told them: “Take nothing for the journey—no staff, no bag, no bread, no money, no extra tunic. 4 Whatever house you enter, stay there until you leave that town. 5 If people do not welcome you, shake the dust off your feet when you leave their town, as a testimony against them.” 6 So they set out and went from village to village, preaching the gospel and healing people everywhere
Luke 10:1-17 After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. 2 He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. 3 Go! I am sending you out like lambs among wolves. 4 Do not take a purse or bag or sandals; and do not greet anyone on the road. 5 “When you enter a house, first say, ‘Peace to this house.’ 6 If a man of peace is there, your peace will rest on him; if not, it will return to you. 7 Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. 8 “When you enter a town and are welcomed, eat what is set before you. 9 Heal the sick who are there and tell them, ‘The kingdom of God is near you.’ 10 But when you enter a town and are not welcomed, go into its streets and say, 11 ‘Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.’ 12 I tell you, it will be more bearable on that day for Sodom than for that town. 13 “Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more bearable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. 16 “He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me.” 17 The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.”
Matt 4:10 Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’”
Matt 6:24 “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.
Matt 20:28 just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
Mark 10:45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
Luke 1:8 Once when Zechariah’s division was on duty and he was serving as priest before God,
Luke 1:74 to rescue us from the hand of our enemies, and to enable us to serve him without fear
Luke 4:8 Jesus answered, “It is written: ‘Worship the Lord your God and serve him only.’”
Luke 12:37 It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them.
Luke 16:13 “No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.”
Luke 22:26 But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves.
Luke 22:27For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves.
John 12:2 Here a dinner was given in Jesus’ honor. Martha served, while Lazarus was among those reclining at the table with him.
John 12:26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.
John 13:2 The evening meal was being served, and the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus.
1 Pet 2:12 BKC - 2:1. Repentance was called for: Therefore, rid yourselves. Peter then listed five sins of attitude and speech, which if harbored would drive wedges between believers. Malice (kakian) is wicked ill-will; deceit (dolon) is deliberate dishonesty; hypocrisy (hypokriseis), pretended piety and love; envy (phthonous), resentful discontent; and slander (katalalias), backbiting lies. None of these should have any place in those who are born again. Rather, in obedience to the Word, believers are to make decisive breaks with the past. 2:2. Peter wanted his readers to be as eager for the nourishment of the Word as babies are for milk. After believers cast out impure desires and motives (v. 1), they then need to feed on wholesome spiritual food that produces growth. (Pure [adolon] is deliberately contrasted with “deceit” [dolon] in v. 1. God’s Word does not deceive; neither should God’s children.) Christians should approach the Word with clean hearts and minds (v. 1) in eager anticipation, with a desire to grow spiritually. The words in your salvation (lit., “unto salvation”) recall the ultimate fulfillment of salvation spoken of in 1:5, 7, 9, 13. 2:3. Quoting Psalm 34:8, Peter continued the milk analogy used in 1 Peter 2:2 and likened their present knowledge of Christ to tasting. They had taken a sample, having experienced God’s grace in their new birth, and had found that indeed the Lord is good. the practice (2:4-10). Peter then used a new metaphor in his exhortation to holy living. His readers, having purified themselves, were ready for the practice or ministry of holiness. No longer babies, they were to grow up together to offer spiritual sacrifices as a chosen “royal priesthood.” 2:4. As you come to Him does not refer to the initial response of a sinner who comes to Christ for salvation. The participle’s tense and voice indicate that this coming is a personal, habitual approach. It is an intimate association of communion and fellowship between believers and their Lord. The first step in practicing holiness is fellowship with Jesus Christ, the living Stone. Here Peter used a unique figure of speech. In 1:3 he referred to a “living hope” and in 1:23 to the “living . . . Word”; then in 2:4 he referred to Christ as “the living Stone.” Peter developed and explained the metaphor of the stone in the following verses. Here he said this Stone is living. It has life in itself and gives life to others. People may enter into personal, vital relationships with this “living Stone.” Whereas Christ was rejected by men . . . God had chosen Him (cf. 1:20) and held Him precious (cf. 1:19; 2:4, 7). Christians rejected by the world may take heart in the knowledge that they are the elect (1:1), valued (1:18) by God. 2:5. Believers are identified with Christ, for He is the living Stone and they are like living stones. And as they become more like Him, further conformed to His image, they are being built into a spiritual house. Jesus told Peter, “On this rock I will build My church” (Matt. 16:18). Now Peter (1 Peter 2:4-5) clearly identified Christ as the Rock on which His church is built. Paul called the church a “temple” (1 Cor. 3:16; Eph. 2:21) and “a dwelling” (Eph. 2:22). Believers not only make up the church but serve in it, ministering as a holy priesthood, offering spiritual sacrifices. All believers are priests (cf. 1 Peter 2:9; Heb. 4:16; Rev. 1:6) and need no mediator other than Jesus Christ to approach God directly. Such priestly service requires holiness (cf. 1 Peter 1:16, 22). Praise to God and doing good to others are spiritual sacrifices that please Him (Heb. 13:15). However, “living stones” may also offer themselves as “living sacrifices” (Rom. 12:1), acceptable to God through Jesus Christ. 2:6. In verses 6-8 Peter marshaled Old Testament support about the stone from three passages. His first source is Isaiah 28:16, where Christ is the chosen and precious (cf. “precious” in 1 Peter 1:19; 2:4, 7) cornerstone. A cornerstone is the visible support on which the rest of the building relies for strength and stability. Believers trust in Christ much as a building rests on its cornerstone. Moreover, they will never be put to shame. The Greek double negative ou mē used here in the subjunctive mood indicates an emphatic negative assertion referring to the future: never indeed will they be shamed. So Peter encouraged his readers with a sure scriptural promise of ultimate victory for those who trust Christ. 2:7-8. These verses present a sharp contrast between those who believe and those who do not. Christ is “precious,” of ultimate value, to those who believe. But those who have rejected Christ, the Stone (Peter’s second quotation is from Ps. 118:22) stumble because of their disobedience. This happened to the chief priests and Pharisees Jesus referred to when He quoted Psalm 118:22 (Matt. 21:42; cf. 21:43-46). Peter’s third quotation is from Isaiah 8:14. Rejection of Jesus Christ is fatal and is connected with disobeying the message of God’s Word (1 Peter 2:8b). To disobey the message (cf. 4:17) is to reject it; and to obey it is to believe (cf. obedience in 1:14, 22 and “obedient to the faith” in Acts 6:7). All who do not receive Christ as their Savior will one day face Him as their Judge. Because of sin, all disobedient unbelievers are destined for a “stumbling,” which will lead to eternal condemnation.
2:9-10. Peter closed this portion of his letter of encouragement with a moving exhortation for his readers to practice holiness. He reminded them that, in contrast with the disobedient who are destined for destruction, they were a chosen (eklekton; cf. “elect,” eklektois, 1:1) people. Peter again echoed the Old Testament, specifically Isaiah 43:20. “Chosen people,” which used to apply only to Israel, was now used of both Jewish and Gentile believers. The responsibility once solely trusted to the nation of Israel has now, during this Age of Grace, been given to the church. At Sinai, God told Moses to tell the people, “You will be for Me a kingdom of priests and a holy nation” (Ex. 19:6). Now believers in the Church Age are called a royal priesthood, a holy nation, a people belonging to God. Peter called Christians “a holy priesthood” (1 Peter 2:5) and “a royal priesthood” (2:9; cf. Rev. 1:6). The words “belonging to God” loosely render the words eis peripoiēsin, which are literally “unto obtaining or preserving” (also used in Heb. 10:39, where the niv has “are saved”). Christians are a special people because God has preserved them for Himself. While these descriptions of the church are similar to those used of Israel in the Old Testament, this in no way indicates that the church supplants Israel and assumes the national blessings promised to Israel (and to be fulfilled in the Millennium). Peter just used similar terms to point up similar truths. As Israel was “a chosen people, a royal priesthood, a holy nation, a people belonging to God,” so too believers today are chosen, are priests, are holy, and belong to God. Similarity does not mean identity. God’s purpose in choosing believers for Himself is so that they may declare the praises of Him before others. “Praises” could also be translated “eminent qualities,” “excellencies,” or “virtues” (aretos, used only four times in the NT: Phil. 4:8; 1 Peter 2:9; 2 Peter 1:3, 5). Believer-priests should live so that their heavenly Father’s qualities are evident in their lives. They are to serve as witnesses of the glory and grace of God, who called them out of darkness into His wonderful light. Peter (1 Peter 2:10) explained this figure with a quotation from Hosea 2:23. “Darkness” refers to the time when his readers were pagans, ignorant of God’s provision of salvation (cf. Col. 1:13), when they were not a people, when they had not received mercy. His “wonderful light” now illumines the people of God because they have received mercy. The practice of holiness, in which God’s people serve as a holy and royal priesthood offering spiritual sacrifices and extolling His excellencies, is the proper response to the mercy (cf. 1 Peter 1:3) they have received. Challenged to New Behavior (2:11-3:7). How can Christians, as a people belonging to God, declare His praises before others? In this section Peter answered this question by suggesting specific ways Christians can behave differently before the world, as citizens, as slaves, and as wives and husbands. Even in familiar situations, their conduct should be different. New behavior before the world (2:11-25). The world Peter had in view refers to the people his readers faced daily as witnesses, citizens, and slaves. Peter challenged Christians to take a stand against sin, to submit to lawful authority, and to endure harsh masters patiently. This kind of conduct would win others to belief, silence the tongues of foolish people, and bring commendation from God. christian conduct as witnesses (2:11-12). 2:11. Peter warmly addressed his readers as dear friends or better, “beloved” (agapētoi). Those who are loved by God are exhorted to live as aliens (paroikous, “those who live in a place that is not their home,” used figuratively of Christians, whose real home is in heaven) and strangers in the world (cf. comments on “strangers” in 1:1). Just as their Christian values and beliefs are rejected by the world, so they are to live apart from the immorality and sinful desires that surround them. Abstain (apechesthai) is literally “hold oneself constantly back from.” Christians are to resist the sinward pull of those worldly desires which war against (cf. James 4:1) their spiritual lives. In this real spiritual battle a demonic strategy is to attack believers at their weakest points. 2:12. Christians are to abstain from sinful desires not only for their own spiritual well-being but also in order to maintain an effective testimony before unbelievers. The negative exhortation of verse 11 is now followed by positive instruction. A positive Christian lifestyle is a powerful means of convicting the world of its sin (cf. Matt. 5:16). Peter used the word good (kalos) twice in this verse to define both Christians’ lives and their works. A “good” life is composed of good deeds (cf. Matt. 5:16; Eph. 2:10; Titus 3:8; James 2:18). Before the critical eyes of slanderous people and their false accusations, the “good deeds” of believers can glorify God (cf. Matt. 5:16; Rom. 15:6; 1 Cor. 6:20) and win others to belief. On the day He visits is literally “in the day of [His] visitation” (en hēmera episkopēs; cf. Luke 19:44). Some say this refers to God’s “visiting” or looking on the wicked in judgment, but it probably refers to their salvation (i.e., when God looks in on them in His mercy and brings them to conversion; cf. epeskepsato, Acts 15:14). christian conduct as citizens (2:13-17). 2:13-15. Christians are responsible to obey the law (cf. Rom. 13:1-7; Titus 3:1-2). Peter exhorted his readers to abide by governmental laws, to submit . . . to every authority (ktisei, lit., “creation” or here “institution” or “law”) instituted among men (anthrōpinē, “made by man, human”). The motivation for obedience is not avoiding punishment but is for the Lord’s sake. To honor God who ordained human government, Christians are to observe man-made laws carefully as long as those laws do not conflict with the clear teaching of Scripture (cf. Acts 4:19). The general purpose of legal authority is to punish . . . wrong and to commend . . . right. Evidently Christians were being slandered and falsely accused of evil, for Peter stressed that it is God’s will (thelēma, a term expressing the result of one’s purpose or desire; cf. “God’s will” in 1 Peter 3:17; 4:2, 19) that through excellent behavior they silence (phimoun, lit., “muzzle”) the ignorant talk of foolish men. Each of the three Greek words rendered “ignorant talk of foolish men” begins with the letter alpha, as do the three Greek words in 1:4 rendered “never perish, spoil, or fade.” Apparently Peter enjoyed alliteration! This section of Peter’s argument leads many to believe that the organized persecution through oppressive Roman laws either had not begun or had not yet reached the provinces of Asia Minor. Christians were then facing lies and verbal abuse, not torture and death. Christians were still enjoying the protection of a legal system which commended those who obeyed the law. So a believer’s best defense against slanderous criticism was good behavior.
JM - 2:1 laying aside. The Christian’s new life can’t grow unless sins are renounced. When that purging takes place, then the Word does its work (v. 2). malice. The Gr. word for evil is used 11 times in the NT to indicate that wickedness which comes from within a person (cf. v. 16; Rom. 1:29; Eph. 4:31; Titus 3:3).2:2 desire the pure milk of the word. Spiritual growth is always marked by a craving for and a delight in God’s Word with the intensity with which a baby craves milk (cf. Job 23:12; Pss. 1:1,2; 19:7–11; 119:16,24,35,47,48,72,92,97,103,111,113,127,159,167,174; Jer. 15:16). A Christian develops a desire for the truth of God’s Word by: 1) remembering his life’s source (1:25; cf. Is. 55:10,11; John 15:3; Heb. 4:12); 2) eliminating sin from his life (v. 1); 3) admitting his need for God’s truth (v. 2, “as newborn babes”; cf. Matt. 4:4); 4) pursuing spiritual growth (v. 2, “that you may grow thereby”); and 5) surveying his blessings (v. 3, “Lord is gracious”).2:3 tasted. At salvation, all believers experience how gracious the Lord is to those who trust Him. That should compel believers to seek more of that grace in pursuing His Word. 2:4 Coming to Him. “Coming,” in the Gr. here means to come with the idea of remaining. Here it means to remain in Christ’s presence with intimate fellowship (cf. John 15:5–15). a living stone. Both a metaphor and a paradox, this phrase from the OT (see vv. 6–8) emphasizes that Christ, the “cornerstone” and “stone of stumbling,” is alive from the dead and has a living relationship with saved humanity (v. 5; cf. 1 Cor. 15:45; 1 John 5:11,12). rejected … but chosen. See v. 7. The messianic credentials of Jesus were examined by the false religious leaders of Israel and contemptuously rejected (vv. 6–8; cf. Matt. 12:22–24; John 1:10,11). But Jesus Christ was God’s precious and elect Son, ultimately authenticated through His resurrection from the dead (cf. Ps. 2:10,11; Matt. 3:17; Acts 2:23,24,32; 4:11,12; 5:30,31; 10:39). 2:5 you also, as living stones. Christians are so closely identified and united with Christ that the very life that exists in Christ exists in them also (cf. Gal. 2:20; Col. 3:3,4; 2 Pet. 2:4). built up a spiritual house. Metaphorically, God is building a spiritual house, putting all believers in place, integrating each one with others, and each one with the life of Christ (cf. Eph. 2:19; Heb. 3:6). a holy priesthood. OT priests and NT believer-priests share a number of characteristics: 1) priesthood is an elect privilege (Ex. 28:1; John 15:16); 2) priests are cleansed of sins (Lev. 8:6–36; Titus 2:14); 3) priests are clothed for service (5:5; Ex. 28:42; Lev. 8:7ff.; Ps. 132:9,16); 4) priests are anointed for service (Lev. 8:12,30; 1 John 2:20,27); 5) priests are prepared for service (Lev. 8:33; 9:4,23; Gal. 1:16; 1 Tim. 3:6); 6) priests are ordained to obedience (v. 4; Lev. 10:1ff.); 7) priests are to honor the Word of God (v. 2; Mal. 2:7); 8) priests are to walk with God (Mal. 2:6; Gal. 5:16,25); 9) priests are to impact sinners (Mal. 2:6; Gal. 6:1); and 10) priests are messengers of God (Mal. 2:7; Matt. 28:19,20). The main privilege of a priest, however, is access to God. to offer up spiritual sacrifices. Spiritual sacrifices mean God-honoring works done because of Christ under the direction of the Holy Spirit and the guidance of the Word of God. These would include: 1) offering the strength of one’s body to God (Rom. 12:1,2); 2) praising God (Heb. 13:15); 3) doing good (Heb. 13:16); 4) sharing one’s resources (Heb. 13:16); 5) bringing people to Christ (Rom. 15:16); 6) sacrificing one’s desires for the good of others (Eph. 5:2); and 7) praying (Rev. 8:3). 2:6–8 Three OT passages employing the “stone” metaphor are used by Peter to show that Christ’s position as chief cornerstone of the new spiritual house was foreordained by God. That same stone is also going to be the stumbling stone that brings down the unbelieving in judgment (cf. Matt. 21:42,44). 2:6 Zion. Quoted from Is. 28:16. Figuratively, Zion, i.e., Jerusalem, is in the realm of the New Covenant, as Sinai is in the realm of the Old Covenant. 2:6,7 cornerstone. See note on Eph. 2:20; cf. Ps. 118:22. 2:7 disobedient. Unbelieving (v. 8). 2:8 A stone of stumbling … a rock of offense. Quoted from Is. 8:14. To every human being, Christ is either the means of salvation if they believe, or the means of judgment if they reject the gospel. He is like a stone in the road that causes a traveler to fall. disobedient to the word. Unbelief is their disobedience, since the call of the gospel to repent and believe is a command from God. they also were appointed. These were not appointed by God to disobedience and unbelief. Rather, these were appointed to doom because of their disobedience and unbelief. Judgment on unbelief is as divinely appointed as salvation by faith. See notes on Rom. 9:22; 2 Cor. 2:15,16. 2:9 a chosen generation. Peter uses OT concepts to emphasize the privileges of NT Christians (cf. Deut. 7:6–8). In strong contrast to the disobedient who are appointed by God to wrath (v. 8), Christians are chosen by God to salvation (cf. 1:2). a royal priesthood. The concept of a kingly priesthood is drawn from Ex. 19:6. Israel temporarily forfeited this privilege because of its apostasy and because its wicked leaders executed the Messiah. At the present time, the church is a royal priesthood united with the royal priest, Jesus Christ. A royal priesthood is not only a priesthood that belongs to and serves the king, but is also a priesthood which exercises rule. This will ultimately be fulfilled in Christ’s future kingdom (1 Cor. 6:1–4; Rev. 5:10; 20:6). a holy nation. Another allusion to Ex. 19:6 (cf. Lev. 19:2; 20:26; Deut. 7:6; Is. 62:12). Tragically, Israel temporarily forfeited the great privilege of being the unique people of God through unbelief. Until Israel’s future acceptance of its Messiah, God has replaced the nation with the church. See notes on Rom. 11:1,2,25–29 for Israel’s salvation. His own special people. This combines phraseology found in Ex. 19:5; Is. 43:21; Mal. 3:17. Cf. Titus 2:14. proclaim the praises. “Proclaim,” an unusual word found in no other place in the NT, means to tell forth, to tell something not otherwise known. “Praises” are excellencies, virtues, eminent qualities. darkness … light. Cf. Acts 26:18; Eph. 5:8; Col. 1:13. 2:10 the people of God. The ideas of this verse come from Hos. 1:6–10; 2:23. Cf. Rom. 9:23–26 where the reference is explicitly to the calling of a people made up of Jews and Gentiles. now have obtained mercy. God generally has temporal mercy and the compassion of common grace on His creation as a whole (Ps. 145:9; Lam. 3:22). Paul made reference to this when he said that God is the “Savior of all men” (see note on 1 Tim. 4:10). But God has eternal mercy on His elect church by forgiving their sins and eliminating their judgment (cf. Rom. 9:15; Titus 3:5). In the OT, the prophet Hosea promised that Israel, though remaining outside of God’s blessings for a long period of time, would eventually come under God’s mercy. God’s dealing with Israel was somewhat of a pattern for His dealings with the believers under the New Covenant, who previously were outside God’s covenant, but have been brought under the mercy of God by faith in Christ (cf. Eph. 2:4–13). 2:11 sojourners and pilgrims. In this section, Peter called his readers to a righteous life in a hostile world. Christians are foreigners in a secular society because their citizenship is in heaven. There are 3 perspectives from which Christians can look at their obligations: 1) pilgrims (vv. 11,12); 2) citizens (vv. 13–17); and 3) servants (vv. 18–20). In vv. 21–25, Peter shows how Christ set the example by living a perfect life in the midst of His hostile environment. abstain from fleshly lusts. Perhaps more lit. “hold yourself away from fleshly lusts.” In order to have an impact on the world for God, Christians must be disciplined in an inward and private way by avoiding the desires of the fallen nature (cf. Gal. 5:19–21, where “fleshly lusts” include much more than sexual temptations). which war against the soul. “War,” i.e., to carry on a military campaign. Fleshly lusts are personified as if they were an army of rebels or guerrillas who incessantly search out and try to destroy the Christian’s joy, peace and usefulness (cf. 4:2,3).2:12 conduct honorable. The Gr. word for “honorable” is rich in meaning and implies the purest, highest, noblest kind of goodness. It means “lovely,” “winsome,” “gracious,” “noble,” and “excellent.” Having been disciplined in the inward and private side, the Christian must outwardly live among non-Christians in a way which reflects that inward discipline. evildoers. The early Christians were falsely accused of rebellion against the government with such false accusations as: terrorism (burning Rome;), atheism (no idols or emperor worship), cannibalism (rumors about the Lord’s Supper), immorality (because of their love for one another), damaging trade and social progress, and leading slaves into insurrection. Cf. Acts 16:18–21; 19:19,24–27. day of visitation. A common phrase in the OT (Is. 10:3; Jer. 27:22) warning of God’s “visitation,” His drawing near to people or nations in either judgment or blessing. In the NT, “visitation” speaks of redemption (Luke 1:68; 7:16; 19:44). Peter was teaching that when the grace of God visits the heart of an unbeliever, he will respond with saving faith and glorify God because he remembers the testimony of believers he had observed. Those who don’t believe will experience the visitation of His wrath in the final judgment. 2:13 submit yourselves. “Submit” is a military term meaning “to arrange in military fashion under the commander,” “to put oneself in an attitude of submission.” As citizens in the world and under civil law and authority, God’s people are to live in a humble, submissive way in the midst of any hostile, godless, slandering society (cf. vv. 21–23; Prov. 24:21; Jer. 29:4–14; Matt. 22:21; Rom. 13:1ff., 1 Tim. 2:1; Heb. 10:32–34). for the Lord’s sake. Though the Christian’s true citizenship is in heaven, (Phil. 3:20) he still must live as an obedient citizen in this world so that God will be honored and glorified. Rebellious conduct by a Christian brings dishonor on Christ. See Rom. 13:1–5; Titus 3:1,2.
Nelson bib - 2:2 Desire does not mean merely to want something, but rather to long for something with all of one’s being. that you may grow: The purpose of studying God’s truth is not only to learn more, but to become mature in the faith.2:4 living stone: This phrase anticipates the Old Testament quotations in vv. 6–8. Jesus, as a living stone, is superior to the Old Testament temple. These words also may be a subtle attack on the dead stone idols that the Gentiles worshiped prior to becoming Christians. Thus Jesus is greater than the traditions received from the fathers (1:18), He is greater than the temple in Jerusalem, and He is greater than the traditions of the Gentiles with their lifeless stone idols. The new building of God, of which Jesus is the Cornerstone, is living: it is the assembly of all believers, the church (v. 5). rejected: Not to receive Christ is to reject Him (see John 3:18; Rom. 1:18–23). 2:5 Christians are part of God’s great spiritual building project. Stones here refers to stones that are shaped and ready for use in construction, as opposed to natural rock. a holy priesthood: Unlike the Old Testament priesthood, in which only those who were born into a certain tribe could be priests, all who are reborn into God’s family, that is, all believers, are priests who have the privilege and responsibility of offering spiritual sacrifices to God (see Rom. 12:1, 2; Heb. 13:15, 16).
2:6 chief cornerstone: Jesus is the foundation stone from which the placement of all other living stones in the spiritual house (v. 5) is determined (see Is. 28:16). In ancient buildings, the cornerstone was first situated on the foundation and then all of the other stones were aligned to it. Thus as part of the house of God, we need to keep our focus on our Cornerstone (see Heb. 12:2). put to shame: Those who trust in Jesus will never be embarrassed by making Him the focus of their lives.2:7 Rejected suggests that unbelievers, after examining Jesus to see if He meets their needs, declared Him to be useless or undesirable. Though He was not what they wanted, He is specifically the One whom God the Father has chosen to be the foundation of His eternal work.2:8 stone of stumbling . . . rock of offense: Unbelievers, because they do not follow God’s Word, find Jesus to be repugnant, an obstacle in their way and a cause for disapproval and anger. they also were appointed: The Greek does not clearly indicate whether those who are presently unbelieving (v. 7) are appointed to stumbling, to being disobedient, or to both.How ever, the context reveals that it is God who does the appointing.2:9 But you: This verse provides a direct contrast to the previous verse, a contrast between those who believe in Jesus Christ and those who do not. a chosen generation: God has not left to chance those who will be part of a unique body of people, a group who will serve Him. He has reserved that decision for Himself. a royal priesthood: Believers are transformed not only internally (see v. 5, which describes us as being made into “a holy priesthood”) but also externally. We are a priesthood that functions in a ruling capacity, as kings. a holy nation: Believers are a unified group of people who are set apart for God’s use. His own special people: God protects those whom He has adopted into His family. The Christian Calling: Holiness. Writing to believers in Christ who were experiencing extreme persecution at the hands of a pagan culture, Peter advocated holy living. Seven times in Peter’s first letter, we find the word holy (hagios in Greek) used in reference to conduct or behavior. And even when the word is not explicitly used, pure conduct is called for again and again. Holy implies sacredness, being consecrated to God, or being worthy of God. In order to qualify for this label, a person or thing has to be free from impurity. There can be no hint of moral pollution or spiritual defilement. To be holy is to be free from anything that would offend a perfect God. This state may seem impossible to achieve. After all, how can imperfect, fallen creatures like ourselves live up to the command to “be holy in all [our] conduct” (1:15)? The answer is found in the opening sentence of Peter’s letter. Sanctification, the process by which we are made holy, is “of the Spirit” (1:2). The Holy Spirit of God, who indwells us at the moment of salvation, is able to transform us. By the power of the Spirit we find the ability to “abstain from fleshly lusts which war against the soul” (2:11). As we yield ourselves to God, and as we soberly and vigilantly resist the devil (5:9) and all his temptations, we will find that God is able to “perfect, establish, strengthen, and settle” us (5:10). Holy living should be our goal not merely because God commands it, but also because it befits our true identity. In Christ we are no longer citizens of a sinful world, but the “people of God” (2:10). We are “sojourners and pilgrims” in this world, on our way to our true home, which is heaven (2:11).
Furthermore, holiness serves an evangelistic purpose. It is a “holy nation” and “special people” who are able to “proclaim the praises of Him who called you out of darkness into His marvelous light” (2:9). It is our “honorable” conduct and “good works” that cause evildoers to glorify God (2:12). Finally, Peter speaks of the day when we will stand before God and give an account for the way we have lived. Those who have maintained a lifelong fear (reverence) of God resulting in holy living will be best prepared for that day of reckoning (1:17). 2:10 obtained mercy: Although we once deserved condemnation because of unbelief (see John 3:18, 36; Eph. 2:1–3), we no longer are under the sentence of judgment (see Eph. 2:4–7). 2:11 sojourners and pilgrims: With these words, Peter reminds believers (1:1) that this earth is not our home. We are foreigners here, traveling to our eternal home, heaven. The word translated abstain literally means “to hold away from one’s person.” In other words, we must distance ourselves from our own self-indulgent urges. war: Life is not a game but a war to be waged, and that war is a matter of eternal life or death (see Rom. 7:23; James 4:1). Yet the war is not necessarily fought on a physical, temporal plane, but on a spiritual one. 2:12 Gentiles here refers to those who are not believers in Christ, not to those who are not Jews. they speak against you as evildoers: Despite our good works, those who are unbelievers will slander us. they observe: The Greek word for observe, used only here and in 3:2, implies a conscious, ongoing examination—in this case, of the actions of believers. The day of visitation probably refers to the final day of judgment when all people, believers and unbelievers alike, will fall on their knees and acknowledge who Jesus Christ is and what He has done through His people. 2:13 Peter forcefully commands Christians to submit voluntarily to governing authorities. He does not make submission a matter of personal conviction or choice. He decrees that it is an obligation for all Christians. to every ordinance of man: This phrase suggests that the submission of Christians is not to be exercised solely in relation to civil authorities (v. 14), but to all kinds of rules that Christians encounter (2:18; 3:1).
Believers Bib -
| Christian Behavior in a Pagan Society | |
| Christians are exhorted to be… | Because… |
| Good citizens (2:13, 14) | Foolish men will be silenced (2:15) |
| Obedient servants (2:18) | Christ is our example (2:21) |
| Submissive wives (3:1) | Some unbelieving husbands will be won by their example (3:1, 2) |
| Considerate husbands (3:7) | Their prayers will be heard (3:7) |
| Compassionate brothers and sisters (3:8) | They will inherit a blessing (3:9) |
Baker - D. Grow Spiritually 2:1–3
1 Therefore, rid yourself of all malice and all deceit, hypocrisy, envy, and slander of every kind. 2 Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3 now that you have tasted that the Lord is good.
Peter comes to the last exhortations that relate to the subject holiness—a subject he introduces and explains in the preceding chapter (1:13–25). He encourages the readers to divest themselves of negative attitudes and he urges them to express their need for spiritual food, so that they may mature in faith and knowledge.
1. Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind.
The first word in the sentence is “therefore.” On the basis of what Peter said in the last section of the previous chapter (1:22–25), he now draws a conclusion. That is, reborn children of God ought to exhibit their new life in their daily conduct.
When someone is born again (1:23), we expect to see the evidence in his personal behavior. In fact, we are looking for demeanor that is distinctively Christian.
How are the recipients to live a Christian life? Peter instructs, “Rid yourselves of all malice.” In the Greek, he uses a verb that expresses the imagery of removing garments, for he says, “Put off all malice.” (Paul also uses this same metaphor: “Put off your old self” [Eph. 4:22; and see Col. 3:9].) Peter figuratively tells the readers to take off the garments of malice, deceit, hypocrisy, envy, and slander.
a. “All malice.” This is the first evil in a catalogue of sins. Note that the word all is comprehensive and allows no exceptions. In his list of sins Peter writes the term all three times. The word malice signifies ill will that originates in our sinful nature. If we allow this evil to express itself in our relations with others, love for our neighbor vanishes. In brief, malice is a desire to inflict pain, harm, or injury on our fellow man.
b. “All deceit.” Once again Peter uses the adjective all to include everything that is deceitful. He alludes to a number of actions that are covered by the phrase all deceit: falsehood, craft, seduction, slander, and treachery. The concept deceit comes to expression, for example, in Paul’s description of the sorcerer Elymas on the island Cyprus. Paul calls him “a child of the devil and an enemy of everything that is right.” Then he adds, “You are full of all kinds of deceit and trickery” (Acts 13:10). Deceit takes on the appearance of truth so that the unwary may be tricked. Therefore, deceit and hypocrisy are twins: by deceit a person is wronged and by hypocrisy he is deceived.
c. “Hypocrisy, envy.” These two words appear in the plural in Greek. The hypocritical person pretends to be what he is not; he is a man with a double heart and a lying tongue. For instance, Jesus rebuked the Pharisees and teachers of the law for their hypocrisy when he said, “You hypocrites! Isaiah was right when he prophesied about you: ‘These people honor me with their lips, but their hearts are far from me’ ” (Matt. 15:7–8; Isa. 29:13). Envy is an attitude expressed in a desire to possess what belongs to someone else. Envy often leads to holding a grudge.
d. “And slander of every kind.” Although the New International Version does not indicate this, the Greek puts the words slander and of every kind (that is, all) in the plural and literally says, “all evil speakings” (KJV). Also, for the third time in this catalogue of vices Peter uses the adjective all. He implies that the tongue is a ready and willing instrument to talk about our neighbor behind his back (compare Rom. 1:30; II Cor. 12:20; James 4:11). Slander occurs in numerous ways and the misuse of the tongue gives impetus to other sins.
Peter does not tell his readers to fight against these evils but to lay them aside as a garment and to get rid of them. We put off our old nature and cherish our new life in Christ by craving spiritual nourishment and growing in our salvation.
2. Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3. now that you have tasted that the Lord is good.
a. “Like newborn babies.” Is Peter intimating that the readers are recent converts? Not necessarily. Possibly he uses the phrase like newborn babies figuratively to give the readers of his letter the mental picture of infants craving nourishment. Parents know how newborn babies vocally and ardently express their desire to be fed regularly. In fact, newborn babies act as if their life depends on the next feeding. Likewise, believers must show their longing for the Word of God. Peter encourages his readers to crave the milk of God’s Word. He does not chide them (see, e.g., I Cor. 3:2; Heb. 5:12–13) but wants them to crave spiritual nourishment.
b. “Crave pure spiritual milk.” The verb crave in the Greek must be understood favorably, not unfavorably. For example, Paul uses this verb approvingly when he expresses his longing to see the believers to whom he writes his epistles. Similarly, Peter exhorts the readers to crave spiritual food, just as newborn babies long for milk at feeding time.
Peter describes the word milk with the adjectives pure and spiritual. He does not say that the readers eventually will receive solid food when they mature, but that their nourishment is pure and spiritual. Only here in the entire New Testament the Greek adjective pure occurs. It denotes an absence of fraud and deceit (see John 1:47). The term spiritual in this context points to the Word of God. Notice that in 1:23, Peter tells the readers that they are born again through the Word of God (also consult 1:25). In the Greek, the term translated “spiritual” comes from the same root as the expression word. Because this particular term occurs only once more in the New Testament (Rom. 12:1, where Paul speaks of spiritual worship) it is difficult to translate. In English we lack derivatives and therefore furnish the reading spiritual. We rely on the context, which clearly indicates that Peter has the Word of God in mind. The spiritual food the believers consume comes to them verbally through the Word of God.
c. “So that by it you may grow up in your salvation.” The main verb in this clause is “grow.” The result of consuming the milk of God’s Word ought to be the spiritual growth of the believers. As a mother constantly looks for evidence of growth in her child, so God wants to see continued spiritual growth in his children. The verb to grow literally refers to physical growth in children. Interestingly, Peter makes no distinction between babies and adults, milk and solid food. Instead he indicates that all believers continue to be babies whose constant diet is the milk of God’s Word.
Once again Peter introduces the concept salvation. In fact, we observe a parallel between the first chapter, where the writer teaches that we experience rebirth that leads to salvation (see 1:3, 5, 9), and the second chapter, where he says that we grow up in our salvation (2:2).
d. “Now that you have tasted that the Lord is good.” Although most translations do not indicate that this verse resembles Psalm 34:8, the similarity is clear. David says, “Taste and see that the Lord is good.”
We mark three points. First we note that Peter indicates a lapse of time since the readers initially became acquainted with the Word of God. They have tasted it and now Peter wants them to continue to receive the nourishment of that Word. He encourages them to “crave pure spiritual milk” with the intensity of newborn babies who demand nourishing milk. Once babies taste nourishment, they do not stop craving it until they are satisfied. Likewise the believers, now that they have tasted God’s Word, must crave it until they are filled.
The second point is that the word Lord in Peter’s epistle relates to Jesus, but in the psalm (Ps. 34:8) it relates to the Lord God of Israel. Peter indirectly teaches the divinity of Jesus by placing him on an equal level with God.
And the last item is the word good. This Greek word is also translated “kind” and serves as a synonym of “gracious.” Peter wants to say that when the believer reads the Bible, he meets his personal God in Jesus Christ, who grants him numerous blessings. The child of God, then, joyfully exclaims that the Lord is good and kind.
Practical Considerations in 2:2
Do you have family devotions? You would like to say yes, but your answer is really no. There are too many conflicts and interruptions for regular family devotions. You have tried, but you cannot get the whole family together. Perhaps you have given up. However, there are times when the family is together.
Mealtime is family time, and family time should include prayer and Bible reading. The Christian family comes together at mealtime, not only to enjoy each other’s company, but also to express thanks to God and to read his Word. Families should look forward to mealtime and make it devotional. We need spiritual food just as much as other food, with the same regularity.
Family devotions ought to be for the entire family, and each member should be urged to participate. We should let the children each read some Bible verses, ask them to present their prayer requests to God, and teach them the practice of regularly reading God’s Word. Consistent family devotions are a spiritual blessing to all members of the family, especially if each one participates. Moreover, the home is the training ground for life, for in the family circle lifelong patterns are set.
Family devotions are exercises in the practice of holiness, because in prayer and the reading of Scripture we enter the holiness of God. Therefore, devotions should never be rushed, conducted thoughtlessly, or skipped altogether. God wants us to come to him with regularity and reverence. As we eat regularly, so we read Scripture and pray regularly. The old cliché is worth repeating: “The family that prays together stays together.” And last, God wants his children to grow spiritually in the grace and knowledge of Jesus Christ (II Peter 3:18).
Greek Words, Phrases, and Constructions in 2:1–3
Verse 1
ἀποθέμενοι—this aorist middle participle from the verb ἀποτίθημι (I lay aside) depends on the main verb to crave, which is imperative. Therefore, the participle has imperatival force.
πᾶσαν—Peter employs this adjective three times: twice in the singular and once in the plural.
ὑποκρίσεις, φθόνους, καταλαλιάς—these three nouns are idiomatic plurals. “This use of the plural of abstract substantives does indeed lay stress on the separate acts.”
Verse 2
λογικόν—the adjective has its origin in the noun λόγος (word). Also, ἄδολον γάλα (pure milk) probably was a common expression.
ἐπιποθήσατε—the preposition ἐπί (on, for, toward) makes this compound perfective and stresses the intensity of the action. The aorist tense of this imperative verb is constative.
εἰς σωτηρίαν—the Majority Text omits these two words (as do the KJV and NKJV). Bruce M. Metzger thinks that they were deleted “either through an oversight in copying or because the idea of ‘growing into salvation’ was theologically unacceptable.”
Verse 3
ἐγεύσασθε—the aorist tense of this verb denotes past experience (see Heb. 6:4, 5).
χρηστός—this adjective comes from the verb χράομαι (I employ; treat a person in a certain way).
IV. Election
2:4–10
4 As you come to him, the living Stone—rejected by men but chosen by God and precious to him— 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. 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.”
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 capstone,”
8 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.
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. 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.
A. Living Stones
2:4–8
Peter colors his epistle with imagery that portrays life: newborn babies craving milk (2:2), stones to build a house (2:5), and a capstone rejected by the builders (2:7). All these images, however, are figurative. They convey a spiritual message, as is obvious from the expression living stone.
1. Chosen
2:4
4. As you come to him, the living Stone—rejected by men but chosen by God and precious to him.
Some scholars are of the opinion that in this verse Peter again alludes to Psalm 34, as he did in the preceding verse (v. 3). The Septuagint has this reading: “Come to him and be enlightened” (Ps. 34:5 [33:6 LXX]). The words to him obviously refer to Jesus, whom Peter mentions in verse 3. Moreover, the act of coming to Jesus is an act of faith that occurs not once but continuously.
The phrase the living Stone appears to be a paradox: a stone has no life. Yet in Scripture the term stone sometimes has a figurative meaning (Ps. 118:22; Isa. 8:14; 28:16; Matt. 21:42; Mark 12:10–11; Luke 20:17; Acts 4:11; Rom. 9:33). Peter himself used this imagery when he addressed the Sanhedrin and portrayed Jesus Christ as “the stone you builders rejected, which has become the capstone” (Acts 4:11; Ps. 118:22).
Especially when Peter qualifies the word stone with the descriptive adjective living, he is no longer speaking of a stone but of a person. Notice first that Peter is not using his own name Petros/petra (rock, Matt. 16:18) as a play on words. The word is “stone,” not “rock.” Next, when Jesus asked the disciples to identify him, Peter confessed: “You are the Christ, the Son of the living God” (Matt. 16:16). During his ministry, Jesus taught the Samaritan woman about living water (John 4:10–11; also see 7:38) and living bread (John 6:51). Third, the adjective living (see 1:3, 23; 2:5) not only shows that the stone lives, but also describes Christ, the giver of life. The image of a stone is furthermore a reminder of God’s judgment. Even though Christ is a firm foundation for anyone who puts his faith in him, he is a crushing stone to those who reject him.
Before Peter continues with the rest of the sentence, he presents an interpretive comment with a built-in contrast. He says that the living Stone has been “rejected by men but chosen by God and [is] precious to him.” The contrast is in the verbs rejected and chosen and in the nouns men and God. Peter contrasts unbelieving people who have rejected Jesus, and continue to do so, with God for whom Jesus is elect and precious. Peter repeats the theme of election, for he calls the recipients of his epistle “God’s elect” (1:1) and “a chosen people” (2:9). Also, to his sermons recorded by Luke in Acts, Peter repeats the theme that Jesus is rejected by men but chosen by God (Acts 2:22–36; 3:13–15; 4:10–11; 10:39–42). “The factor of election might well be seen as permeating and determining of the thought of I P[eter] as a whole.” Conclusively, with Jesus the believers share in God’s electing love.
Greek Words, Phrases, and Constructions in 2:4
λίθον—without the definite article, this noun stresses the noun in the absolute sense: Jesus is the living Stone.
μὲν … δέ—in this brief parenthetical sentence, contrast is prominent.
ἀποδεδοκιμασμένον—this perfect passive participle from ἀποδοκιμάζω (I reject) shows lasting effect.
2. Built
2:5–6
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.
a. Translations
The main verb in verse 5 is “you are being built.” The translators of the New International Version, with translators of other versions, have taken the verb in the indicative mood and in the passive voice. That is, the verb is descriptive of the process of building God’s spiritual house: believers are seen as stones that are put in place by God.
Other translators, however, take the verb in the imperative mood in the passive voice. Here is a representative translation: “Come, and let yourselves be built” (NEB). Still another possible translation is to render the verb in the imperative mood but with a reflexive connotation: “Build yourselves up.”
Translators generally agree that the verb is in the passive, so that God is the agent who builds the spiritual house. They are divided, however, on the proper mood. Some point to Peter’s frequent use of the imperative in the preceding section (1:13–2:3). But others argue correctly that a new section with a doctrinal theme need not follow the pattern set by a series of exhortations in the previous section. In other words, the context supports the use of the indicative mood. Hence, we have good reason to hold to the indicative mood in verse 5 (NIV), for it provides a description of the life of the church.
b. Illustrations
Peter resorts to illustrations that with increasing clarity depict worship: living stones, spiritual house, holy priesthood, spiritual sacrifices.
Living stones. Peter describes Jesus as “the living Stone” (v. 4) and the believers as “living stones.” Believers derive the life-giving principle from Jesus. In the form of stones they are the building blocks of God’s house. Incidentally, Peter furnishes a parallel of a spiritual house and spiritual sacrifices.
Spiritual house. Peter speaks metaphorically, because not the stones but the individual members form the household of God (Eph. 2:19–22; I Tim. 3:15; Heb. 3:6; 10:21). This metaphor conveys the idea of a community of believers who as a holy priesthood present living sacrifices.
Holy priesthood. This expression, commonly phrased as “the priesthood of all believers,” refers to the community of priests and means that every true Christian is a priest in the household of God (see v. 9). “It is a singular honour, that God should not only consecrate us as a temple to himself, in which he dwells and is worshipped, but that he should also make us priests.” The adjective holy signifies that the priesthood is dedicated to God and separated from the world.
Spiritual sacrifices. What is the task of the priest? He has no need to offer sacrifices to remove sin and guilt, for “Christ was sacrificed once to take away the sins of many people” (Heb. 9:28). A member of the priesthood of all believers, then, offers sacrifices of gratitude to God for the redemptive work of Christ. That is, he presents to God “a sacrifice of praise—the fruit of lips that confess his name” (Heb. 13:15). Furthermore, the priest seeks to reflect God’s holiness in harmony with his command: “Be holy, because I am holy” (1:16). And last, he offers his body as a living sacrifice in thankful service to God (Rom. 12:1). These spiritual sacrifices can be presented to God only through Jesus Christ, for without Christ our righteous deeds are nothing but filthy rags (Isa. 64:6).
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.”
This is the first of three quotations from the Old Testament and a number of allusions on which Peter bases the entire doctrinal paragraph (2:4–10). Note that with the clause for in Scripture it says, Peter bases his doctrinal teaching on the Old Testament Scriptures. He first quotes from Isaiah 28:16 in verse 6, then he cites Psalm 118:22 in verse 7, and last he has a quotation from Isaiah 8:14 in verse 8. Also, in verses 9 and 10 he alludes to some Old Testament passages: Exodus 19:6 and Isaiah 43:20–21 in verse 9 and Hosea 1:6, 9; 2:3, 25 in verse 10.
“See, I lay a stone in Zion, a chosen and precious cornerstone.” We perceive that in verses 4 and 5 Peter borrows the wording from Isaiah 28:16 and Psalm 118:22. We know from the Gospels that in teaching the parable of the tenants, Jesus applied the imagery of Psalm 118:22 to himself (see, e.g., Matt. 21:42). And we know from Romans 9:33 that in discussing Israel’s unbelief, Paul quotes Isaiah 28:16 to indicate that Jesus rejected by the Jews is the “stone in Zion.”
In Peter’s quotation the word cornerstone is important. Although this word may mean the keystone that was placed in the center of an arch, it can also refer to a foundation stone. For instance, Peter interprets the word cornerstone as “a capstone” in verse 7 and as “a stone that causes men to stumble and a rock that makes them fall” in verse 8. In Isaiah 28:16, the word depicts the stone that was laid at the foundation of a building. Figuratively, the house of God is “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Eph. 2:20).
An anonymous poet of the seventh century captured the scriptural teaching on the stone in the form of a hymn. In the nineteenth century, John Mason Neale translated this hymn into English:
Christ is made the sure Foundation,
Christ the Head and Cornerstone,
Chosen of the Lord and precious,
Binding all the church in one;
Holy Zion’s help for ever,
And her confidence alone.
“And the one who trusts in him will never be put to shame.” Not the location of the stone but its function is significant. The imagery of the stone describes Jesus, who calls upon every believer to trust in him. Jesus Christ, the object of our faith, will honor our dependence on him. He will never let us down; that is, he will not allow us to lose face.
Greek Words, Phrases, and Constructions in 2:5–6
Verse 5
οἰκοδομεῖσθε—in the light of the immediate context, I take this verb as a present passive indicative.
εἰς—this preposition is omitted in the Majority Text (also see KJV, NKJV), but is strongly supported by leading manuscripts.
Verse 6
περιέχει—from the verb περιέχω (I contain), this word describes the content of a book or letter: “it is contained in Scripture.”
ἐν γραφῇ—as in the English idiom in Scripture, so in Greek the definite article is superfluous. “The article is not necessary to make the noun definite in a prepositional phrase.”
3. Rejected
2:7
With the well-known quotation from Psalm 118:22, Peter brings to a climax the contrast between believers and unbelievers. This is the quotation Jesus applied to himself (see Matt. 21:42 and parallels) and is the one Peter cited when he addressed the members of the Sanhedrin (Acts 4:11).
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 capstone.”
In this pair of sentences, Peter emphasizes the believers, so that in the Greek he says, “you, you who continue believing.” He strengthens the readers of his letter and encourages them to place their confidence in Jesus.
“Now to you who believe, this stone is precious.” Even though the Greek text does not have the words this stone, translators have taken these words from the quotation to provide the contrast Peter intends. Others are of the opinion that Peter has Jesus in mind and writes, “To you therefore who believe, he is precious.” And still other translators prefer a literal translation of the Greek: “For you therefore which believe is the preciousness.”
The key to verse 7a lies in the word preciousness, which actually means “respect” or “honor.” The believers are honored by God because of Christ, who is precious to him (vv. 4, 6). If Christ is the cause of their honor, they in turn ascribe honor and respect to him. As Peter indicates, believers honor the stone while unbelievers reject it (compare II Cor. 2:16).
In the quotation from Psalm 118:22, the psalmist borrows a figure from the building trade. Stones used in the construction of buildings had to be regular in size. They were cut with the aid of a hammer or a chisel or even a saw (I Kings 7:9). Stones that did not pass inspection were rejected by the builders. The builders figuratively represent the unbelievers who reject the stone that is Christ. God, the chief architect, takes this reject and puts it down as capstone. He honors Christ by giving him the preeminent position in the building, that is, God’s household. For “capstone” the Greek has the words the head of the corner. Christ, then, is the keystone or the chief cornerstone.
Greek Words, Phrases, and Constructions in 2:7
τιμή—this noun signifies honor or respect. In an active sense, it can mean that one is showing honor to someone. Here it is in the passive sense: one receives honor.
ἀπιστοῦσιν—from ἀπιστέω (I refuse to believe), this verb is the exact opposite of the preceding πιστεύουσιν (present active participle, dative plural) and thus points out the sharp contrast Peter intends to portray. The reading ἀπιστοῦσιν enjoys stronger textual support than the variant ἀπειθοῦσιν.
4. Destined
2:8
8. 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.
a. Scripture
The stone rejected by the builders and elevated to be the capstone has another function. Peter quotes Isaiah 8:14, “A stone that causes men to stumble and a rock that makes them fall.” He implies that the stone causes embarrassment, offense, and hurt for all who refuse to believe. What is Peter saying? Simply put, he says that we either put our faith in Jesus, the foundation stone, or we dash our foot against it.
Unbelievers stumble and fall because of Jesus’ message (compare Luke 2:34); they experience that Jesus is “a rock that makes them fall.” Paul also writes about Israel’s unwillingness to believe the message of Jesus; he combines quotes from Isaiah 8:14 and 28:16 to illustrate that unbelievers “stumbled over the ‘stumbling stone’ ” (Rom. 9:32).
b. Message
“They stumble because they disobey the message.” The reason for their stumbling is that they have chosen to disobey the Word of God. Their disobedience arises from a heart that is filled with unbelief. In other words, the sequence which Peter delineates is unbelief, disobedience, and downfall which eventually leads to ruin. Unbelievers, then, meet God in Christ as their enemy because they have chosen to be a friend of the world (James 4:4). Moreover, they can never say that they have not received the message of Christ. Figuratively, they touch it with their foot when they stumble and fall.
c. Destiny
“Which is also what they were destined for.” This last sentence in verse 8 is emphatic in its conclusion. The word also and the verb destined for provide emphasis. Note the sequence Peter gives in verses 7 and 8. First, he contrasts the attitudes of believers and unbelievers (v. 7a). Next, he discloses that unbelievers reject Jesus Christ, the stone (v. 7b). Third, because they disobey the message of Christ, the unbelievers stumble (v. 8a). And last, the unbelievers were destined for their fall (v. 8b).
Notice also that, except for verse 8b, every verb is in the present tense and is active; the unbelievers continue to reject Jesus and they continue to stumble. The last verb in verse 8b, however, is in the past tense and is passive: “they were destined for” this stumbling. Peter writes from man’s point of view when he says that disobedient unbelievers are appointed to stumble because of their disobedience to the Word of God; therefore they themselves pay the penalty for their refusal to believe and to obey. Peter implies that God has destined these disobedient people to eternal destruction.
No believer can say that because he decided to accept Christ as his Savior he has secured salvation. Scripture teaches that God elects man and saves him (Rom. 9:15–16); in the process of salvation, God is first and man is second. Likewise, no unbeliever ought to think that his stubborn unbelief gives him independence from God and freedom to ignore him. God is in control. He holds the unbeliever accountable and tells him that because of his unbelief he is destined for eternal damnation.
The use of the passive voice in the clause what they were destined for results from the “Jewish reverential dislike of the use of God’s name.” Therefore, “the third person plural passive is often used in the N[ew] T[estament] where we would attribute the action directly to God.”
Greek Words, Phrases, and Constructions in 2:8
προσκόπτουσιν—derived from the verb προσκόπτω (I stumble), this present active verb can take τῷ λόγῳ (the word) as a direct object. However, translators prefer to link this object to the present active participle ἀπειθοῦντες (disobey). The participle has its roots in the negative ἀ (not) and the verb πείθω (I persuade). Disobedient people, then, do not want to be persuaded by the Word of God.
B. Chosen People
2:9–10
Peter addresses believers and communicates to them the glad tidings that they are God’s people who possess tremendous privileges. In fact, this passage is one of the most precious verses of the entire epistle.
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 contrast is evident; the term but marks the difference between disobedient unbelievers and God’s chosen people. In ascending order, Peter enumerates the glorious riches of the believers in terms that approach incredulity. From the Greek we learn that he addresses them personally and emphatically with the plural pronoun you. How does Peter describe the believers? Here are the words:
a. “A chosen people.” Peter writes to people who lived before the destruction of the Jerusalem temple. Himself a Jew, Peter addresses numerous Jewish Christians and Christians of Gentile descent. Moreover, he speaks to all believers of every age and place who read his epistle. Fully acquainted with the Old Testament, Peter applies its wording to his readers because he views them as God’s chosen people. He borrows from the prophecy of Isaiah, who records the words of the Lord: “My people, my chosen, the people I formed for myself that they may proclaim my praise” (Isa. 43:20–21). Peter, then, views the believers as the body of Christ, that is, the church.
Other translations have the term race instead of “people.” Members of a race have a common ancestor and through that ancestor are related to one another. For instance, Abraham is the father of the Jewish race. Christians through Jesus Christ call God their Father, and they are related to each other as brothers and sisters. Furthermore, because Jesus has been chosen by God (vv. 4, 6), they also are designated God’s chosen people (see 1:1; compare Deut. 10:15; I Sam. 12:22).
b. “A royal priesthood.” Peter continues to describe the glorious riches the believers possess. He calls them “a royal priesthood.” In verse 5 he speaks of a holy priesthood, a phrase which is meaningful in the light of the command to be holy (1:15–16). The descriptive adjective royal, however, adds the dimension of kingdom and king. In the kingdom of priests (compare Exod. 19:6), there is a king. In fact, the Messiah is both priest and king, as Zechariah prophesied: “He will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne” (6:13; also see Heb. 7:14–17; Rev. 1:5–6). Whereas Zechariah prophetically portrays the Messiah as the royal priest, Peter reveals that believers are priests in a royal priesthood.
c. “A holy nation.” Again Peter relies on Old Testament phraseology. He borrows the language of Exodus 19:6 (also see Deut. 7:6; Isa. 62:12). Peter resorts to using national and political terminology, but wants his readers to understand these terms in a nonpolitical manner. For this reason he qualifies the word nation with the adjective holy.
A nation consists of citizens who reside in a given locale, obey rules and regulations, and strive for the well-being of their society. Citizens of a “holy nation,” however, have common characteristics through Jesus Christ. Peter portrays God’s people as a holy nation, which means that the citizens have been set apart for service to God.
d. “A people belonging to God.” Throughout the ages God has claimed for himself his own people (see Mal. 3:17; Acts 20:28; Titus 2:14). These people, who differ from the nations of the world, are his prized possession. They are independent of nationalistic ties because they have a special relationship to God. They belong to God, who has bought them with the blood of Jesus Christ.
e. “Declare the praises.” Peter points to the task of God’s special people. As a skilled pastor, Peter addresses his readers personally. He says, “that you may declare the praises of him who called you out of darkness into his wonderful light” (compare Isa. 43:21). Everywhere they should vocally proclaim God’s praiseworthy virtues, deeds, power, glory, wisdom, grace, mercy, love, and holiness. By their conduct, they must testify that they are children of the light and not of darkness (Acts 26:18; I Thess. 5:4).
Peter implies that in earlier days his readers lived in spiritual darkness. God called them to repentance and faith in Jesus Christ and redeemed them from the powers of darkness. Through the gospel of Christ, God called them into the kingdom of his Son (Col. 1:13).
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.
Once again Peter relies on Old Testament imagery. He alludes to the prophecy of Hosea where the Lord addresses the prophet when Gomer gave birth to her second son: “Call him Lo-Ammi [not my people], for you are not my people, and I am not your God” (1:9; and see 2:23). The second part of verse 10 also is an allusion to Hosea’s prophecy. Gomer gave birth to a daughter and the Lord tells Hosea, “Call her Lo-Ruhamah [no mercy; or, not loved], for I will no longer show love [mercy] to the house of Israel” (1:6).
“Once you were not a people [useful to God], but now you are the people of God.” Here is an obvious reference to the past of these recipients. They were Gentiles and Jews who through the preaching of the Word of God had been converted (1:12). God saved them through the redemptive work of his Son and now these same persons are part of the body of believers known as “the people of God.” They are God’s special people, whom Peter designates “a people belonging to God” (v. 9).
“Once you had not received mercy, but now you have received mercy.” The Greek wording indicates that the recipients had lived without God for a long time, during which they had tried but failed to obtain mercy for themselves. Peter contrasts the past of these people with their present: “now you have received mercy.” That is, they have received remission of sin and rejoice in the love and the grace of God.
The prophet Hosea contrasts the unfaithfulness of his contemporaries in ancient Israel with the electing love of their covenant God (Hos. 1:1–2:23). In the New Testament, Paul applies the prophecy of Hosea to the Gentiles (Rom. 9:25–26). Moreover, he regarded as Gentiles the Jewish people who had broken God’s covenant. Yet God takes Gentiles and converted Jews into a covenant relationship with himself. Peter affirms this same truth when he addresses both Jewish and Gentile Christians in his epistle: “You are … a people belonging to God.”
Doctrinal Considerations in 2:9–10
In these two verses, the New International Version uses the word people four times: “a chosen people”; “a people belonging to God”; “not a people”; and “the people of God.” Peter intimates that we are most precious in the sight of God. He indicates that we are God’s treasured possession, for we have been chosen through Christ. In his own way, Peter reflects God’s claim: “I will walk among you and be your God, and you will be my people.”
God’s claim is a biblical truth that is woven through the fabric of Scripture as a golden thread. God’s people are his own possession. In turn, we always should be mindful of our status, for Peter pictures us as chosen by God, royal, and holy.
A. An Appeal 2:11–12
11 Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. 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.
Here is the second pastoral section. In the first section Peter exhorts his people to holiness (1:13–2:3); in the second he appeals to the readers to submit to authorities (rulers, masters, husbands). He begins with an appeal in which he urges them to live as aliens in the world.
11. Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul.
a. Address
The New International Version presents a typical contemporary translation, “dear friends” (see 4:12). Yet this address indicates much more than an amicable relationship. The Greek word literally means “beloved.” This address has its origin in the verb to love (given in the summary of the law; see, e.g., Matt. 22:37–40). In the broader context of his epistle, Peter exhorts the readers to love one another (1:22).The term beloved, in the Greek, accentuates two aspects: first, the passive implies that the recipients are loved by God and by the writer of this epistle. And second, the term reveals not only what is taking place, but also what must occur. In other words, the term conveys a sense of obligation. God not only has adopted his people, whom he regards as his elect. He also loves them and calls them the people of God (vv. 9–10; Hos. 1:9–10; 2:23; Rom. 9:25–26).
b. Appeal
“I urge you, as aliens and strangers in the world.” As pastor and counselor, Peter uses the first person singular “I” (also see 5:1, 12) to speak directly to the readers. He uses the verb to urge to express encouragement; he knows that they are able to do what he requests. Peter calls the believers “aliens,” which is the designation for persons who live in a foreign country but who keep their own citizenship (1:1). They do not possess the same privileges and rights as the citizens of the country in which they live (Gen. 23:4; Ps. 39:12; Heb. 11:9, 13; I Peter 1:17). They are “strangers” in a world that is foreign to them; they live on this earth for only a brief period; they know that their citizenship is in heaven (Phil. 3:20).
c. Abstain
Peter, however, does not exhort the readers to separate themselves from the world. Rather, he urges them to “abstain from sinful desires” and to look into their own souls. That is the place where desire originates. Desire in itself is not wrong, except when it leads to evil. Evil desire conceives and “gives birth to sin, and sin, when it is full-grown, gives birth to death” (James 1:15). Sinful desires conduct warfare against the soul, says Peter (compare Gal. 5:16–17, 24). Notice that Peter does not say that these desires fight against man’s soul but that they wage a war against his soul with the purpose of destroying it.What are these sinful desires? Peter answers this question in another context; they are “living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry” (4:3). These desires give a person temporary physical satisfaction but in reality wage decisive warfare against his soul. Fully aware of the dangers of this warfare, however, the believer abstains from these desires. By his conduct and good deeds, he shows unbelievers the way to God.
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.
d. Conduct
God calls us to be his people in the society in which we live. He wants us to be living testimonies of his love and mercy toward sinners because through our lives he calls others to himself. Our conduct and confession, then, ought never to be stumbling blocks for our unbelieving neighbors.
“Live such good lives.” Our lifestyle should be distinctively Christian so that it serves to encourage others to follow our example. The word good occurs twice in this verse: “good lives” and “good deeds.” It denotes that which is praiseworthy, noble, and morally good in the sight of our fellow man (compare James 3:13).“Among the pagans.” Christians are living in glass houses; they are on display. Their conduct, deeds, and words are evaluated constantly by non-Christians who want to see if Christians indeed live up to what they profess.
e. Accuse
“Though they accuse you of doing wrong.” The verb that Peter uses means “to slander” (see Rom. 1:30). Christians should strive for such exemplary conduct that slanderous accusations of unbelievers remain groundless (3:16). When they are vilified as criminals, the record of their Christian conduct should reveal good works and an absence of faults and vices. By doing good, the Christian will “silence the ignorant talk of foolish men” (2:15).In the middle of the first century, Christians were a distinct minority and often were the object of slander and subsequent persecution. For example, because of their refusal to participate in emperor worship, they faced false accusations that often resulted in suffering and death. To suppress the rumor that he himself had put the city to the torch, Nero blamed the Christians for the burning of Rome. He made Christians scapegoats by slandering and persecuting them.
f. Glorify
Non-Christians ceaselessly scrutinize the conduct of believers. Regularly they have observed the good deeds of the believers and have become accustomed to the exemplary conduct of Christians. Their accusations have proved to be false in light of the good deeds done by the Christians. Now Peter indicates that the time is coming when unbelievers will “glorify God in the day he visits us.” The startling conclusion of verse 12 is open to various interpretations (see Isa. 10:3; Luke 19:44). Scholars try to determine when and how unbelievers glorify God. First, some say that the phrase the day he visits us refers to the last day of this age when God judges everyone. But we can hardly expect unbelievers to glorify God on that day when they receive their condemnation. Next, other scholars are of the opinion that Peter thinks of a trial before earthly magistrates. Still others believe that God’s visitation is one of grace and mercy whereby non-Christians accept the offer of salvation and glorify God in thankfulness. This view seems to offer the best interpretation, for then the expression glorify God is meaningful (Matt. 5:16).