1 Peter 2

1 Peter 2 instructs believers to grow in holiness by craving the Word of God, establishing the Church as a spiritual house built on Christ, and maintaining an honorable witness through submission and endurance of suffering.

• The chapter begins with an exhortation to strip away old vices (malice, guile, etc.) to cultivate a hunger for the 'sincere milk of the word' (1 Peter 2:1-3).
• Peter redefines the community of believers as a spiritual house and holy priesthood, with Christ as the chief cornerstone (1 Peter 2:4-10).
• The focus shifts to the believers' witness before the world, urging abstention from 'fleshly lusts' and encouraging honorable conduct among the Gentiles (1 Peter 2:11-12).
• Peter gives specific commands for submission to civil and household authorities, anchoring this conduct in the example of Christ's suffering and atonement (1 Peter 2:13-25).

• The metaphor of 'newborn babes' desiring milk (v. 2).
• Christ as the 'living stone' and 'chief corner stone' (vv. 4, 6).
• The transition from 'not a people' to the 'people of God' (v. 10).
• The command to submit to 'every ordinance of man' (v. 13).
• The theological foundation of the atonement in the 'stripes' and 'tree' (v. 24).

This chapter serves as a vital bridge between the doctrine of regeneration in chapter 1 and the practical duties of Christian living, grounding both in the identity of the believer as a member of God's new temple.

Christian identity is manifested in holy living, submission to authority, and patient endurance of suffering, all modeled after the Chief Shepherd.

The chapter moves from the internal life of the believer (hunger for the Word) to the collective identity (the spiritual house), then to the external engagement with society (witness), and finally to the motive for that engagement (the imitation of Christ's suffering).

• He that believeth on him shall not be confounded (v. 6).

• Lay aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings (v. 1).
• Desire the sincere milk of the word (v. 2).
• Abstain from fleshly lusts (v. 11).
• Submit yourselves to every ordinance of man (v. 13).
• Honour all men (v. 17).
• Love the brotherhood (v. 17).
• Fear God (v. 17).
• Honour the king (v. 17).
• Servants, be subject to your masters (v. 18).

• Fleshly lusts which war against the soul (v. 11).
• The danger of using liberty for a cloak of maliciousness (v. 16).

• Christians in the 1st century faced social suspicion and persecution, often branded as 'evildoers' (katalalia) for their refusal to participate in local cultic practices.
• The institution of slavery was prevalent; Peter addresses slaves (oiketai) who had to navigate oppressive masters.

• The metaphor of the 'spiritual house' (oikos) would resonate with the Jewish context of the Temple, yet here it is democratized for all believers.

• This chapter follows the call to 'purify your souls' in chapter 1, focusing on how that internal purity manifests in external community and conduct.

• Peter heavily utilizes the imagery of Isaiah 28:16 (the cornerstone), Psalm 118:22 (the rejected stone), and Exodus 19:5-6 (the chosen nation/priesthood).
• The description of the suffering servant in verses 21-25 is a direct allusion to Isaiah 53.

• Isaiah 28:16 (chief corner stone), Psalm 118:22 (stone the builders disallowed), Isaiah 53:5-9 (suffering, stripes, no guile).

• oûn (G3767): Used here as a logical transition (therefore/so) linking the new birth of ch. 1 to the 'putting away' (apotíthēmi - G659) of sin.
• katalalía (G2636): Defined as 'slander' or 'defamation', a key social weapon used against early Christians.
• oikodoméō (G3618): Literally 'house-builder', used here to describe the collective spiritual construction of the church.
• Matthew Henry observes that 'Christ is called a Stone, to teach his servants that he is their protection and security, the foundation on which they are built,' emphasizing that he is 'precious in the excellence of his nature'.

• The progression from 'you' (individuals) in verse 1 to the collective 'spiritual house' (v. 5) to the distinct corporate identity (v. 9).
• The specific terminology used for the atonement in verse 24 ('bare our sins in his own body on the tree').

• Regarding verse 8, 'whereunto also they were appointed' (ἐτέθησαν): There is historical disagreement. Reformed/Calvinist interpretations often argue this points to God's sovereign decree regarding the reprobate who reject the stone. Arminian/non-deterministic interpretations argue that God appointed that anyone who chooses to disobey the word will inevitably stumble, emphasizing the consequence of the human choice to reject the gospel.