King James Version
1 Peter 2
25 verses with commentary
Living Stones and a Chosen People
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
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Peter transitions from indicative (born again by God's word) to imperative (live accordingly). The command: "laying aside" (apothemenoi) uses aorist participle indicating decisive action—strip off completely like removing filthy garments. Five vices to discard: "all malice" (pasan kakian)—general wickedness, ill-will; "all guile" (panta dolon)—deceit, treachery; "hypocrisies" (hypokriseious)—pretense, playing roles; "envies" (phthonous)—resentment at others' blessings; "all evil speakings" (pasas katalallas)—slander, malicious gossip. The comprehensive "all" (pasan/panta/pasas) excludes partial obedience—complete removal required. These sins poison community life, contradicting the fervent love commanded (1:22).
As newborn babes, desire the sincere milk of the word, that ye may grow thereby :
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Peter employs the metaphor of spiritual infancy to describe believers' relationship to God's Word. "As newborn babes" (hōs artigennēta brephē, ὡς ἀρτιγέννητα βρέφη) likens Christians to recently born infants, emphasizing both innocence and urgent need. The phrase "desire the sincere milk of the word" uses epipothēsate (ἐπιποθήσατε), an imperative meaning to long for intensely, crave earnestly—not casual interest but desperate hunger. "Sincere" (adolon, ἄδολον) literally means "without deceit" or "unadulterated," contrasting pure Scripture with false teaching that dilutes or corrupts God's truth. The "milk" (gala, γάλα) is "of the word" (logikon, λογικόν), better translated "spiritual milk" or "milk of reason"—referring to Scripture as nourishment for spiritual growth. Unlike Paul's use of milk for elementary doctrine (1 Corinthians 3:2, Hebrews 5:12-13), Peter uses it positively as essential sustenance for all believers. The purpose clause "that ye may grow thereby" (hina auxēthēte, ἵνα αὐξηθῆτε) reveals God's design: Scripture consumption produces spiritual maturity. Growth isn't automatic but requires intentional, regular intake of God's Word, which transforms character and deepens knowledge of Christ.
If so be ye have tasted that the Lord is gracious.
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Peter assumes believers have experienced God's goodness. "If so be ye have tasted that the Lord is gracious" (ei egeusasthe hoti chrēstos ho kyrios) uses conditional "if" meaning "since" or "assuming that"—Peter doesn't doubt but assumes this experience. "Tasted" (egeusasthe) means experiential knowledge, not merely intellectual assent—believers have personally encountered God's graciousness. "Gracious" (chrēstos) means kind, good, benevolent. The phrase quotes Psalm 34:8: "O taste and see that the LORD is good." Having tasted divine goodness, believers naturally desire more (v.2)—spiritual milk for growth. This experiential knowledge of God's grace motivates holy living and Scripture hunger.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,
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Peter introduces Christ as living stone, foundation of spiritual house. "To whom coming" (pros hon prosechomenoi)—present participle indicating continuous action: believers keep coming to Christ. He is "a living stone" (lithon zōnta)—paradoxical imagery, as stones are typically dead/inert. Christ lives eternally, the cornerstone of God's building (the church). He is "disallowed indeed of men" (hypo anthrōpōn men apodedokimasmen on)—rejected by human builders who deemed Him unsuitable (fulfilled in Sanhedrin's rejection). Yet "chosen of God, and precious" (para de theō eklekton entimon)—God selected and valued Christ supremely. Human rejection doesn't nullify divine election. This anticipates verses 6-8's fuller development of cornerstone theme.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. are: or, be ye
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Building on the "living stones" metaphor (v.4), Peter presents the church's corporate identity and priestly function. "Ye also, as lively stones" (kai autoi hōs lithoi zōntes, καὶ αὐτοὶ ὡς λίθοι ζῶντες) identifies believers as living stones joined to Christ the cornerstone (v.6), collectively forming God's temple. The passive verb "are built up" (oikodomeisthe, οἰκοδομεῖσθε) indicates God's ongoing construction work—believers don't build themselves but are assembled by divine craftsmanship into "a spiritual house" (oikos pneumatikos, οἶκος πνευματικός), the dwelling place of God's Spirit (Ephesians 2:19-22). This corporate structure serves as "an holy priesthood" (hierateuma hagion, ἱεράτευμα ἅγιον), democratizing priestly access previously restricted to Levitical descendants. All believers function as priests, offering "spiritual sacrifices" (pneumatikas thysias, πνευματικὰς θυσίας)—not animal offerings but worship, service, obedience, praise, bodies presented to God (Romans 12:1), and good works (Hebrews 13:15-16). These sacrifices are "acceptable to God" (euprosdektous theō, εὐπροσδέκτους θεῷ) only "by Jesus Christ" (dia Iēsou Christou, διὰ Ἰησοῦ Χριστοῦ), whose mediating work makes imperfect offerings acceptable to holy God.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
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Peter quotes Isaiah 28:16, introducing Scripture's testimony to Christ. "Wherefore also it is contained in the scripture" (dioti periechei en graphē) appeals to written word's authority. The quotation: "Behold, I lay in Sion a chief corner stone, elect, precious" (idou tithēmi en Siōn lithon akrogōniaion eklekton entimon). God lays the stone (divine initiative), in Zion (covenant community), a cornerstone (foundation upon which everything rests), elect (divinely chosen), precious (infinitely valuable). The promise: "he that believeth on him shall not be confounded" (ho pisteuōn ep' autō ou mē kataischynthē)—believers won't be ashamed/disappointed. Faith in Christ brings security, never shame.
Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, precious: or, an honour
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Peter addresses believers directly: "Unto you therefore which believe he is precious" (hymin oun hē timē tois pisteuousin)—literally "to you who believe is the honor/value." Christ's preciousness belongs to believers who recognize His worth. The contrast follows: "but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner" (apeithous in de lithos hon apedokimasan hoi oikodomountes, houtos egenēthē eis kephalēn gōnias). Peter quotes Psalm 118:22—rejected stone became chief cornerstone. Disobedient builders (Jewish leaders) rejected Christ, yet God exalted Him. The irony: what humans rejected, God made supreme.
And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
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Peter identifies the second stone prophecy: "And a stone of stumbling, and a rock of offence" (kai lithos proskommatos kai petra skandalou), quoting Isaiah 8:14. Christ becomes obstacle causing unbelievers to trip and fall. The explanation: "even to them which stumble at the word, being disobedient" (hoi proskouptousin tō logō apeithountes)—they stumble because they disobey the gospel message. The phrase "whereunto also they were appointed" (eis ho kai etethēsan) indicates divine appointment—God ordained that disobedience results in judgment. This doesn't mean God causes disobedience but that He determined disobedience's consequence. The stone that saves believers destroys unbelievers.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: peculiar: or, purchased praises: or, virtues
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Peter applies four Old Testament titles for Israel directly to the church, demonstrating the New Covenant community as God's true people. The Greek genos eklekton (chosen race/generation) echoes Isaiah 43:20-21, while basileion hierateuma (royal priesthood) quotes Exodus 19:6, affirming believers' privileged access to God without human mediators—a revolutionary claim abolishing the Levitical priesthood's exclusive role. The phrase "holy nation" (ethnos hagion) and "peculiar people" (laos eis peripoiēsin, literally "a people for God's own possession") from Exodus 19:5-6 establish the church as God's treasured possession among all peoples. This identity carries responsibility: believers exist not for self-congratulation but to "show forth the praises" (exangeilēte tas aretas, proclaim the excellencies) of God who called them from darkness to light, a missionary purpose extending salvation's blessings to the nations.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
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Peter applies Hosea's prophecy to church. "Which in time past were not a people, but are now the people of God" (hoi pote ou laos, nyn de laos theou) quotes Hosea 2:23. Gentiles, formerly excluded from covenant, now constitute God's people through Christ. "Which had not obtained mercy, but now have obtained mercy" (hoi ouk ēlēmenoi, nyn de eleēthentes) emphasizes transformation from judgment to grace. This radical shift demonstrates gospel power—transforming outsiders into insiders, strangers into family, enemies into beloved.
Living as Strangers in the World
Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
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Peter issues urgent appeal based on believers' identity. "Dearly beloved" (agapētoi) expresses pastoral affection. "I beseech you as strangers and pilgrims" (parakalō hōs paroikous kai parepidēmous) recalls their status (1:1)—temporary residents journeying to permanent home. The command: "abstain from fleshly lusts, which war against the soul" (apechesthai tōn sarkikōn epithymiōn, haitines strateuontai kata tēs psychēs). "Fleshly lusts" are desires originating from fallen nature. "War" (strateuontai) employs military imagery—constant battle waged against spiritual wellbeing. Believers must actively resist, not negotiate peace.
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. whereas: or, wherein
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Peter commands exemplary conduct among pagans. "Having your conversation honest among the Gentiles" (tēn anastrophēn hymōn en tois ethnesin echontes kalēn)—maintain excellent behavior among unbelievers. The purpose: "that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation" (hina en hō katalalousia hymōn hōs kakopoiōn ek tōn kalōn ergōn epoopteuontes doxasōsi ton theon en hēmera episkopēs). Good works silence slander and may lead to conversion ("glorify God in day of visitation").
Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;
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Peter commands submission to governing authorities. "Submit yourselves to every ordinance of man for the Lord's sake" (hypotagēte pasē anthrōpinē ktisei dia ton kyrion)—voluntarily place yourself under human institutions/authorities for Christ's sake. This isn't absolute (Acts 5:29—obey God rather than men when they conflict) but general principle. The examples: "whether it be to the king, as supreme" (eite basilei hōs hyperechonti)—highest authority, emperor; "Or unto governors" (eite hēgemosin)—subordinate rulers. Submission demonstrates Christian citizenship and deflects accusations of sedition.
Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.
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Peter explains governors' divinely ordained role. They are sent "for the punishment of evildoers, and for the praise of them that do well" (eis ekdikēsin kakopoiōn epainon de agathopoiōn). Government maintains order by punishing criminals and commending virtue. This demonstrates God's common grace—using even pagan rulers to restrain evil and promote good. Believers should respect this divine ordering.
For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
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Peter reveals God's will for Christian conduct: "For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men" (hoti houtōs estin to thelēma tou theou, agathopoiountas phimoun tēn tōn aponōn anthrōpōn agnosia). Good works are God's ordained means to silence false accusations. "Foolish men" (aponōn anthrōpōn) refers to those lacking spiritual understanding who slander Christians. The verb "put to silence" (phimoun) literally means "muzzle"—good conduct silences critics like a muzzle silences an animal.
As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. using: Gr. having
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Peter addresses potential abuse of Christian liberty. "As free" (hōs eleutheroi) acknowledges believers' freedom in Christ—liberated from sin's bondage, ceremonial law, condemnation. But negatively: "and not using your liberty for a cloak of maliciousness" (kai mē hōs epikalymma echontes tēs kakias tēn eleutherian)—don't use freedom as cover/pretext for evil. Freedom isn't license to sin. Positively: "but as the servants of God" (all' hōs theou douloi)—though free, believers are God's bondservants, voluntarily submitting to His will. True freedom is freedom to serve God, not freedom from all restraint.
Honour all men. Love the brotherhood. Fear God. Honour the king. Honour all: or, Esteem all
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Peter gives four rapid-fire imperatives governing Christian relationships. "Honour all men" (pantas timēsate)—respect every person as God's image-bearer, regardless of status. "Love the brotherhood" (tēn adelphotēta agapate)—special affection for fellow believers, the church family. "Fear God" (ton theon phobeisthe)—reverential awe for the Almighty, not servile terror. "Honour the king" (ton basilea timate)—respect governing authority. These commands create ordered priorities: universal respect, special love for Christians, ultimate fear of God, proper honor for rulers. God alone receives "fear"; humans (even kings) receive "honor."
Submission of Servants
Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
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Peter addresses Christian slaves directly: "Servants, be subject to your masters with all fear" (hoi oiketai hypotassomenoi en panti phobō tois despotais). "Servants" (oiketai) were household slaves. "Subject" (hypotassomenoi) means voluntary submission. "With all fear" (en panti phobō) indicates reverent respect. Peter qualifies: "not only to the good and gentle, but also to the froward" (ou monon tois agathois kai epieikesin alla kai tois skoliois). Easy to serve kind masters; difficult to serve "froward" (skoliois, crooked, harsh) ones. Yet submission extends even to unjust masters—not approving injustice but maintaining Christian witness despite it.
For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. thankworthy: or, thank
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Peter explains why serving unjust masters pleases God. "For this is thankworthy" (touto gar charis)—literally "this is grace" or "this finds favor." The situation: "if a man for conscience toward God endure grief, suffering wrongfully" (ei dia syneidēsin theou hypopherei tis lypas, paschōn adikōs). "Conscience toward God" (syneidēsin theou) means awareness of God's presence and desire to please Him. "Endure" (hypopherei) means bear up under weight. "Grief" (lypas) indicates sorrow, pain. "Wrongfully" (adikōs) emphasizes injustice—undeserved suffering. God finds favor when believers endure unjust suffering while maintaining godly conduct because of God-consciousness, not self-interest.
For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. acceptable: or, thank
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Peter distinguishes between deserved and undeserved suffering. "For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently?" (poion gar kleos ei hamartanontes kai kolaphizomenoi hypomeneite). No credit for patiently enduring punishment you deserved. "But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God" (all' ei agathopoiountes kai paschontes hypomeneite, touto charis para theō). Undeserved suffering, patiently borne, finds divine approval. The key: suffering must be "when ye do well" (agathopoiountes)—for righteousness, not foolishness or sin. Suffering for Christ's sake brings divine commendation; suffering for stupidity brings no reward.
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: for us: some read, for you
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This verse establishes suffering as integral to Christian calling, not an aberration. "For even hereunto were ye called" (eis touto gar eklēthēte, εἰς τοῦτο γὰρ ἐκλήθητε) shockingly declares that believers are called not only to salvation but to suffering—God's sovereign purpose includes redemptive suffering as part of Christian vocation. The explanatory particle "because" (hoti, ὅτι) introduces Christ as both ground and pattern for this calling. "Christ also suffered for us" (Christos epathen hyper hymōn, Χριστὸς ἔπαθεν ὑπὲρ ὑμῶν) employs the preposition hyper (for, on behalf of) indicating substitutionary suffering—Christ suffered in our place, bearing consequences we deserved. But He also suffered "leaving us an example" (hypolimpanōn hymin hypogrammon, ὑπολιμπάνων ὑμῖν ὑπογραμμόν), where hypogrammon refers to a writing master's perfect letters that students trace to learn proper form. Christ's suffering provides the template believers are to imitate. The purpose clause "that ye should follow his steps" (hina epakolouthēsēte tois ichnesin autou, ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ) uses ichnesin (footprints/tracks), calling believers to walk precisely where Christ walked—the path of righteous suffering. This doesn't mean earning salvation through suffering but responding to unjust treatment as Christ did: with patient endurance, trust in God, and absence of retaliation (vv. 22-23).
Who did no sin, neither was guile found in his mouth:
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Peter emphasizes Christ's sinlessness as qualifying Him for substitutionary atonement. "Who did no sin" (hos hamartian ouk epoiēsen) echoes Isaiah 53:9. Christ committed no actual sin in deed. "Neither was guile found in his mouth" (oude heurethē dolos en tō stomati autou) extends sinlessness to speech—no deceit, cunning, or falsehood. Jesus was internally pure (no sinful nature) and externally blameless (no sinful actions or words). This qualified Him as perfect sacrifice (2:24) and exemplary model (2:21). Only the sinless One could bear others' sins; only the perfect life provides pattern for imitation.
Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: himself: or, his cause
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Peter describes Christ's response to injustice, providing pattern for believers. "Who, when he was reviled, reviled not again" (hos loidoroumenos ouk anteloidorei)—when verbally abused, didn't return abuse. "When he suffered, he threatened not" (paschōn ouk ēpeilei)—during torture, made no threats of vengeance. Instead: "but committed himself to him that judgeth righteously" (paredidou de tō krinonti dikaiōs)—entrusted His case to God who judges justly. Christ didn't seek self-vindication but trusted Father's righteous judgment. This exemplifies trust in God's justice amid human injustice, refusing retaliation while confident in ultimate divine vindication.
Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. on: or, to
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This verse presents the substitutionary atonement with remarkable clarity. Christ "bare our sins" (anēnegken tas hamartias)—the verb means to carry upward, used of sacrifices offered on the altar, indicating Christ bore sin's penalty as our substitute. The phrase "in his own body" emphasizes the incarnation's necessity: only the God-man could satisfy divine justice. "On the tree" (epi to xylon) deliberately uses Old Testament language for crucifixion, connecting Jesus to Deuteronomy 21:23's curse, quoted by Paul in Galatians 3:13. The purpose clause reveals two-fold transformation: "being dead to sins" (apogenomenoi tais hamartiais, having died to sins) describes positional justification through union with Christ's death, while "should live unto righteousness" expresses progressive sanctification—justified believers grow in holiness. The phrase "by whose stripes ye were healed" (tō mōlōpi iathēte) quotes Isaiah 53:5, with the aorist passive indicating completed action: believers were decisively healed at Calvary, primarily referring to spiritual healing from sin's corruption, though not excluding ultimate physical resurrection.
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
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Peter concludes the slavery section with gospel imagery. "For ye were as sheep going astray" (ēte gar hōs probata planōmena) echoes Isaiah 53:6—universal human condition of lostness, wandering from God like wayward sheep without shepherd, vulnerable and directionless. "But are now returned" (alla epestraphēte nyn)—conversion is return, coming back to where you belong. "Unto the Shepherd and Bishop of your souls" (epi ton poimena kai episkopon tōn psychōn hymōn). "Shepherd" (poimena) emphasizes care, protection, guidance. "Bishop" (episkopon) literally means overseer—one who watches over, supervises. Christ shepherds and oversees believers' souls, providing what they lacked while astray: guidance, protection, care, accountability.