“For this is the will of God, that by doing good you may put to silence the ignorance of foolish men–” (1 Peter 2:15).

Anyone who seeks to follow God will inevitably wrestle with the following question: “What is God’s will for my life?” In seeking to answer that question, we might first look to those areas where God has already revealed his will. In addition to our text from 1 Peter 2:15, we can find other expressions of God’s will for our lives in Micah 6:8 and 1 Thessalonians 5:18.

In this instance, the will of God involves the act of silencing the ignorance of foolish people by doing good. One source illuminates this passage with a look at the original language of this verse…

“The words ‘put to silence’ are the translation of a Greek word which means ‘to close the mouth with a muzzle.’ It was used of the muzzling of an ox (1Co 9:9). It means here, ‘to reduce to silence.’ Matthew uses it (Mat 22:34) of our Lord putting the Sadducees to silence, and Mark, of stilling the storm on the Sea of Galilee (Mar 4:39).” ₍₁₎

We should also note the intersection of ignorance and foolishness within this portion of Scripture. Since Psalm 14:1 tells us, “The fool says in his heart, ‘There is no God’…” (ESV), those who embrace that belief will inevitably demonstrate those characteristics, no matter how knowledgeable or cultured they seem.

We can find a similar example in those who express an interest in Biblical spirituality but have little intent to act upon it. The Gospel of Mark and its revealing portrait of King Herod’s interaction with John the Baptist offers one such illustration…

“…Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly” (Mark 6:20).

Although Herod listened to John, he never allowed John’s message to influence his conduct. Unfortunately, Herod’s wife later seized the opportunity presented by his foolish behavior to orchestrate John’s death. If Herod had chosen to act upon what he heard from John, things might have been different. Instead, he opted to sanction the horrifying murder of a great man of God for the sake of his reputation.

It often takes prayer, wisdom, humility, grace, sensitivity, and discernment to engage with those described here in 1 Peter 2:15. Perhaps this is why 2 Timothy 2:24-25 offers the following counsel…

“A servant of the Lord must not quarrel but must be kind to everyone, be able to teach, and be patient with difficult people. Gently instruct those who oppose the truth. Perhaps God will change those people’s hearts, and they will learn the truth” (NLT).

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:15] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“Place yourselves under the authority of human governments to please the Lord. Obey the emperor. He holds the highest position of authority. Also obey governors. They are people the emperor has sent to punish those who do wrong and to praise those who do right” (1 Peter 2:13-14 GW).

Before we leave the subject of our relationship to human government, let’s consider the counsel offered by Paul the Apostle to Timothy, the young pastor of the first-century church that met in the town of Ephesus. In 1 Timothy 2:1-3, we read the following…

“I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone– for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior” (NIV).

While there may be many who complain about their government, how many of those same individuals are willing to pray for their governmental leaders? For instance, we might ask God to provide judicial leaders with the wisdom and courage to adjudicate wisely. We might pray that God would grant wisdom to elected and appointed officials so they will govern appropriately.

Legislators can also benefit from those who will pray that the laws they enact are good and acceptable in God’s sight. We can pray for the salvation of governmental ministers and ask God to furnish them with advisors who will offer them good counsel. To draw upon a phrase from 1 Timothy 2:3, “This is good, and pleases God our Savior…”

In addition. this call to prayer highlights the need to pray for all who hold positions of governmental authority, regardless of their competence or lack thereof. No matter how effective or ineffective they may be, the desired result remains unchanged: “…that we may live a peaceful and quiet life in all godliness and dignity” (AMP).

Finally, in an instance where we must live under governmental leaders who are unprincipled, dishonest, or hostile, we may respectfully approach God with the following question from His Word: “Will you permit a corrupt government to rule under your protection—a government permitting wrong to defeat right?” (Psalms 94:20 TLB).

Any governmental institution that is populated by fallible human beings is one that can benefit from those who pray for them. While it may be easy to criticize the failings of those who hold such leadership positions, we should not neglect our responsibility to pray for them.

“Submit to every human authority because of the Lord, whether to the Emperor as the supreme authority or to governors as those sent out by him to punish those who do what is evil and to praise those who do what is good” (1 Peter 2:13-14 HCSB).

While this passage from 1 Peter outlines our relationship to human government, the Biblical Scriptures are realistic concerning the challenges that often accompany that relationship.

For instance, Israel’s King Solomon once remarked, “Don’t be surprised when you see that the government oppresses the poor and denies them justice and their rights” (Ecclesiastes 5:8 GNB). This observation still rings true today. When faced with the challenge of navigating through layers of civil bureaucracy, municipal corruption, and/or administrative incompetence, those who are financially disadvantaged are often the ones who suffer most.

Solomon also offered a brutally honest assessment regarding the extortionary nature of some who hold positions of governmental authority: “One officer is cheated by a higher officer who in turn is cheated by even higher officers. The wealth of the country is divided up among them all” (Ecclesiastes 5:8 NCV).

These negative characteristics bring us to the question of civil disobedience in its various forms. Are such acts justified in light of our text from 1 Peter 2:13-14? Well. we have already examined one justification for civil disobedience. That justification involves governmental ordinances that conflict with clear Biblical teaching. In such instances, our ultimate responsibility rests with the highest authority, that being God Himself.

In addressing this question, 1 Peter 2:13-14 alerts us to an important aspect of God’s intent for human government: such governments are appointed “…for the punishment of evildoers and for the praise of those who do good.” When a government declines to punish criminal activity (or criminalizes Biblically appropriate behaviors), then civil resistance may represent an appropriate response.

In addition, the following questions may factor into a decision to engage in acts of civil disobedience:

1) Does the government seek to prohibit (or inhibit) the free exercise of religious beliefs?
2) Has the government mandated an action that clearly violates Scriptural tenets or conscience?
3) Is the government promoting or endorsing policies that are clearly unbiblical?

Finally, it’s important to seek Godly counsel and address these questions with prayerful forethought before we initiate such action, even if that response seems Biblically justifiable. To borrow another cautionary message from the Old Testament book of Ecclesiastes, “…remember that you must give an account to God for everything you do” (Ecclesiastes 11:9 NLT).

“For the sake of the Lord submit yourselves to every human authority: to the Emperor, who is the supreme authority, and to the governors, who have been appointed by him to punish the evildoers and to praise those who do good” (1 Peter 2:13-14 GNB).

In addressing the relationship between God and unjust forms of human government, the 17th century commentator Matthew Henry once observed, “God… hath appointed the ordinance of magistracy, so that all civil power is derived from him… The usurpation (or wrongful exercise) of power and the abuse of power are not of God, for he is not the author of sin; but the power itself is.” ₍₁₎

This represents an important distinction. While God establishes the authority of human government, that is not to say He approves of those who abuse such power or exercise it inappropriately. When a government engages in practices that are Biblically unjust or declines to protect the individual right to acknowledge and follow God, that government (in whatever form it takes) exceeds its authority.

While Christians are responsible to obey the laws of their nation, our ultimate responsibility rests with the highest authority- God Himself. The Biblical book of Acts records an incident that illustrates this concept in action. That incident involved the Apostles Peter and John and their appearance before a group of judges known as the Sanhedrin.

After a period of testimony regarding Peter and John’s involvement in the healing of a disabled man, Acts 4:18 records the following interaction…

“Then they called them in again and commanded them not to speak or teach at all in the name of Jesus. But Peter and John replied, ‘Judge for yourselves whether it is right in God’s sight to obey you rather than God. For we cannot help speaking about what we have seen and heard'” (NIV).

We find another important exchange between the Apostles and the Sanhedrin in the following chapter of Acts…

“Having brought the apostles, they made them appear before the Sanhedrin to be questioned by the high priest. ‘We gave you strict orders not to teach in this name,’ he said. ‘Yet you have filled Jerusalem with your teaching and are determined to make us guilty of this man’s blood.’ Peter and the other apostles replied: ‘We must obey God rather than men!'” (Acts 5:27-29 NIV).

Much like these Apostles in the Biblical book of Acts, we are similarly responsible to “obey God rather than men,” even if doing so results in civil noncompliance.

(1) Matthew Henry, Matthew Henry’s Commentary https://www.biblegateway.com/resources/matthew-henry/Rom.13.1-Rom.13.6

“Be subject to every human institution for the Lord’s sake, whether to a king as supreme or to governors as those he commissions to punish wrongdoers and praise those who do good” (1 Peter 2:13-14 NET).

We can elaborate on the principle behind this portion of Scripture in the following manner: when we obey the law, we are obeying God indirectly, for it is God who establishes human government and provides that government with the power to enact such laws. For additional insight on this subject, we can turn to the inspired pen of Israel’s King Solomon in the Old Testament book of Ecclesiastes…

“Obey the king since you vowed to God that you would. Don’t try to avoid doing your duty, and don’t stand with those who plot evil, for the king can do whatever he wants. His command is backed by great power. No one can resist or question it. Those who obey him will not be punished.

Those who are wise will find a time and a way to do what is right, for there is a time and a way for everything, even when a person is in trouble” (Ecclesiastes 8:2-6 NLT).

These passages remind us that we do not follow governmental edicts out of loyalty to the government. We do so out of loyalty to God: “…Keep the king’s commandment for the sake of your oath to God.” In another portion of Ecclesiastes, Solomon tells us, “Never make light of the king, even in your thoughts. And don’t make fun of the powerful, even in your own bedroom. For a little bird might deliver your message and tell them what you said” (Ecclesiastes 10:20 NLT).

Thus, we should demonstrate respect in our relationships with those who hold positions of governmental leadership or others who possess similar authority. As we’re told in the New Testament book of Romans, “Give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor” (Romans 13:7 NIV).

In addition, the Biblical book of Titus tells us, “Remind your people to obey the rulers and authorities and not to be rebellious. They must always be ready to do something helpful” (Titus 3:1 CEV). While the person who holds a position of governmental leadership may not be worthy of our respect, the office that he or she holds is.

With these things in mind, we might question God’s relationship to dictatorial, tyrannical, oppressive, or totalitarian forms of human government. What is God’s purpose in permitting the existence of such regimes? We’ll consider the answer to that question next.

“Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good” (1 Peter 2:13-14 ESV).

The Apostle Peter’s counsel from this passage is reminiscent of a similar portion of Scripture from the Biblical book of Romans. That verse provides us an opportunity to consider our relationship to governmental leaders…

“Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God” (Romans 13:1 NIV).

We can begin our review of these passages by considering the various forms of government that human beings have implemented throughout history. Those governmental structures include monarchies, dictatorships, and democracies, among many others. While some governmental models are clearly better than others, each was (and is) far from perfect. The late British Prime Minister Winston Churchill illustrated that reality when he reportedly observed, “Democracy is the worst form of government — except for all the others.”

But before we proceed with that discussion, we should first consider God’s relationship to human government. You see, Romans 13:1 tells us that God has established every governmental authority in existence. This also suggests that an accountability structure exists as well: citizens are subject to the governing authorities of their nation, while the governing authorities are subject to God who grants them authority.

Jesus illustrated that structure during His arraignment before the Roman governor, Pontius Pilate. When Jesus declined to answer Pilate’s judicial inquiries, Pilate responded with the following statement…

“‘Do you refuse to speak to me?’ Pilate said. ‘Don’t you realize I have power either to free you or to crucify you?’

Jesus answered, ‘You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin'” (John 19:6-11 NIV).

Although Pilate failed to recognize his subjection to God’s authority, Jesus reminded him that he was subject to that authority whether or not he recognized (or accepted) it.

Finally, while the failures and shortcomings of human government are often subjected to various criticisms and complaints, one commentator invites us to consider the alternative…

“A regime might be very unchristian or even anti-christian, but any government is better than no government at all. The absence of government is anarchy, and people cannot survive for long under anarchy.” ₍₁₎

(1) Believer’s Bible Commentary, William MacDonald, edited by Arthur Farstad. Thomas Nelson Publishers Nashville pg. 2142

“Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good” (1 Peter 2:13-14).

1 Peter 2:13-14 introduces us to the first of two controversial subjects within this chapter. One involves our relationship to governing authorities (as we see in the passage quoted above) and the other addresses slavery (as we’ll see later in verse eighteen). We will take an extended look at these topics (beginning with our relationship to government) as we work through these subjects from a Biblical perspective.

As noted previously, the word “therefore” acts like a bridge that connects one portion of Scripture to a preceding section. In this instance, verses eleven and twelve set the foundation for what follows here in verses thirteen and fourteen…

• As sojourners and pilgrims, we should abstain from fleshly lusts that war against the soul (verse eleven).
• We should conduct ourselves honorably before those who do not have a relationship with God (verse twelve).

In light of these things, we should submit ourselves “…to every human institution for the Lord’s sake” (NET). The imagery behind this passage depicts a contingent of soldiers being arranged under the leadership of a commanding officer. ₍₁₎ This directive thus applies to local jurisdictions, state or provincial governments, and/or national authorities (as represented by this reference to “the king as supreme“).

These verses also identify the motivation behind this admonition: “for the Lord’s sake.” If it seems difficult to submit to these human institutions for our own sake, then perhaps we may find it easier to do so for the Lord’s sake. Since every governmental entity is led by one or more flawed human beings, we would do well to maintain this perspective in our relationship with them.

Finally, it is worth noting that the infamous Roman Emperor Nero was the head of state when this epistle was originally authored. In commenting on Nero, Foxe’s Book of Martyrs tells us: “So prodigious a monster of nature was he (more like a beast, yea, rather a devil than a man) that he seemed to be born to the destruction of man.” ₍₂₎

History remembers Nero as a ruthless leader who subjected Christians to death in a variety of ways. Some were attacked by ravenous dogs. Others were thrown to lions. Then there were those were incinerated to death while serving as torches to light Nero’s gardens. These shocking historical realities should bring our efforts to submit to modern-day human ordinances into perspective.

(1) G5293 hypotasso https://www.blueletterbible.org/lexicon/g5293/kjv/tr/0-1/

(2) John Foxe, Foxe’s Book Of Martyrs [pg. 5] © 1981 by Whitaker House https://archive.org/details/foxesbookofmarty00foxe_1/mode/2up

“Conduct yourselves honorably among the Gentiles, so that in a case where they speak against you as those who do what is evil, they will, by observing your good works, glorify God on the day of visitation” (1 Peter 2:12 HCSB).

If the Apostle’s Peter’s counsel from this passage sounds familiar, then it may relate to the fact that he heard a similar message from Jesus in His Sermon on the Mount…

“You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:14-16 ESV).

Much like today, the members of the original audience for this epistle lived among those who were disinclined to accept the message of salvation through Christ. Some of those individuals may have acted to spread rumors, distortions, or deliberate misinformation to help obscure that message. The remedy to those efforts was (and is) a God-honoring lifestyle that undercuts and neutralizes such things, at least among those who will accept the truth.

Ultimately, those who follow this counsel will find vindication “on the day of visitation.” There are several ways in which we might understand this reference. For instance, this phrase might to refer to the time when God inspects our lives and works at the final judgment. When that moment comes, any attempt to present an alternative to the truth regarding our conduct will dissipate. Only the reality of our efforts to honor God with our choices will remain.

Another possibility might involve any life circumstance where God elects to intervene on our behalf. One such intervention took place in the lives of Jacob, the great Old Testament patriarch, and his devious father-in-law Laban (Genesis 31:22-24). Laban’s malicious intent towards Jacob quickly changed when God appeared to him in a dream. That served to constrain Laban and prevent him from escaping his obligation to acknowledge and honor God’s will.

One source builds upon this idea with the following observation…

“[This denotes] a time when God intervenes directly in human affairs, either for blessing (Luk_1:68; Luk_1:78; Luk_7:16; Luk_19:44) or for judgment (Isa_10:3; Jer_6:15). This phrase may be a quotation from Isa_10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 1Pe_3:1; also apparently in 1Pe_3:15; cf. Mat_5:16).” ₍₁₎

(1) NET Bible notes on 1 Peter 2:12 https://classic.net.bible.org/bible.php?book=1Pet&chapter=2&mode=print

“having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Peter 2:12).

As we’ve seen in other passages throughout this chapter, 1 Peter 2:12 is closely aligned with a similar Biblical teaching from Paul the Apostle. Consider the “same, yet different” aspect of our text from 1 Peter in comparison with the following verse from 2 Corinthians: “We live in such a way that no one will stumble because of us, and no one will find fault with our ministry” (2 Corinthians 6:3 NLT).

These passages convey the importance of living a God-honoring lifestyle. They also draw our attention to the positive response that often accompanies that commitment. Nevertheless, we should take a moment to make an important observation: even if we strive to conduct ourselves honorably and love others in a way that will not cause them to stumble, that does not necessarily mean that we will earn their respect.

To underscore that point, we can look no further than the only sinless human being who ever lived. There were many who treated that person disrespectfully and later inflicted the ultimate indignity upon Him in the form of the cross. His example serves to remind us that what is deemed as honorable in the sight of God may be contemptible in the eyes of others.

1 Peter 2:12 touches upon this unfortunate reality with the following admonition: “Always let others see you behaving properly, even though they may still accuse you of doing wrong” (CEV). In the New Testament era, such accusations took the form of sedition (Luke 23:2), unlawful activity (Acts 16:20-21), and incitement to riot (Acts 19:21-41). Today, similar allegations may come from those who accuse God’s people of holding “dangerous,” “phobic,” or “intolerant” ideas or beliefs.

As one commentator observes, the best way to answer such charges is to live them down. ₍₁₎ Therefore, these portions of Scripture remind us that others are evaluating our choices and forming opinions based on what they see. We can return to another of Paul the Apostle’s New Testament letters to highlight this idea: “…I urge you to live a life worthy of the calling you have received” (Ephesians 4:1 NIV).

If we conduct ourselves in a manner that is worthy of the calling we have received, then friends, family members, co-workers, classmates, and others will have an opportunity to observe our good works and glorify God.

(1) Johnson, B. W., The People’s New Testament [1 Peter 2:11,12]. Public Domain https://ccel.org/ccel/johnson_bw/pnt/pnt.pnt2102.html

“Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Peter 2:11 KJV).

This reference to “lust” in 1 Peter 2:11 involves “a longing, especially for something that is forbidden.” ₍₁₎ In a general sense, “lust” is a characteristic that is found among those who seek to exploit others in various ways. It may also involve an urge to possess (or control) someone or something that belongs to someone else. “Fleshly lusts” typically involve those physical appetites that prompt us to dehumanize others and use them for our gratification. They may also include various forms of overindulgence.

While there are some who undoubtedly view “lust” and “love” as interchangeable qualities, we should note that there are important differences between the two. For instance, love is characterized by selflessness and benevolence (see 1 Corinthians 13:4-7). On the other hand, lust involves a range of inappropriate behaviors (see Colossians 3:5 and 1 Thessalonians 4:4-5). Since God is love (1 John 4:8), lust is incompatible with His character.

Although we can often document the physical afflictions that appear in the lives of those who indulge in fleshly lusts, the way those indulgences taint our view of others may be less visible. For example…

• We may begin to view other human beings as objects to be used in various ways.
• We might begin to make choices and decisions that serve our needs without regard for the effect of those choices upon those around us (Philippians 2:4).
• We may begin to see others through a prism of what they can do for us and value them accordingly.

These underlying ideologies are things that change us as we yield to them. Those changes may be subtle at first, but typically grow to become more obvious over time. Much like an armed conflict between two rival factions, fleshly lusts thus wage war against the soul. Romans 8:13 identifies the stakes involved in that war: “…if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live” (NIV).

Whenever we expose ourselves to practices that promote fleshly lusts, we are sure to be negatively influenced by them. Those influences may take the form of videos, music, movies, friendships, or anything else that serves to elevate “sinful desires” (NIV). Therefore, we would do well to consider our choices in those areas and ask for God’s help in enabling us to “…keep clear of the desires of your lower natures, for they are always at war with your souls” (Phillips).

(1) G1939 epithumia Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g1939/kjv/tr/0-1/

“Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul” (1 Peter 2:11).

One commentator offers a brief overview that helps us navigate from our starting point in the Biblical letter of 1 Peter to the next stage of our journey through this epistle: “Peter now turns to address the conduct of Christians as God’s people in the world (2:11-4:11). If they are God’s people (1:3-12; 1:13-2:10), they must act as God’s people.” ₍₁₎

It is also interesting to note the Apostle Peter’s approach as he begins this new section of his letter. While Peter could have sought to compel his audience to act by virtue of his apostolic authority, he chose to encourage and exhort them instead. Much like the Apostle Paul writing to the members of the Corinthian church in 2 Corinthians 1:24, Peter had no dictatorial aspirations. Instead, he sought to urge (CSB), encourage (GW), or beseech (KJV) his readers to do what was right.

That exhortation grew from their status as “sojourners [or strangers] and pilgrims.“ Peter laid the groundwork for that appeal right in the very first sentence of this epistle as he referred to his readers as “…temporary residents in the world” (GW). Here now in chapter two, Peter returns to that idea by referencing those who are passing through this life on the way to another place.

Two additional commentators expand upon the meaning and application of this concept…

“The word ‘stranger’ is the translation of a Greek word meaning ‘to have one’s home alongside of,’ thus a ‘sojourner.’ ‘Pilgrims’ is from a word which literally means ‘to settle down alongside of pagans.’ The two words describe the Christian in his position in this world. He has made his home alongside of the unsaved and settled down amongst them, a sojourner and one that is a stranger to them in that he is different from them.” ₍₂₎

“As sojourners, Christians must exemplify the values and standards of their permanent home, heaven. Paul reiterates that theme in Philippians 3:20, reminding the church that ‘our citizenship is in heaven.’ We are sojourners here, ambassadors for our Father, the King (2 Corinthians 5:20). This world is not our home. The knowledge that we are sojourners on this earth keeps us from setting our hearts on its treasures.

Christians don’t pour their hearts and passions into things that won’t last. The wise Christian is one who lives every day with bags packed, ready to move on when God directs and eager to vacate this world when our Father calls us home.” ₍₃₎

(1) Kendall, David W. “B. Act as God’s People (2:11-4:11)” In Asbury Bible Commentary. 1190. Grand Rapids: Zondervan, © 1992.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:11-17] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(3) GotQuestions.org, “What is a sojourner in the Bible?” Retrieved 27 October, 2023 from https://www.gotquestions.org/sojourner-in-the-Bible.html

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy” (1 Peter 2:9-10).

The brief New Testament epistle of 1 John offers two insights that pertain to our look at this portion of Scripture. The first of those insights involves God’s nature, and the second involves our relationship to God’s nature…

“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth” (1 John 1:5-6).

In this context, “light” is synonymous with the qualities of truth, goodness, and integrity. “Darkness” conveys the characteristic attributes of falsehood, evil, and corruption. These references are easy to grasp in view of the fact that we continue to employ these descriptive phrases in various ways today.

To illustrate this concept, let’s consider the example of Count Dracula, the well-known fictional character. Dracula is often characterized as the “Prince of Darkness” for his ability to bring human beings under his control and condemn them to a bleak and predatory future as members of the undead. In one sense, Dracula typifies Satan, for as 1 John 5:19 tells us, “…the whole world is under the control of the evil one” (GW).

So in contrast to the God of light, the Scriptures associate Satan and his affiliated behaviors with the concept of darkness. Thus, we can say that our text from 1 Peter identifies what we have been called from (darkness) and what we have been called to (light). The purpose of that calling is identified as well: “…so that you may proclaim the excellencies [the wonderful deeds and virtues and perfections] of Him who called you” (AMP).

This passage also features another Old Testament allusion in referencing those “…who once were not a people but are now the people of God.” That concept finds its origin in the book of the prophet Hosea and serves to demonstrate the value associated with a good working knowledge of the Scriptures. Under the inspiration of the Holy Spirit, Peter used this Old Testament imagery to make an important spiritual connection. In a similar manner, we can facilitate our spiritual growth under the guidance of the Holy Spirit when we prayerfully read God’s Word each day.

“But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light” (1 Peter 2:9 NET).

Human value is not limited exclusively to those external qualities that others find good or desirable. Instead, the concept of human value is (or should be) based upon the idea of inherent human worth. As human beings who are created in the image of God, every member of the human family is a person who possesses worth and value based on his or her status as God’s image-bearer. It is that same God who subsequently calls us to become “…a chosen race, a royal priesthood, a holy nation, [and] a people of his own…”

Yet, if we’re honest with ourselves, we must admit that we rarely feel much like royalty. Since God’s people inhabit a world that is populated by many who choose to live as if God did not exist, we often face pressure to become “just like everyone else.” Since it is always easier to “go with the flow” of a world that rejects God, a person who seeks to follow Christ is bound to meet resistance in various forms.

In these instances, we can find encouragement in Jesus’ message from the Beatitudes…

“Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven” (Matthew 5:10-12 NIV).

This reminds us that the economy of heaven will be far different from what we know today. Those who live for Christ and follow His example in a world that has little use for Him have a substantial reward waiting in eternity. These passages are important to remember whenever we are tempted with the desire to join with a world that has no use for God, or quit when things become difficult.

In those instances, we must focus upon our calling as members of a chosen people, a royal priesthood, a holy nation, and a people of God’s own. As Jesus promised from the Book of Revelation…

“He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels” (Revelation 3:5, see also John 6:37-39, John 10:27-28, and Romans 8:33-39).

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (1 Peter 2:9).

In keeping with his practice throughout this portion of his letter, the Apostle Peter alludes to an Old Testament passage here in verse nine…

“‘Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel” (Exodus 19:5-6).

Consider how God describes His people within these passages: a chosen generation, a kingdom of priests, and a holy nation. Perhaps we have never thought of ourselves as royalty, but that is how God views His people. Thus, “All that God said of His ancient people may be realized by us in and through Christ.” ₍₁₎

Another source frames this passage in a manner that is highly accessible to modern-day audiences…

“People often base their self-concept on their accomplishments. But our relationship with Christ is far more important than our jobs, successes, wealth, or knowledge. We have been chosen by God as his very own, and we have been called to represent him to others. Remember that your value comes from being one of God’s children, not from what you can achieve. You have worth because of what God does, not because of what you do.” ₍₂₎

To build upon this idea, let’s envision the various exhibits that one might encounter in a museum…

“It frequently happens that the value of a thing lies in the fact that someone has possessed it. A very ordinary thing acquires a new value, if it has been possessed by some famous person. In any museum we find quite ordinary things–clothes, a walking-stick, a pen, books, pieces of furniture–which are of value only because they were once possessed by some great person. It is so with the Christian. The Christian may be a very ordinary person but he acquires a new value because he belongs to God.” ₍₃₎

In a similar manner, our value is linked to the God who willingly sacrificed the life of His Son and calls us into a royal priesthood. We’ll continue our look at this concept next.

(1) Meyer, Frederick Brotherton. “Commentary on 1 Peter 2”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/1-peter-2.html. 1914.

(2) Life Application Study Bible [1 Peter 2:9-10] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(3) Barclay, William. William Barclay’s Daily Study Bible, “1 Peter 2:1-25, (3) The Glory Of The Church.”

 “…They stumble, being disobedient to the word, to which they also were appointed” (1 Peter 2:8).

This portion of 1 Peter 2:8 requires us to approach this passage with care in order to avoid reaching a conclusion that is not supported by the text or the Biblical Scriptures as a whole. We can begin our examination of this portion of Scripture with a look at this reference to “stumbling.”

As anyone who has ever fallen over a tripping hazard knows from personal experience, this word describes “those who strike against a stone or other obstacle in the path.” ₍₁₎ Christ is the “obstacle” in this instance, and the tripping hazard is salvation through faith in Him alone. That represents a stumbling block to anyone who seeks to relate to God based on their individual efforts.

The next characteristic given to us is “disobedience to the word.” One source informs us that the literal rendering of “disobedient” in this passage conveys the image of someone who is “non-persuasable.”₍₂₎ Since Jesus’ sinless life, miraculous works, and resurrection from the dead were proofs of His messianic credentials, those who rejected them clearly fell into the “non-persuasable” category.

One source illustrates this idea with two scenes from Jesus’ life…

“When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh. But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him.” ₍₃₎

Nevertheless, it is possible to read this passage and conclude that God appointed such individuals to stumble in this manner. However, a careful reading of this text identifies the actual cause: they were appointed to stumble because they were disobedient to God’s Word. The first action (disobedience to the Word) led to their corresponding appointment. Our final commentator clarifies this idea for us…

“God appoints those who stumble to stumble, because they do not believe. Their disobedience is not what God has ordained, but the penalty of their disobedience (‘stumbling’) is (cf. Acts 2:23; Rom. 11:8, 11, 30-32).” ₍₄₎

This same concept also holds true for us today. Therefore, a person who follows (or presents) a “Jesus” who differs from the Jesus of the Biblical Scriptures is someone who faces a dangerous appointment. In light of this, we must align our view of Christ with the Jesus of the Bible, lest we stumble when we discover Him to be someone who differs from from our perception of Him.

(1) G4350 Proskopto https://www.blueletterbible.org/lexicon/g4350/kjv/tr/0-1/

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:6-10] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(3) GotQuestions.org, “What does it mean that Jesus Christ is the cornerstone?” Retrieved 20 October, 2023 from https://www.gotquestions.org/Jesus-Christ-cornerstone.html

(4) J. N. Darby, Synopsis of the Books of the Bible, 5:436; Bigg, p. 133; Marshall, p. 73. Quoted in Notes on 1 Peter 2023 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

“For it stands in Scripture: ‘Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.’ So the honor is for you who believe, but for those who do not believe, ‘The stone that the builders rejected has become the cornerstone,’ and ‘A stone of stumbling, and a rock of offense’…” (1 Peter 2:6-8 ESV).

In addition to its use as a stone that joins two walls together, a cornerstone may also serve as the foundation stone of a building project. The following commentators explain the function of a cornerstone in this regard…

“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.” ₍₁₎

The ‘corner stone’ refers to the main stone on which the building rests. It does not refer to a modern ‘cornerstone,’ or to the last stone the mason put at the top of the building, the ‘keystone’ (Isa. 28:16; cf. Eph. 2:20). In view of this, it seems that the rock (Gr. petra, a large stone), to which Jesus referred in Matthew 16:18, was not Peter (Gr. Petros, a small stone), but Himself. Jesus, not Peter, much less Judaism, is the Foundation upon which God has promised to build the church (cf. 1 Cor. 3:11).” ₍₂₎

Construction workers in the Biblical era also made use of a cornerstone as an alignment tool to position other stones in a building structure. Today, a 21st century building contractor has an array of electronic tools to ensure that a new building project adheres to an architect’s specification or local building code. But in Peter’s day, a carefully hewn cornerstone was used to measure and adjust the dimensional aspects of a building during the construction process.

That function leads to an easy application from our text here in 1 Peter 2:6-8. Just as the fixed point of an ancient cornerstone served to align the parameters of a newly constructed building, Jesus serves a similar role in our lives. As we prayerfully look to Jesus’ example in the Scriptures, we find the right standard for the choices and decisions we have to make over the course of our daily lives.

It is in this manner that we can “…set an example for the believers in speech, in conduct, in love, in faith, and in purity” (1 Timothy 4:12 CSB).

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary, note on 1 Peter 2:6 pg. 845

(2) Constable, Thomas. DD, Notes on 1 Peter 2023 Edition “3. Building on Christ 2:6-8” [2:6] https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

“Therefore, to you who believe, He is precious; but to those who are disobedient, ‘The stone which the builders rejected Has become the chief cornerstone,’ and ‘A stone of stumbling And a rock of offense’…” (1 Peter 2:6-8).

It should hardly come as a surprise to find that Peter turned to the idea of “Christ as a cornerstone” here within this passage. After all, this is not the first time Peter has used this imagery.

For instance, Acts chapter three relates the account of a disabled man who looked to Peter and the Apostle John for a charitable offering. In response. Peter said, “…’Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk'” (Acts 3:6). Following that miraculous healing, the local religious authorities took Peter and John into custody. When those authorities questioned the Apostles over what had taken place, Peter responded in the following manner…

“If we this day are judged for a good deed done to a helpless man, by what means he has been made well, let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole. This is the ‘stone which was rejected by you builders, which has become the chief cornerstone.’ Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:9-12).

If Peter thought enough of this word-picture to use it in his sermons and writings, then we should take the time to study and apply it as well. For example, a cornerstone serves many functions. Just as the name implies, the work of a cornerstone often involves joining two walls together. In this respect, Jesus is the cornerstone of all who place their faith in Him. He is the one who joins us all together, no matter where we come from.

On the other hand, Jesus had also became “A stone of stumbling and a rock of offense” for the religious authorities who arrested Peter and John in Acts chapter three. The same holds true for many today. This stands in stark contrast to those who accept Christ in faith, for they “…are no longer foreigners and outsiders but citizens together with God’s people and members of God’s family. You are built on the foundation of the apostles and prophets. Christ Jesus himself is the cornerstone” (Ephesians 2:19-20 GW).

“you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

The work of a stonemason often serves as a critical element in the building construction process. For instance, various forms of stonework serve a decorative function that brings beauty and character to an office or residence. In other instances, a stonemason or bricklayer is responsible for establishing a wall or foundation that supports other portions of a building.

With this in mind, let’s consider the work that involves the construction of a brick wall. This process does not involve a terribly complicated procedure; the mason adds a layer of brick, secures it with mortar, checks to ensure that the layer is plumb and level, and then repeats the process with another layer. This procedure lacks complexity because bricks are inanimate objects that generally stay where we put them, sometimes for centuries.

But what if the contractor in our illustration is working with living stones? In other words, what if our stonemason is dealing with bricks that interact with the other bricks that are placed above, below, or alongside? In that instance, the work of our mason becomes much more complex. The same is true of the relationship of every stone to every other stone within the building.

This serves to describe those who are “…being built up into a spiritual house” (AMP) as we’re told here in 1 Peter 2:5. Fortunately, the foundation for these living stones is a cornerstone that has been rejected by the world but is chosen and honored by God. That cornerstone of our “spiritual house” is Christ. He serves as our foundation and the example for our relationship with the other living stones that comprise the household of God

Therefore, we must determine how we will integrate with these other living stones as we look to Christ as our example. Since a house divided against itself cannot stand, we should ensure that we are not the cause of such division.

Nevertheless, we should not be surprised if God chooses to position us near other living stones who challenge us in different ways. Some of those living stones may help us develop the qualities of patience, charity, or graciousness. Others serve to grind down the rough edges of our personalities. We may serve similar purposes in the lives of others as well. Thus, we have an encouraging reminder from Colossians 3:13…

“Make allowance for each other’s faults, and forgive anyone who offends you. Remember, the Lord forgave you, so you must forgive others” (Colossians 3:12-13 NLT).

“As you come to him, a living stone rejected by men but in the sight of God chosen and precious” (1 Peter 2:4).

It seems that life is full of ironies. For example, the race isn’t always won by the fastest runner, recognition doesn’t always come to the most talented person, and the best team doesn’t always win the championship. In Romans chapter nine, Paul the Apostle noted another irony that relates to our text from 1 Peter 2:4: God had been found by those who weren’t looking for Him, while God’s chosen people had largely failed to recognize Him (see Romans 9:30-32).

How did such a thing occur? Well, Paul provides us with that answer…

“…they were trying to get right with God by keeping the law instead of by trusting in him. They stumbled over the great rock in their path. God warned them of this in the Scriptures when he said, ‘I am placing a stone in Jerusalem that makes people stumble, a rock that makes them fall. But anyone who trusts in him will never be disgraced'” (Romans 9:32-33 NLT).

So the message of salvation by grace through faith in Christ impeded those who sought to approach God through their own efforts. Those who preferred to approach God on their own terms thus rejected God’s plan for their salvation. Then there were others who dismissed Jesus for other reasons…

“Since God in his wisdom saw to it that the world would never know him through human wisdom, he has used our foolish preaching to save those who believe. It is foolish to the Jews, who ask for signs from heaven. And it is foolish to the Greeks, who seek human wisdom. So when we preach that Christ was crucified, the Jews are offended and the Gentiles say it’s all nonsense” (1 Corinthians 1:21-23 NLT).

Therefore, the Scriptures offer some important counsel for those who build their foundation upon the living, chosen, precious stone that is Christ…

“…no one can lay any foundation other than the one we already have—Jesus Christ. Anyone who builds on that foundation may use a variety of materials—gold, silver, jewels, wood, hay, or straw. But on the judgment day, fire will reveal what kind of work each builder has done. The fire will show if a person’s work has any value. If the work survives, that builder will receive a reward. But if the work is burned up, the builder will suffer great loss. The builder will be saved, but like someone barely escaping through a wall of flames” (1 Corinthians 3:11–15 NLT).

“Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious” (1 Peter 2:4).

The construction of a new building generally starts with an idea in the mind of an architect. The architect then transfers that concept to a set of design prints for review, approval, and construction. That process also serves to illustrate God’s personal building program as described over the next few verses of 1 Peter chapter two.

Here in verse four, our author will return to the archives of God’s building department, so to speak. Those archives are embodied in the Old Testament Scriptures and serve to facilitate our understanding of God’s building program. For instance, every new building rests upon a foundation. In a similar manner, this verse identifies the foundation of God’s building program: “You are coming to Christ, the living stone…” (GW).

In searching through the Old Testament archives of God’s building department, we also find a reference that describes the characteristic quality of that foundation…

“Therefore, this is what the Sovereign Lord says: ‘Look! I am placing a foundation stone in Jerusalem, a firm and tested stone. It is a precious cornerstone that is safe to build on. Whoever believes need never be shaken'” (Isaiah 28:16).

However, those archives also contain some references to certain building contractors as well…

“The stone the builders rejected has become the cornerstone” (Psalm 118:22).

“God will become a sanctuary— but he will be a stone to trip over and a rock to stumble on for the two houses of Israel; a trap and a snare for those living in Jerusalem. Many of them will stumble and fall, and be broken, snared, and captured” (Isaiah 8:14-15 CEB).

Jesus made use of those Scriptures in speaking of Himself in a parable that is recorded for us in Luke 20:9-19. Unfortunately, a portion of Jesus’ audience for that parable consisted of those who exemplified the individuals who appear in these excerpts from the Book of Psalms and the prophet Isaiah. Those who heard Jesus’ message had an opportunity to respond by making the necessary changes that would bring them into alignment with God’s design. Instead, they chose to respond in a different manner…

“The legal experts and chief priests wanted to arrest him right then because they knew he had told this parable against them. But they feared the people” (Luke 20:19 CEB).

In light of these things, one source leaves us with an important reminder…

“If we are going to be used in God’s building program we must come to Christ. Our only suitability to be building materials is derived from our identification with Him.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2258]

“as newborn babes, desire the pure milk of the word, that you may grow thereby, if indeed you have tasted that the Lord is gracious” (1 Peter 2:2-3).

This passage offers the first of several analogies (or comparisons) that appear here in 1 Peter chapter two. The first of these analogies serves to encourage us to develop an appetite for the Word of God. Just as milk is essential to the growth and development of an infant, the consumption of God’s Word is essential in nourishing our spiritual development.

However, we should also note the reference to purity within this passage. Milk that is tainted or diluted cannot nourish us properly. In the same way, we should recognize that books, videos, or messages pertaining to spiritual matters should never serve as a substitute for God’s Word, no matter how helpful they seem.

This offers several important considerations for today. For instance…

• Spiritual messages that consistently revolve around the speaker’s subject of interest cannot (and should not) substitute for the verse-by-verse study of God’s Word.
• A ministry that specializes in a specific area of Biblical doctrine should not regard their area of expertise as the only valid measure of legitimate spiritual belief. Such expertise does not negate the validity of other Biblically-grounded perspectives.
• A book, video, or spiritual message that simply purports to help us live happier or more successful lives may fail to represent the “…pure milk of the word” as quoted above.

These considerations should lead us to ask some important questions:

• Do we spend more time engaging with books, videos, or messages that explore various spiritual themes rather than the Bible itself?
• Do our devotional readings primarily consist of topical messages that are supplemented with a small selection of Bible verses?
• Are the sermons at my place of worship devoid of Biblical content, or feature minimal references to the Scriptures?

Devotional studies and the acquisition of spiritual knowledge are valuable and necessary pursuits. But if we follow those pursuits to the exclusion of the Scriptures (or carefully selected commentaries that help us understand the Scriptures better), we ultimately do ourselves a disservice. It is crucial to have a working knowledge of God’s Word in order to interpret it correctly. For this reason, we should seek to read and study the Biblical Scriptures for ourselves.

While some Biblical texts may seem dull or repetitive, those portions of Scripture are comparable to the meals we might consume over the course of a week. Even though we may not recall the specifics of those meals, they still provided us with nourishment. The same is true of the Word of God in our spiritual lives.

“So get rid of all evil behavior. Be done with all deceit, hypocrisy, jealousy, and all unkind speech” (1 Peter 2:1 NLT).

When faced with the natural inclination to strike back against those who hurt us, it is often difficult to respond in a manner that aligns with the admonition given to us here in 1 Peter 2:1. Whenever we struggle with the desire to engage in such behaviors (or others like them), it is important to be honest with God concerning such things as we seek His help to overcome them. Since “Nothing in all creation is hidden from God’s sight Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13), honesty is the best policy in this area.

In addition, there are two important Scriptures that should influence our thinking on this subject…

“If we’ve become united with him in a death like his, certainly we will also be united with him when we come back to life as he did. We know that the person we used to be was crucified with him to put an end to sin in our bodies. Because of this we are no longer slaves to sin. The person who has died has been freed from sin” (Romans 6:5-7 GW).

“Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires” (Galatians 5:24 NIV).

We can overcome the inappropriate and unhealthy behaviors listed here in 1 Peter 2:1 when we recognize that they have been crucified with Christ. Thus, we can acknowledge that Jesus has carried those sinful attitudes and behaviors into death.

Nevertheless, we should also remember that death by crucifixion was often slow and agonizing. Those who were subjected to crucifixion might live for several days before they succumbed to death on the cross. The same could said of the inappropriate attitudes and behaviors that once defined our lives as well. Much like the physical act of crucifixion, the crucifixion of our old nature may involve a painful and difficult process that occurs over time.

Therefore, the Scriptures offer us a warning and a promise…

“So then, my friends, we have an obligation, but it is not to live as our human nature wants us to. For if you live according to your human nature, you are going to die; but if by the Spirit you put to death your sinful actions, you will live. Those who are led by God’s Spirit are God’s children” (Romans 8:12-14 GNT).

“So rid yourselves of all malice, all deceit, hypocrisy, envy, and all slander” (1 Peter 2:1 HCSB).

Have you ever had someone lie about you behind your back? Have you ever encountered a situation in which someone appeared friendly but secretly tried to undermine you? Have you ever had someone speak to you in a courteous manner but talk very differently about you when they were engaged with others? These examples all represent various forms of slander.

Slander involves the intentional communication of a false statement that is designed to injure another person’s reputation. It signals an attitude of contempt and/or disrespect for someone else. Slander is the oldest form of character defamation and traces its origin back to the Garden of Eden. Consider the serpent’s interaction with Eve concerning the forbidden fruit in Genesis chapter three…

“…the woman said to the serpent, ‘We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, ‘You shall not eat it, nor shall you touch it, lest you die.’” Then the serpent said to the woman, ‘You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God…'” (Genesis 3:2-5).

That represented a false statement that was intended to damage God’s reputation, for it implied that He had not been truthful in His earlier warning.

From there, we move from the first book of the Bible to the last book of the Bible to consider Jesus’ letter to the ancient church at Smyrna. In Revelation chapter two, we learn that the Christians in the town of Smyrna were suffering from the slanderous opposition of others. In His message to the church there, Jesus assured His followers that He was aware of the situation and identified the root cause as well…

“I also know the slander against you by those who call themselves Jews and really are not, but are a synagogue of Satan” (Revelation 2:9b NET).

Unfortunately, the individuals who were slandering the Christians in Smyrna were people who appeared to be spiritual, but actually had more in common with the devil than with God. That brings us to the following observation…

“There is a sense in which slander is the most cruel of all sins. If a man’s goods are stolen, he can set to and build up his fortunes again; but if his good name is taken away, irreparable damage has been done.” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “The Qualities Of Godlessness (2Ti_3:2-5 continued)”

“Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind” (1 Peter 2:1 NIV).

“Envy” is an emotion that produces a sense of discontent and/or resentment when others are blessed or successful. One source associates “envy” with “…the feeling of displeasure produced by witnessing or hearing of the advantage or prosperity of others.” ₍₁₎ If an envious person cannot secure the talents, qualities, assets, or accomplishments that others possess, he or she may seek to belittle or ridicule such things. While malice and envy are loosely related, malice incorporates an active desire to hurt someone else.

Envy is a longing that compels us to pursue something that is superior or more desirable than what others possess. We can often identify the presence of envy by taking an honest and objective assessment of our attitudes towards others. For instance, are we displeased with those who possess more than we do? Do we resent their achievements? Do we feel as if we are more deserving of the success they enjoy?

These characteristics (and others like them) are inconsistent with a God-honoring mindset…

“But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. Such ‘wisdom’ does not come down from heaven but is earthly, unspiritual, of the devil. For where you have envy and selfish ambition, there you find disorder and every evil practice” (James 3:14-16).

In fact, the Biblical Scriptures devote a surprising amount of content to this subtle (and often hidden) characteristic. A look at the verses below reveals the extent to which envy can work its way into our lives…

“Then I observed that most people are motivated to success because they envy their neighbors. But this, too, is meaningless—like chasing the wind” (Ecclesiastes 4:4 NLT).

“A tranquil mind gives health to the body, but envy rots the bones” (Proverbs 14:30 CJB).

“Once we, too, were foolish and disobedient; we were misled by others and became slaves to many evil pleasures and wicked desires. Our lives were full of resentment and envy. We hated others and they hated us” (Titus 3:3 TLB).

Finally, we should note the role that false teaching plays in promoting envy…

“If anyone teaches false doctrine and does not agree with the sound teaching of our Lord Jesus Christ and with the teaching that promotes godliness, he is conceited and understands nothing, but has an unhealthy interest in disputes and arguments over words. From these come envy, quarreling, slander, evil suspicions, and constant disagreement among people whose minds are depraved and deprived of the truth, who imagine that godliness is a way to material gain” (1 Timothy 6:3-5 CSB).

(1) Vines, W. E., M. A. Entry for ‘Envy, Envying’. Vine’s Expository Dictionary of NT Words. https://www.studylight.org/?dictionaries/?eng/?ved/?e/envy-envying.html. 1940.

“So get rid of all evil and all deceit and hypocrisy and envy and all slander” (1 Peter 2:1 NET).

Hypocrisy is the third characteristic listed for us here in 1 Peter 2:1. A “hypocrite” is someone who pretends to be someone (or something) he or she is not. In the New Testament era, a hypocrite was synonymous with “one who wears a mask.” This term described a professional actor who employed a mask to portray different emotions. That led to a natural association with those who differed from what they seemed to be.

A hypocrite, therefore, is not someone who makes an error or struggles to do the right thing. A hypocrite is really a “mask-wearer,” or someone who knowingly and intentionally differs from what he or she claims to be. One source offers a technical analysis of this word that helps expand upon these differences…

“The word ‘hypocrisies’ is the transliteration of the Greek word hupokriseis which means literally ‘to judge under,’ as a person giving off his judgment from behind a screen or mask. The true identity of the person is covered up. It refers to acts of impersonation or deception. It was used of an actor on the Greek stage. Taken over into the New Testament, it referred to a person we call a hypocrite, one who assumes the mannerisms, speech, and character of someone else, thus hiding his true identity.” ₍₁₎

The New Testament Scriptures clearly denounce hypocrisy, beginning with the following quotes from Jesus Himself…

“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven… And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward” (Matthew 6:1, 5).

“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28 NET).

Finally, the Apostle Paul offers a sobering reminder concerning hypocrisy in his New Testament letter to the church in Rome…

“Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God?” (Romans 2:3).

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:1-5] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“So put away all malice and all deceit and hypocrisy and envy and all slander” (1 Peter 2:1 ESV).

The first characteristic given to us in this list of attitudes and behaviors is “malice.” This word describes a sense of ill-will towards one or more individuals. It also conveys a desire to see another person suffer. A person with malice toward another individual is someone who is resentful when he or she succeeds, and pleased when that person meets trouble. While malice is a quality that is often visible to others, there are some who are highly skilled in concealing it behind a veneer of seemingly respectful conduct.

We express a contemporary form of malice with the modern-day word schadenfreude. Schadenfreude is a word that has found increasing use over the years to describe the pleasure one feels when others suffer pain. According to one source…

“Schadenfreude is a combination of the German nouns Schaden, meaning ‘damage; or ‘harm,’ and Freude, meaning ‘joy.’ So it makes sense that schadenfreude means joy over some harm or misfortune suffered by another.” ₍₁₎

Since many of us do not wish to be associated with a negative characteristic like malice, schadenfreude offers a better (and more socially acceptable) way to express our delight when negative events overtake those we dislike. The Scriptures admonish us against this attitude (no matter what we choose to call it) because it is incompatible with genuine love. A person who loves is someone who is displeased when others meet adversity, even when they appear to deserve it.

Nevertheless, we should recognize that those who habitually engage in inappropriate behaviors will eventually reap the consequences of those behaviors. We should also recognize that God may choose to discipline those who injure us, and perhaps bring them to repentance. Therefore, the Old Testament book of Proverbs offers a practical reason to avoid malice…

“Do not rejoice when your enemy meets trouble. Let there be no gladness when he falls— for the Lord may be displeased with you and stop punishing him!” (Proverbs 24:17-18 TLB).

The next characteristic on our list from 1 Peter 1:1 is “deceit” or “guile.” While it is possible to use deception in a good way (such as when planning a surprise for a friend or loved one), the type of deceit mentioned here in 1 Peter 2:1 “…is the translation of a word which in its verb form means ‘to catch with bait,’ and in the noun which Peter uses means ‘craftiness.'” ₍₂₎ We might also use words like “crooked,” “underhanded,” or “fraudulent,” as synonyms to describe this sort of conduct.

Like malice, deceit is a characteristic that involves the intent to injure someone, and should not be found among those who profess to follow Christ.

(1) See “Schadenfreude” Merriam-Webster.com Dictionary, https://www.merriam-webster.com/dictionary/schadenfreude Accessed 6 October, 2023.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:1-5] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

The Apostle Peter touched upon several important topics in the first chapter of this epistle. For example, our author began the opening portion of this letter with a number of key insights, including…

• “…you also are to be holy in all your conduct; for it is written, Be holy, because I am holy” (verses 15-16).
• “[You have been redeemed] with the precious blood of Christ, a lamb without blemish or defect” (verse 19).
• “…you have purified your souls in obeying the truth through the Spirit” (verse 22).
• “…the word of the Lord endures forever” (verse 25).

Peter will now build upon that foundation as he identifies several negative character traits that should not define our lives, or shape our interactions with the world…

“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking” (1 Peter 2:1).

The opening verse of this chapter begins with the familiar word “therefore.” It thus provides us with an opportunity to revisit an important point from our earlier look at 1 Peter chapter one. As mentioned previously, the word “therefore” signals a transition from an earlier teaching or idea to an associated action, consequence, or behavior. In short, this word tells us that a Biblical author is about to shift from instruction to application. Therefore, the word “therefore” should encourage us to listen carefully whenever it appears.

Much like similar lists that appear in other portions of the New Testament. this transition draws our attention to a list of behaviors that should not characterize our conduct. This portion of Scripture thus builds upon the list of positive behaviors given to us earlier in chapter one. The first chapter told us what we should do. The second chapter opens with a list of things we shouldn’t do.

Peter presents these characteristics along with an encouragement to “lay aside” such conduct. This often requires tenacity, discipline, and a deliberate decision to avoid these behaviors as we seek God’s empowerment to make good choices. One source looks at this phrase in the original language of this passage and draws the following conclusion…

“This is from apothesthai, ‘which is the word for stripping off one’s clothes.’ The child of God must denounce and turn away from all manner of wickedness, just as one might strip off filthy clothing.” ₍₁₎

Later in our study of 1 Peter chapter two, we’ll discuss strategies that can help us choose the right path when our will to do so isn’t there. But first, we’ll take a closer look at the five negative characteristics that are given to us here in 1 Peter 2:1.

(1) William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, 1976), p. 189. Quoted in Coffman, James Burton. “Commentary on 1 Peter 2”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/ commentaries/ eng/ bcc/ 1-peter-2.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999. [verse 1]

“for ‘All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord remains forever.’ And this word is the good news that was preached to you” (1 Peter 1:24-25 ESV).

The final verses of 1 Peter chapter one remind us that life can pass very quickly. Perhaps this is why Psalm 39:4 tells us, “Show me, O LORD, my life’s end and the number of my days; let me know how fleeting is my life…” In addition, Psalm 144:4 later tells us, “Man is like a breath; his days are like a fleeting shadow.”

The New Testament book of James echoes that thought with a pointed observation: “What do you know about tomorrow? How can you be so sure about your life? It is nothing more than mist that appears for only a little while before it disappears” (James 4:14 CEV). As one paraphrase of our text from 1 Peter 1:24 puts it, “…our natural lives will fade as grass does when it becomes all brown and dry. All our greatness is like a flower that droops and falls” (TLB).

While we may have a reasonable expectation of a long life, there are certainly no guarantees. While this may be a depressing reality, we can find encouragement in the fact that the choices we make today will influence the events of tomorrow. Therefore, the investments we make with our resources  hold great relevance for ourselves and others.

In light of this, we would do well to take an eternal perspective regarding this passage, one that recognizes that our true significance lies in our eternal relationship with Christ. Jesus spoke of that eternal perspective when He said, “Store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal” (Matthew 6:20).

A person who invests in the material things of today must leave those things behind when he or she passes from this life. But those who have accepted Christ can secure things of real, eternal value with the following investments…

“They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life” (1 Timothy 6:18-19 ESV).

Peter will go on to address the practical effect of that eternal mindset in the opening verses of 1 Peter chapter two.

“For, ‘All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord endures forever.’ And this is the word that was preached to you” (1 Peter 1:24-25).

It sometimes seems as if the world is filled with those who live as if they never expect to die. Then when a friend, family member, or celebrity passes away (sometimes unexpectedly), we are suddenly reminded that our physical lives are far from permanent. While the closing verses of 1 Peter chapter one offer an island of hope in the midst of that unfortunate truth, we must first wade through several grim realities before we reach it.

For instance, the Old Testament book of Ecclesiastes tells us, “No one remembers the former generations, and even those yet to come will not be remembered by those who follow them” (Ecclesiastes 1:11). To illustrate the truth of that passage, let’s take a moment to consider the generations who have preceded us. While some may know little or nothing of their family history, others can often provide many details concerning parents, grandparents, or other family members.

For those who know of their family’s history, let’s consider our great-grandparents, the parents of our grandparents. How many of us are familiar with their generation? Now let’s step back one generation further to the parents of our great-grandparents. How many of us even know their names? Unless we’ve done some genealogical research, there’s a good chance that many of us know very little about these family members who preceded us just decades ago.

Unfortunately, the sights, sounds, and experiences of their daily lives are now lost to us. They live on today only in our scattered memories or perhaps a few old documents, photographs, or recordings. From our perspective, it is almost as though they never existed. But that sad reality applies not only to those who preceded us, for what is true of their generation now will likely be true of us as well.

While today’s age of social media may allow us to document our lives at great length, eventually there will be no one left to speak of our lives from their own personal experience. 1 Peter 1:24 expresses that unfortunate reality with a quotation from Isaiah 40:6-8: “all people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall…”

However, these depressing realities need not be true of us, as we’ll see in the final installment of our look at 1 Peter chapter one.

“since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God” (1 Peter 1:23 ESV).

Just as we must undergo a physical birth that is necessary to enter the world around us, so we must also undergo a spiritual birth that is necessary to enter heaven. The need for this act of rebirth is grounded in the fact that human beings are spiritually alienated from God. Therefore, we must be “born again” in order to enter a relationship with Him. This explains why Jesus tells us, “…I can guarantee this truth: No one can see the kingdom of God without being born from above” (GW) in John 3::3.

So being “born again” means we are reborn from a state of spiritual separation from God to a life that is alive to God through Christ. The Spirit of God directs that rebirth, and it takes place when we accept Jesus’ sacrificial death on our behalf.

For instance, the Scriptures tell us, “Whoever believes that Jesus is the Christ is born of God” (1 John 5:1 NKJV). We’re also told, “If anyone is in Christ, he is a new creation…” (NIV) in 2 Corinthians 5:17. So, unlike the mortal life that we inherit from our human parents (or the “perishable seed“ mentioned here in 1 Peter 1:23), those who are born again are redeemed by the sacrifice of the imperishable Christ.

Thus, we can say that this act of spiritual rebirth is a necessary prerequisite in our reconciliation to God. One source closes our look at this important topic with the following insights…

“It was Jesus who first declared that spiritual rebirth was an absolute necessity for entering the kingdom of God. He declared to Nicodemus, ‘Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God’ (John 3:3). The word unless in Jesus’ teaching signals a universally necessary condition for seeing and entering the kingdom of God.

Rebirth, then, is an essential part of Christianity; without it, entrance into God’s kingdom is impossible. Regeneration is the theological term used to describe rebirth. It refers to a new generating, a new genesis, a new beginning. It is more than ‘turning over a new leaf’; it marks the beginning of a new life in a radically renewed person. Peter speaks of believers ‘having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever’” (1 Peter 1:23). ₍₁₎

(1) Sproul, R. C. (1992). Essential truths of the Christian faith. Wheaton, IL: Tyndale House. Page 171.

“having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever” (1 Peter 1:23).

Many of us have probably heard the phrase “born again” used in various ways. While that expression often means different things to different people, we can find its true meaning by looking to Jesus and His use of that term. For instance, the Gospel of John records an after-hours meeting between Jesus and a man named Nicodemus in which they held the following exchange…

“[Nicodemus] came to Jesus by night and said to Him, ‘Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.’ Jesus answered and said to him, ‘Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.’

Nicodemus said to Him, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?’ Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.'” (John 3:2-8).

If we take the time to read Jesus’ explanation in this passage, we’ll find there is very little complexity behind this idea. Just as every human being must undergo a physical birth to emerge as a child of his or her parents, so we must also be born spiritually (or “born again”) in order to become a child of God. A paraphrase of 1 Peter 1:23 explains that concept in the following manner…

“…you have a new life. It was not passed on to you from your parents, for the life they gave you will fade away. This new one will last forever, for it comes from Christ…” (TLB).

So while people may hold different views on the meaning of the phrase “born again,” the only valid definition is the one Jesus gave it. Our first birth is physical; our second birth is spiritual, just as we see in the Gospel of John. Through this second birth, we are adopted into God’s family and receive the blessings He bestows upon His sons and daughters.

“Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart”
(1 Peter 1:22)

The word “fervently” is often associated with a sense of emotional passion. While it may be natural to ascribe that quality to our text from 1 Peter 1:22, this word better identifies the characteristics of earnestness and intensity. ₍₁₎ Unlike those who are indifferent or apathetic, this passage conveys the idea of an athlete who is stretched to his or her limit in pursuit of a goal.

This reminds us that “fervent love” is not necessarily synonymous with the external display of emotional affection. For example, the type of love referenced in the passage quoted above is a love that originates in the will. If we always felt naturally affectionate toward one another, there would be no need to demonstrate the type of fervent love that requires us to stretch ourselves to the limit. Instead, “…the idea suggested is that of not relaxing in effort, or acting in a right spirit.” ₍₂₎

While a sense of warmth and affection might grow easily and spontaneously among those of similar temperament, it’s important to remember that there are wide varieties of personal, cultural, and emotional differences among Jesus’ followers. In other words, there are other genuine followers of Jesus who differ from us in terms of personality, background, and maturity.

While we should expect to find love and affirmation among Jesus’ followers, we must also recognize that there may be instances where we struggle to get along with one another (see Acts 15:36-41 for an example). This may explain why the New Testament book of Romans reminds us to, “Be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10 NIV).

So the fervent love mentioned here should incorporate the qualities of longsuffering, kindness, and an attitude that enables us to rejoice in the welfare of others without envy or jealously. ₍₃₎ Although there may be some (or perhaps many) who require us to “stretch ourselves to the limit” in our love for them, one commentator leaves us with some helpful conclusions…

“That he commands them to love one another already implies that love has essentially to do with one’s will and disposition rather than one’s emotions. Love is active goodwill or acting for the highest good of another person. Of course, ‘the highest good’ must be understood in light of the good revealed by God in Christ. It is in this sense that Peter commands Christians to love one another.” ₍₄₎

(1) G1619 ektenos https://www.blueletterbible.org/lexicon/g1619/kjv/tr/0-1/
(2) Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers. See https://www.blueletterbible.org/search/Dictionary/viewTopic.cfm?topic=VT0000847 [C-1]
(3) See Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 1:22-25] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.
(4) Kendall, David W. “2. Love (1:22-2:3)” In Asbury Bible Commentary. 1189. Grand Rapids: Zondervan, © 1992.

“who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God. Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart” (1 Peter 1:21-22).

In our earlier look at 1 Peter 1:9, we noted that this reference to the “soul” is derived from the word “psuche” in the original language of this passage. In this context, the soul refers to the human being as an individual personality. We can thus associate the soul with the “you” inside your body.

Here in 1 Peter 1:22, we have an intriguing reference to those who have purified their souls in obeying the truth through the Spirit in sincere love of the brethren. This thought-provoking idea is one that can benefit from a deeper analysis.

For instance, let’s consider this reference to purification. The word “purified” is linked to the act of “cleansing from defilement” in a moral or ceremonial sense. ₍₁₎ That cleansing is actualized as we obey the truth through the Spirit. As we act in accord with the truth of God’s Word through the internal prompting of the Holy Spirit, we experience greater purity in thought, word, and deed.

A sincere love for other men and women of God subsequently reflects that growth in inner purity. Such love is “genuine” (CEB), “unfeigned” (KJV), and “real” (TLB). If we prayerfully seek to purify our souls in obeying the truth through the Spirit, we will naturally put the following behaviors into practice…

“Make allowance for each other’s faults, and forgive anyone who offends you. Remember, the Lord forgave you, so you must forgive others” (NLT).

“Be humble and gentle in every way. Be patient with each other and lovingly accept each other. Through the peace that ties you together, do your best to maintain the unity that the Spirit gives” (Ephesians 4:2-3 GW).

“Never act from motives of rivalry or personal vanity, but in humility think more of each other than you do of yourselves” (Philippians 2:3 Phillips).

In addition, we will also follow the Biblical directive from Romans 12:10: “Be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10 NIV). Taken together, this should prompt us to love one another fervently, as we’re told here in 1 Peter 1:22. We will explore what “fervently” means (and what it doesn’t mean) next.

(1) G48 hagnizo Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers

“He indeed was foreordained before the foundation of the world, but was manifest in these last times for you” (1 Peter 1:20).

We can draw comfort from our text in 1 Peter 1:20, for it tells us that Jesus’ sacrificial death did not serve as God’s contingency plan in response to human sin. Instead, God foreordained a plan for human redemption before the world began.

You see, God knew how the first human couple would respond when they were tempted with the forbidden fruit from the tree of the knowledge of good and evil- and He addressed their response “before the foundation of the world.” In addition to what we read here in 1 Peter 1:20, several other Biblical passages touch upon the subject of God’s foreordination as well…

“this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23 ESV).

“Here in Jerusalem, Herod and Pontius Pilate got together with the Gentiles and the people of Israel. Then they turned against your holy Servant Jesus, your chosen Messiah. They did what you in your power and wisdom had already decided would happen” (Acts 4:27-28 CEV).

“For God saved us and called us to live a holy life. He did this, not because we deserved it, but because that was his plan from before the beginning of time—to show us his grace through Christ Jesus (2 Timothy 1:9 NLT).

Thus, in the words of one commentator, 1 Peter 1:10 presents us with a God who served as the Redeemer before He was the Creator. ₍₁₎ That truth has now been made visible (or “manifest”) to those who are living in “these last times.” That period began with the Apostle Peter’s generation and continues into this day. In light of this, we should take care to distinguish between the “last times” and the “end times.”

The phrase “end times” generally refers to the events that will occur just prior to the close of the current chapter of human history. In contrast, “these last times” began with Jesus’ ascension and will conclude upon His return. One source illustrates the relationship between these ideas with the imagery of a roadway that runs alongside a mountainous cliff….

“History is not, and has not, been rushing towards a distant brink that would end this current order; even in apostolic times, history had reached that brink – and has run parallel to it since.” ₍₂₎

(1) See Barclay, William. William Barclay’s Daily Study Bible, “The Christless Life And The Christ-Filled Life (1Pe_1:14-25).”

(2) Guzik, Dave, 1 Timothy 4 – God’s Man Of Truth And Integrity (4:1) https://enduringword.com/bible-commentary/1-timothy-4/

“knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Peter 1:18-19 ESV).

Virtually everyone is familiar with the Biblical account of Adam and Eve-  and 1 Peter 1:18 focuses our attention on the lingering effects of their decision to transgress God’s command in the Garden of Eden. For instance, this reference to “…the empty way of life handed down to you from your forefathers” (NIV) traces its origin directly back to the events of Genesis chapter three.

Let’s consider Adam, the first human being. Adam’s act of disobedience in the Garden of Eden severed the fellowship with God he previously enjoyed. However, the effect of that decision also carried over to his descendants as well. Since it is impossible to give others something we do not possess, Adam’s loss of fellowship with God meant that he had nothing to pass to his descendants other than the example of his disobedience. Adam’s offspring thus grew to be like him, even to this day.

This helps explain this reference to our redemption from “…from the empty way of life handed down to you from your ancestors” (NIV). A life lived apart from a relationship with the Creator ultimately leads to futility, but we have been redeemed from that kind of life through Christ.

In addition, we can also approach this passage from the perspective of the traditional observances that others added to the Old Testament Law. The Gospel of Mark identified some of those elements…

“…The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders… they observe many other traditions, such as the washing of cups, pitchers and kettles…” (Mark 7:3-4 NIV).

Those rules did nothing to facilitate a genuine relationship with God. Jesus noted the futility of those practices with the following observation…

“So the Pharisees and the teachers of the Law asked Jesus, ‘Why is it that your disciples do not follow the teaching handed down by our ancestors, but instead eat with ritually unclean hands?’ Jesus answered them, ‘How right Isaiah was when he prophesied about you! You are hypocrites, just as he wrote:

‘These people, says God, honor me with their words, but their heart is really far away from me. It is no use for them to worship me, because they teach human rules as though they were my laws!’ ‘You put aside God’s command and obey human teachings'” (Mark 7:5-8 GNT).

1 Peter 1:18 thus offers the encouraging reminder that we have been redeemed from such things.