(Chapter 1:13–2:17)
At this point in the epistle, Peter launches into several series of practical exhortations based on the truth that he has stated in the foregoing verses. These exhortations continue through to the end of the epistle. This swing from doctrine to exhortation is marked by a pivotal, “Wherefore.” He says, “Wherefore, having girded up the loins of your mind, be sober, and hope with perfect stedfastness in the grace which will be brought to you at the revelation of Jesus Christ” (vs. 13). This opening injunction has to do with the saints being in a right state of soul so that they would respond appropriately to the exhortations that Peter was about to give.
“Gird up the loins,” is a figure taken from the clothing that they wore in old times. People in those days prepared themselves for work by gathering and tying back their loose clothing with a belt (a girdle) that wrapped around their waist and hip area (the loins). It is used in Scripture, in a spiritual sense, for the saints needing to prepare themselves for action in divine things. The loins of our “mind” being girded, means that we are to not allow our thoughts to fly about in every direction, but to be focused on the interests of Christ and being prepared to serve Him.
Being “sober” is important too; it has to do with recognizing that life on earth is brief, and therefore, we are to be found using our time wisely in view of eternity (Psa. 90:12).
To “hope with perfect stedfastness,” is not to allow our confidence to waver regarding the certainty of our hope of being glorified like Christ and being displayed with Him in the day of His manifestation (His Appearing)—which Peter calls “the revelation of Jesus Christ.” The fact that Peter would give this exhortation shows that there is a real danger of getting distracted in our Christian lives and settling down in earthly things. The “grace” that will be brought to us at the Appearing of Christ (vs. 13) could not be the “grace” of our soul-salvation (vs. 10) because we have that now. Nor could it be the glorification of our bodies when we receive our full salvation (vs. 5) because that will have happened at the Rapture. The grace that Peter is referring to here is the privilege of reigning with Christ in His kingdom (Rev. 20:4), and thus, being displayed with Him before the world (2 Thess. 1:10).
Christian Appellatives
(Chapter 1:14–2:17)
Not only had these believers been introduced into a circle of blessings in Christ risen that were all new to them, but they also had a new relationship with God as Father and new connections with fellow believers in the household of faith. Since they may not have been familiar with these things, Peter addresses these new relationships under various names (appellatives) which believers on the Lord Jesus are known by and exhorts them according to the responsibility connected with each.
Children
(Chapter 1:14-21)
Peter begins by addressing them as “children” in the family of God. He says, “As obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as He which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy” (vss. 14-16). This was a relationship with God that they didn’t have before they were saved. Prior to believing the gospel, they were children of Israel, but now having received Christ, they were “children of God” (John 1:12). The Apostle John asks us to consider this great blessing and privilege: “Behold what manner of love the Father hath bestowed upon us, that we should be called the children of God” (1 John 3:1).
Peter then impresses upon them that in the family of God increased privileges bring increased responsibilities. In their case, if they were going to be found in a relationship with God as His children, they would have to walk in holiness, for God is holy. Hence, “the former lusts” of their “ignorance,” to which they were once “conformed,” must be put off immediately. As children in relation to God our Father, we are to be marked by obedience. The character of this obedience was demonstrated in the Lord’s own life when He walked here (John 8:29). It was motivated by love (John 14:31; 15:10), rather than being a legal injunction. Thus, we are to obey as Christ obeyed—“from the heart” (Rom. 6:17).
Two Strong Motives for Walking in Holiness
In verses 17-20, Peter brings in two strong motives for walking in holiness. One has to do with our consciences and the other concerns our hearts. At all times, we are to be:
• Conscious of the fact that we could displease our Father and incur His governmental judgment (vs. 17).
• Conscious of the fact that we have been redeemed with a great price—the precious blood of Christ—and thus, our lives are no longer our own (vss. 18-20).
As to the first of these, Peter says, “If ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourn here in fear” (vs. 17). This shows that if we carry on carelessly in unholiness, it will bestir our Father to action, and in faithfulness He will exercise judgment in our lives (in the form of disciplinary chastening) to correct us. We might ask, “Does God really judge His children?” This verse clearly shows that He does. But as we have indicated in the Introduction (pp. 13-15), it is governmental judgment, which pertains only to our life on the earth. It has nothing to do with our standing before God in Christ, which is eternally secure. Governmental judgment in God’s family has to do with the dealings of a loving Father correcting His children. He works behind the scenes in our lives in a negative way, frustrating our purposes and plans in order to arrest us in our waywardness. He will allow trouble to touch us in the way of problems, sorrows, sicknesses, etc., all with a view to producing repentance. When there is genuine repentance with us, God will often exercise governmental forgiveness and lift the discipline that His hand has placed upon us (Matt. 18:26-27; Luke 7:48; John 5:14; James 5:15; Psa. 103:10-11; Psa. 130:3-4).
The “fear” that Peter says that we should have is not a fear of losing our salvation and our relationship with God as our Father. If we fail in holiness, our relationship with God does not change, but it may bring His hand upon us for correction. The fear that Peter is speaking about here is a reverential fear—a healthy respect for the faithfulness of God to chasten His children, if necessary (Heb. 12:5-11). Peter says that the Father judges “without respect of persons.” This means that God has no favourites in His family. None of His children can live carelessly and not feel His chastening hand in some way (Heb. 12:6-7).
The second motive for walking in holiness is the great cost of our redemption. Peter says, “Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold, from your vain conversation received by tradition [handed down] from your fathers: but with the precious blood of Christ, as of a lamb without blemish and without spot” (vss. 18-19). We have been redeemed at a great cost, and as a result, the Lord has a claim on our lives. Due to what He accomplished at Calvary, we now belong to Him; our lives are His to use in whatever way He chooses. The Apostle Paul said, “Ye are not your own, for ye are bought with a price: therefore, glorify God in your body” (1 Cor. 6:19-20). When we think of the price that He paid to redeem us, we should gladly surrender our lives to Him.
I love to own, Lord Jesus,
Thy claims over me divine;
Bought with Thy blood most precious,
Whose can I be but Thine.
L.F. #16 App.
In view of Calvary, the logical rationale is: “How can I go on living an unholy life when Christ has paid so great a price to set me free from all that? From this day forward, I’m going to acknowledge His Lordship authority in my life, and with His help, I’m going to do the things that will please Him and glorify Him.”
To press home to our hearts the value of Christ’s great work on the cross, Peter contrasts the redemption money that Israel paid in old times with the price Christ has paid to redeem us. The children of Israel who were over twenty years of age were to give a half shekel of “silver” as a “ransom” for their souls (Ex. 30:11-16; 38:25-26). They also gave “gold” to make “atonement” (Num. 31:48-54). In contrast to that, Christ’s sacrifice as the “Lamb” of God was of infinite value. He gave HIMSELF as a ransom for our souls! (Gal. 1:4; 2:20; Eph. 5:2, 25; 1 Tim. 2:6: Titus 2:14) Therefore, His Person (chap. 2:7) and His work, signified by His blood (chap. 1:19), are both “precious” to the saints. The practical effect this has on us is that we want to do things that please Him (Psa. 116:12). In this context, it is to live a holy life. As the ultimate and perfect sacrifice for sin, Christ was “without blemish” inwardly (1 John 3:4) and “without spot” outwardly (1 Peter 2:22). Compare Numbers 19:2.
Lest any should think that the entrance of sin has upset God’s plan to bless man, Peter shows that redemption was not an afterthought with God. He says, “Who verily was foreordained before the foundation of the world but was manifest in these last times for you” (vs. 20). Thus, God fully anticipated the fall of man and its consequences, and pre-ordained that Christ would be sent into the world as the great Redeemer in Israel’s last days. The “last times” of which Peter speaks is in connection with God’s dealings with Israel; it is not to be confused with the “last days” of the Christian testimony, which we are in today (2 Tim. 3:1). The cycle of Daniel’s seventy weeks which will conclude with Israel’s restoration and blessing (Dan. 9:24-27) was broken between the 69th and 70th week when the Jews rejected their “Messiah.” The New Testament teaches us that during this suspension of God’s dealings with Israel, He has directed His energy towards the calling of the Church, which is a special company of blessed persons distinct from Israel and who have a heavenly destiny with Christ as His body and bride. And thus, we will be with Him when He reigns in His millennial kingdom. Therefore, the Church period of almost 2000 years has come parenthetically between the 69th and 70th week (Rom. 11:11-32). Skipping over this present period, we see that Daniel’s prophecy indicates that Christ, the Messiah, would be “cut off” in death seven years (one week – Gen. 29:27; Num. 14:34; Ezek. 4:6) before God’s promises regarding the restoration and blessing of Israel would be fulfilled (Dan. 9:24). Thus, He died in Israel’s last times.
The culmination of Christ’s redemptive work is not the cross and the grave, but what God has secured by raising Him from the dead and giving Him glory. This is God’s pledge that He will complete what He has purposed for our blessing in our glorification. Therefore, Peter says, “Who by Him do believe in God that raised Him from the dead and gave Him glory; that your faith and hope might be in God” (vs. 21).
Brethren
(Chap. 1:22-25)
Peter passes on to another appellative. Believers on the Lord Jesus Christ are not only children in relation to the Father (vss. 14-21), but they are also “brethren” one of another in the household of faith (vss. 22-25). He says, “Having purified your souls by obedience to the truth to unfeigned love of the brethren, love one another out of a pure heart fervently; being born again, not of corruptible seed, but of incorruptible, by the Word of God which liveth and abideth forever.” Since these believers were now in a relationship with other believers of “like precious faith” (2 Peter 1:1), their responsibility was to “love one another with a pure heart fervently.”
Peter tells them that there was no reason for their love not to flow out to their brethren with “unfeigned” sincerity, because their souls had been “purified” of every evil and unclean motive. Their purification was a result of their “obedience to the truth” of the gospel wherein they were saved by faith (vs. 22), and their obedience of faith had been affected by their “having been begotten again, not of corruptible seed but of incorruptible, through God’s living and abiding Word (vs. 23 – W. Kelly Trans.). Thus, the very life and nature of God which delights to love had been communicated to them. This means that they had the capacity to love their brethren with divine affection. Since the new life delights in love (1 John 4:8), all we need to do is “let” it express itself according to its inherent desires (Heb. 13:1).
Christian love has a completely different reference point from what these converted Jews were familiar with in the old economy. Under the legal covenant, the point of reference was themselves. They were told, “Love thy neighbor as thyself” (Lev. 19:18; Matt. 19:19; 22:39). But in Christianity, the reference point is Christ. We are to love each other as Christ has loved us. He said, “Love one another as I have loved you” (John 13:34).
Vss. 24-25—Due to the divine life that we possess, our relationship with God and our brethren is eternal. The precious “seed” of the “incorruptible” Word which communicated divine life to us in new birth, will live and abide in us forever. Thus, we have an abiding and an eternal relationship with God and our brethren. In contrast to this, the natural man of this world who doesn’t have this life is like “the grass that withereth.” His life quickly passes, and if he has gained some worldly glory along the way, it falls with him like a “flower” that wilts. Such is the transience and emptiness of human life without Christ (Job 14:1-2).
Newborn Babes
(Chapter 2:1-3)
Peter goes on to speak of another thing. Christians are also viewed as “newborn babes,” and as such, they are to have a healthy appetite for the Word of God which will result in spiritual growth. He says, “Putting away therefore all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, long for the intelligent milk [of the Word], that by it ye may grow unto salvation, if indeed ye have tasted that the Lord is good.” (W. Kelly Trans.).
In the last few verses of chapter 1, Peter spoke of how we received our new life—by being born again through the operation of the Word of God in our souls. Now in these verses, he speaks of how that life is sustained by that same instrument. The communication of life in our new birth was a sovereign act of God; we had nothing to do with it. But sustaining that life is something we have a responsible part in—by taking time to read the Word prayerfully.
It is interesting, and significant, that Peter begins by warning us of things that will hinder the natural desires of the new life which longs for the Word of God. He addresses this first because if we don’t deal with these things in self-judgment, they will hinder us from profiting from the Word, and this will stunt our spiritual growth. The things that he mentions in verse 1 are like weeds in our garden that choke out the growth of the plants. “Malice,” is harboring ill feelings towards others. “Guile,” is hiding our evil motives. “Hypocrisies,” are pretending to be something that we’re not. “Envies,” are outright hatred. “Evil speakings,” are purposely putting someone in a bad light when referring to him or her in the presence of others. Note: Peter speaks of these things in plurality. This shows that if we allow these evils in our lives, they will multiply, and it will not be long before we are characterized by them. They, therefore, absolutely must be put off in self-judgment if we expect to make spiritual progress. These things don’t drop off like autumn leaves; they must be cut off. Peter’s repeated use of the word “all” tells us that when judging ourselves as to these things, we need to get at the root of the evil, which may well be embedded in our hearts.
These sins are mentioned together because they are true bedfellows; in life they rarely appear alone (Titus 3:3). For instance, we may have hard feelings (malice) toward someone, but we hide it with guile. However, concealing something like this without judging it only means that it’s going to grow. While harbouring these bad feelings, we may carry on outwardly with an air of godliness before others, which is hypocrisy. With the thing left unjudged, our dislike of that person will turn into hatred that will manifest itself in speaking evil of them. These verses furnish us with one great reason as to why we don’t grow in divine things as we should. But we can be sure that when these ills are put out of our lives, the desires of the new life will quite naturally manifest themselves in fruit for God. One of the ways the new life will express itself is in having an appetite for the Word of God.
Peter uses the word “mental” here, because he is emphasizing the need for us to engage the rational faculties of our beings in quest of an “intelligent” understanding of the truth (vs. 2). Some decry a study of the Scriptures because it could turn into a mere intellectual approach to the truth. While there is a danger of this, it should not be used to excuse our lack of diligence in the Word. Let us never disparage a study of the Scriptures; observing and distinguishing the things that differ in the Word is how we grow in our understanding of the truth (2 Tim. 2:15). W. Kelly said, “It is needful to heed the distinctions made and given in Scriptures. Fear not to believe the Word. Cavaliers may and do say that these are fine-drawn distinctions ... ..We are bound to distinguish where and as God does; and if we fail to follow, we shall find out too late to our loss. The truth is that there is a great deal of latent unbelief in those who cavil at the distinctions of the Word of God, for all progress in real knowledge is tested by, as growth in true wisdom largely consists in, distinguishing things that differ” (A Study of the Minor Prophets, p. 260). Peter couldn’t have been encouraging a mere intellectual approach to the Word without the heart and conscience being engaged, because he speaks of it as being “milk,” which has to do with the soul being fed by it.
In speaking of “newborn babes,” Peter is not suggesting that we should be content to remain spiritually infantile for the rest of our lives; the whole point in the passage is that we might “grow up” and reach Christian maturity. He is not drawing our attention to the infancy of a baby, but rather, to a baby’s desire for its mother’s milk. It has a determined, almost aggressive craving for it. Likewise, we are to have that same craving for the mental milk of the Word. Peter’s point here is quite simple; as milk is the proper food for a newborn baby, so is the Word of God for the believer. Thirsting for the Word is something that should continue throughout our lives. Peter is not using the term “babes” in the sense in which Paul uses it in 1 Corinthians 3:1-4 and Hebrews 5:11-14, where he speaks of spiritual babyhood as an undesirable state to be in due to carnality and the interference of earthly religion. Paul uses the term in a negative sense, whereas Peter uses it in a positive sense.
Spiritual growth is a lot more than academic learning—the amassing of Bible knowledge. It requires mental energy to “study” and to learn the truth (2 Tim. 2:15), but it also involves moral transformation through the Spirit’s work in us by which we are conformed to the image of Christ (Rom. 8:29; 2 Cor. 3:18). Learning the truth in the sense that Peter is speaking of will have a moral and practical effect on our lives. He says that our spiritual growth will lead “to salvation”—that is, practical salvation. The principles we have learned in the Word are applied to our walk, and this results in practical deliverances from spiritual dangers in the path of faith (Psa. 17:4; 2 Tim. 3:15). Salvation, in its fullest sense, is complete conformity to Christ—in spirit, soul, and body. We will not attain this until the Lord comes. In the meantime, if we feed on the Word, we will grow morally toward that ultimate end.
Vs. 3—Peter adds, “If so be that ye have tasted that the Lord is good.” This statement shows how appetite is developed. We first “taste,” not exactly the Word, but “the Lord” in the Word (in the sense of fellowship with Him), and having experienced that He is indeed “good” and “sweet” in our meditation (Psa. 104:34), we will want more of Him, and will go to the Scriptures to find Him (Psa. 119:103). Thus, our spiritual appetite grows quite naturally when we judge ourselves (vs. 1) and when we give our new nature its proper food—the Word of God (vs. 2).
The secret to getting spiritual food from the Word is to see that the Object and Center of it all is Christ (Luke 24:27, 44; John 5:39). This is “the key of knowledge” (Luke 11:52). As we read the Word, we must keep in mind that it all pertains to Him and His glory in one way or another. Christ personally may not be in every verse, but the subject of every verse ultimately pertains to His glory.
Living Stones & a Holy Priesthood
(Chapter 2:5-8)
Peter goes on to speak of another thing—Christians are viewed as living stones and holy priests in God’s house today. He says, “To whom coming, a living Stone, cast away indeed as worthless by men, but with God chosen, precious, yourselves also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.” God has ordained that even though Christ has been rejected by men, He would be the foundation of a new company of believers that God has purposed for blessing—the Church of God. Peter does not speak of this new company as such, but rather, as a “spiritual house” that Christ is building in this world. As the “Living Stone,” He is building upon Himself a spiritual house composed of believers who are themselves “living stones” in the structure. This, again, would be something completely new to the Jewish mind.
Peter hastens to add that while Christ is rejected of men, He is “precious” indeed to God (vs. 4). (He is “precious” to the saints too vs. 7.) The fact that the “Corner Stone” of the structure is rejected of men (vs. 6), indicates that everything to do with this house will not be popular in this world. All who are a part of the structure will be rejected as Christ is rejected. Consequently, every believer needs to be prepared to suffer reproach and persecution for the name of Christ (2 Tim. 3:12). It is normal Christianity.
We can see from verses 4-5, that Peter never forgot what the Lord taught him at Caesarea Philippi concerning the building of His Church (Matt. 16:16-18). On that occasion, the Lord spoke of Himself as the “Rock” upon which this new building would be fitly framed. A number of other New Testament passages also confirm that believers on the Lord Jesus Christ constitute God’s house in this present dispensation (1 Cor. 3:9-17; Eph. 2:20-22; 1 Tim. 3:15; 2 Tim. 2:20; Heb. 3:6; 1 Peter 4:17). This means that God’s house today is not a material building, built with brick and mortar, as was the case in the old economy, but a spiritual building composed of believers. The stones are “living” because they partake of the life of Christ, who is the “Living Stone.”
Moreover, the priests in this spiritual house are believers on the Lord Jesus Christ—the same persons as the living stones. Peter calls them “a holy priesthood.” We learn from this that all Christians are “priests” in this Dispensation of Grace (Rev. 1:6; 5:10). As such, we have access into the presence of God with a liberty that no son of Aaron ever had in the old economy (Heb. 10:19-22). Moreover, the kind of sacrifices that we offer are altogether different from what the priests in the Old Testament offered. Those priests presented animal sacrifices, and certain grains and fruits; whereas, in Christianity, the priests offer up “spiritual sacrifices” aided “by Jesus Christ,” our High Priest (John. 4:23-24; Heb. 10:21). The fact that He is a “High” Priest indicates that He has a caste of priests who function under Him.
We might ask, “What exactly are these spiritual sacrifices that believers offer today?” The New Testament epistles indicate that there are three different kinds of Christian sacrifices:
• The sacrifice of “praise” (Heb. 13:15).
• The sacrifice of our “substance”—our possessions (Heb. 13:16).
• The sacrifice of our “bodies”—signifying the giving of our lives—our time and energy (Rom. 12:1). (Acts 15:26 – J. N. Darby Trans.)
Sadly, the churches of Christendom have misunderstood these New Testament passages that teach that God’s house in this day is a spiritual building. Consequently, men have built magnificent cathedrals and temples for Christian worship—and they call those buildings “God’s house!” They have also set up a caste of men (the clergy—so-called Ministers and Pastors) to conduct the services on behalf of those who attend the meetings. This order may be well-intended, but it is a practical denial of the true priesthood of all believers. This is an order that has been borrowed from Judaism and not at all what Scripture teaches for Christian worship.
Vss. 6-7a—Peter then quotes from the prophet Isaiah to show that it is God’s intention that Christ would be the foundation of blessing for all His people—whether it is Israel, or the Church of God, or the Gentiles in the millennial kingdom. He says, “Behold, I lay in Sion a chief Corner Stone, elect, precious: and he that believeth on Him shall not be confounded” (Isa. 28:16). Thus, Christ is the Center and Foundation of everything that God is doing (and will do) in this world for man’s blessing. All who “believe on Him shall not be put to shame.” They prove through the experience of walking in fellowship with Him that “He is precious” indeed.
Vss. 7b-8—Peter then speaks of those who will not believe. He adds, “But unto them which be disobedient [disbelieving], the Stone which the builders disallowed [cast away], the same is made the Head of the Corner [the Corner Stone], and a Stone of stumbling, and a Rock of offence, even to them which stumble at the Word, being disobedient: whereunto they were appointed.” Thus, we see that Christ is viewed as a Stone in two ways. To those who “believe,” He is the “Corner Stone” of blessing in this new work of God’s grace going on today. But to the “disbelieving,” such as the Jewish builders who disallowed Christ as the nation’s Messiah, He is a “Stone of stumbling and a Rock of offence.” Those who stumble in unbelief will have that Stone fall upon them in judgment (Matt. 21:44). This would be the sad portion of the fellow countrymen of these believing Jews to whom Peter was writing, if they remained in unbelief.
A Chosen Race & a Royal Priesthood
(Chapter 2:9-10)
Peter passes on to consider another thing; believers on the Lord Jesus Christ are also viewed as a chosen race and a royal priesthood. He says: “Ye are a chosen race, a royal priesthood, a holy nation, a people for a possession, that ye might set forth the excellencies of Him who has called you out of darkness to His wonderful [marvelous] light; who were not a people, but now God’s people; who were not enjoying mercy, but now have found mercy.” This, too, would be something new to those who had converted to Christianity from Judaism. Under the old covenant, Israel was God’s chosen race (Ex. 19:5; Deut. 7:6; Amos 3:2), but now, with the coming of Christianity, those who believe on the Lord Jesus Christ are God’s “chosen race,” His “holy nation,” and His “people for a possession.” What is most striking about this new company of blessed persons is that it is composed of both Jews and Gentiles! (1 Cor. 12:13; Eph. 2:11-22; 3:6) How strange and different this must have been to these Jewish saints, for under the old covenant they were to keep themselves separate from Gentiles!
God’s plan was to have the Israelites as His “witnesses” on earth (Isa. 43:10, 21; Jer. 13:11). Had the builders received Christ as their Messiah, He would have showered the nation with millennial blessings as stated in the writings of the Old Testament prophets. But since they rejected Him, the nation had been temporarily set aside (Dan. 9:26; Micah 5:1-3; Zech. 11:10-14, etc.) and believers on the Lord Jesus Christ have taken Israel’s place as God’s vessel of testimony on earth (Rom. 11:17). As His chosen race, Christians are now His witnesses (John 15:27), and as such they are to “set forth the excellencies [praises] of Him” who has called them “out of darkness to His wonderful [marvelous] light.”
This does not mean that the Church is the new Israel, or a new phase in Israel’s history. This is an erroneous doctrine of Reformed (Covenant) Theology. The Church and Israel have not merged into one company, as those theologians teach. In the purpose and ways of God, the Church and redeemed Israel are two entirely different companies of blessed persons. Their portions of blessing and their respective callings and destinies (earthly and heavenly) and their relationships with God are distinctly different. In God’s present dealings in grace through the gospel, Jewish believers on the Lord Jesus Christ have been “taken out from among the people” of Israel (Acts 26:17) and made part of the Church of God—but Israel still remains as a distinct company of people on earth. Likewise, God, by the gospel, is visiting the Gentiles to “take out of them a people for His name” (Acts 15:14); those who believe have also become part of the Church—but the Gentile nations still remain intact on earth. Thus, believing Jews and Gentiles have been taken out of their former positions and are no longer such in Christianity (Gal. 3:28; Col. 3:11).
In Romans 11, Paul states that the setting aside of Israel is neither full nor final (vss. 1-5). It is not fully set aside because there is “a remnant according to the election of grace” which is getting saved today, and thus, is now part of the Church of God. Paul points to himself as being an example. The nation’s setting aside is not final either; Israel will not be cast off forever. God has not been thwarted in His purpose regarding them; He will take up with them again in a coming day, and they will be blessed according to the writings of their prophets. When “the fulness of the Gentiles be come in”—which is God’s present work among the Gentiles in calling believers out of them by the gospel to form the Church (Acts 15:14)—“all Israel” (that is, those who have not only Abraham’s blood, but His faith also) “shall be saved” (Rom. 9:6-8; 11:25-27).
This new company of believers is not only a chosen race and a holy nation, they are royal priests. Connecting verses 5 and 9, we see that Christians have a double priesthood. It is a “holy priesthood” in reference to our liberty to approach God in praise and prayer, and it is a “royal [kingly] priesthood” in regard to our testimony before the world. Melchisedec exhibits this double priesthood. He was fit to enter the presence of God with offerings as a holy priest and he was also a king who reigned in Jerusalem (Gen. 14:18; Heb. 7:1).
Some modern translations render the words “show forth,” as “proclaim,” which implies gospel preaching, but that is not really the thought in the passage. W. Kelly says, “It is not, of course, preaching the gospel to the lost that they might be saved” (The Epistles of Peter, p. 141). J. N. Darby says that it has more to do with us reproducing in our walk and ways the “virtues” of Him who has called us—which is the marginal reading in the KJV. (The Synopsis of the Books of the Bible, Loizeaux edition, p. 441). Note: Peter says that the state which these Jewish believers were in before they believed the gospel was that of “darkness.” Even though Judaism was a divinely ordained system, in the hands of evil men it had deteriorated into a religion of darkness. The nation had rejected Christ, the Light of the world (John 1:7; 8:12; 9:5), and as a result, they had become governmentally benighted (Psa. 69:22-23). With the coming in of Christianity, the darkness is past, and the true light is now shining (1 John 2:8).
Verse 10, indicates that since the nation of Israel is presently in the state of “Lo-ammi” (Hosea 1:9), that these Jewish believers who have “pre-trusted” in Christ before the remnant of the nation believes in a coming day (Eph. 1:12), can, in principle, apply Hosea 2:23 (which views believing Jews as “My people”) to themselves. They were once among those who are “not a people,” but now they are “the people of God.” It is interesting that while Peter applies the passage in Hosea to believing Jews today, Paul applies the same passage to believing Gentiles today (Rom. 11:24-26). Hence, believers from both the Jews and the Gentiles have been called out of their previous positions to be part of a new company of blessed persons, known as the Church of God (Acts 15:14; 26:17). Such is the present position on earth of Jewish and Gentile believers.
Verses 9-10, simply teach that God has a new vessel of testimony on earth—the Church. It is not an extension of Israel; it is an altogether new thing. These things are important for Jewish converts to know, both then and now.
Strangers and Pilgrims
(Chapter 2:11-17)
Lastly, Peter speaks of believers on the Lord Jesus Christ as strangers and pilgrims. He says, “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles; that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.” A “stranger” is a foreigner; one who is not indigenous to the place where he dwells. Accordingly, the Christian’s home is not here on earth. We are “in the world,” but we are not “of the world” (John 16:33; 17:14-16). A “pilgrim” is one who is on a journey. In our case, we are passing through this world on the path of faith on our way home to heaven. Hence, a stranger is one who is not at home and a pilgrim is one who is on his way home.
Peter proceeds to give three short injunctions pertaining to the conduct that is required of strangers and pilgrims.
The first is to “abstain from fleshly lusts.” As Christians, we must be careful not to adopt the morals of the lost people among whom we live. It is imperative that we judge ourselves in this regard, because these lusts not only “war against the soul” and hinder our communion with God, but they also spoil our testimony before the world. Needless to say, having our “conversation honest among the Gentiles” is extremely important. If the lusts of the flesh are manifested in a believer’s life, the world will be quick to pick up on it and use it to cast reproach upon the name of Christ and to “speak against” Christians as “evildoers.” We must, therefore, live in such a way that we are consistent inwardly with what we profess to be outwardly, so that the world can find no spot on us with which to accuse us (Eccl. 9:8).
The garments of the priests in the Old Testament typify this consistency (Ex. 28:39-43). They were to be dressed in fine linen, which speaks of practical righteousness in one’s walk and ways. Their coats (outer clothing which people would see) were to be made of linen, but their breeches (under garments which people wouldn’t see) were also to be of linen.
As mentioned, the best way to answer the accusations and criticisms of the world is to live a godly life that cannot be justly spoken against. Peter says that if we live a life of consistent “good works” before men, they will take note that we genuinely care for the welfare of our fellow man. And, when trouble comes into their lives by way of a governmental “visitation” from God, they may turn to a believer for help and comfort, and in doing so, they in a sense, “glorify God.” This does not mean that they will necessarily turn to Christ and get saved (though some do), but by turning to God’s people for answers and help, they are acknowledging that God’s favour and blessing is with Christians, and this brings glory to God. See Matthew 5:16.
Vss. 13-17—The second injunction for those passing through this world as strangers and pilgrims is submission to civil authorities. Peter says, “Submit yourselves to every ordinance of man for the Lord’s sake: whether to the king as supreme, or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of God.” This exhortation has to do with the Christian’s responsibility to live peacefully, honourably, and lawfully under “the powers that be”—the civil governments (Rom. 13:1). Christians are not part of this world, but this does not mean that they don’t have to “submit” to the ordinances (the laws and by-laws) established by the governments of the world in the lands in which they live. They still live in the world, and therefore, must obey “every ordinance of man.” This would be everything from paying taxes to obeying the speed limit signs on the highway, etc.
Human governments have been established by God to check and restrain evil (Gen. 9:5-6; Rom. 13:1-7; 2 Thess. 2:6). Peter states this in verse 14. The fact that some rulers may act contrary to the divine ideal does not mean that we are absolved of our responsibility to obey “the powers that be” (Rom. 13:1). If they demand obedience in something which violates the Christian’s conscience, then that is a different matter. When that is the case, we must obey a “higher” power yet—God Himself (Eccl. 5:8; Acts 5:29). All human government has some imperfection, but without its restraint, anarchy would prevail; therefore, we should be thankful for whatever kind of government we have. The governments of men in various countries are generally helpful to those who wish to do what is right. Peter states this in verse 14b. The reason why it is important for us to submit to every ordinance of man is to take away any occasion that the world might otherwise have to accuse us of wrongdoing. We are, therefore, to be loyal subjects of the state “for the Lord’s sake,” and should remember at all times that we bear His name before the world.
Since Christians are merely passing through this world as strangers and pilgrims, there is no exhortation in the New Testament that encourages us to take a position in government or to involve ourselves in the political affairs of this world. We are citizens of another country above (Phil. 3:20), and this makes us strangers and pilgrims here below. We, therefore, should leave the political struggles of the world to the men of the world (Isa. 45:9).
Vss. 15-16—As Christians, we will inevitably be criticized by the world through which we pass, but as mentioned, if we live in subjection to the civil authorities, we can “put to silence the ignorance of foolish men.” Like Daniel in Babylon, the world will have nothing in which to justly condemn us (Dan. 6:4). We have been set “free” from the whole course of the world through our redemption in Christ (Gal. 1:4), but we are not to use our “liberty” as a “cloak” for the flesh. “Free” does not mean that we are free to sin; Christian freedom is not a pretext for Christians to do evil. Rather, we are free to use our energies to serve the Lord as “the servants of God.”
Vs. 17—The general tendency of the Jews dispersed among the Gentiles was to resent the heathen authorities over them. In view of this, Peter brings in a third injunction: “Honour all men, love the brotherhood, fear God, honour the king.” As believers on the Lord Jesus Christ, we are to live honourably and peaceably amongst the lost persons with whom we live and work (Rom. 12:18; 1 Tim. 2:1-2). We must be careful not to “speak evil of dignitaries” (2 Peter 2:10; Jude 8). If God is feared, the king will be honoured, the brethren will be loved, and men generally will be respected. This is how we are to pass through this world as strangers and pilgrims. J. N. Darby said, “Say little, serve all, and pass on. This is true greatness; to work unnoticed, and to serve unseen.” Summarizing our responsibility toward the powers that be, we are to pray, pay, and obey.
• We pray for all in authority (1 Tim. 2:1-2).
• We pay our taxes to those in authority (Rom. 13:7).
• We obey the ordinances set up by those in authority (1 Peter 2:13).
Summary of the Christian Appellatives
• As Children—we are to walk in holiness.
• As Brethren—we are to love one another with a pure heart fervently.
• As New-born Babes—we are to desire the mental milk of the Word that we may grow spiritually.
• As Living Stones & a Holy Priesthood—we are to offer up spiritual sacrifices acceptable to God by Jesus Christ.
• As a Chosen Race & a Royal Priesthood—we are to exhibit the moral excellencies of Christ before the world.
• As Strangers & Pilgrims—we are to pass through this world obeying its rulers and submitting to their earthly ordinances.