Bullet Point Bible

Spiritual Growth and Identity in Christ

¹ So get rid of all evil and all deceit and hypocrisy and envy and all slander.² And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation,³ if you have experienced the Lord's kindness .⁴ So as you come to him, a living stone rejected by men but chosen and precious in God's sight,⁵ you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ.⁶ For it says in scripture, " Look, I lay in Zion a stone, a chosen and precious cornerstone, andwhoever believesinhimwillnever be put to shame ."⁷ So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone,⁸ and a stumbling-stone and a rock to trip over . They stumble because they disobey the word, as they were destined to do.⁹ But you are a chosen race , a royal priesthood , a holy nation , a people of his own , so that you may proclaimthe virtues of the one who called you out of darkness into his marvelous light.¹⁰ You once were nota people , but now you are God's people. You were shownno mercy, but now you have received mercy.

Peter begins with a call for moral transformation, urging believers to shed specific sins (v. 1) as a prerequisite for spiritual growth.
The metaphor "newborn infants" yearning for "pure spiritual milk" (v. 2) emphasizes the essential need for foundational spiritual nourishment (likely God's word) for growth towards salvation's fullness.
Growth is contingent on having "tasted that the Lord is good" (v. 3, quoting Psalm 34:8), indicating that personal experience of God's grace motivates spiritual desire.
Christ is presented as the "living stone" (v. 4), rejected by humans but supremely valued by God, forming the foundation of the new spiritual community.
Believers are also "living stones" (v. 5), actively participating in being built into a "spiritual house" (the Church) and serving as a "holy priesthood."
This new priesthood offers "spiritual sacrifices" (lives of obedience, praise, good deeds) acceptable through Christ, replacing the Old Testament sacrificial system.
Peter weaves together Old Testament prophecies (Isaiah 28:16, Psalm 118:22, Isaiah 8:14) to demonstrate Christ as the cornerstone (vv. 6-8), who is precious to believers but a cause of stumbling for unbelievers.
The destiny of unbelievers to stumble (v. 8) refers to the consequence of their disobedience, not a pre-ordained lack of choice.
Peter applies titles originally given to Israel (Exodus 19:5-6) to the Church (v. 9): "chosen race, royal priesthood, holy nation, God's special possession," highlighting the believers' new corporate identity in Christ.
The purpose of this new identity is missional: to "declare the praises" of God who rescued them from spiritual "darkness" into "light" (v. 9).
The transformation is radical: from being "not a people" to "the people of God," and from lacking mercy to receiving it abundantly (v. 10, referencing Hosea 1:9, 2:23).

Living as God's People in a Pagan World

¹¹ Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul,¹² and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.

Peter addresses his readers affectionately ("Dear friends") and reminds them of their identity as "foreigners and exiles" (v. 11), emphasizing their temporary status on earth and ultimate citizenship in heaven.
This identity calls for a distinct lifestyle, specifically abstaining from "sinful desires" (Greek: *sarkikos epithumia*, fleshly lusts) which are depicted as actively warring against spiritual well-being.
The internal battle against sin (v. 11) is linked to external conduct among non-believers ("pagans" or Gentiles) (v. 12).
Believers are urged to maintain honorable conduct ("live such good lives") as a form of public witness.
Good deeds serve as a defense against slander and false accusations, which were common challenges for early Christians.
The ultimate aim of this exemplary living is evangelistic: that observing non-believers might eventually "glorify God."
"The day he visits us" (v. 12) likely refers to a time of God's intervention, whether in judgment or salvation, where the truth about Christians' lives will be evident.
This section bridges the believers' identity in Christ (vv. 1-10) with their practical conduct in society (vv. 13ff).

Submission to Human Authorities

¹³ Be subject to every human institution for the Lord's sake, whether to a king as supreme¹⁴ or to governors as those he commissions to punish wrongdoers and praise those who do good.¹⁵ For God wants you to silence the ignorance of foolish people by doing good.¹⁶ Live as free people, not using your freedom as a pretext for evil, but as God's slaves.¹⁷ Honor all people, love the family of believers, fear God, honor the king.

Peter commands submission to "every human authority" (literally "human creation"), encompassing all levels of established government (v. 13).
The primary motivation for submission is theological: "because of the Lord," indicating that civic obedience is part of Christian duty.
Peter acknowledges the legitimate function of government as ordained by God: to punish wrongdoing and commend good conduct (v. 14, cf. Romans 13:1-7).
Good behavior is presented as God's ordained method ("God's will," v. 15) for Christians to refute slander and demonstrate the integrity of their faith.
Christian freedom (v. 16) is not anarchy or license but freedom *from* sin to serve God; it must not be used to justify wrongdoing.
Believers are described paradoxically as "free people" yet "God's slaves," highlighting their liberation in Christ coupled with their ultimate allegiance and service to God.
Verse 17 provides four succinct imperatives summarizing Christian social ethics: show respect to all people, demonstrate special love for fellow believers, maintain ultimate reverence for God, and give appropriate honor to the governing ruler (emperor).
The command to "Fear God, honor the emperor" carefully distinguishes the ultimate reverence due only to God from the respect due to human rulers.
This instruction was particularly relevant for Christians in the Roman Empire, often suspected of disloyalty.

Instructions for Household Slaves

¹⁸ Slaves, be subject to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse.¹⁹ For this finds God's favor, if because of conscience toward God someone endures hardships in suffering unjustly.²⁰ For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God.

Peter specifically addresses "household slaves" (*oiketai*), a significant segment of the population in the Greco-Roman world (v. 18).
The instruction is to submit with "all respect" (or "fear"), mirroring the respect shown to authorities.
Significantly, this submission extends not only to kind masters but also to those who are "unreasonable" (Greek: *skolios*, crooked, harsh, unfair).
Peter is not endorsing the institution of slavery but providing ethical guidance for believers within that societal reality, focusing on their response.
Enduring *unjust* suffering while maintaining consciousness of God (i.e., for the sake of one's faith or principles) is highlighted as "commendable" (Greek: *charis*, grace, favor) (v. 19).
A distinction is made between suffering deservedly for wrongdoing (which earns no credit) and suffering undeservedly for doing good (v. 20).
Enduring suffering for righteousness finds favor with God and aligns with the Christian calling.
This teaching sets the stage for the supreme example of unjust suffering: Jesus Christ.
Understanding the historical context of Roman slavery is crucial to interpreting this passage, avoiding misapplication to justify oppression.

Following Christ's Example in Suffering

²¹ For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps.²² He committedno sin norwas deceit found in his mouth .²³ When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly.²⁴ He himselfbore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his woundsyou were healed .²⁵ For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls.

Suffering for doing good (v. 20) is presented as part of the Christian calling ("to this you were called," v. 21).
Christ's suffering serves a dual purpose: it was substitutionary ("suffered for you") and exemplary ("leaving you an example").
The word "example" (Greek: *hypogrammos*) refers to a writing model to be traced, indicating believers should pattern their response to suffering after Christ's.
Peter draws heavily on Isaiah 53 (the Suffering Servant) to describe Christ's passion.
Christ's sinlessness and integrity are emphasized ("committed no sin, nor was deceit found," v. 22, quoting Isa 53:9).
His response to unjust treatment was non-retaliation; instead of threats, he entrusted his cause to God, the righteous judge (v. 23).
Verse 24 clearly articulates substitutionary atonement: Christ "bore our sins in his body on the tree" (the cross).
The purpose of Christ's sacrifice was transformative: enabling believers to "die to sins and live to righteousness."
Spiritual healing from the disease of sin comes "by his wounds" (v. 24, quoting Isa 53:5).
Peter uses the familiar biblical metaphor of sheep (v. 25, cf. Isa 53:6) to describe humanity's lost state ("going astray") before conversion.
Conversion is depicted as a return to Christ, the "Shepherd" who guides and protects, and the "Overseer" (*episkopos*) who watches over their souls.

The Bullet Point Bible

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