Slavery was common in the ancient world. Scholars estimate that at the time of Peter’s writing, about 15 to 20 percent of all people in the Roman Empire were slaves. Slaves served in a variety of roles, including as laborers, household managers, doctors, musicians, and artisans. Many who first responded to the message of the gospel were from this class in society.

Peter’s words can feel harsh to modern ears, but we should keep a couple of things in mind. First, it is significant that the New Testament authors even addressed slaves. Most writers in the ancient world ignored their existence. Yet, Peter and Paul address slaves as full disciples of Jesus. Second, while the early church did not address the institution of slavery—nor was it in a position to do so—it did clearly address the status of slaves within the church. There was to be no social distinctions between members; they were brothers and sisters in Christ (Gal. 3:28; 1 Cor. 12:13; Col. 3:11).

In verse 18, Peter states that slaves should submit themselves to their masters, not because the masters deserved it, but out of “reverent fear of God” (v. 18). What about unjust masters? Even in that situation, they were to obey: “It is commendable if someone bears up under the pain of unjust suffering because they are conscious of God” (v. 19). They should be aware that God sees them and commends them.

Those who suffer unjustly are in good company. That experience allows them to identify a bit more with Jesus. Even though He was completely innocent, He was made to suffer (v. 21). Peter’s call here is for all Christians to follow the example of Jesus (v. 21). No matter how painful our experience, we are not lost to God but are known and loved (v. 25).

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When Peter was writing his letter, there was a significant debate within Judaism about the best way to relate to Rome. Many in Israel were clamoring for a rebellion, which would ultimately result in the Jewish revolt and destruction of Jerusalem in AD 70. Should followers of Jesus take a similar stance toward Rome?

Peter takes a very different approach. He urges believers to “Submit yourselves…to every human authority” (v. 13). The phrase translated by the NIV as “every human authority” is more literally “every human creation.” Peter’s point is that believers should not be striving for positions of power and authority over other people. Rather they should pursue the good of others (Eph. 5:21). This includes even the emperor and governor (vv. 13–14). At the time, the emperor was likely Nero, hardly a model of virtue.

But there is an important qualification: They are to submit “for the Lord’s sake” (v. 13). In the New Testament, believers did take a stand against the governing authorities when the gospel was at stake (e.g., Acts 4:18–20; 5:27–29). They would not be hindered in sharing the gospel, even if it meant suffering the consequences of disobeying the government. But when the gospel was not at stake, believers were to submit to those in authority. God ordained the government to uphold justice (v. 14), a common grace we can be thankful for.

The freedom we have in Christ is not freedom from human authorities, but freedom from sin in service to God (v. 16). Believers should be known for their respect and kindness to all people (v. 17). In our relationship with the government, it is important to “fear God” first and, in the context of our reverence for God, “honor the emperor” (v. 17). We should live in a way that does not hinder our ability to live out the mission that the Lord Jesus has given us.

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Jesus warned His followers that the world would not be a welcoming place. “If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you” (John 15:19). In his letters, Peter gives a similar warning: Followers of Jesus will be “foreigners and exiles” (v. 11).

Peter addresses his audience in two important ways. First, he calls them “dear friends,” this is more literally, “beloved” (v. 11). They are like family. He then calls them “foreigners and exiles” (v. 11). These believers were to think of themselves as immigrants, people who do not reside in their native country. Now, it is likely that most of Peter’s audience was composed of Jewish Christians, who were literally exiles from the land of Israel. But Peter is making a deeper point. They were not to live as if their current city or country was where they really belonged. They have an “inheritance…kept in heaven for you” (1:4).

This reminder that we belong fully to Jesus and His kingdom leads us to live differently within this world. Just as Peter’s readers were not to get their standards of behavior from the nations around them, we are to live as citizens of heaven. Our primary allegiance is not to this world, but the one to come.

We are called to live holy lives, not so we will stay out of trouble in fear. Rather, we should live well so that the world around us “may see your good deeds and glorify God on the day he visits us” (v. 12). Our obedience to the Lord Jesus is missional. People should be able to look at the church, see our good deeds, and be pointed to Christ.

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When my children were young, their grandmother bought them a playset. The set showed up on pallets stacked with seemingly random pieces of lumber and plastic. It could only function as intended if each piece was assembled into the correct place. Each board, screw, or plastic panel had a purpose.

God is also involved in a building project. Instead of lumber, the Lord uses stones as His material. As we come to Jesus, He makes us into “living stones” (v. 5). That is, He puts new life into us. The purpose is to build us up into a “spiritual house” (v. 5). The analogy here relates to the Old Testament temple, which was made of stones and was the place where God’s glory dwelt in Israel. Now, Jesus is the manifestation of God’s glory on earth. He is the “living Stone” (v. 4) as opposed to the lifeless stones of the first temple. As we come to Jesus, He makes us into a new, spiritual temple, and God’s own presence dwells within us (1 Cor. 3:17; 6:19).

Peter asserts that whenever anyone comes to Christ, a new stone is added to the spiritual house. This is a strong affirmation of the doctrine of the priesthood of all believers. Today, all believers—not just priests—have access to God’s presence. All can offer sacrifices in worship (v. 5). All believers have a place in God’s mission to the world.

Not everyone will accept this message. Peter quotes from another important Old Testament passage: “The stone the builders rejected has become the cornerstone” (v. 7; Ps. 118:22). Some reject the message, but those who believe have the task of witnessing to the nations—“that you may declare the praises of him who called you out of darkness into his wonderful light” (v. 9).

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Have you ever been at a prayer meeting at church or a small group where the prayer requests felt more like gossip sessions than times of genuinely seeking the Lord? In chapter 2, Peter picks up on his encouragement from yesterday that the church should “love one another deeply, from the heart” (1 Pet. 1:22).

In order to love others well, we must throw off many common vices that undermine community (v.1). The vices he lists are: “malice”—a mean-spirited or vicious attitude; “deceit”—craftiness or cunning in relationships; “hypocrisy”—insincerity; “envy”; and “slander” (v. 1). It is impossible to love one another well when this kind of culture is present. Peter challenges us to get rid of these sinful behaviors so the community will not be infected.

We might expect this list of vices to be followed by a list of virtues to cultivate. But that is not what Peter advises here. Instead, he says, “Like newborn babies, crave pure spiritual milk” (v. 2). This is a call to be dependent on the Lord. “Milk” here does not refer to elementary Christian teaching as it does elsewhere in the New Testament (1 Cor. 3:1–2; Heb. 5:13). The analogy here is that just as a newborn craves milk, we also should crave pure spiritual food. What is that food? The context makes it clear; it is the “word of the Lord” (1 Pet. 1:25). We are to show our dependence on the Lord through our desire for and love of His Word. It is not possible to be full of hypocrisy, envy, and malice when we recognize our position before God.

The goal is to “grow up in your salvation” (v. 2). The best way to think about what that means is to look to Jesus.

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During World War 2, Dietrich Bonhoeffer ran an underground seminary to train German pastors. In his classic book Life Together, Bonhoeffer warned his students that many church leaders have an idealized vision of church community. But once in ministry, they become disillusioned by reality. He then makes this incisive remark: “He who loves his dream of community more than the Christian community itself becomes a destroyer of the latter, even though his personal intentions may be ever so honest and earnest and sacrificial.”

Peter reminds us that we have been “born again” (v. 23). God’s Spirit has brought new life into the heart of believers through the Word of God. Because of God’s work in our lives, we are called to grow in holiness. Peter puts it this way: “Now that you have purified yourselves by obeying the truth” (v. 22).

But how do we know we are on the right track? How do we know we are growing in our faith? Here is a simple test: Do we love our fellow brothers and sisters in Christ? When we were saved, we not only had our relationship with God restored, but we were made a part of a new community—the church. Our love for one another should be more than just making small talk after a church service. We should “love one another deeply, from the heart” (v. 22).

This kind of Christian community not only models the kind of love Jesus has shown toward us, but serves as a witness to the world. On the night He was betrayed, Jesus commanded His disciples to “Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34–35).

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As a teacher, one of the best things I can do for my students is hold them accountable. If they think there will be no consequences for late or sloppy work, they are ultimately the ones who will suffer because they won’t really learn the material.

Peter reminds us that God is both our Father and our judge (v. 17). Since God is all-knowing and completely just, we know His judgment will be thorough and fair (v. 17). This should lead us to hold a “reverent fear” of God (v. 17). Healthy fear of God can coexist with assurance of our salvation and love for the Lord. Just as healthy fear of a loving parent might keep a child from giving in to peer pressure, fear of the Lord can protect us from lesser fears that might derail our Christian life.

Another reason to have a reverent fear of God is because we belong fully to Him. In the ancient world, purchasing slaves was a regular part of the culture. A slave could also have their freedom purchased by a benefactor, which was called “ransoming” a slave. Peter uses this imagery as an analogy for what God has done for us through Christ. He freed us from our former way of life and slavery to sin, “with the precious blood of Christ” (v. 19). This was a price far more costly than any amount of silver or gold (v. 18). Jesus is the perfect Passover Lamb (Exod. 12:5). He took the judgment that we deserved upon Himself.

Even more astounding, Jesus was chosen for this role from “before the creation of the world” (v. 20). God had planned way in advance how He would redeem fallen humanity. Amazing love! Because of what He has done for us, we can have hope for the future (v. 21).

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Have you ever been given the advice to “live in the moment”? The idea is to be fully present where you are and not obsessed with the future or the past. It is not bad advice as far as it goes. However, today’s reading reminds us that we are not to ignore the future either. In fact, our beliefs about the future shape how we live in the present.

After spending 10 verses celebrating the salvation we have in Christ, Peter turns to describe how that salvation should impact our life today. The opening phrase is a vivid one: “Therefore, with minds that are alert” (v. 13). In the original language, this reads, “gird up the loins of your mind,” an image drawn from an ancient way of dress. A man’s tunic would go down to his ankles. If he wanted to work hard or move quickly, he had to tuck the bottom portion of his tunic into his belt. This was called “girding up your loins.” Peter applies this image to our minds. As one commentator suggests, to “roll up the shirtsleeves of your mind.”

The way we are to prepare our mind is to, “set your hope on the grace to be brought to you when Jesus Christ is revealed” (v. 13). The way we live should be shaped by the reality that Jesus is coming back. We want to be ready. This means we won’t live as we used to before we knew Christ (v. 14); we will be different. That’s one way of thinking about what it means to be holy. As Peter challenges us, “just as he who called you is holy, so be holy in all you do” (v. 15). Our example is always Jesus.

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