Peter teaches that those who come to Christ, the living and chosen Stone, are being built together into God’s priestly people for worship and witness. Because they have received mercy and now belong to God, they must reject sinful desires and live holy, honorable lives before unbelievers.

Peter begins by commanding believers to put away sins that destroy love within the church: malice, deceit, hypocrisy, envy, and slander. These are not small faults. They are relational evils that tear at the sincere brotherly love Peter has just emphasized.

He then tells them to long for pure spiritual milk like newborn infants. The image highlights the strength of their desire, not spiritual immaturity. Peter is not calling them childish. He is calling them to crave the nourishment God provides. In context, this nourishment is best understood in continuity with the enduring word of God mentioned in 1:23–25. It is pure, uncorrupted nourishment shaped by God’s revelation.

The goal is growth: by this nourishment believers grow up to salvation. Peter is not denying their present salvation, nor is he treating salvation as only a past event. He holds both together—present grace and future completion. Believers have received mercy, and yet they still grow toward salvation’s final realization.

Verse 3 grounds this command in experience: they have tasted that the Lord is kind. Echoing Psalm 34, Peter assumes this is true of his readers. Since they have known the Lord’s goodness, they should desire more of the nourishment He gives.

In verses 4–5, Peter turns to Christ, the living Stone. Though rejected by men, Christ is chosen and precious in God’s sight. Human rejection does not overturn God’s verdict. As believers keep coming to Him, they too are made living stones. Their life and identity come from Him.

Peter says they are being built up as a spiritual house. God is the implied builder. The church is not merely a human society or a matter of private spirituality. God is forming His people together as His dwelling. This is corporate temple language.

They are also a holy priesthood, called to offer spiritual sacrifices acceptable to God through Jesus Christ. Peter is not speaking of a return to old covenant animal sacrifices, but of worship God accepts through Christ alone. Their priestly identity is therefore both worshipful and purposeful.

Peter supports this with Scripture. Isaiah 28:16 shows that God has laid in Zion a chosen and precious cornerstone, and whoever believes in Him will not be put to shame. Faith in Christ leads to vindication, not disgrace.

Verse 7 then divides humanity according to its response to Christ. To believers belongs honor, and they recognize Christ’s precious worth. But for the unbelieving, Psalm 118:22 applies: the stone rejected by the builders has become the cornerstone. The one rejected by human judgment has been established by God as central.

Then Isaiah 8:14 adds that Christ is a stone of stumbling and a rock of offense. They stumble because they disobey the word. Their unbelief is not morally neutral; it is disobedience. When Peter says they were appointed to this, the sense is best understood as God’s appointment of the judicial consequence of such rejection, not a fatalistic statement that cancels human responsibility.

In verses 9–10, Peter applies covenant people language to the church: a chosen race, a royal priesthood, a holy nation, a people for God’s own possession. Drawing on Old Testament language, he defines the church’s identity and mission as God’s present people in Christ. His purpose here is not to settle every later theological debate, but to state who they are and why God has formed them.

That purpose is proclamation. They are to declare the excellencies of the One who called them out of darkness into His marvelous light. Their priestly identity is not merely inward; it includes public witness to God’s saving work.

Verse 10 makes clear that this identity rests entirely on mercy. Once they were not a people, but now they are God’s people. Once they had not received mercy, but now they have received mercy. Their standing is grounded in God’s gracious action, not in ethnicity, status, or personal merit.

In verses 11–12, Peter turns from identity to exhortation. As foreigners and exiles, they must abstain from fleshly desires that wage war against the soul. These desires are active enemies of spiritual life.

They must also keep their conduct honorable among the Gentiles. Even when slandered as evildoers, believers are to live such visibly good lives that false accusations are exposed and God is glorified in the day of visitation. Peter’s point is that holy public conduct is part of Christian witness.

So the passage moves from renouncing sins that destroy fellowship, to craving God’s nourishing word, to coming continually to Christ the living Stone. In Him, believers are being built together into God’s priestly house. Because they are now God’s people by mercy, they must live as distinct exiles whose worship, witness, and conduct match the grace they have received.

Key Truths: - The sins in 2:1 are especially destructive because they corrode brotherly love within God’s people. - The newborn image in 2:2 emphasizes craving, not immaturity. - Believers are to grow toward salvation’s final completion through God’s pure nourishment. - Christ is the living, chosen, and precious cornerstone despite human rejection. - Believers are being built together by God into a spiritual house and holy priesthood. - Priestly identity is given for acceptable worship through Christ and for public proclamation of God’s excellencies. - Unbelievers stumble because they disobey the word; divine appointment does not erase human responsibility. - God’s mercy has made believers His people, and that identity must be displayed in holy conduct before the world.