Footnotes

1. 2:1–3 Growth toward salvation is seen here as two steps: first, stripping away all that is contrary to the new life in Christ; second, the nourishment (pure spiritual milk) that the newly baptized have received.
2. 2:3 Tasted that the Lord is good: cf. Ps 34:9.
3. 2:4–8 Christ is the cornerstone (cf. Is 28:16) that is the foundation of the spiritual edifice of the Christian community (1 Pt 2:5). To unbelievers, Christ is an obstacle and a stumbling block on which they are destined to fall (1 Pt 2:8); cf. Rom 11:11.
4. 2:5 Let yourselves be built: the form of the Greek word could also be indicative passive, “you are being built” (cf. 1 Pt 2:9).
5. 2:9–10 The prerogatives of ancient Israel mentioned here are now more fully and fittingly applied to the Christian people: “a chosen race” (cf. Is 43:20–21) indicates their divine election (Eph 1:4–6); “a royal priesthood” (cf. Ex 19:6) to serve and worship God in Christ, thus continuing the priestly functions of his life, passion, and resurrection; “a holy nation” (Ex 19:6) reserved for God, a people he claims for his own (cf. Mal 3:17) in virtue of their baptism into his death and resurrection. This transcends all natural and national divisions and unites the people into one community to glorify the one who led them from the darkness of paganism to the light of faith in Christ. From being “no people” deprived of all mercy, they have become the very people of God, the chosen recipients of his mercy (cf. Hos 1:9; 2:25).
6. 2:11–3:12 After explaining the doctrinal basis for the Christian community, the author makes practical applications in terms of the virtues that should prevail in all the social relationships of the members of the community: good example to Gentile neighbors (1 Pt 2:11–12); respect for human authority (1 Pt 2:13–17); obedience, patience, and endurance of hardship in domestic relations (1 Pt 2:18–25); Christian behavior of husbands and wives (1 Pt 3:1–7); mutual charity (1 Pt 3:8–12).
7. 2:11 Aliens and sojourners: no longer signifying absence from one’s native land (Gn 23:4), this image denotes rather their estrangement from the world during their earthly pilgrimage (see also 1 Pt 1:1, 17).
8. 2:13–17 True Christian freedom is the result of being servants of God (2 Pt 2:16; see note on 1 Pt 2:18–23). It includes reverence for God, esteem for every individual, and committed love for fellow Christians (1 Pt 2:17). Although persecution may threaten, subjection to human government is urged (1 Pt 2:13, 17) and concern for the impact of Christians’ conduct on those who are not Christians (1 Pt 2:12, 15).
9. 2:18–21 Most of the labor in the commercial cities of first-century Asia Minor was performed by a working class of slaves. The sense of freedom contained in the gospel undoubtedly caused great tension among Christian slaves: witness the special advice given concerning them here and in 1 Cor 7:21–24; Eph 6:5–8; Col 3:22–25; Phlm. The point made here does not have so much to do with the institution of slavery, which the author does not challenge, but with the nonviolent reaction (1 Pt 2:20) of slaves to unjust treatment. Their patient suffering is compared to that of Jesus (1 Pt 2:21), which won righteousness for all humanity.
10. 2:21 Suffered: some ancient manuscripts and versions read “died” (cf. 1 Pt 3:18).
11. 2:22–25 After the quotation of Is 53:9b, the passage describes Jesus’ passion with phrases concerning the Suffering Servant from Is 53:4–12, perhaps as employed in an early Christian confession of faith; cf. 1 Pt 1:18–21 and 1 Pt 3:18–22.
12. 2:25 The shepherd and guardian of your souls: the familiar shepherd and flock figures express the care, vigilance, and love of God for his people in the Old Testament (Ps 23; Is 40:11; Jer 23:4–5; Ez 34:11–16) and of Jesus for all humanity in the New Testament (Mt 18:10–14; Lk 15:4–7; Jn 10:1–16; Hb 13:20).