8  Desiring the Word  (1 Peter 2:1–3)

Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation, if you have tasted the kindness of the Lord. (2:1–3)

Love for and delight in God’s Word always marks the truly saved. Jesus said, “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free” (John 8:31–32). The apostle Paul echoed those principles when he said, “I joyfully concur with the law of God in the inner man” (Rom. 7:22). The Old Testament saints also expressed a strong desire for the Word of God. Job declared, “I have treasured the words of His mouth more than my necessary food” (Job 23:12). The opening psalm declares that the godly man’s “delight is in the law of the Lord, and in His law he meditates day and night” (Ps. 1:2; cf. 19:9–10; 40:8). The prophet Jeremiah cherished God’s revelation in a difficult time: “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer. 15:16).

The believer’s delight in God’s Word is the dominant theme of the longest chapter in the Bible, Psalm 119. About midway through the chapter, the psalmist summarizes his delight in and dependence on God’s Word:

Peter wanted Christians to be faithful to that same kind of Spirit-prompted longing for the Word of God. Therefore this passage suggests five perspectives that, if followed, will lead to a stronger, more consistent desire for the Word: believers should remember their life source, they should eliminate their sins, they should admit their need, they should pursue their spiritual growth, and they should survey their blessings.

REMEMBERING THEIR LIFE SOURCE

Therefore, (2:1a)

Therefore refers back to 1:23–25 and “the living and enduring word of God, ” the “seed which is … imperishable”—the gospel that produced the new birth. God’s Word was the source of salvation (2 Tim. 3:15) because His transforming grace worked through the Word to create new life (James 1:18; cf. John 20:31; Rom. 10:17). The Word, operating not as a perishable natural seed (cf. 1 Cor. 15:36–37) but as an imperishable divine seed (cf. Luke 8:11; 1 John 3:9), became the source of believers’ continued spiritual transformation and growth (Ps 119:105; John 15:3; 17:17; Rom. 15:4; Eph. 5:26; 2 Tim. 3:16–17; cf. Deut. 17:19–20; Josh. 1:8).

Therefore was a concise reminder to Peter’s readers to remember that saving power of God’s Word in their lives as a basis for ongoing commitment to Scripture as the only power to live the Christian life (cf. Matt. 4:4; Acts 20:32; Rom. 15:4; Gal. 3:3; 4:9; 2 Tim. 3:16–17).

Scripture contains many other reminders and exhortations about its indispensability as the fountain of spiritual life and power (Pss. 19:10; 119:50, 93, 140; Prov. 6:23; 30:5; Matt. 7:24; Luke 11:28; Col. 3:16). God declared through the prophet Isaiah,

Jesus told the disciples, “You are already clean because of the word which I have spoken to you” (John 15:3). God’s Word is always as powerful in believers’ lives as when they first believed (1 Thess. 2:13; cf. Ps. 19:7–9; Phil. 1:6).

ELIMINATING THEIR SINS

putting aside all malice and all deceit and hypocrisy and envy and all slander, (2:1b)

Striving to eliminate sins is prerequisite to sustaining the desire for God’s Word. Clinging to sins drives one in the opposite direction from the truth that exposes and confronts sin and demands righteousness. Peter used an imperative participle to command his readers to get rid of the sins in their lives. The verb rendered putting aside (apothemenoi) applied to any kind of rejection, and sometimes referred especially to stripping off soiled garments, which is the analogy Paul had in mind when he admonished the Colossians to “put… aside: anger, wrath, malice, slander, and abusive speech from your mouth. Do not lie to one another, since you laid aside the old self with its evil practices” (Col. 3:8–9; cf. Eph. 4:22, 25; Heb. 12:1; James 1:21).

In ancient Christian baptism ceremonies, those being baptized customarily took off and discarded the clothes they wore to the ceremony. Following their baptisms, they put on new robes they received from the church. Exchanging clothes symbolized the salvation reality of laying aside the old life and taking up the new (Rom. 6:3–7; 2 Cor. 5:17; Eph. 4:24). If such a transformation really occurred in someone’s life, he should be putting aside all (all used here three times to emphasize totality) sins that are a hindrance to fully desiring God’s Word (Heb. 12:1; cf. 2 Tim. 2:4).

All malice is the first category of sin Peter lists. Malice (which in English has the idea of desiring to harm someone else) is an all-inclusive word (kakia) for sin referring to general wickedness and baseness. Several other times in the New American Standard Bible (NASB) it is translated malice (Rom. 1:29; 1 Cor. 5:8; Eph. 4:31; Col. 3:8; Titus 3:3), but it is also rendered “trouble” (Matt. 6:34) and “wickedness” (Acts 8:22; James 1:21).

Second, believers are commanded to eliminate all deceit, a term (dolos) literally referring to “bait” or a “fishhook.” It denotes guile, dishonesty, falsehood, and treachery (2:22; 3:10; cf. Mark 7:22–23; John 1:47; Rom. 1:29). Luke used the same term in Acts 13:10 when citing Paul’s rebuke of Elymas the magician for being “full of all deceit and fraud” (emphasis added).

Third, Peter lists hypocrisy (hupokrisis), which originally identified an actor who wore a mask. It refers to spiritual insincerity and pretense (cf. Ezek. 33:31–32; Matt. 15:7–9; 23:23–24; Luke 18:11; 2 Cor. 5:12). The word describes any behavior that is not genuine or consistent with what one really believes or says he believes (Matt. 23:28; Mark 12:15; Luke 12:1; Rom. 12:9; Gal. 2:13; 1 Tim. 4:2; James 3:17).

Envy (phthonos) defines the attitude of those who resent others’ prosperity (cf. Matt. 27:18; Rom. 1:29; Phil. 1:15; Titus 3:3). It often leads to grudges, bitterness, hatred, and conflict (cf. 1 Cor. 3:3; 1 Tim. 6:4; James 3:16).

Lastly, Peter mentions all slander (katalalias), an onomatopoeic word designed to sound like the whispers and tattles reported behind someone’s back in gossip and backbiting (2 Cor. 12:20). It referred essentially to defamation of character (cf. 2:12; 3:16; James 4:11).

Peter’s list of specific sins is not exhaustive but certainly is representative of evil. In fact, the first term, all malice, could encompass all the sins so that his readers were called to confession and repentance. This clears the way for an unhindered desire for the truth of God.

ADMITTING THEIR NEED

like newborn babies, long for the pure milk of the word, (2:2a)

Believers need God’s truth like a baby needs milk. Peter compares the strength of that longing for divine revelation to the singular and dominant desire of newborn babies (artigennēta brephē) for their mother’s milk. Peter could have made his point just with the term brephē, but to underscore it he added the modifier artigennēta, which literally means “born just now.” The two words identify an infant that has just emerged from its mother’s womb and is crying for milk from her breast. That sole and desperate hunger for milk is the newborn’s first expressed longing designed by God to correspond to their greatest need, and it illustrates how strongly believers ought to desire the Word. It is singular and relentless because life depends on it.

Long for (epipothēsate) is an imperative verb that commands believers to strongly desire or crave something. The apostle Paul used the word seven times (Rom. 1:11; 2 Cor. 5:2; 9:14 KJV; Phil. 1:8; 2:26; 1 Thess. 3:6; 2 Tim. 1:4), and in each instance it expresses an intense, recurring, insatiable desire or passion (cf. Pss. 42:1 and 119:174; James 4:5). Its meaning encompasses such things as the strong desire a husband or wife has for a spouse, the strong physical craving that accompanies extreme hunger, the poignant longings one has for a deceased loved one, the intense desire a Christian parent has for a spiritually wayward child to repent and return to obedience, and the strong desires believers have for the salvation of an unbelieving family member or close friend. Those definitions each illustrate the kind of strong, consuming desire Peter wanted his readers to have for Scripture. None is stronger, however, than the desire a baby has for milk.

Peter compares the object of their craving with pure milk. Pure (adolos) means unadulterated or uncontaminated and often referred to farm products such as grain, wine, vegetable oil, or in this instance milk. Believers are to crave what is unmixed and pure, that provides real sustenance, namely, the pure milk of the word. Of the word translates logikos; however that rendering is not the usual translation of the term. In Romans 12:1 the NASB uses “spiritual” to translate logikos. In that verse other reliable English Bible versions render logikos “reasonable” (cf. KJV; NKJV), a fact which demonstrates that one cannot be overly narrow concerning the word’s meaning. Originally, logikos meant “belonging to speech, ” or “belonging to reason, ” which conveyed a sense of rationality and reasonability. If that meaning were applied to Peter’s use of the word, translators would have rendered his phrase “pure rational milk, ” or “pure reasonable milk.” But the NASB translators here chose to render logikos, of the word, because that adequately conveys Peter’s intent to refer his readers to Scripture. The rabbis traditionally referred to God’s law as milk and Psalms 19:8–9 and 119:140 say God’s Word is pure and clean. Therefore the translation pure milk of the word is a legitimate, fair option that describes the Word as the source of pure spiritual milk for believers.

The broader context of verse 2 further supports the NASB rendering of logikos. Peter concludes chapter 1 with a focus on “the living and enduring word of God, ” which is the source of believers’ new life. Therefore his reference to spiritual milk contextually relates back to the Word of God. Such milk is thus synonymous with Scripture.

It is notable what Peter did not command. He did not charge believers to read the Word, study the Word, meditate on the Word, teach the Word, preach the Word, search the Word, or memorize the Word. All of those things are essential, and other passages do command believers to perform them (cf. Josh. 1:8; Ps. 119:11; Acts 17:11; 1 Tim. 4:11, 13; 2 Tim. 2:15; 4:2). However, Peter focused on the more foundational element—which believers need before they will pursue any of the other things—a deep, continuous longing for the Word of truth (cf. 2 Thess. 2:10b).

Whether believers are recent converts or more mature in the faith, craving the Word of God (cf. Neh. 8:1–3; Ps. 119:97, 103, 159, 167; Jer. 15:16; Acts 17:11) is always essential to spiritual nourishment and growth (Job 23:12). Jesus affirmed this when He told Satan in the wilderness, “It is written, ‘Man shall not live on bread alone, but on every word that proceeds out of the mouth of God’” (Matt. 4:4; cf. Deut. 8:3; Luke 4:4). In view of postmodern culture’s relentless output of informational junk food through radio, television, films, the Internet, computer games, books, periodicals, and even so-called Christian pulpits—all of which causes spiritual malnourishment and dulls appetites for genuine spiritual food—believers must commit to regular nourishment from God’s Word.

PURSUING THEIR SPIRITUAL GROWTH

so that by it you may grow in respect to salvation, (2:2b)

It is always sad to see a human being who is malnourished, weak, and retarded in development. But far sadder is seeing believers who are spiritually malnourished and underdeveloped. All believers should be motivated by the opportunity to grow strong and mature in Christ, enjoying greater blessing and usefulness. May grow (auxēthēte) is a passive verb, literally meaning “it may grow you.” Peter used the same verb at the close of his second letter when he commanded believers to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18; cf. Acts 20:32; 1 Tim. 4:6). It is by the intake of the truth that the Holy Spirit grows and matures believers (cf. 2 Cor. 3:18).

In respect to salvation is the obvious objective of believers’ spiritual growth. The Word will grow them into the full, final expression of the sanctification aspect of their salvation, as Paul commanded the Philippians,

Peter’s exhortation for believers to grow through the Word strongly implies the necessity of discontent with the present condition of spiritual development. It also recalls what Paul said about his dissatisfaction with the status quo in his life:

Motivation for genuine spiritual growth arises out of a righteous sense of discontent, coupled with a sincere desire to be satisfied with nothing but the Word of God.

SURVEYING THEIR BLESSINGS

if you have tasted the kindness of the Lord. (2:3)

Peter’s fifth perspective or motivation for desiring the Word of God echoes the psalmist’s words, “O taste and see that the Lord is good” (Ps. 34:8). If begins a conditional clause that explains the facts or conditions necessary for a proposition to be true. Since his readers had tasted or experienced the kindness—goodness and grace—of the Lord in their conversion, they already knew how blessed and wonderful it was. Therefore, they should have desired more of that goodness through feeding on His Word. Believers ought to regularly survey the blessings of their salvation, remembering the many times God has answered their prayers (cf. Pss. 40:1; 116:1; 138:3; Jer. 33:3; Matt. 7:7; John 15:7; 1 John 5:14–15), and all the times He has touched their lives with His kindness and mercy (cf. Pss. 17:7; 26:3; 36:7; 103:11; 106:1; 117:2; 118:29; 138:2; Lam. 3:22–23; Luke 1:50; Gal. 6:16; Eph. 2:4). The prophet Jeremiah wrote, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart; for I have been called by Your name, O Lord God of hosts” (Jer. 15:16).

Peter’s simple analogy comparing a newborn baby craving for its mother’s milk with a believer of any maturity level passionately longing for the Word of God concludes the apostle’s series of exhortations that began at 1:13. First, as a result of their salvation, Christians are to respond to God by pursuing holiness (1:13–21). Second, believers must respond to others in the church by loving them as brothers and sisters in Christ (1:22–25). Finally, believers must respond to their essential need for the Word by continually desiring it (2:1–3). With the psalmist all should affirm, “Your word is very pure, therefore Your servant loves it. I am small and despised, yet I do not forget Your precepts. Your righteousness is an everlasting righteousness, and Your law is truth” (Ps. 119:140–142).