1 Peter 2:1

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1 Peter 2:1 in Multiple Translations

Berean Standard Bible BSB

Rid yourselves, therefore, of all malice, deceit, hypocrisy, envy, and slander.

King James Version KJV

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

American Standard Version ASV

Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings,

Bible in Basic English BBE

So putting away all wrongdoing, and all tricks and deceits and envies and evil talk,

Free Bible Version FBV

So give up all the evil things that you do: all your dishonesty, hypocrisy, and jealousy, all the ways you speak badly about others.

Geneva Bible 1599 GNV

Wherefore, laying aside all maliciousnes, and all guile, and dissimulation, and enuie, and all euill speaking,

Young's Literal Translation YLT

Having put aside, then, all evil, and all guile, and hypocrisies, and envyings, and all evil speakings,

World English Bible WEB

Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking,

Noah Webster Bible WBS

Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speakings,

Douay-Rheims 1899 DRV

Wherefore laying away all malice, and all guile, and dissimulations, and envies, and all detractions,

Translation for Translators T4T

Therefore, do not act maliciously in any way or deceive others. Do not ◄be a hypocrite/try to make others think that you have qualities that you do not really have►, and do not ◄envy/be jealous of► others. Do not ever slander anyone.

Plain English Version PEV

So clean up your lives and stop doing bad things. Don’t tell lies, but tell the straight and true story. Don’t say you are good if you are not. Stop being jealous of other people, don’t hate them because they have something that you don’t have. And don’t rubbish another person.

Study Highlights

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Berean Amplified Bible — 1 Peter 2:1

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Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Peter 2:1 Interlinear (Deep Study)

BIB

GRK αποθεμενοι ουν πασαν κακιαν και παντα δολον και υποκρισεις και φθονους και πασας καταλαλιας

αποθεμενοι apotithēmi G659 to put aside Verb-2AMP-NPM

ουν oun G3767 therefore/then Conj

πασαν pas G3956 all Adj-ASF

κακιαν kakia G2549 evil Noun-ASF

και kai G2532 and Conj

παντα pas G3956 all Adj-ASM

δολον dolos G1388 deceit Noun-ASM

και kai G2532 and Conj

υποκρισεις hupokrisis G5272 hypocrisy Noun-APF

και kai G2532 and Conj

φθονους phthonos G5355 envy Noun-APM

και kai G2532 and Conj

πασας pas G3956 all Adj-APF

καταλαλιας katalalia G2636 slander Noun-APF

Greek Word Study

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Greek Word Reference — 1 Peter 2:1

αποθεμενοι apotithēmi G659 "to put aside" Verb-2AMP-NPM

To put something aside or away, like taking off a garment, as seen in Acts 7:58 and Romans 13:12. This can also mean to stop doing something, like laying aside bad habits. It's about letting go of something that's holding you back.

Definition: ἀπο-τίθημι [in LXX chiefly for נוּחַ hi. ;] to put off or aside; in NT always mid., __(a) to put of from oneself as a garment: τ. ἱμάτια, Act.7:58; metaphorically, in ethical sense, to put of, lay aside: Rom.13:12, Eph.4:22, 25, Col.3:8, Heb.12:1, Jas.1:21, 1Pe.2:1; __(b) to stow away, put: ἐν τ. φυλακῇ (MM, see word), Mat.14:3.† (AS)

Usage: Occurs in 8 NT verses. KJV: cast off, lay apart (aside, down), put away (off) See also: 1 Peter 2:1; Ephesians 4:25; Hebrews 12:1.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

πασαν pas G3956 "all" Adj-ASF

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

κακιαν kakia G2549 "evil" Noun-ASF

This word means 'evil', describing badness or wickedness, as in Acts 8:22 and Romans 1:29. It refers to moral depravity or trouble. This concept is opposed to goodness and virtue.

Definition: κακία, -ας, ἡ (κακός), [in LXX chiefly for רָאָה ;] __1. badness in quality (opposite to ἀρετή, excellence). __2. wickedness, depravity, malignity: Act.8:22, Rom.1:29, 1Co.5:8 14:20, Eph.4:31, Col.3:8, Tit.3:3, Jas.1:21, 1Pe.2:1 2:16. __3. In late Gk., evil, trouble, affliction (Amo.3:6, 1Ki.6:9, Ecc.7:15, Sir.19:6, al.): Mat.6:34 (cf. MM, Exp., xv).† SYN.: (πονηρία) (AS)

Usage: Occurs in 11 NT verses. KJV: evil, malice(-iousness), naughtiness, wickedness See also: 1 Corinthians 5:8; Colossians 3:8; 1 Peter 2:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

παντα pas G3956 "all" Adj-ASM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

δολον dolos G1388 "deceit" Noun-ASM

Deceit refers to the act of tricking or misleading someone, often using cunning or cleverness, as seen in Matthew 26:4 and 1 Peter 2:1. It involves using crafty methods to get what you want. This concept is viewed as negative in the Bible.

Definition: δόλος, -ου, ὁ, [in LXX chiefly for מִרְמָה;]__1. in Hom., a bait. __2. a snare. __3. In the abstract, craft, deceit: Mat.26:4, Mrk.7:22 14:1, Jhn.1:47, Act.13:10, Rom.1:29, 2Co.12:16, 1Th.2:3, 1Pe.2:1 2:22 3:10" (LXX) (λαλῆσαι δ.).† (AS)

Usage: Occurs in 11 NT verses. KJV: craft, deceit, guile, subtilty See also: 1 Peter 2:1; Acts 13:10; 1 Peter 2:22.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

υποκρισεις hupokrisis G5272 "hypocrisy" Noun-APF

Hypocrisy is when someone acts like they are something they are not, like in Matthew 23:28. It is about deceiving others. In the Bible, Jesus teaches against hypocrisy, saying that people should be genuine in their faith and actions.

Definition: ὑπό-κρισις, -εως, ἡ (ὑποκρίνομαι, which see) [in LXX: 2Ma.6:25 * ;] __1. a reply, answer (Hdt.). __2. play-acting (Arist., Polyb., al.). Metaphorical, pretence, hypocrisy: Mat.23:28, Mrk.12:15, Luk.12:1, Gal.2:13, 1Ti.4:2, 1Pe.2:1 (Polyb., Pss Sng.4:7).† (AS)

Usage: Occurs in 7 NT verses. KJV: condemnation, dissimulation, hypocrisy See also: 1 Peter 2:1; James 5:12; Matthew 23:28.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

φθονους phthonos G5355 "envy" Noun-APM

Envy or jealousy, feeling spiteful towards someone, as mentioned in Romans 1:29 and Galatians 5:21.

Definition: φθόνος, -ου, ὁ [in LXX: Wis.2:24 6:23, 1Ma.8:16, 3Ma.6:7 * ;] envy: Rom.1:29, Gal.5:21, 1Ti.6:4, Tit.3:3, 1Pe.2:1; διὰ φθόνον, Mat.27:18, Mrk.15:10, Php.1:15; πρὸς φθόνον ἐπιποθεῖ τ. πνεῦμα (on the meaning, see R, txt., mg. 1, 2; Hort, Ja., 93 f.), Jas.4:5.† (AS)

Usage: Occurs in 9 NT verses. KJV: envy See also: 1 Peter 2:1; Mark 15:10; James 4:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πασας pas G3956 "all" Adj-APF

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

καταλαλιας katalalia G2636 "slander" Noun-APF

Slander refers to the act of evil-speaking or backbiting, as seen in 2 Corinthians 12:20. It involves saying bad things about someone, like gossip or rumors, and is considered a negative behavior in 1 Peter 2:1.

Definition: κατα-λαλιά, -ᾶς, ἡ (κατάλαλος), [in LXX: Wis.1:11 * ;] evil-speaking, railing: p1., 2Co.12:20, 1Pe.2:1.† (AS)

Usage: Occurs in 2 NT verses. KJV: backbiting, evil speaking See also: 1 Peter 2:1; 2 Corinthians 12:20.

Study Notes — 1 Peter 2:1

Show Verse Quote Highlights

Context
Cross References
1 Peter 2:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 2:1
Jamieson-Fausset-Brown on 1 Peter 2:1
Matthew Poole's Commentary on 1 Peter 2:1
Trapp's Commentary on 1 Peter 2:1
Ellicott's Commentary on 1 Peter 2:1
Adam Clarke's Commentary on 1 Peter 2:1
Cambridge Bible on 1 Peter 2:1
Barnes' Notes on 1 Peter 2:1
Whedon's Commentary on 1 Peter 2:1
Sermons on 1 Peter 2:1

Context — The Living Stone and Chosen People

1Rid yourselves, therefore, of all malice, deceit, hypocrisy, envy, and slander.

2Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3now that you have tasted that the Lord is good.

Cross References

	Reference	Text (BSB)
1	Ephesians 4:31	Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice.
2	James 1:21	Therefore, get rid of all moral filth and every expression of evil, and humbly accept the word planted in you, which can save your souls.
3	James 4:11	Brothers, do not slander one another. Anyone who speaks against his brother or judges him speaks against the law and judges it. And if you judge the law, you are not a practitioner of the law, but a judge of it.
4	1 Peter 3:10	For, “Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech.
5	Colossians 3:5–8	Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry. Because of these, the wrath of God is coming on the sons of disobedience. When you lived among them, you also used to walk in these ways. But now you must put aside all such things as these: anger, rage, malice, slander, and filthy language from your lips.
6	Titus 3:3–5	For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another. But when the kindness of God our Savior and His love for mankind appeared, He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit.
7	Ephesians 4:22–25	to put off your former way of life, your old self, which is being corrupted by its deceitful desires; to be renewed in the spirit of your minds; and to put on the new self, created to be like God in true righteousness and holiness. Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one another.
8	1 Timothy 3:11	In the same way, the women must be dignified, not slanderers, but temperate and faithful in all things.
9	Titus 2:3	Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good.
10	1 Peter 4:4	Because of this, they consider it strange of you not to plunge with them into the same flood of reckless indiscretion, and they heap abuse on you.

1 Peter 2:1 Summary

This verse is calling us to let go of all the negative attitudes and behaviors that can hurt ourselves and others, such as being mean, deceitful, or jealous. It's like cleaning out a closet and getting rid of all the old, dirty clothes to make room for new, clean ones. As we surrender these things to God, we can be filled with His love and kindness, just like a baby craves milk to grow strong and healthy, as seen in 1 Peter 2:2. By choosing to love and forgive others, as Jesus taught in Matthew 5:44, we can live in a way that honors God and brings joy to those around us.

Frequently Asked Questions

What does it mean to rid ourselves of malice, and how can we do that?

Ridding ourselves of malice means letting go of any desire to harm or hate others, and instead choosing to love and forgive them, as Jesus taught in Matthew 5:44 and Luke 6:27-28. This is a process that requires the help of the Holy Spirit, as seen in Galatians 5:22-23.

Is hypocrisy always a conscious choice, or can it be unintentional?

While some hypocrisy may be intentional, it can also be unintentional, as seen in Matthew 23:28, where Jesus condemns the outward appearance of righteousness without true inner change. We must continually examine our hearts and actions to ensure we are living authentically for God, as encouraged in 2 Corinthians 13:5.

How can we know if we are guilty of slander, and what can we do to stop?

Slander involves speaking falsely or maliciously about someone, as warned against in Ephesians 4:31 and Colossians 3:8. To stop slander, we must be mindful of our words and choose to speak the truth in love, as taught in Ephesians 4:15, and to rather build others up than tear them down, as seen in 1 Thessalonians 5:11.

What role does envy play in our relationships with others, and how can we overcome it?

Envy involves resenting or coveting what others have, and it can lead to strife and division, as seen in James 3:14-16. To overcome envy, we must focus on being content with what God has given us, as taught in 1 Timothy 6:6-10, and to rejoice in the blessings of others, as encouraged in Romans 12:15.

Reflection Questions

What are some areas in my life where I may be harboring malice or deceit, and how can I surrender them to God?
In what ways might I be hypocritical in my words or actions, and what steps can I take to live more authentically for God?
How can I cultivate a heart of love and kindness towards those I may be tempted to slander or envy, and what would that look like in my daily interactions with them?
What are some practical ways I can 'rid myself' of these negative attitudes and behaviors, and what role does the Holy Spirit play in this process?

Gill's Exposition on 1 Peter 2:1

Wherefore, laying aside all malice,.... Since the persons the apostle writes to were born again, and therefore ought to love one another, he exhorts them to the disuse of such vices as were

Jamieson-Fausset-Brown on 1 Peter 2:1

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, Laying aside - once for all. So [ apothemenoi (G659)] aorist, as a garment put off.

Matthew Poole's Commentary on 1 Peter 2:1

1 PETER CHAPTER 2 The apostle exhorteth the Christian converts to lay aside all uncharitableness. He showeth their privileges through Christ, the chief corner stone. ,12 He beseecheth them to abstain from fleshly lusts, and by their good conversation to promote God’ s glory among the Gentiles. He enforceth obedience to magistrates, and teacheth servants to obey their masters, and to suffer patiently for well-doing, after the example of Christ. Having in the former chapter mentioned the new birth, , and exhorted to brotherly love, as agreeable to it, , he begins this chapter with a dehortation, wherein he dissuades them from those vices which are contrary to the state of regenerate men in the general, and brotherly love in particular. Laying aside; or, put off; a metaphor from an old over worn garment, fit only to be thrown away: see ,9 James 1:21. All malice; malignity, when men do evil to others voluntarily and industriously, or delight in other men’ s harms: see . All guile: all fraudulence and impostures, and circumventing of others in any kind. Hypocrisies; all flattering, and counterfeiting friendship, and showing love in words and outward carriage, when the heart is otherwise affected. Christ calls them hypocrites that flattered him, ,18. Envies; grieving at other men’ s welfare. All evil speakings; all kind of detraction.

Trapp's Commentary on 1 Peter 2:1

1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, Ver. 1. All malice and all guile] Out with this leaven utterly, 1 Corinthians 5:7. Howsoever we otherwise fail, let us not in these be found faulty at all. These are not the spots of God’ s children, Deuteronomy 32:5. They are without gall, without guile, children that will not lie: they do not wallow or allow themselves in any kind of these evils; which are therefore plurally expressed.

Ellicott's Commentary on 1 Peter 2:1

(1) Wherefore.—That is, Because the Pauline teaching is correct which brings the Gentiles up to the same level with the Jews. It may be observed that this newly enunciated principle is called by St. Peter in the previous verse of the last chapter, a “gospel,” or piece of good news, for all parties. Laying aside.—This implies that before they had been wrapped up in these sins. There had been “malice” (i.e., ill will put into action) on the part of these Hebrew Christians against their Gentile brethren, and “guile,” and “hypocrisies,” and “jealousies,” which are all instances of concealed malice. Of these three, the first plots, the second pretends not to plot, and the third rejoices to think of the plot succeeding. The word for “all evil speakings” is literally, all talkings down—this is “malice” in word. Archbishop Leighton well says, “The Apostles sometimes name some of these evils, and sometimes other of them; but they are inseparable, all one garment, and all comprehended under that one word (Ephesians 4:22), ‘the old man,’ which the Apostle there exhorts to put off; and here it is pressed as a necessary evidence of this new birth, and furtherance of their spiritual growth, that these base habits be thrown away, ragged filthy habits, unbeseeming the children of God.” All these vices (natural vices to the Jewish mind) are contrasted with the “unfeigned (literally, un-hypocritical) brotherly kindness” of 1 Peter 1:22.

Adam Clarke's Commentary on 1 Peter 2:1

CHAPTER II. We should lay aside all evil dispositions, and desire the sincere milk of the word, that we may grow thereby, 1-3. And come to God to be made living stones, and be built up into a spiritual temple, 4, 5. The prophecy of Christ as chief corner stone, precious to believers, but a stumbling stone to the disobedient, 6-8. True believers are a chosen generation, a royal priesthood, c., 9, 10. They should abstain from fleshly lusts, 11. Walk uprightly among the Gentiles, 12. Be obedient to civil authority, according to the will of God, 13-15. Make a prudent use of their Christian liberty, 16. Fear God and honour the king, 17. Servants should be subject to their masters, and serve them faithfully, and suffer indignities patiently, after the example of Christ, 18-23. Who bore the punishment due to our sins in his own body upon the tree, 24. They were formerly like sheep going astray, but are now returned unto the Shepherd and Bishop of their souls, 25. NOTES ON CHAP. II. Verse 1. Wherefore, laying aside] This is in close connection with the preceding chapter, from which it should not have been separated, and the subject is continued to the end of the 10th verse. 1 Peter 2:10 Laying aside all malice] See the notes on Ephesians 4:22-31. These tempers and dispositions must have been common among the Jews, as they are frequently spoken against: Christianity can never admit of such they show the mind, not of Christ, but of the old murderer.

Cambridge Bible on 1 Peter 2:1

1. Wherefore laying aside] The sequence of thought goes on, as is seen in the “new-born babes” of the next verse, from the thought of the “regeneration” of believers expressed in chap. 1 Peter 1:3; 1 Peter 1:23. As entering on a new and purer life they are to “lay aside” (compare the use of the kindred noun in connexion with baptism in chap. 1 Peter 3:21) the evil that belongs to the old. As far as the list of evils is concerned, they point, especially in the “hypocrisies and evil speakings,” to the besetting sins of the Jewish rather than the Gentile character, as condemned by our Lord (Matthew 23 et al.) and St James (James 3:4), and so confirm the view which has been here taken, that the Epistle was throughout addressed mainly to Jewish converts.

Barnes' Notes on 1 Peter 2:1

Wherefore laying aside - On the word rendered laying aside, see Romans 13:12; Ephesians 4:22, Ephesians 4:25; Colossians 3:8.

Whedon's Commentary on 1 Peter 2:1

e. Exhortation to growth in spiritual life, 1 Peter 2:1-8.1. Wherefore—Because in the new birth (1 Peter 1:23) you have begun a new life, to which the things named are antagonistic.

Sermons on 1 Peter 2:1

	Sermon	Description
	A Reverential Fear of God by Zac Poonen	This sermon emphasizes the importance of reverent fear of God in our lives, highlighting the need to work out our salvation with fear and trembling, to live in obedience and holine
	The Purpose of the Cross by David Ravenhill	This sermon emphasizes the deeper purpose of the cross beyond just forgiveness of sins, highlighting the need for believers to surrender their lives to God and live for His glory.
	The New Birth by Charles Anderson	In this sermon, the speaker discusses the concept of different levels of light in the world, starting from the mineral world and progressing to the human world. He uses the analogy
	Treasuring Christ Together Above All Things by John Piper	In this sermon, the speaker reflects on the growth of their church and the desire to spread the message of God's supremacy. They emphasize the importance of proclaiming the excelle
	Battling the Unbelief of Envy by John Piper	In this sermon, the speaker discusses the topic of envy and how it can hinder our joy and concern for others. He shares a story from the Bible about the lad with the five loaves an
	(Youth Bible School 2007) Holy by Dean Taylor	In this sermon, the speaker addresses a group of young men and women, emphasizing the importance of their role in solving the problems in their country. He encourages them to liste
	Studies in 1 Peter-07 1 Peter 2:1-8 by Dwight Pentecost	In this sermon, the apostle discusses five things that believers should lay aside: malice, guile, hypocrisy, envy, and evil speaking. These behaviors are seen as manifestations of