The word “rid yourselves” (apotithēmi) is often used in the New Testament for putting off sin or that which hinders Christian growth (Rom 13:12; Eph 4:22, 25; Col 3:8; Heb 12:1; Jas 1:21). Some scholars see a reference to baptism, where believers removed their old clothes and then were clothed with new garments. This practice, however, is not clearly attested in the New Testament, belonging to the later history of the church.184 Even more important, the removal of these vices is not a one-time event in the lives of believers, and hence it cannot be restricted to baptism. The aorist may be ingressive, but it does not limit the action to one occasion. In fact, believers need to put aside these sins on a daily basis.

The participle translated “rid yourselves” (apothemenoi) is actually not an imperative, although most English translations render it in such a way. Understanding it imperatively is acceptable, for it borrows, so to speak, its imperatival force from the main verb “crave” (epipothēsate) in v. 2. We should observe, however, that the central command in this paragraph is the injunction to long for the “pure spiritual milk” (v. 2).

The word “rid yourselves” (apotithēmi) is often used in the New Testament for putting off sin or that which hinders Christian growth (Rom 13:12; Eph 4:22, 25; Col 3:8; Heb 12:1; Jas 1:21). Some scholars see a reference to baptism, where believers removed their old clothes and then were clothed with new garments. This practice, however, is not clearly attested in the New Testament, belonging to the later history of the church.184 Even more important, the removal of these vices is not a one-time event in the lives of believers, and hence it cannot be restricted to baptism. The aorist may be ingressive, but it does not limit the action to one occasion. In fact, believers need to put aside these sins on a daily basis.

The sins listed tear at the social fabric of the church, ripping away the threads of love that keep them together. Peter signals thereby that no sin is to be tolerated in the community, that sin is to be rejected comprehensively. The first sin named could refer to wickedness in general, but the NIV rightly renders it “malice” (kakian) since the latter fits better with the social slant of these verses. Ill-will toward one another destroys the harmony befitting the community of believers. Guile and hypocrisy are closely related, for in both cases deceit and falseness have entered the community. “Sincere love” (v. 22) is to be the goal of believers, and deceit and hypocrisy introduce pretense and disingenuousness so that the trust necessary for love vanishes. Envy is also contrary to love, for instead of desiring the best for others, it hopes for their downfall or prefers the advancement of oneself to the joy of others. Slander is not limited to spreading false stories about others but also involves disparaging others. Well-timed words that carry insinuations about others are often all that is necessary. Love, of course, finds the good in others and avoids speaking what is negative.

The word “crave” is a strong one, used of the ardent desire believers should have for God in the Old Testament (LXX Pss 41:2; 83:3). Babies long for milk that will sustain bodily growth, and similarly believers should desire milk for growth in salvation.

Milk, then, becomes the very substance of life, comprising that which all Christians need to progress in their spiritual lives. The image of milk does not suggest, then, that believers in Asia Minor need elementary and basic teaching. We conclude from this that this admonition applies to all believers throughout their lives. No believer in Asia Minor could exempt himself from the admonition by claiming spiritual adulthood.

Peter used logikos to define milk here, so that the readers will understand that the milk by which they grow is nothing other than the word of God. The means by which God sanctifies believers is through the mind, through the continued proclamation of the word. Spiritual growth is not primarily mystical but rational, and rational in the sense that it is informed and sustained by God’s word.

Two adjectives describe it, translated as “pure” (adolon) and “spiritual” (logikon)

Peter used logikos to define milk here, so that the readers will understand that the milk by which they grow is nothing other than the word of God. The means by which God sanctifies believers is through the mind, through the continued proclamation of the word. Spiritual growth is not primarily mystical but rational, and rational in the sense that it is informed and sustained by God’s word.

Spiritual growth is necessary for eschatological salvation. Understanding “salvation” as an end-time reality fits with 1:5 and 1:9, as we argued in the commentary on those verses. Some commentators, however, make the mistake of saying that Peter referred to end-time salvation rather than spiritual maturity.198 This is a false dichotomy. Peter’s point is that spiritual growth is necessary for eschatological salvation. The evidence that one has been begotten by the Father through the word is that believers continue to long for that word and become increasingly mature.