2:11-12 RELATIONS WITH NON-CHRISTIANS
Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
2:11 This verse begins the second main section of the letter which is mostly exhortation (paraenesis) and advice to the believers of Asia Minor who were experiencing a time of trial. Peter, using the first person singular ‘I’ for the first time in the letter, addresses them as ‘beloved’ (dear friends) and ‘beseeches’ them. ‘beseech’ (parakaléō) Rom 12:1; 1Cor 1:10; 1 Thess 4:1.
He again (1:1) reminds them that they are outsiders and foreigners. The two words do not have quite the same meaning.
pároikos an alien. This is someone who has settled in a foreign country but retains the characteristics of his homeland.
parepídēmos temporary resident. This someone who makes a brief stay in a foreign country but has no intention of taking up permanent residence.
The apostle Paul wrote: ‘But our citizenship is in heaven, and from it we await a Saviour, the Lord Jesus Christ’ Phil 3:20 ESV
The author of Hebrews wrote: ‘For here have we no continuing city, but we seek one to come.’
In view of the fact that they are different from those around them, that they do not belong here, Peter exhorts them to ‘abstain from fleshly lusts, which war against the soul.’
‘abstain’ see 1 Thess 5;22
‘lusts’ These are the passions (desires in a bad sense, cravings) of the flesh which assault the inner person in order to conquer it and divert it from living to please God. Peter uses the metaphor of war for this inward struggle. strateúomai wage war.
‘fleshly’ – having to do with man’s physical nature as a human being (1:24; 3:18; 4:1,6). The word is morally neutral.
The reason for avoiding these fleshly desires (‘which’ = ‘because they’) is that they war against the soul (psuchḗ, the spiritual part of human beings).
2:12 Peter has in mind immoral behaviour that would ruin their Christian testimony among their pagan neighbours. Having exhorted negatively in v.11 he now puts it positively: ‘see that your lifestyle (cf. Jam 3:13) among the pagans is good.’ Throughout the New Testament Christians are advised to be well thought of by their neighbours (Mt 5:16; Col 4:5; 1 Cor 10:32; 1 Thess 4:12; 1 Tim 3:7; 5:14; 6;1; Tit 2:5-10; 1 Pet 2:15; 3:1, 16).
‘So that ‘whereas’ (in cases where) they speak against you as evildoers’ would suggest that at least some of these believers were under suspicion and that their situation could become perilous.
‘behold’ is a present participle These non-Christians were observing the believers in a continuous or ongoing basis.
‘the day of visitation (episkope)’ This is probably a reference to the Day of Judgement (LXX Isa 10:3). The result of the inquest into how a person has behaved may be punishment (Jer 6:15; 10:15; 11:23). Even if they remained unconverted those vilifying the believers would glorify God on that day.
‘good works’ `Peter refers to ‘doing good’ several times in this letter (2:14-15, 20; 3:6, 17; 4:19) and to ‘conduct’ (1:15, 18; 2;12; 3:1;16).
Although not the main thought here, Peter may have hoped that the good conduct of the believers might lead unbelievers to faith in Christ, he certainly hoped that in the case of wives with pagan husbands in 3:1.
2:13-17 SUBMISSION TO GOVERNMENT
‘Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king.’
From 2:13 – 3:12 Peter, giving practical examples of the ‘good works ‘ of v.12, outlines short codes of behaviour for different classes or groups of people. This was not unusual at that time as the Stoics (e.g. Hierocles, On Duties) set down short codes as to how one ought to behave and manage one’s life. Similar codes are found in the writings of the apostle Paul (Eph 5:21- 6:9; Col 3:18 – 4:1; 1 Tim 2:8-15; Titus 2:1-10).
2:13 The advice starts with a general statement ‘submit yourselves to every human creature.’
‘on account of the Lord’ The same idea is repeated at the beginning of v.15.
hupotássō This means ‘to be subordinate’ or ‘set oneself under’. Christians are to ‘line up under authority;’ willingly choosing to obey others. This verb is used again to slaves (2:18), to wives (3:1), and to young people (5:5).
ktísis this word means ‘creation’ or ‘creature,’ not ‘institution’ as it is sometimes translated by those who view the ‘thing created as having been created by man. The ‘all men’ in v.17 would confirm that it is God’s creatures that are in view rather than a human institution like the Roman empire. The point is that the Christian way of life is not based on self-assertion but on voluntary subordination to others. Having made this general point Peter now moves to the particular:
‘to the emperor as sovereign’
The first example Peter gives is the emperor (secular human authority). Basileús was a title of the emperor (‘king’ Jn 19:15; Acts 17:7; Rev 17:10, 12), or, in the east of the empire, the client kings Rome permitted to reign e.g. in Egypt, Palestine, Syria, Pergamum.
The emperor is said to be ‘supreme’ i.e. superior, highest. Although the emperor was the highest ranking human being at the time the Christians were to obey him, not because his power demanded it, but because it pleased God (‘for the Lord’s sake’).
2:14 ‘or to governors under his commission’
hēgemṓn This term would cover imperial officials like governors, consuls, legates, prefects, and ambassadors as well as pro-consuls and procurators who administered less important provinces like Thrace and Judaea.
The role of the government is to mete out justice to criminals and to look approvingly on good citizens. For a Christian’s relations with the government see also Rom 13:1-7; 1 Tim 2:1-4; Tit 3:1-2.
2:15 Peter amplifies what he has said.
‘so’hoútōs thus or in this way. This could refer either back or forward. It probably refers backward as the same word (‘after this manner’) in 3:5 refers back. It is God’s will that Christians obey the government and are among those who do good.
‘well-doing’ agathopoiéō to do what is honourable or upright. Their good works would silence (muzzle 1 Tim 5:18) their detractors. This word phimóō is used metaphorically (Mt 22:34; Mk 1:25; 4:39; 1 Cor 9:9).
‘ignorance’ That the Christians are slandered and misrepresented is because of ignorance on the part of foolish (unbelieving and arrogant) men.
2:16 This verse is a paradox: ‘as free…as God’s slaves.’
‘as free’ eleútheros This nominative adjective sits on its own here with no verb. The NIV translates it as ‘Live as people who are free.’ Although some of them are slaves (v.18f) to an earthly master, all those who whom Peter is writing have been freed by Jesus Christ (Jn 8:31-36; Rom). Although free they must not abuse this liberty so that it becomes licence and ‘a covering for wickedness.’
Those who are literally slaves are God’s slaves first and foremost and those who are literally free are also God’s slaves. They are all God’s slaves because it is he who has redeemed them (1:18).
Freedom in Christ – Mt 17:26; Lk 4:18-21; Jn 8:32; Rom 8:2; 1 Cor 7:22; 2 Cor 3:17; Gal 5:1.
2:17 This is a summary verse. The Christian’s social responsibilities are summed up in four injunctions. The first of these imperatives is in the aorist tense, the other three in the present tense. This change of tense may perhaps indicate that the last three are elaborating the first.
‘Honour all’ – obligation to society – social. Christians are to show respect to everyone, i.e people in general. This includes not only other Christians but also pagans and Jews.
Christians are to honour:
- God 1 Tim1:17
- One another Rom 12:10
- Those in authority Rom 13:7
- Those least esteemed 1 Cor 12:23-24
- Parents Eph 6:2
- Wife 1 Pet 3:7
- Elders 1 Tim 5:17
- Employer 1 Tim 6:1
- Needy widows 1 Tim 5:3
‘Love the brotherhood’ – obligation to fellow-Christians – ecclesiastical. The word ‘brotherhood’ (adelphótēs) occurs only here and at 5:9.
- Brotherly love is evidence of salvation: Jn 13:35; 1 Thess 4:9; 1 Jn 4:21; 3:14.
- Brotherly love is seen in action: Rom 12:10; 1 Jn 3:17; Philemon 7.
- Brotherly love must continue Heb 13:1.
‘Fear God’ – Obligation to God – spiritual. God is to be reverenced and deeply respected as the ultimate authority, in a religious sense.
‘Honour the emperor’ – obligation to the state – political. The emperor was to be loyally respected, in a non-religious sense (Rom 13:7). See Rom 13:1; 1 Tim 2:1-2.
A Christian who respects everyone, loves other Christians, fears God and submits himself to civil authorities will be a good witness for Jesus Christ.
1 PETER 3:18-22 THE SPIRITS IN PRISON
1 PETER 4:1-6 THE GOSPEL PREACHED TO THE DEAD
1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW
Written Exposition 
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