1 Peter 2:11

(11) Dearly beloved.—“Affectionate and pressing exhortation,” says Bengel. “That which is known to come from love,” says Leighton, “cannot readily but be so received too, and it is thus expressed for that very purpose, that the request may be the more welcome. Beloved, it is the advice of a friend, one that truly loves-you, and aims at nothing but your good; it is because I love you that I intreat you, and intreat you, as you love yourselves, to abstain from fleshly lusts.”

As strangers and pilgrims.—The exhortation will be felt with the more force if we turn to the Psalm from which St. Peter draws the phrase (Psa_39:12, LXX.). The words, especially when compared with that Psalm, prepare for the description of distress which is to follow. (Comp. also Psa_119:19.) The word “pilgrim” (which comes to us through the French form pelerin, from the Latin peregrinus) does not originally, or in this place, mean one on a pilgrimage. It implies no journeying, but simply residence in a foreign country. Here it represents the same Greek word which is rendered “strangers” in 1Pe_1:1, but is used in a metaphorical and not literal sense. Though no longer “scattered,” but gathered mercifully once more into “a people,” they were still far from home—unprotected residents in an alien and hostile world, which scrutinised their conduct and was anxious for an opportunity to get rid of them.

Abstain from fleshly lusts.—First prudential rule. Although all bad desires might be described as fleshly, the word seems here to mean what we usually understand by it, the lusts which lead to drunkenness, gluttony, and uncleanness. And though such sins are usually characteristic of the Gentile, not of the Jew, yet see our Note on 1Pe_1:14. Jews were not impeccable in such matters, and here the Apostle has a special reason for insisting on the observance of the seventh commandment. It may even be said that his mode of insistence recognises that his readers usually do observe it. He appeals to them as “Israelites from home” to be on their guard in such matters, as Leonidas might exhort Spartans going into battle not to flinch, or Nelson tell English sailors that “England expects every man to do his duty.” There was special reason for these Hebrew Christians to be more than ever vigilant, because (see Note on next verse) of the calumnies which the heathen were beginning to circulate about the Christians.

Which war against the soul.—This clause is no specifying of the particular fleshly lusts to be guarded against, as though there were some of them which did not war against the soul; but it is a description of the way in which all fleshly lusts alike act. It means not merely a general antagonism between soul and body, but that the lusts are on active service, engaged in a definite campaign against the immortal part of the man. St. Peter has probably forgotten for the moment his metaphor of strangers and sojourners, and we are not to put the two things together too closely, as though their position of strangers rendered them more liable to the attack of the hostile lusts. “Abstain” cannot mean merely “be on your guard against.” It runs rather thus: “You Christian Jews are dwelling as sojourners in the midst of jealous Gentile foreigners, and must, therefore, be particularly observant of moral conduct; for though I know that you usually are so, yet the fleshly appetites are actively engaged against your soul all the time; and if you should in any degree let them get the better of you, the heathen neighbours will at once take advantage of you.” As the expression might have been drawn equally well from St. Paul or from St. James, it is perhaps the easiest thing to suppose that (like the metaphors of building or of giving milk) it was part of the common property of Christians, and not consciously traceable to any originator.

PRUDENTIAL RULES OF CONDUCT IN VIEW OF THE HOSTILE ATTITUDE OF THE HEATHEN.—As slanders against the Christian name are rife, and bringing practical persecution on the Church, they are exhorted to extreme care about their conduct, especially in regard (1) to purity, and (2) to due subordination, whether as subjects to the officers of state, or as slaves to their masters, or as wives to their husbands (1Pe_2:11 to 1Pe_3:12.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1Pe_2:11-12

As strangers and pilgrims abstain.

Abstaining from fleshly lusts

Dearly beloved, I beseech you. There is a faculty of reproving required in the ministry, and sometimes a necessity of very sharp rebukes. They who have much of the spirit of meekness may have a rod by them too, to use upon necessity (1Co_4:21). But surely the way of meekness is that they use most willingly; with ingenious minds, the mild way of sweet entreaties is very forcible; they prevail as the sunbeams, which, without any noise, made the traveller cast off his cloak, which all the blustering of the wind could not do, but made him rather gather it closer and bind it faster about him. Now this word of entreaty is strengthened much by the other, Dearly beloved. Scarcely can the harshest reproofs, much less gentle reproofs, be thrown back, that have upon them the stamp of love. Abstain. It is one and the same strength of spirit that raises a man above the troubles and pleasures of the world, and makes him despise and trample upon both. Explain what these fleshly lusts mean, then to consider the exhortation of abstaining from them. Unchaste desires are particularly called by this name, but to take it for these only in this place is doubtless too narrow. That which seems to be the true sense of the expression here, takes in all undue desires and use of earthly things, and all the corrupt affections of our carnal minds. To abstain from these lusts is to hate and fly from the very thoughts and first motions of them; and if surprised by these, yet to kill them there, that they bring not forth; and to suspect ourselves even in those things that are not sinful, and to keep far off from all inducements to the polluted ways of sin. It was a high speech of a heathen, that he was greater, and born to greater things, than to be a servant to his body. How much more ought he that is born again to say so, being born heir to a crown that fadeth not away? Again, as the honour of a Christians estate is far above this baseness of serving his lusts, so the happiness and pleasantness of his estate set him above the need of the pleasures of sin. The philosopher gives this as the reason why men are so much set upon sensual delights, because they know not the higher pleasures that are proper to the soul. We are barred fellowship with the unfruitful works of darkness, to the end that we may have fellowship with God and His Son Jesus Christ. This is to make men eat angels food indeed, as was said of the manna. The serving of the flesh sets man below himself, down amongst the beasts, but the consolations of the Spirit and communion with God raise him above himself, and associate him with the angels. But let us speak to the apostles own dissuasives from these lusts, taken-

1. From the condition of Christians: As strangers. If you were citizens of this world, then you might drive the same trade with them and follow the same lusts; but seeing you are chosen and called out of the world, and invested into a new society, made free of another city, and are therefore here but travellers passing through to your own country, it is very reasonable that there be this difference betwixt you and the world, that while they live at home, your carriage be such as becomes strangers; not glutting yourselves with their pleasures, but, as wise strangers, living warily and soberly, and still minding most of all your journey homewards, suspecting dangers in your way and so walking with holy fear, as the Hebrew word for a stranger imports.

2. The apostle argues from the condition of these lusts. It were quarrel enough against fleshly lusts which war against the soul, that they are so far below the soul, that they cannot content, no, nor at all reach the soul; they are not a suitable, much less a satisfying good to it. Although sin hath unspeakably abused the soul of man, yet its excellent nature and original does still cause a vast disproportion betwixt it and all those base things of the earth, which concern the flesh and go no further. But this is not all: these fleshly lusts are not only of no benefit to the soul, but they are its pernicious enemies; they war against it. And their war against it is all made up of stratagem and sleight, for they cannot hurt the soul, but by itself. They promise it some contentment, and so gain its consent to serve them, and undo itself. They embrace the soul that they may strangle it. (Abp. Leighton.)

The stranger here

I. In what respects the real Christian is a stranger in the world.

1. The language of the Christian is strange to the world. Take, for instance, those simple words which sum up in one comprehensive sentence so much of the faith and hope of the true Christian, The God of all grace. This is an expression so rich in its associations to a faithful mind, that the subject can never be exhausted. But how few, if any, ideas does an unfaithful person attach to it? or take the language which a true Christian uses to express his ideas of the corruption of human nature, and the necessity of the new birth. The wondering ignorance displayed by Nicodemus affords an apt illustration of the strangeness of Christian language in every age, to a yet unchristian heart.

2. The manners of the believer are strange to the world. Doth in business and pleasure. They think it strange that ye run not with them to the same excess.

3. The most remarkable and chief difference between the world and the Christian, is to be found in their religion. There is a religion of the world outward and formal. The religion of the believer is promotive of humility and self-distrust.

II. Now so marked a difference in sentiment must perpetually be making itself manifest in his conduct.

1. He feels himself a stranger only sojourning here for a time, and then passing away. He does not permit himself to be entangled in the affairs of this life, or so engrossed therewith as to find in them his chief happiness.

2. Again, he feels himself a stranger in a land which he believes to be full of danger; and therefore he is one that walks warily.

3. It is another consequence of the believers strangeness sojourning in a strange land, that he is attracted to all them that love the Lord Jesus in sincerity and truth. There is a common sympathy between them; and no truer test can be given of Gods children than that, in spite of their lesser differences, they love one another.

4. But if such be the feeling with which they regard each other, what must be their affection for their native land, and for that special spot within it which is called by the magic name of home? Whatever may be the counteracting force of outward circumstances, the heart still yearns for home!

5. With these expectations as an abiding principle, he can withstand the powerful seductions of the world, sit loosely affected by its most innocent and useful engagements, waiting for his summons to return home, ready to depart and be with Christ, which is far better. (T. B. Paget, M. A.)

The plea against disorderly passions

I. Indulgence in disorderly passions is becoming neither to our present condition nor to our destiny.

II. The influence of disorderly passions is hostile to our own inward life. They war against reason, memory, imagination, conscience, affection, and hope.

III. Freedom from these passions will make our outward life a social blessing.

1. Our outward life is closely scrutinised. They behold.

2. Our outward life is readily calumniated. Speak against you. Gossip and slander are eager.

3. Our outward life should be beautiful. No human loveliness, no natural scenery so influential as good works. Souls ought to have a grandeur, a richness, a variety transcending all the fascination of flowers, all the glory of mountains, all the majesty of the sea, The noblest beauties are the beauties of holiness.

4. Such outward life glorifies God.

(1) Directly. For it is a tribute of praise to Him.

(2) Indirectly. For it leads others to praise Him, A holy example is often the gate beautiful by which men enter into the city of God and go up to the knowledge of Him anal communion with Him. (Homilist.)

Employed away from home

In military monarchies it has always been the policy to employ the soldiers far from home. When the Austrian Empire was a conglomerate of many nationalities, German regiments were sent to campaign in Italy, and Italians served in Germany. When the men had not a home to care for, they were more completely at the disposal of their leaders. This is Peters idea here. Christians are not at home in the world. There is less to distract them. They should be better soldiers of Jesus Christ. The more loose their hearts are to the earth, the more firm will be the anchor of their souls on high. Conversely, the more they are attached to their home in heaven, the less will they be entangled with the wealth and the pleasures of the world. (W. Arnot.)

Fleshly lusts, which war against the soul.-

The passions

I. In order to understand the nature of the passions, we will explain the subject by a few preliminary remarks.

1. An intelligent being ought to love everything that can elevate, perpetuate, and make him happy, and to avoid whatever can degrade, confine, and render him miserable. This, far from being a human depravity, is a perfection of nature. By fleshly lusts St. Peter doth not mean such desires of the heart as put as on aspiring after real happiness and true glory.

2. An intelligent being united to a body, and lodged, if I may speak so, in a portion of matter under this law, that according to the divers motions of this matter he shall receive sensations of pleasure or pain, must naturally love to excite within himself sensations of pleasure, and to avoid painful feelings. This is agreeable to the institution of the Creator. This observation affords us a second clue to the meaning of the apostle: at least it gives us a second precaution to avoid an error. By fleshly lusts he doth not mean a natural inclination to preserve the body and the ease of life; he allows love, hatred, and anger to a certain degree, and as far as the exercise of them doth not prejudice a greater interest.

3. A being composed of two substances, one of which is more excellent than the other; a being placed between two interests, one of which is greater than the other, ought, when these two interests clash, to prefer the more noble before the less noble, the greater interest before the less. This third principle is a third clue to what St. Peter calls lusts, or passions. What is the meaning of this word? The Scripture generally uses the word in two senses. Sometimes it is literally and properly put for flesh, and sometimes it signifies sin. St. Peter calls the passions fleshly in both these senses; in the first because some come from the body as voluptuousness, anger, drunkenness, and in the second because they spring from our depravity.

II. This is a general idea of the passions; but as it is vague and obscure, we will endeavour to explain it more distinctly.

1. The passions produce in the mind a strong attention to whatever can justify and gratify them. The most odious objects may be so placed as to appear agreeable, and the most lovely objects so as to appear odious. Certainly one of the noblest advantages of man is to reason, to examine proofs and weigh motives, to consider an object on every side, in order on these grounds to regulate our ideas and opinions, our hatred and our love. The passionate man renounces this advantage, and never reasons, in a passion his mind is limited, his soul is in chains, his fleshly passions war against his soul.

2. Having examined the passions in the mind, let us consider them in the senses. To comprehend this, recollect that the passions owe their origin to the Creator, who instituted them for the purpose of preserving us. When an object would injure health or life, it is necessary to our safety that there should be an emotion in our senses to effect a quick escape from the danger; fear does this. A man struck with the idea of sudden danger hath a rapidity which he could not have in a tranquil state, or during a cool trial of his power. It is necessary, when an enemy approaches to destroy us, that our senses should so move as to animate us with a power of resistance. Anger doth this, for it is a collection of spirits. Such are the movements excited by the passions in the senses, and all these to a certain degree are necessary for the preservation of our bodies, and are the institutions of our Creator; but three things are necessary to preserve order in these emotions. First, they must never be excited in the body without the direction of the will and the reason. Secondly, they must always be proportional. I mean, the emotion of fear, for example, must never be except in sight of objects capable of hurting us; the emotion of anger must never be except in sight of an enemy, who actually hath both the will and the power of injuring our well-being. And thirdly, they must always stop when and where we will they should. When the passions subvert this order they violate three wise institutes of our Creator. The motions excited by the passions m our senses are not free. An angry man is carried beyond himself in spite of himself. A voluptuous man receives a sensible impression from an exterior object, and in spite of all the dictates of reason throws himself into a flaming fire that consumes him. The emotions excited by the passions in our senses are not proportional; I mean that a timorous man, for example, turns as pale at the sight of a fanciful as of a real danger; he sometimes fears a phantom and a substance alike. A man, whose God is his belly, feels his appetite as much excited by a dish fatal to his health as by one necessary to support his strength and to keep him alive. The emotions excited by the passions in the senses do not obey the orders of our will. The movement is an overflow of spirits, which no reflections can restrain. This is what the passions do in the senses, and do you not conceive that in this second respect they war against the soul? They war against the soul by the disorders they introduce into that body which they ought to preserve. They dissipate the spirits, weaken the memory, wear out the brain. They war against the soul by disconcerting the whole economy of man, and by making him consider such sensations of pleasure as Providence gave him only for the sake of engaging him to preserve his body as a sort of supreme good, worthy of all his care and attention for its own sake. They war against the soul because they reduce it to a state of slavery to the body, over which it ought to rule.

3. If the senses were excited to act only by the presence of objects, if the soul were agitated only by the action of the senses, one single mean would suffice to guard us from irregular passions; that would be to flee from the object that excites them. But the passions produce other disorders, they leave deep impressions on the imagination. When we give ourselves up to the senses, we feel pleasure, this pleasure strikes the imagination, and the imagination thus struck with the pleasure it hath found recollects it, and solicits the passionate man to return to objects that made him so happy.

4. Let us consider, in fine, the passions in the heart and the disorders they cause there. What can fill the heart of man? A prophet hath answered this question, and hath included all morality in one point, My chief good is to draw near to God (Psa_73:28); but as God doth not commune with us immediately while we are in this world, but imparts felicity by means of creatures, He hath given these creatures two characters, which, being well examined by a reasonable man, conduct him to the Creator, but which turn the passionate man aside. On the one hand, creatures render us happy to a certain degree-this is their first character: on the other, they leave a void in the soul which they are incapable of filling-this is their second character. This is the design of God, and this design the passions oppose. They remove us from God, and by removing us from Him deprive us of all the good that proceeds from a union with the supreme good, and thus make war with every part of ourselves, and with every moment of our duration. War against our reason, for instead of deriving, by virtue of a union with God, assistance necessary to the practice of what reason approves, and what grace only renders practicable, we are given up to our evil dispositions, and compelled by our passions to do what our own reason abhors. War against the regulation of life, for instead of putting on by virtue of union to God the easy yoke, and taking up the light burden which religion imposes, we become slaves of envy, vengeance, and ambition; we are weighed down with a yoke of iron, which we have no power to get rid of, even though we groan under its intolerable weightiness. War against conscience, for instead of being justified by virtue of a union with God, and having peace with Him through our Lord Jesus Christ (Rom_5:1), and feeling that heaven begun, joy unspeakable and full of glory (1Pe_1:8), by following our passions we become a prey to distracting fears, troubles without end, cutting remorse, and awful earnests of eternal misery. War on a dying bed, for whereas by being united to God our death bed would have become a field of triumph, where the Prince of life, the conqueror of death, would have made us share His victory, by abandoning ourselves to our passions we see nothing in a dying hour but an awful futurity, a frowning governor, the bare idea of which alarms, terrifies, and drives us to despair.

III. Now let us examine what remedies we ought to apply.

1. In order to prevent and correct the disorders which the passions produce in the mind, we must observe the following rules-

(1) We must avoid precipitance and suspend our judgment.

(2) A man must reform even his education. In every family the minds of children are turned to a certain point. Every family hath its prejudice, I had almost said its absurdity; and hence it comes to pass that people despise the profession they do not exercise. To correct ourselves on this article we must go to the source, examine how our minds were directed in our childhood; in a word, we must review and reform even our education.

(3) In fine, we must, as well as we can, choose a friend wise enough to know truth, and generous enough to impart it to others; a man who will show us an object on every side when we are inclined to consider it only on one.

2. Let us now lay down a few rules for the government of the senses. Before we proceed, we cannot help deploring the misery of a man who is impelled by the disorders of his senses and the heat of his constitution to criminal passions. Such a man often deserves pity more than indignation. However, though the irregularity of the senses diminishes the atrociousness of the crime, yet it cannot excuse those who do not make continual efforts to correct it. To acknowledge that we are constitutionally inclined to violate the laws of God, and to live quietly in practices of constitutional heat, is to have the interior tainted. Certainly the best advice that can be given to a man whose constitution inclines him to sin, is, that he avoid opportunities, and flee from such objects as affect and disconcert him. Three remedies are necessary to our success in this painful undertaking: to suspend acts, to flee idleness, to mortify sense.

3. The disorders produced by the passions in the imagination, and against which also we ought to furnish you with some remedies, are like those complicated disorders which require opposite remedies, because they are the effect of opposite causes, so that the means employed to diminish one part not unfrequently increase another. It should seem at first that the best remedy which can be applied to disorders introduced by the passions into the imagination, is well to consider the nature of the objects of the passions, and thoroughly to know the world; and yet, on the other hand, it may truly be said that the must certain way of succeeding would be to know nothing at all about the world. We hazard a fall by approaching too near, and such very often is the ascendancy of the world over us that we cannot detach ourselves from it though we are disgusted with it. Let us endeavour, then, to preserve our imagination pure; let us abstain from pleasures to preclude the possibility of remembering them; let retirement, and, if it be practicable, perpetual privacy, from the moment we enter into the world to the day we quit it, save us from all bad impressions, so that we may never know the defects which worldly objects would produce on our passions. This method, sure and effectual, is useless and impracticable in regard to such as have received bad impressions on their imagination. People of this character ought to pursue the second method we mentioned, that is, to profit by their losses, and derive wisdom from their errors. When you recollect sin, remember the folly and pain of it.

4. To heal the disorders which the passions produce in the heart, two things must be done. First, the vanity of all the creatures must be observed, and this will free us from the desire of possessing and collecting the whole in order to fill up the void which single enjoyments leave. Secondly, we must ascend from creatures to the Creator, in order to get rid of the folly of attributing to the world the perfection and sufficiency of God. (J. Saurin.)

Fleshly lusts

There is, I fear, a large body of our fellow creatures by whom those fleshly lusts are regarded as affording the only tangible benefits of their existence. Too little touched by the spirit of piety to derive any delight from the abundant sources of religious contemplation; too devoid of those kind affections which constitute the charm of domestic intercourse, to receive any satisfaction from the society of their family and friends; and too narrow and unimproved in mind to find interest in any intellectual pursuit, they are no sooner freed from the confinement imposed upon them by their business than they turn, as to their only relief for the tedium of inactivity, and the only means of enjoyment for which they have any value, to the gross gratification of their animal appetites. But, however general such a course of life may be, it is decidedly unchristian. Even under the most favourable circumstances, though a man should abstain from all gross excesses, and scrupulously respect those limits of external decency, he cannot act upon the principle of habitual self-indulgence, without being guilty of violating one of the most clearly expressed duties of the gospel. His religion demands of him a course of conduct the very reverse of that which he pursues (1Jn_2:15-16; Rom_8:5, etc.; Mat_16:24). Those precepts of self-denial and mortification which we find inculcated in the gospel, did not originate with the gospel. They made a part of the system of every distinguished moral teacher among the heathen themselves. Even the wise, and the scribe, and the disputer of this world could perceive, that voluptuousness and sensuality were most miserably unworthy the attention of the human soul. The grounds on which I would exhort you to abstain from fleshly lusts, are those suggested by St. Peter, they war against the soul.

1. They are hostile to the intellectual faculties of the soul. No man, whose avocations demand of him any great and frequent stretch of mental exertion, is ignorant of this fact: and we find those instructors of youth, who merely treat of worldly arts and sciences, and treat of them in a worldly manner, almost invariably inculcate on their pupils, as one of the indispensable requisites of eminence, the practice of a strict and almost ascetic temperance, for the sake of securing to themselves the possession of the full, free, and active use of the powers of their own minds. Such precepts derive their reasons from the very constitution of the human frame. If the body suffers from excess, the mind becomes proportionately affected. It receives its impressions slowly and indistinctly, from the derangement of the channels through which it holds communion with the external world; and it revolves, compares, and decides upon them doubtfully and inefficiently, from the lassitude and exhaustion of the machinery with which it acts.

2. They are also inimical to the moral qualities of the soul. If the generous affections are not cultivated by exercise, they dwindle away and perish. If the selfish affections are allowed to act without restraint, they acquire a frightful and gigantic development. As we live to ourselves and for ourselves, we become gradually absorbed in our own selfish views and interests. As we pamper our appetites, the objects they delight in acquire consequence in our estimation. As we devote ourselves more and more to our own personal gratifications, we can less and less endure that those gratifications should encounter any opposition; till, at length, we prove blind and insensible to every claim but those of our own overweening will, and only regard our fellow creatures with favour, as they minister to our passions, or with enmity, as they cast impediments in their way. Where are we to look, among the dissolute children of the world, for instances of permanent attachment, of disinterested friendship, of long-cherished gratitude, and of self-sacrificing tenderness? Are such things among the fruits and flowers found to flourish in that tract which they cultivate with so indefatigable a pursuit of the pleasures of this life, and so fatal an oblivion of the treasures of the next? No, that false light of cordiality, which glows so brightly during the convivial hour, becomes extinguished as the vapours of the goblet which enkindled it are dispersed. Let any individual, even the most cherished of their society, suffer a reverse of fortune, and he will put these maxims to the proof. Let him be the deer which is stricken, and he will find himself abandoned by the herd.

3. Such gratifications are not only pernicious to the intellectual faculties and moral qualities of the soul, but they affect its temporal existence. They disorder and destroy the earthly tenement in which it is contained. They wear away, and overstrain, and often suddenly rend asunder those fine fibres, by which it is confined to its present transitory home.

4. Finally, according to the clearly declared principles of the Christian faith, we know that they are most pernicious to the eternal interests of the soul (Rom_8:7; 1Ti_5:6; Rom_8:6; Gal_5:24; Rom_8:13). Indeed, if we look with an unprejudiced eye on the terms and conditions of the gospel covenant, we shall find that no course can be more destructive to the eternal interests of the soul than the course pursued by the voluptuary. This earth is not designed to be a house of feasting; life is not meant to be a holiday festival; we are sent into the world as a place of discipline and preparation, in which our souls may be educated for a more glorious state of being; and the allurements which address us, the difficulties we have to combat with, and the restraints we are bound to lay on our inclinations, constitute the very means by which our souls are so prepared, and disciplined, and educated. But we sometimes hear the sensualist assert that it cannot be very criminal to yield to such temptations, because it is natural to do so. This I utterly deny. They are, on the contrary, diametrically opposed to nature. The excesses of the voluptuary are only natural if we regard him as a being in the lowest possible state of demoralisation, as an anomaly in the creation, as a monster possessing passions without conscience and appetites without reason. But to the man who is complete in all the essentials of humanity, it is anything but natural that he should abandon himself to such a course of life. His reason opposes it; his moral sense opposes it; his regard for his personal health and welfare opposes it: so thoroughly indeed does every higher principle of his nature oppose it, that he must drown reflection; he must close his eyes against all experience; he must, in short, forcibly extinguish those moral and intellectual lights which God, in His mercy, has given him as his guides, before he can pursue such habits without repugnance, without being painfully oppressed by the sense of his own sin and folly, and without spending one-half of the day in mourning over the excesses of the other. (W. Harness, M. A.)

A fight for life

The flesh aims to damn the soul. It is in this conflict as Caesar said in the battle he had once in Africa with the children and partakers of Pompey, that in other battles he was wont to fight for glory, but there and then he was obliged to fight for his life. Remember thy precious soul lies at stake in this conflict. (Christopher Love.)

Distinctive lusts

Men that reject religion in favour of indulgence, do not stand any chance of permanent prosperity. Such men are like gipsies, that, by some freak of fortune, are turned into a magnificent mansion, well built, well furnished, and well stored with works of art. These gipsies go to work and break to pieces the exquisitely carved furniture, pull down the rare pictures, and strip the house of all the valuable things in it, and burn them, in order to make their pot boil, and thus to serve their lower nature, until, by and by, the whole building is desolate, and bleak, and barren. And men who reject religion and serve their passions are doing the same thing. They are kindling those lower fires at the expense of everything broad, and fine, and beautiful in their higher nature. (H. W. Beecher.)

Destroyed by lust

I can remember the time when flowers, pictures, beautiful laces and music set stirring always some strong emotion within me, in which it seemed that I saw hidden away in a crystal cell in the depths of my own strange heart, the shining form of a white-robed Soul maiden, who cried out to me, Ah! cannot you make your life as pure and beautiful as the flowers and the music, that so you may set me free? But I chose the ignoble part, and gave myself up body and soul to the greed for gain. And often in the hour when, tempted by an evil thought, I turned to do some shameful or selfish action, I seemed to see the white arms of the Soul maiden uplifted in piteous entreaty to heaven, until at last the time came when her voice was silent, and when I knew that I had thrust her down and down into a darkness whence she would never again come forth. (A Dead Mans Diary.)

Destructive nature of fleshly lusts

That word war is full of meaning. It gives the idea of the march of an army against a city, as of the Greeks to surround and capture Troy-an assault which began with open war and ended by the stratagem of the wooden horse, from which the armed warriors descended into the heart of the city at dead of night. Of course we should all admit that excessive indulgence in any appetite injures the body, and especially the organs through which the sin against the whole fabric has been committed. But we may not all realise how destructive these fleshly lusts are to the inner life. They attack and conquer it, and lead it into captivity, impairing its energies, sullying its purity, lowering its tone, and cutting off the locks of moral strength. Remember, then, when tempted to yield to some unholy prompting, even though you only indulge the thought and wish, you are exposing yourself to a certain diminution of spiritual force, which will inevitably cripple your endeavours, and show itself in failure and defeat. No act of sensual indulgence is possible without inevitable injury to our true selves. It may be forgiven, and put away, through the forgiveness of God, by the blood of Jesus; but the soul can never be quite what it would have been had the temptation been overcome, and the grace of self-restraint exercised. How many there are around us, eminently fitted by their gifts, to lead the hosts of God, who, like Samson, grind in the prison house, making pastime for their foes, because they have been mastered by appetites which they should have controlled, as the horseman his fiery steed. Is there not a deep spiritual truth in the notion of the savage warrior, that the strength of a fallen foe enters the arm which has smitten him to the dust? Indulge the flesh, and you are weak, Curb it by self-restraint, and you are strong. (F. B. Meyer, B. A.)

Fleshly lusts are the souls adversaries

These desires that belong to the flesh are adversaries of the soul. There is a difference between a war and a battle. It is not a random stroke; it is warfare on a plan. A battle may be won, and yet the victor be overcome ere the war be over. The first French emperor gained several great battles in the Russian campaign; but his army was not only vanquished, it was almost annihilated in the end. It is thus that certain appetites and passions, although once and again overcome by a resolute will, return to the charge, and watch their opportunity: It is not a battle, and done with it: the vanquished foe often enslaves his conqueror. A young man in modern society must do battle for his life with strong drink. He can taste it freely and stop in time. He despises the weak who seek safety in flight and abstinence. He knows what is good for him, and will not allow himself to be overcome. He obtains a good many victories, and counts himself invulnerable. But the wily foe persists. By little and little a diseased thirst is generated. The enemy now has an accomplice within the castle gates; and in the end the strong man, like Samson with his eyes out, grinds darkling in his enslavers prison. (W. Arnot.)

Inward lusts

Not only acts of sin breaking out in the body, but the inward lusts that are in the heart, though they should never break out, for even the heart and soul is flesh as well as the body, and fleshly, even corrupt and sinful, as the sinful lusts of unbelief, impatience, hardness of heart, hypocrisy, rebelling against that which is good, weariness in well-doing, pride, anger, envy, self-love, covetousness, uncleanness, uncharitableness, etc. (John Rogers.)

Having your conversation honest among the Gentiles.-

Christians are to live godly, even among the wicked

It is our duty not only to live godly among the godly, but even among the wicked; we must not follow a multitude to do evil. True, it is no easy thing with the cruel to live mercifully, with the hurtful to live helpfully, with the profane to live holily; yet it is to be attained unto, and we must labour for it.

1. This rebukes such as severing themselves from all company, because they would not be tainted nor troubled with mens ill manners, betake themselves to a solitary, hermits life. We are not born for ourselves, but for our parents, country, Gods Church, etc. Besides, it is no such mastery for a man to avoid all occasions, as to live among occasions, and not be tainted with them.

2. It rebukes those that be for all companies. In good company they will be sober, in ill as the company is, will swear with swearers, lie also and dissemble when they be with such, so thinking that they may hold with the hare and run with the hound; like the chameleon they change themselves into all colours; but these are none of Gods honest men, they are not for His turn, as if He were not the God of all places and times. Let such know that they have rotten and unsanctified hearts. But how should a man do, to live well among such? As they that live where the plague is, use preservatives; so must we daily pray God to keep us in a continual hatred of sin, considering the happiness of them that hold out. Think of Noah, Lot, Abraham, and their commendation; observe the judgments that fall upon bad men, and think what will be hereafter. Again, avoid familiarity with them; we cannot touch pitch and not be defiled, walk on coals and not be burnt.

3. It rebukes such Christians as living among such, walk not so holily as they should, but if they do not approve of, yet consent to their bad behaviour, without dislikes, especially being with their betters.

4. If God would have us live well among the wicked, what would He then in the midst of all good means? What, then, is their sin, and where shall they appear, that break out and live badly in the midst of the means of good, the ministry of the Word, etc.? What would these do, if they were far from such means?

5. It rebukes those that professing religion more than ordinarily, yet remember not with whom they live, but as if they were only among the good, which would hide all their frailties, or interpret them to the best, not as if they were among the wicked, that seek occasion against Gods servants, that desire no better booty than the fall of a professor, etc. (John Rogers.)

The witness of a pure life

Having your conversation honest. Both terms need some explanation. In modern English, conversation means the talking of two or three persons with each other; but the sense in this text is, the whole habit and life course of a person-his character and temper and conduct in presence of his fellows. At all times, and in all circumstances, walk circumspectly, for you never know who may be looking on. The modern meaning of honest is, that you do not cheat in a bargain; but as used here, and in ancient times generally, it signifies beautiful-first a material and then a moral winsomeness. These two terms in conjunction convey the precept, Let all the circumference of your life shine in the beauty of holiness. Alas! bid this dull earth shine like a star of heaven! To have commanded the house of Israel to shine as a light to surrounding nations, would have been an impossible requirement, if the precept had not been mated with a promise. But as the record runs, it is a reasonable service that is demanded (Isa_60:1). This precept given by Peter is on both its sides the echo of Isaiahs words. A light is needed because darkness reigns around. Peter desiderates a beautiful life among the Gentiles; and Isaiah expects that, when Israel basks in the favour of God, the Gentiles shall come to their light. It is a characteristic of true faith that it has positive hope. It does not despair even when things are at the worst, for it trusts in God. It is not enough that the primitive disciples should repel surrounding, assailing evil, and hold their own. They expect to make aggression and to gain a victory; to turn scoffs into hymns of praise, and enemies of Christ into zealous disciples: That, whereas they speak against you as evil-doers, etc. It is not by the loudest debate and profession that these conquests can be made. It is not by what Christians say, but by what Christians are, that they can win the neighbourhood. The call is not so much to give evidence, as to be witnesses. Still further the precepts run down into detail. Submission to magistrates is prescribed as a Christian duty. Considering the time and the circumstances, this is a remarkable feature of the New Testament. The gospel fosters liberty; but does not suggest insurrection. Witness the emigration of the persecuted Puritans from England to America. These men would not resist constituted authority; but neither would they allow themselves to be crushed by a despot, as long as a remedy, which they could with a good conscience adopt, lay within their reach. The results will tell with decisive effect on the future condition of the human race. Ordinances of man should be obeyed, but they stand not on the same level with ordinances of God. (W. Arnot.)

The Church in relation to the world

The relation in which Christians stand to those who are not Christians is of vital importance to understand and feel (Psa_39:1; Neh_5:9; Tit_2:7-8). These and like references inculcate the duty of conserving the Christian name and the glory of God. That the Christian character should be perfect for the sake of its own beauty is a truth worthy of prayerful solicitude at all times; but the Christian character is more than a garment to be observed-it is an influence to be imparted to others.

I. We begin with the fact that we are watched by those who are of opposite tendencies. We are under daily examination. There are those who take a greater delight to look at an eclipse of the sun for five minutes than to enjoy its light for a lifetime. But if there were no light in the sun there could not be an eclipse. So with men of worth; the contrast between the excellent and the not excellent fixes the eye of envy upon them, but where excellency is it cannot be altogether ignored. Young Christians, bear with me, and suffer the word of exhortation. You are not sufficiently alive to the fact that your Christian life is under a perpetual scrutiny. Not only that, but efforts are made to draw you aside from the way of peace. An honest conversation means a life true in every part to the great pattern set before us in the gospel.

II. Let us further consider the influence of the Christian character for the good of others. Glorify God, etc. Too frequently it is supposed by some that because they cannot take a prominent part in gospel services, and thereby possibly become instrumental directly in the conversion of souls, their lives are comparatively unobserved and useless. Let us remove this notion. As there is not a single ray of light, or drop of water, or breath of air, which does not contribute to the vast system of light, of water, and of air, so there is not a single Christian example which does not minister in the circle of the Church and lead to higher results.

1. Men will feel the need of the change which they see in us.

2. Men will feel the need of the peace which we enjoy.

3. Men will feel the need of the prospect which cheers us. We have a good hope through grace.

4. And lastly, the influence of the Christian life leads to the highest results. It may be that today we think so much of self that we cannot rise to the highest point in our life. The highest degree of Christian excellence is the service and glory of God. To realise this we must look beyond ourselves, and beyond those to whom we may bring salvation; and beyond any benefits faith may confer on either them or us, to God. He will manifest Himself in the day of visitation, when we shall see and feel that our life is intended to reach even to Himself. In the day of visitation all matters will be seen in their true light. The text is a warning to the world as well as to the Church. That any soul, however degraded, should delight in making the sins of others his prey, passes comprehension. What, a vulture, with only a taste for carrion! A sense of guilt endeavours to fix all eyes on the sins of others to avoid personal detection. The sins of others will help no man in the day of judgment. (T. Davies, M. A.)

The power of a consistent walk

The Rev. Dr. Stalker once related the following incident in an address on Religion in Common Life: A lady went to him with a request to join his church. She and her husband were foreigners and Roman Catholics, but had lapsed from all church going for ten or eleven years. One night their servant went home rather late from a meeting. Upon pressure being brought to bear upon her, this servant acknowledged that she had that night been convicted of sin, and stayed behind to speak about her soul. The lady resolved to watch the girl for the next fortnight. Such a change in her temper and diligence was observable that, at the end of the fortnight, the mistress asked where the meeting was held, and went on the next Sabbath evening, with the result that both she and her husband were converted. The servants consistent walk was more powerful than anything she could have said, so true is it that example is better than precept.

Beautiful behaviour

καλην (honest), good, or comely. The deeper view of Greek philosophy represented immorality and ugliness, and morality and beauty as convertible ideas. (J. Muller.)

Inconsistency noticeable

The whole complexion of a negro is less noticed than a single stain on the features of a white countenance. (Wm. Jay.)

They speak against you as evildoers.-

The transgressions of Christians

Amongst the numerous attempts to throw doubt upon the evidence of our religion, not the least successful has been suggested by the imperfections of those who profess them selves the disciples of its Author.

I. That the objection itself is on several accounts delusive. It is drawn, not from any difficulties inherent in religion or its evidence, but from a supposed insufficiency of its influence and effects. Christianity itself never supposes its followers to be without fault, that its influence can secure unerring obedience to its own laws. So far from this, indeed, it is impossible, according to its own language, but that offences will come.

II. One great reason why the lives of Christians do not always correspond to their religion, is that freedom of mind and action, with which our Creator has endowed us, and which is absolutely necessary to creatures responsible for their conduct. Impelled by passions impatient for gratification, and surrounded with temptations, frequently perplexed with difficulties between duty and inclination, and sometimes deceived by appearances; can it be a just subject of wonder, if the love of the present sometimes prevail over the expectation of the future, or the delusions of pleasure for a while withdraw the mind from the prospect of its consequences; if we violate the laws which we confess to be just, and practise what our religion condemns?

III. These defects in the conduct of individuals appear also the more striking when compared with the purity of the rules by which our actions ought to have been directed, and with the weight of the sanctions by which those rules are enforced.

IV. Another plausible basis for the same censure may be laid in the opposite characters of virtue and vice. Virtue is always modest, peaceable, and silent; vice often forward, loud, and conspicuous.

V. Christians, again, have been severely censured on account of the numerous divisions and distinctions amongst them. It would be unreasonable to expect that mankind should differ in their opinions on almost every other subject, and yet should be all agreed on this; on a subject which is of all others the most interesting, the most extensive, and the most complex. To this let us add the effects of the weakness and folly, of the vanity and ambition, of the enthusiasm or the hypocrisy of various individuals amongst us, and we shall be able to account very satisfactorily for the multiplicity of our tenets and parties.

VI. Such as these are the censures that have been thrown upon Christianity and its professors. But as far as they have any foundation in truth, the only adequate refutation is an amendment in our own morals, a regulation of our lives, more agreeable to the principles that we profess. (W. Barrow, D. D.)

Christians maligned

I. Whereas they speak against you as evildoers. This is in general the disease of mans corrupt nature, and argues much the baseness of it-this propensity to speak evil one of another, either blotting the best actions with misconstructions, or taking doubtful things by the left ear; not choosing the most favourable, but, on the contrary, the very harshest sense that can be put upon them. All these kinds of evil speaking are fruits that spring from that bitter root of pride and self-love, which is naturally deeply fastened in every mans heart. But besides this general bent to evil speaking, there is a particular malice in the world against those that are born of God, which must have vent in calumnies and reproaches. These evil speakings of the world against pious men professing religion, are partly gross falsehoods invented without the least ground or appearance of truth. Then again, consider, how much more will the wicked insult upon the least real blemishes that they can espy amongst the professors of godliness. And in this there is commonly a three-fold injury-they strictly pry into and maliciously object against Christians the smallest imperfections and frailties of their lives, as if they pretended to absolute perfection. Men are apt to impute the scandalous falls of some particular Christians to the whole number. It is a very incompetent rule to make judgment of any man by one action, much more to measure all the rest of the same profession by it. They impute the personal failings of men to their religion, and disparage it because of the faults of those that profess it.

II. Having your conversation honest among the Gentiles. As the sovereign power of drawing good out of evil resides in God, and argues His primitive goodness, so He teacheth His own children some faculty this way, that they may resemble Him in it. He teacheth them to draw sweetness out of their bitterest afflictions, and increase of inward peace from their outward troubles. The sharp censures and evil speakings that a Christian is encompassed with in the world, are no other than a hedge of thorns set on every side, that he may not go out of his way, but keep straight on in it, not declining to the right hand nor to the left; whereas if they found nothing but the favour and good opinion of the world, they might, as in a way unhedged, be subject to wander out into the meadows of carnal pleasures that are about them, which would call and allure them, and often divert them from their journey. And thus it might fall out, that Christians would deserve censure and evil speakings the more, if they did not usually suffer them undeserved.

III. That they may glorify God in the day of their visitation. He says not, They shall praise or commend you, but, shall glorify God. It is this the apostle still holds before their eyes, as that upon which a Christian doth willingly set his eye and keep it fixed, in all his ways. He doth not teach them to be sensible of their own esteem as it concerns themselves, but only as the glory of their God is interested in it. In the day of visitation, The beholding of your good works may work this in them, that they may be gained to acknowledge and embrace that religion and that God, which for the present they reject; but that it may be thus, they must be visited with that same light and grace from above, which hath sanctified you. (Abp. Leighton.)

The wicked speak ill of Gods children

The more sincere any is in professing the truth, the more the wicked naturally hate him. Thus have Gods children ever been ill-spoken of (Mat_5:11; Gen_21:9; Gal_4:30; 1Ki_18:17; 2Ki_9:11; Ezr_4:5-16; Neh_6:5-6; Est_3:8; Act_24:14; Mat_11:19; Luk_11:15; Joh_8:48; Act_2:19; Act_6:11).

1. Seeing the wicked are so apt to speak evil, we should give all diligence to look so to our ways as to give them no just occasion.

2. Think it not strange to be ill spoken of; it is the nature of the world thus to do, as for the birds to fly, and we must not be discouraged at it, and say, I have striven to do as well as I can, and yet I am ill spoken of; I cannot tell what to do, and so faint and melt as wax. Oh, no; but let it be as a whetstone to sharpen you on more (2Sa_6:22).

3. This might make men not too ready to believe reports, and think ill of men by and by upon flying reports, seeing the world are so apt to speak wrongfully, especially of Gods children.

4. For them that be ill speakers of Gods servants, they cannot bear a worse badge, as ill a sign as can be of any; for if he be translated from death to life that loves the brethren, what then he that hates them? He is no true member of the Church, nor led by Davids spirit (Psa_15:1-5; Psa_16:2), but is of Ishmaels generation, and will be cast out as he. How shall they escape the curse threatened (Isa_5:20; Pro_17:15)? (John Rogers.)

Your good works, which they shall behold.-

The ministry of good works

All religion which does not lead to a life of good works is a counterfeit. It is bad money, which will never pass current at the court of heaven. It may bear the name of Christ, but it lacks His mind and spirit. It hinders the progress of the gospel, and is one of the worst enemies of His kingdom. On the other hand, a life fruitful in good works brings honour to our Father in heaven. It manifests His wisdom in the free salvation which He bestows. It prepares the way in many a heart for the reception of the truth, and kindles in many others a desire to walk more closely with God. Let me give a single example, from the writers personal knowledge, of the effect of a consistent, holy life. A wealthy tradesman in London was most zealous and self-denying in his labours and liberality in the Lords work. Each year he gave away many thousands of pounds, and a large part of this anonymously. I had it from this mans own lips that in early life he was saved from infidelity by noticing the holy, godly, blameless walk of a young bankers clerk. Who can tell the countless benefits that thus arose to the Church of Christ through the consistent life of that young man? There are one or two points as to the life of good works on which it is needful to dwell.

I. What is the preparation for such a life? How can anyone hope to enter upon such a course, and then persevere in it?

1. Your first duty is to embrace the blessed hope of life which is in Christ Jesus. As the shipwrecked man must first lay hold of the rope or get into the lifeboat that so he may escape destruction and get safe to shore, and then can again enter upon the works of his calling, so must you first accept the free invitation of Christ in the gospel, and reach the shore of peace and reconciliation with God. Believe in the readiness and power of Christ to save you. Rejoice that He welcomes you to His care, and will keep you by His power. Then you may go forward, and will not fail. A life of good works will be a necessity to you. You possess a new motive. A spirit of grateful love to God will fill your breast. You will keep His commandments, and do those things that are pleasing in His sight.

2. Moreover, you will possess a new power. In the strength of the Spirit you can do those good works which are pleasing to your Father in heaven. Be sure, therefore, that you begin your course aright. Begin in humility and faith.

II. In what way may you best carry out in daily practice a life devoted to good works? Take a sample of a good work, one that we know to have been truly such from the lips of Christ Himself. You remember Mary in the house of Simon the leper (Mar_14:6; Mar_14:8-9). Here was every element of a good work. It was done to Christ Himself, and out of love to Him. It was a costly work, for the ointment was very precious. It was a lowly work. Both hands and hair were used in anointing the Lords feet. It was a work of personal service. She did not do the work by another, but herself ministered to Christ. It was a work which spread a sweet savour around, and thus of benefit to those in the house. It was a work which brought honour to the Lord, which pointed to His death of suffering, and which was abundantly recompensed in the gracious words which Christ spoke of her.

III. Let me add that there is a four-fold ministry of good works in which each Christian should seek to excel.

1. There is the ministry of home life. This stands in the first rank of duty. The lamp which the Lord hath lighted should give light to all that are in the house where it is found. The most commonplace duties ought to be done before God, and thus become an acceptable sacrifice. The care of children, the work of the house, the use of the needle, the rising in the morning, attention to the wants and comforts of each member of the family-such ordinary things as these may afford scope for self-denial, for manifesting an unselfish spirit, and in many ways for proving the sincerity of our Christian profession. No less important is it that a diligent guard should be set over tongue and temper, over infirmities and irritabilities, over clouded looks and wayward passions, over doing little things which ought not to be done, or over doing right things in a wrong way.

2. There is the ministry of glad, willing, freehanded gifts. Of whatever we possess we are but stewards. It belongs not to us, but to Him who gave it into our charge. Let there be real self-denial. Above all, never forget that a ready, cheerful spirit is especially pleasing to God.

3. There is the ministry of personal work and effort in the Lords vineyard. Give not only money, but the gold of time to do work for God, for His Church, for the souls of poor and rich, of sick and strong, of young and old.

4. Lastly, there is the ministry of fervent prayers and intercessions. Of all agencies this is the most powerful. There are those who by sickness and extreme poverty can do little or nothing in the way of personal service, who yet by true, believing prayer may bring down rich benefits on Christs Church. And those who can both work and give yet fail to employ the very greatest talent, if they neglect constant intercession on behalf of others. (G. Everard, M. A.)

Trite revenge

Be revenged by shining. (Toplady.)

Looking for one thing and finding another

Which they shall behold, while they pry and spy into your courses (as the Greek word imports) to see what evil they can find out and fasten on. (J. Trapp.)

Glorify God in the day of visitation.-

How God is glorified by us

I. By knowledge, when we conceive of God after a glorious manner. Seeing we can add no glory to Gods nature, we should strive to make Him glorious in our own minds and hearts. And we may, by the way, see what cause we have to be smitten with shame to think of it, how we have dishonoured God by mean thoughts of Him.

II. By acknowledgment, when in words or works we do ascribe excellency unto God, as-

1. When in words we magnify God and speak of His praises, and confess that He is worthy to receive honour, and glory, and might, and majesty (Rev_4:11; Psa_29:1-11; Psa_86:9).

2. When men confess that all the glory they have above other men in gifts or dignity was given them by God (1Ch_29:11; 1Ch_29:13). And thus we make God the Father of glory, as He is called (Eph_1:17).

3. When the praise of God or the advancement of His kingdom is made the end of all our actions, this is to do all to His glory (1Co_10:31).

4. When we believe Gods promises, and wait for the performance of them, though we see no means likely for their accomplishment. Thus Abraham (Rom_4:1-25).

5. When we publicly acknowledge true religion, or any special truth of God, when it is generally opposed by the most men.

6. When men suffer in the quarrel of Gods truth and true religion (1Pe_4:16).

7. When on the Sabbath men devote themselves only to Gods work, doing it with more joy and care than they should do their own work on the week days (Isa_58:13).

8. When men do in particular give thanks to God for benefits or deliverances, acknowledging Gods special hand therein. Thus the leper gave glory to God (Luk_17:18; Psa_11:3-4).

9. By loving, praising, and esteeming of Jesus Christ above all men; for when we glorify the Son we glorify the Father (Joh_1:14; Joh_11:4).

10. When we account of and honour godly men above all other sorts of men in the world.

III. By effect, when men make others to glorify God. Thus the professed subjection of Christians to the gospel makes other men glorify God (2Co_9:13). So the fruits of righteousness are to the glory of God (Php_1:10). So here the good works of Christians do make new converts glorify God; so every Christian that is Gods planting is a tree of righteousness that God may be glorified (Isa_61:3). So are all Christians to the praise of the glory of Gods grace, as they are either qualified or privileged by Jesus Christ (Eph_1:7). (N. Byfield.)

The day of visitation.

Conversion the day of visitation

I. Conversion is the work of God.

1. Let them which have felt this work acknowledge God in it, and give Him all the glory.

2. They that be yet without it, let them not defer it as a small matter to the last, as if they could convert themselves when they list, but humbly seek it of God in attending on His ordinances.

II. It is Gods great mercy to convert a sinner. This is the greatest mercy that can be bestowed: to be delivered from sickness into health, from prison into liberty, from poverty to riches, from death to life. Let those that have obtained it give glory to God.

III. A man can never glorify God till God thus visit and convert his soul.

IV. When a man is converted he will glorify God; yea, he cannot choose but in heart admire Gods goodness and love, and in his life seek to glorify Him. Then will he also do all he can to gain others (Luk_22:32).

V. Even such as have been ill-speakers of the truth and Gods servants may yet be converted and prove good Christians (Act_2:13; Rom_6:17; 1Co_6:9; Tit_3:3).

1. Never despair of them that be very bad, but pray for them, and give them good counsel.

2. This may be an exceeding provocation to the worst, that they may prove good and be saved, as unlikely as it is.

3. Yet let none instead of good take hurt by this, and heart to go on in sin, seeing the worst may become converts. They shall find God a just and severe revenger of such proud despisers and presumptuous sinners. (John Rogers.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Pe 2:11-12. I beseech you, as strangers — Or sojourners; and pilgrims — Who have no inheritance on this earth, but are travelling to the heavenly country. The former word, παροικοι, properly means those who are in a strange house, a house not their own: the second, παρεπιδημοι, those who are in a strange country, and among a people not their own. We sojourn in the body; we are pilgrims in this world; abstain from fleshly lusts — Or carnal desires; from inordinate desires of any thing in this country. “The settled inhabitants of a country are anxious to acquire riches, to purchase lands, and to build houses. But they who stay but a few weeks in a country, or who only travel through it, are commonly not solicitous to secure to themselves accommodations which they are so soon to leave. In the same manner, believers, being only sojourners on earth, and travellers to a better country, ought not to place their happiness in the enjoyment of those objects by which carnal desires are gratified, and which are peculiar to this earthly state, but in securing themselves possessions in the heavenly country, the proper habitation of the righteous.” — Macknight. Which carnal desires, though pleasant to the senses, war against the soul — Against the health, the strength, the liberty, the purity, the usefulness, the comfort of the soul. Having your conversation — Your whole behaviour; honest — Greek, καλην, amiable, excellent, commendable, and honourable, pious and virtuous in every respect. But our language sinks under the force, copiousness, and beauty of the original expressions; among the Gentiles — Your heathen neighbours, who narrowly watch you; that whereas they speak against you as evil-doers — As seditious persons and atheists, because ye do not worship their false gods, and because you join yourselves with what they presumptuously call the impious sect of Christians; they may by your good works — Your unblameable, useful, and holy conduct, your obedience to the just laws of the state, your submission to magistrates, and your patience and meekness when unjustly punished; which they shall behold — Shall be eye-witnesses of; may not only lay aside their blasphemous reproaches and bitter enmities, but may exchange them for commendations and praises, and so may glorify God — By owning his grace in you, being induced to believe and obey the truth, and to imitate your example; in the day of visitation — During the season in which the gospel is preached among them, whereby they are visited with the offers of pardon and salvation. It is well known that the patience, fortitude, and meekness with which the first Christians bore persecution for their religion, and the forgiving disposition which they expressed toward their persecutors, made such an impression on the heathen, who were witnesses of their sufferings, that many of them glorified God by embracing the gospel.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. The conduct becoming among the heathen, 1Pe_2:11-12.

11. Though a royal race, they are strangers, dwelling in a foreign land, and pilgrims, sojourners, (the “strangers” of 1Pe_1:2,) on the earth; and, as such, they should adorn the religion they profess; 1. Negatively, by abstaining from all immorality; and, 2. Positively, by correct behaviour.

Fleshly lusts—Sensual, licentious desires. Whoever keeps away from these will surely abstain from their indulgence. Other things may injure spiritual life, but these wage war against the soul, as if drawn up in battle array for its destruction.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

1Pe_2:11.—This verse begins some direct counsels concerning the ordering of Christian conduct and relations. As they have a somewhat severe tone, they are commenced with an affectionate form of address—“Dearly beloved.” Strangers and pilgrims.—Sojourners, suitable to those who belonged to the dispersion, but specially suggesting the unworldliness of the spiritual life, in Christ, which they had begun. Fleshly lusts.—Which lead to drunkenness, gluttony, and uncleanness. There was special need for the Hebrew Christians to be vigilant, on account of the calumnies which the heathen were beginning to circulate about the Christians. For the “works of the flesh” see Gal_5:19-21. Soul.—The higher element in man’s nature. Here the new spiritual life of the soul is referred to. The antagonism between flesh and spirit is a familiar Pauline topic.

1Pe_2:12. Conversation.—Behaviour in relationships with others. Honest.—Better, “seemly.” The word used is the ordinary Greek word for “beautiful,” and it distinctly means goodness that comes into sight. A daily walk that is attractive, winsome, to look at. Gentiles.—Everybody other than yourselves. Speak against you.—In different ways. Both the Gentiles and the bigoted Jews aspersed the character of the Christians. We cannot stop the slanderer, but we can jealously see to it that he shall have no ground for his slandering. We may be persecuted, as Christ was; we must try to be as free from blame as Christ was (see 1Pe_2:20). Day of visitation.—Time of calamities which the early Christians regarded as the coming of Christ. “Not only the last great day, but on whatever occasion God brings matters to a crisis” (Canon Mason).

MAIN HOMILETICS OF THE PARAGRAPH—1Pe_2:11-12

The Persuasive Power of Moral Goodness.—St. Peter urges these Christian Jews to live out fully their Christian life, to “walk worthy of their vocation”—they would find that give them their best influence, their best power of ministry. Men must heed when they see “what almighty grace can do.” Living out fully the Christian life involves two distinct, but closely related, things.

I. Self-management.—“Abstain from fleshly lusts.” The Christian’s first and greatest difficulty is with himself. He has bodily passions which men around him are in no sense holding in control, and to which he has given power because once he did not hold them in control. When a man becomes a Christian he virtually pledges himself that henceforth he will “hold the vessel of his body in sanctification and honour.” But fulfilling that pledge he finds to be most serious and anxious work. Sins of the flesh, of sensual indulgence, are usually thought of as Pagan, Gentile sins, they are the sins of humanity. And no forms of sin so directly, or so ruinously, affect the spiritual life. They “war against the soul.” “The lusts are on active service, engaged in a definite campaign against the immortal part of the man.”

II. Ordered conduct and relations.—“Having your behaviour seemly among the Gentiles.” The R.V. gives “seemly,” but the good old suggestive word “honest” might wisely have been retained. Honest includes simple, sincere, straightforward—even good-looking, commendable, persuasive. The honest man is a power wherever he goes. The type is found in Nathanael: “An Israelite indeed, in whom is no guile.” The ancient philosopher was told that a certain man was slandering him. “Never mind,” he replied; “I will live so that no one will believe him.” We have always at our command the all-conquering power that lies in an honest and good life. That always does, sooner or later, “put to silence the ignorance of foolish men.”

SUGGESTIVE NOTES AND SERMON SKETCHES

1Pe_2:12. Christians called Evil-doers.—St. Peter asserts distinctly that calumnies were really rife about some particulars of the Christian morality, at the time that this letter was written. It is a mark of a late date, for at first the Christians had not attracted sufficient notice, as a body, to be talked of, either in praise or blame. The heathen at first regarded them as merely a Jewish sect (Act_18:15; Act_25:18-20), and as such they received a contemptuous toleration. The first State recognition of Christianity as a separate religion, with a characteristic of its own, was the Persecution of Nero, A.D. 64. Now it so happens that we have almost contemporary heathen documents which bring out the force of this passage. Suetonius, in his life of Nero (chap xvi.), calls the Christians by the very name St. Peter uses: “the Christians, a kind of men of a new and malefic superstition.” Only about forty years later, we have Pliny’s famous letter to Trajan, written actually from the country in which St. Peter’s correspondents lived, and referring to some of the very persons (probably) who received the epistle, as having apostatised at the time of the persecution under Nero; in which letter Pliny asks whether it is the profession of being a Christian which is itself to be punished, or “the crimes which attach to that profession.” The Apologists of the second century are full of refutations of the lies current about the immorality of the Christian assemblies. The Christians were a secret society, and held their meetings before daylight; and the heathen, partly from natural suspicion, partly from consciousness of what passed in their own secret religious festivals, imagined all kinds of horrors in connection with the Christian mysteries. From what transpired about the Lord’s Supper, they believed that the Christians used to kill children, and drink their blood, and eat their flesh. Here, however, the context points to a different scandal. They are warned against the fleshly lusts, in order that the heathen may find that the Christians’ great glory lies in the very point wherein they are slandered. “Evil-doers,” therefore, must mean chiefly offences on that score. It is historically certain that such charges against Christian purity were common. Even as late as the persecution under Maximin II., in the year 312, it was reported that these meetings before light were a school of the vilest arts.—A. J. Mason, M.A.

Charges against Christians.—The words indicate the growth of a widespread feeling of dislike, showing itself in calumny. The chief charge at this time was probably that of “turning the world upside down,” i.e. of revolutionary tendencies, and this view is confirmed by the stress laid on obedience to all constituted authority in the next verse. With this were probably connected, as the sequel shows, the accusations of introducing discord into families, setting slaves against their masters, wives against their husbands, etc. The more monstrous calumnies of worshipping an ass’s head, of Thyesteian banquets of human flesh, and orgies of foulest licence, were probably of later date.—Dean Plumptre.

1Pe_2:11-12. Strangers and Pilgrims.—Archbishop Leighton paraphrases these verses thus: “If you were citizens of this world, then you might drive the same trade with the men of this world, and follow the same lusts; but seeing you are chosen and called out of this world, and invested into a new society, made free of another city, and are therefore here but travellers, passing through to your own country, it is very reasonable that there be this difference between you and the world, that while they live at home, your carriage be such as befits strangers, not glutting yourselves with their pleasures, nor surfeiting upon their delicious fruits, as some unwary travellers do abroad; but as wise strangers, living warily and soberly, and still minding most of all your journey homewards, suspecting dangers and snares in your way, and so walking with a holy fear, as the Hebrew word for a stranger imports.”

1Pe_2:12. The Church in Relation to the World.—The relation in which Christians stand to those who are not Christians is of vital importance to understand and feel. The references to this are numerous and emphatic:—“I said, I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me” (Psa_39:1). “Also I said, It is not good that ye do; ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies?” (Neh_5:9). “In all things show thyself a pattern of good works; in doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he who is of the contrary part may be ashamed, having no evil thing to say of you” (Tit_2:7-8). These and like references inculcate the duty of conservating the Christian name and the glory of God. Such warnings would be in keeping with the Jewish faith, in which honour was fortified at any cost; but in the teachings of Jesus Christ the subject has received another and a better side—viz., that the exhibition of the Christian character should be perfect, with a view to exert on the unconverted the best possible influence. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” In addition to the duty to “give none occasion to the adversary to speak reproachfully,” add the power which will convert reproach into praise, and make of the enemy a friend. Let this latter side of the matter have our present attention. That the Christian character should be perfect for the sake of its own beauty, is a truth worthy of prayerful solicitude at all times; but the Christian character is more than a garment to be observed—it is an influence to be imparted to others. That the name of Jesus, by which we are called, may not be dishonoured by the inconsistencies of our life, we need to lift the subject of holy living above the mere matter of duty, into that of service, wherein the glory of God will overcome the darkness of the human heart.

I. We begin with the fact that we are watched by those who are of opposite tendencies.—We are under daily examination. We are searched, not for the good we may have, but for the blemishes that may be found in us, because the “carnal mind is enmity against God.” There are those who take a greater delight to look at an eclipse of the sun for five minutes than to enjoy its light for a lifetime. But if there were no light in the sun there could not be an eclipse. So with men of worth, the contrast between the excellent and the not excellent fixes the eye of envy upon them; but where excellency is, it cannot be altogether ignored. In this fact we rejoice, but our rejoicing is the more when only virtue is found. Let those who search us to discover weakness find none. Let the reflection of our virtue reveal to them their own unworthiness.

II. Let us further consider the influence of the Christian character for the good of others.—“Glorify God,” etc. There is an error which must be removed from the minds of many to establish this remark in their minds. Too frequently it is supposed by some that because they cannot take a prominent part in gospel services, and thereby possibly become instrumental directly in the conversion of souls, their lives are comparatively unobserved and useless. Let us remove this notion. As there is not a single ray of light, or drop of water, or breath of air, which does not contribute to the vast system of light, of water, and of air, so there is not a single Christian example which does not minister in the circle of the Church, and lead to higher results. The old man, staff in hand, short step, all weathers, going by the squire’s house to chapel, made an impression at last, and the squire followed. He entered, and heard a sermon which touched him; the next Sunday he waited for the old man, but in vain. He went alone, and learnt from the preacher that the old man had gone home that morn. Men will feel the need of the change which they see in us. The sinner knows that there is something wrong within. He may not comprehend the mischief—he may not understand his sins; but he will perceive by the change in others that he also needs a change. Where there is sin there is sorrow and unrest. There is a perfect charm in the apostle’s description of the change—“the new man.” (Describe a man wasting by disease, who has been cured.) The new man breathes freely to heaven the aspirations of his soul. He walks uprightly, and runs in the way of God’s commandment. His arm is strong to do work. Another diseased man will see the change, and ‘in all need to Jesus go.’ As God has visited us to give us a new heart, so He will visit others, who have seen the change, to give them a new heart also. Conversions have been singularly blest in this respect,—“We will go with you, for we,” etc. Men will feel the need of the peace which we enjoy. You remember the invitation, “Come unto Me all ye that labour, and are heavy laden, and I will give you rest.” Men will feel the need of the prospect which cheers us. We have a good hope through grace. I was asked, when nearing New York, if I expected any one to meet me at the landing place, and I said, “Yes.” But the friend who asked said sorrowfully, “No one will meet me!” “I will come again, and take you to Myself.” Seeing that such glorious issues depend on the consistency of our character that others may follow our example and be saved, we have the highest inducement to live a godly life in this present world. Let us take others with us home to glory: we may meet by the way the lame; let us help him on. See the world outside the Church! What misery and degradation! We will take the gospel to them: the Christ of the Bible shall be a living Christ before them in our lives. Holy living shall be a song that they must hear.

“O Friend O Brother! not in vain

Thy life so calm and true,

The silver dropping of the rain,

The fall of summer dew!”

—WHITTIER.

And, lastly, The influence of the Christian life leads to the highest result.—It may be that to-day we think so much of self that we cannot rise to the highest point of our life. The highest degree of Christian excellence is the service and glory of God. To realise this we must look beyond ourselves, and beyond those to whom we may bring salvation, and beyond any benefits faith may confer on either of them or us, to GOD. He will manifest Himself in the day of visitation, when we shall see and feel that our life is intended to reach even to Himself. In the day of visitation all matters will be seen in their true light. The life of the Church will never be fully and rightly comprehended until that day, when God will explain it. Therefore, labour on, brethren, leaving the consequences to the light of that day, striving only to do good, and save immortal souls.—Weekly Pulpit.

1Pe_2:11-17. Our Pilgrim Life; How to Pursue It.

I. The threefold exhortation—Abstain, suffer, submit (1Pe_2:11-16).

1. Abstain from fleshly lusts, which war against the soul. These include all inordinate sensual gratifications of our physical nature.

2. Suffer. Christians living as strangers among the Gentiles in apostolic times were spoken of as evil-doers. Their characters were maligned, their motives were impugned, their conduct misrepresented in all manner of ways. They must endure such treatment as their Saviour did, with all meekness, having their behaviour, conversation (ἀναστροφή) good and honest. The good, patient, charitable living of the early Christians told upon their enemies.

3. Submit. The Early Christians lived under heathen governments, which, in many respects, were despotic, cruel, and unjust. But human institutions are indirectly of Divine origin, and Christians should submit to all lawful authority. Christianity helps the repeal of unjust and iniquitous laws, but it requires submissive obedience to all that is lawful.

II. A summary of Christian duties.—

1. “Honour all men.” This duty has no limits. “All men, without exception, possess a certain value, first, as the creatures of God, and secondly, as redeemed by Christ.

2. “Love the brotherhood.” Such is the Christian Church—a brotherhood, a household of faith.

3. “Fear God.” This is the highest principle by which men can be actuated, in all the relationships of life. “The fear of the Lord is the beginning of wisdom,” and therefore the beginning of goodness, charity, love, and holiness.

4. “Honour the king” (see 1Pe_2:13, and Pro_24:21). In virtue of his office, honour is due to him. Anarchy is a crime, loyalty is a virtue.—Thornley Smith.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

1Pe_2:11-17

Analysis:—Exhortation to show our election of grace in the various relations of the life of our pilgrimage, primarily with respect to established authority.

11Dearly beloved, I beseech you as23strangers and pilgrims,24 abstain from fleshly lusts, which war against the soul; 12Having your conversation25 honest among the Gentiles: that,26whereas they speak against you as evil doers, they may by your good13 works,27 which they shall behold,28 glorify God in the day of visitation. Submit yourselves29 to every ordinance of man30 for the Lord’s sake: whether it be to the king,31 as supreme;32 14Or unto governors, as unto them that are sent by33 him for the punishment of evil doers, and for the praise of them that do well.34 15For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:35 16As free, and not using36 your liberty37 for a cloak of maliciousness, but as the servants of God.17 Honour38 all men. Love the brotherhood. Fear God. Honour the king.

EXEGETICAL AND CRITICAL

1Pe_2:11. I exhort you, etc.—This exhortation alludes to 1Pe_1:1, and enjoins the cleansing of the soul and a comely behaviour among the Gentiles, on the grounds of their condition of pilgrims.—παροίκους should be joined with ἀπέχεσθαι. πάροικος=one who lives as a stranger or denizen in a country or community; παρεπιδήμος = one who stays in a place for a short time, like travellers on a journey, 1Pe_1:1; 1Pe_1:17. By their present state he reminds them of the general lot of men on earth. “We are in body and soul expatriated; nothing is permanent on earth.” Calov. Lasting joys and riches are only in our true home. It is also befitting that as strangers you should not offend those among whom you live.—ἀπέχεσθαι even stronger than μή συσχηματιζόμενοι, 1Pe_1:14; it denotes inward and outward abstinence.—σαρκικαὶ ἐπιθυμίαι=ἐπιθυμίαι τῆς σαρκός, Eph_2:3; 2Pe_2:18;= κοσμικαὶ ἐπιθυμίαι, Tit_2:12; cf. 1Jn_2:16. In a narrower sense it denies all desires and impulses that seek pasture39 in sensual thoughts and gratification—in eating and drinking, and obscenity and incontinence. The primary reference may be to these, but there is also an ulterior reference to those lusts whose seat is rather in the soul than in the body, e. g., hatred, idolatry, wrath, conceit of knowledge, avarice, cf. Gal_5:19; 1Co_3:3; Rom_8:6; Eph_2:3; Col_2:18. Consequently all manifestations and motions of the selfishness of man in general. They are said to war against the soul; they go out against it, surround and assault it. Bengel calls this “a great saying”; cf. Jam_4:1; Rom_7:23. The design is not so much to describe the nature of the lusts as to enforce the exhortation.—κατὰ τῆς ψυχῆς. Neither the contrast between flesh and spirit, described by St. Paul, Rom_7:14, etc.; Gal_5:17; nor as Calov and Steiger take it, “they war against the nature of the regenerate soul.” The proposition is general, and ψυχή denotes elsewhere the principle of personal life. 1Pe_1:9, it is the soul that is to be saved, and 1Pe_1:22, it is the soul that is to be sanctified through faith. The life of the soul is hidden, hurt and killed by fleshly lusts, cf. Mat_10:39; Mat_16:25; Luk_17:33. [Alford remarks, “ψυχή, the man’s personal, immortal part, as opposed to his body, his μέλη in which the ἐπιθυμίαι στρατεύονται is held in suspension between influences from above and influences from beneath—drawn up and saved, or drawn down and ruined,—and among its adversaries are those fleshly lusts, warring against it to its ruin.”—M.]

1Pe_2:12. Having your conversation good among the Gentiles.—ἀναστροφή, 1Pe_1:14.—ἔχοντες. If. we do not read ἀπέχεσθε, the Accusative ought to follow; but sometimes Participles, removed from the verbs by which they are governed, stand in an abnormal case; the casus rectus gives greater prominence to an idea, v. Winer § 64, 2. Christians are opposed to an ungodly world, and are charged to be the salt and the light of the world, which closely watches them. (Mat_5:16).—ἐν τοῖς ἔθνεσιν is a hint that the Epistle was addressed to Jewish Christians. The unbelieving Jews are probably reckoned among the ἔθυη; so Weiss.—καλήν. The deeper view of Greek philosophy represented immorality and ugliness, and morality and beauty as convertible ideas.

In the matter in which they speak against you as evil doers.—ἐν ᾧ not: instead of, while, but in the same matter, in the same occasion in which, because of which, they speak against you as evil doers. [The sense is, “that that conduct, which was to them an occasion of speaking against you as evil doers, may by your good works become to them an occasion of glorifying God. Alford.—M.] Join ἐν ᾧ with δοξάσωσι, cf. 1Pe_3:16. It was just the good conversation of Christians, their Christian works, judged superficially and referred to evil motives, that gave occasion to the heathen to slander and persecute them, έν ᾧ is defined by καλὰ ἔργα, compare in point of language, Rom_2:1.—καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν.—Tertullian says: If the Tiber rises to the walls of the city, if the Nile does not irrigate the fields, if an earthquake takes place, if famine or the pestilence arise, they cry forthwith: Away with the Christians to the lions.

For your good works’ sake…glorify.—ἐποπτεύσαντες refers to ἐν ᾧ, from which we must supply τοῦτο. It signifies: to look closely upon a thing in order to see through it. So it was applied to those mysteries which were difficult to explain, cf. 1Pe_3:2; Eph_3:4. Superficial observers, as appears from the account given by Tacitus, regarded the brotherly love of the Christians as a secret covenant imperilling the state, their decision as obstinacy, their heavenly-mindedness as hatred of the human race. Their departure from the sinful customs of their fathers was treated as contempt for and rejection of all human ordinances, cf. 1Pe_2:19-20; 1Pe_3:10-12; 1Pe_3:17; 1Pe_4:15; 1Pe_2:14. A definite date, e. g., the time of the persecutions under Nero, or even under Trajan, can hardly be substantiated. Join ἐκ τῶν καλῶν ἔργων to δοξάσωσιν, for the good works’ sake, proceeding out of them.

δοξάσωσιν.—Calvin rightly observes that our aim ought not to be to make unbelievers speak and think well of us, but rather to keep before our eyes the glory of God. More correct knowledge may constrain them to glorify God, to give honour to God, of whom believers are said to be the children. Peter evidently thinks of the words of Jesus at Mat_5:16. Roos adds: In such a case we must not always look for a proper praise of God. Provided people praise the good works, they praise our heavenly Father, as the Author of them, just as he that praises the good manners of a child, virtually bestows praise on his instructor. Although people treat the faith of God’s children as superstition and folly, they may for all that praise their works, and thus give glory to God. Justin Martyr supplies an illustration of such δοξάζειν. He confesses that, when still a heathen, he deemed it impossible that the Christians could be addicted to the unnatural vices of which they were accused, because they were so ready to die for Christ.

In the day of visitation.—ἐπισκοπή, ἐπισκεπτέσθαι = פָּקַד denotes both the merciful visitation of God, and His judicial and primitive inquisition; for the former sense cf. Gen_21:1; Genesis 1, 24; Exo_3:16; Exo_4:31; 1Sa_2:21; Job_7:18; Luk_1:68; Luk_1:78; Act_15:14; for the latter, see Jer_9:24-25; Jer_44:13; Jer_46:25; Jer_9:9; Psa_59:6; Exo_20:5. Commentators are divided, either sense finding many advocates. It is perhaps best to combine both views, as the Apostle himself does not define his meaning, and as both visitations of mercy and wrath, do often occur together. It is by no means an insoluble riddle that unbelievers are made to glorify God by sufferings, since experience shows that in seasons of heavy judgments, stony hearts are sometimes softened and melted. The word ἡμέρᾳ relates, as is often the case, to longer periods of time than a day of twenty-four hours. The allusion here is neither to the day of judgment (as Bede maintains), nor to an investigation of the life of believers on the part of the world (as Roos suggests).

[The day of God’s visitation in wars, earthquakes, plagues, etc., brought out the faith and love of the Christians, as contrasted with that of the Jews and Heathens. Wordsworth cites the history of the plague at Carthage, in Cyprian’s Episcopate, as described by his deacon, Pontius, p. 6. “The majority of our brethren,” says Pontius, “took care of every one but themselves; by nursing the sick, and watching over them in Christ, they caught the disorder which they healed in others, and breathed their last with joy; some bare in their arms and bosoms the bodies of dead saints, and having closed the eyes of the dying, and bathed their corpses, and performed the last obsequies, received the same treatment at the hands of their brethren. But the very reverse of this was done by the Gentiles; those who were sinking into sickness, they drove from them; they fled from their dearest friends; they threw them expiring into the streets, and turned from their unburied corpses with looks of execration.” See also Cyprian’s words in his treatise published on that occasion, De Mortalitate, sive Peste, capp. 9, 1 Peter 10: Mortalitas ista, ut Judæis et Gentilibus et Christi hostibus pestis est, ita Dei servis salutaris excessus est.—M.]

1Pe_2:13. Be subjected, therefore, to every human institution, etc.—From the wholly general precept concerning the conversation of Christians among the heathen, the Apostle, moved by the very common slanders uttered against them, that they were dangerous to the State, and aiming at the overthrow of all the bands of law, takes occasion to descend to the most ordinary duties, to the exhortation of submitting to the secular authority, and of not abusing Christian liberty.

ὑπόταγητε.—The Aorist Pass, is sometimes used in a Middle sense, v. Winer.—οὗν primarily connects with 1Pe_2:12, secondarily with 1Pe_2:11.40—πάσῃ ἀνθρωπίνη κτίσει.—The word κτίσις, like κτίζειν, is generally applied to Divine creations and institutions, or used to denote a creature; but here the adjective ἀνθρωπίνῃ shows that it signifies any institution or appointment irrespective of origin. Limiting κτίσις to the idea of the Divine institution of the world is confusing. The Apostle intends by the use of the adjective ἀνθρωπίνῃ to meet the objection that Christians, in view of their Christian liberty, were bound to obey only authorities immediately appointed by God, because there was much sinfulness mixed up with such human institutions; he further desires to distinguish the Divine ordinance of the State from that of the Church, 1Pe_2:5, without, however, denying the mediately Divine institution of the secular power, as Paul avers at Rom_13:1-2; Rom_13:4. Flacius rightly remarks: “It is called a human ordinance because secular constitutions do not originate in an explicit and specific word of God, as true religion does; but they are rather ordained by man and his agency, at least as far as we are able to judge, that cannot see the hidden sway of God.” If this Epistle belongs to the time of Nero, light is shed on the selection of this predicate. Peter may have recollected the words of his Master, Mat_17:26-27. Luther comments in this respect as follows: “Although you are free in all externals (for you are Christians) and ought not be forced by law to be subjected to secular rule (for there is no law for the just [i. e., to the justified—M.]), yet you ought spontaneously to yield a ready and uncoerced obedience, not because necessity compels you, but that you may please God, and benefit your neighbour. Thus did Christ act, as we read, Matthew , 17.”—πάσῃ—be it Heathen, Jewish, or Christian authority; be it this or that constitution.

[Wordsworth:—“Water may be made to assume different forms, in fountains and cascades, and be made to flow in different channels or aqueducts, by the hand of man; but the element itself, which flows in them, is from God. So again, marble may be hewn by man’s hand into different shapes: under the sculptor’s chisel it may become a statue, a frieze or sarcophagus, but the marble itself is from the quarry, it is from the creative hand of God.—So it is with the civil power. The form which power may assume, and the person who may be appointed to exercise it, may be κτίσεις ἀνθρώπιναι, ordinances of man; but the authority itself (ἐξουσία) is from God. Consequently, as St. Peter teaches, we are bound to submit to every ordinance of man, in all lawful things, “for the Lord’s sake,” whose ministers and vicegerents our rulers are; and, as St. Paul declares, “he that resisteth the authority, resisteth the ordinance of God, and they that resist shall receive to themselves damnation.” See Rom_13:1-3.—M.]

For the Lord’s sake.—Probably to be understood of God the Father, who had been mentioned in 1Pe_2:12, although 1Pe_2:3, and elsewhere in Peter, as in Paul, Christ is called Lord. [But is not the reference rather to Christ? For, 1. κύριος with Peter always describes Christ, except in quotations from the O. T. (Alford): 2. Christians derive their liberty from their union to Christ.—M.] The sense is: because God demands it, because He has founded this institution, Rom_13:1; Rom_13:5. This defines, also, the limits of Christian subjection: the duty of obedience ceases, where God from heaven decisively forbids it, Act_4:19; Act_5:29. The Apostle specifies two classes of political powers whom Christians are bound to obey: first, the king or emperor, second, his ambassadors or representatives. The Jews and the Greeks called the Roman Imperator, king.—ὡς ὑπερέχοντι.—ὡς denotes a well known reason. ύπερέχοντι, wielding the highest sovereign power on earth. Otherwise, 1Ti_2:1. Bengel rightly: supereminens.—αὐτου connects, of course, with βασιλεῖ, not with κύριος. “In inferior powers, we must see and honour the king, in the king, God Himself.” Gerhard. The ethical purpose of the power wielded by all authorities is to punish evil-doers, and to recognize the good with marks of praise and approbation, cf. Rom_13:3-4. Calov cites the language of Plato, that rewards and punishments keep the state together, and quotes from Cicero the saying of Solon, that the state is best governed if the good are attracted by rewards and the evil kept in bounds by punishment.—ἐκδίκησις, not execution of the laws, but punishment, vengeance.—κακοποιῶν, to be taken in a general, objectively ethical sense, and to be interpreted by 1Pe_4:15, which treats of murderers and other malefactors. This passage contains not the faintest reference, altogether, to the character of Christians, as drawn by Suetonius and Tacitus, to wit, that they were political offenders. How could the Apostle have subscribed to such a delineation of their character! This passage, therefore, cannot be used to determine the date of the Epistle.—ἔπαινος, recognition by word and deed, praise, protection and promotion.

1Pe_2:15. For so is the will of God…men.—Gerhard:—Even though your innocence and obedience are insufficient to effect the conversion of others or their praising God, you will be able, according to the will of God, to silence blasphemers.—οὔτως εστί, after this manner, is the will of God. [Then follows what the will of God is in this direction, viz.: ἀγαθοποιοῦντας φιμοῦν κ. τ. λ..—M.]—φιμοῦν from φιμός, a muzzle, to muzzle, to shut up the mouth, as with a muzzle, cf. Deu_25:4; Sir_20:31.—This ignorance originated in the corruption of the heart, and in its turn influenced it, (1Pe_2:12; 1Co_15:34; Joh_16:3). It was marked by varying degrees of guilt. Paul contrasts the knowledge of the Divine will with this state of ignorance, Eph_5:17. Because they are blind as to Divine things, they are unable to understand our manner of conversation.

[Wordsworth:—“Christ was crucified by the power of Rome, as He had foretold that He would be (Mat_20:19). St. Peter and St. Paul, as they also foreknew, were martyred by Rome; but yet they preached submission to Rome.”—M.]

1Pe_2:16. As free…God.—ὡς ἐλεύθεροι may best be construed as the antecedent of the next verse, but only of its first member, πάντας τιμήσατε. To construe it with 1Pe_2:15 would require ἐλευθέρους. [But even this limitation to the first member of 1Pe_2:17 renders such a construction hardly tenable. The supposition of the contrary seems to establish its untenableness. Does my freedom absolve me from the obligation of honouring all men? Am I not bound, on the general ground of Christian duty and equity, to give to all their due? On the whole, I consider the explanation of Wiesinger, adopted by Alford, the best, viz.: to regard 1Pe_2:16 as an epexegesis on 1Pe_2:15, not carrying on the construction with an Accusative, but with a Nominative, as already in 1Pe_2:12, and, indeed, even more naturally here, because not the act consequent on ἀγαθοποιεῖν, as there on ἀπέχεσθαι, is specified, but the antecedent state and Christian mode of ἀγαθοποιεῖν. For arguments see Wiesinger and Alford.—M.] It is different with 1Pe_2:12. Such subjection and true Christian liberty are not irreconcilable antagonisms. For the latter, founded on the redemption through Christ, is spiritual in its nature; it delivers us from sin and error, from the world and the devil, and unites us to God and His word by the bands of love, cf. Joh_8:32; Rom_6:18; Rom_6:22; Gal_5:13; 2Pe_2:19. In the sequel Peter cuts off all misunderstanding and abuse of liberty. The Gnostics abused Christian liberty by the commission of all kinds of infamous and criminal indulgences. The Jews, on the plea of being the people of God’s inheritance, claimed to be free from the laws of the heathen. On this account we read: “and not as having [=not as those who have—M.] freedom for a cover of malignity.” It is uncertain whether (as Cornelius and others suppose) there is here an allusion to the white baptismal robe, which was also a symbol of the liberty obtained through Christ.—ἐπικάλυμμα = παρακάλυμμα, something spread in order to cover a thing, hence, a cloak, a cover, a veil. Luther says: “If Christian liberty is preached, godless men without faith immediately rush in, and claim to be good Christians because they do not keep the laws of the Pope.”—κακία should not be explained with Wiesinger in the restricted sense of disobedience to the magistrate, but in a wider sense, just as the antithesis ἀγαθοποιεῖν is a more general ideal—δοῦλοι Θεοῦ.—To serve God, says Augustine, is the highest liberty. What was expected of Israel as a nation (often called the servant of God, Isa_44:1; Isa_44:21; Isa_48:20; Jer_30:10); what Jesus was in a peculiar sense (and Peter calls Him so by preference, Act_3:13; Act_3:26; Act_4:27; Act_4:30), should be realized in every believer of the New Testament.

1Pe_2:17. Honour all men.—The chief duties of a good conversation among the Gentiles are now briefly comprehended, according to the several relations in which they stand.—τιμήσατε, Aorist Imper., used of actions that are either rapidly completed and transient, or viewed as occurring but once. Winer § 48, 3, a.

All men.—Not only the chief, but all men. In your intercourse with equals, show to each the respect you owe them, first, as God’s creatures, Jam_3:9, and, secondly, as having been redeemed by Christ, cf. 1Pe_5:5-6; 1Pe_3:8; Mat_20:26; Mat_23:12; Luk_14:11; Luk_18:14; Luk_22:26-27; Mar_10:43-44. The passage, Psa_15:4, rightly translated, is not in conflict with this exhortation. Paul, in a similar exhortation, takes cognizance of civil position and personal goodness, Rom_13:7. To qualify this passage by limitation is arbitrary. τιμᾶτε, from τίω, to value, to define and pay the value of a thing or person.

ἀδελφότης, the brotherhood viewed as a whole, all who are, or are called your brothers, cf. 1Pe_1:22. Because such a disposition of esteem for and brotherly love of all can Only flow from a true relation to God, the next exhortation is: “Fear God,” cf. 1Pe_1:17. Holy fear of the majesty of God is peculiarly in place, if you are tempted to abuse your Christian liberty. “He that fears God, loves his brethren, and embraces all mankind with becoming love, will not fail to render also to kings the honour that is due to them.” Calvin. Peter probably recollects Pro_24:21, which defines the same attitude of fearing God and honouring the king. Weiss calls attention to Mat_22:21. [The variations of the Imperative form in this verse are noteworthy and suggestive. τιμήσατε, the Aor. Imper., marks the general principle, the following three Present Imperatives define its application in particular relations.—M.]

DOCTRINAL AND ETHICAL

1. Peter in the second part of the Epistle, 1Pe_2:11, resumes the thought that believers are citizens of another fatherland, and only strangers here on earth, cf. 1Pe_1:1; 1Pe_1:4; 1Pe_5:10; 1Pe_1:17. This fundamental view of the Apostle runs through the whole Epistle; on it are based the exhortations which follow 1Pe_4:6. It must, consequently, be of the highest importance that we should constantly keep up a lively sense of our status as strangers. It belongs to the most noble and powerful incentives to sanctification, cf. 2Co_5:8; 2Co_5:6; Php_3:20.

2. Holy Scripture wisely prescribes no rules as to the best form of constitution: we learn from the Old Testament that the theocratic form of government is, properly speaking, the institution which corresponds to the will of God; this is also the end contemplated by Christianity. God is to be the all-animating principle in those who gladly obey Him, 1Co_15:28; Rev_21:3; Rev_22:3. But this end can be attained only after Satan has been bound, and after the great separation has been consummated, Mal_4:2; Mat_13:40, etc. Many, impatiently anxious to anticipate the end towards which the development of the Christian Church is being led, rejected existing forms of government. Hence the Apostle exhorts, substantially, that it is the part of true Christians to be subjected to any human institution, whether monarchical, republican or aristocratic. The only limitation set to obedience to the government is its commanding any thing which militates against the clearly revealed will of God. It is not for us to ask how such and such a ruler did acquire his power, whether the constitution of a state be so framed as to contain the fundamental laws of God for the regulation of human relations, (as some try to press the word κτίσις), but we must obey for the Lord’s sake, who says: “By me kings reign and princes decree justice. By me princes rule, and nobles, even all the judges of the earth.” Pro_8:15-16. All rebellion against the ordained government is to be repudiated, as our evangelical Church has established it from the beginning, contrary to jesuitico-papistical teaching. [Fronmüller refers to Germany. Those who wish to see the whole subject illustrated on sound Church principles are referred to the Homilies against Wilful Rebellion in the Book of Homilies, authoritatively set forth by the Church of England, and received by the Protestant Episcopal Church in the United States “as an explication of Christian doctrine and instructive in piety and morals.”—M.] Rieger capitally observes: In the words “human institution or ordinance, the Apostle does not deprive governments of the honour that they are the servants of God, Rom_13:1, etc. The state and office of the government are God-derived; they have, indeed, in course of time, manifold human shapes, and in the hands of men have been variously instituted. But even this human element, so far from serving as a pretext for the withdrawal of submission, should rather be a root of patience, gladly to put up with human and inevitable infirmities, even in this respect.”

3. The Christian must adapt himself to every form of government, and, as a pilgrim, finds it not difficult so to do.

4. Every government is bound, for its own interest, to punish the wicked, and to protect the good. An unchristian, unjust government is a sore punishment to a country; but there is no greater evil than anarchy, as Sophocles already perceived.

HOMILETICAL AND PRACTICAL

What is necessary to walk as a pilgrim on earth? 1. Abstaining from fleshly lusts; 2. Obeying all human governments; 3. Patiently suffering wrong.—Which are the marks that a Christian is a stranger and pilgrim here? Consider, (a) his speech; (b) his carriage; (c) his manners; (d) his aims.—The Christian state a continuous warfare, Job_7:1; Psa_24:8–1. the enemies; 2. the weapons; 3. the victory.—Walk as lights in the heathenish-minded world!—The manifold days of visitation.—The Christian’s demeanour towards the secular power.—How to shut up most effectually the mouth of the ignorant?—The Pharisaic hearts that make liberty the cloak of maliciousness.—True liberty a blessed bondage before God.—The four main points of a good conversation in this world.—Why and how we should, as Christians, give honour to all men?

Kapff:—What makes up true liberty? 1. To be the servants of God and Jesus; 2. to be subject, for the Lord’s sake, to all human authority; 3. to lead a good conversation, as strangers in the world.

Staudt:—Maintaining the state of strangers: 1. In relation to the flesh; 2. In relation to the world.

Starke:—Pilgrim, how long dost thou stay at the inn? Yonder is thy fatherland. Away with the voluptuous joys of the village, through which thou art journeying!—He that would be free from the breaking out of the lusts of the flesh, must seize them by the root and choke them in the beginning.—Fleshly lusts, though they begin sweetly and are soothing to the heart, are the soul’s inveterate enemies, and bring forth sin, Jam_1:15; Sir_21:3.—Fie! Christians like heathen. Beware and pray, “Gracious God, put an end to gross offences.”—The more a man is surrounded by false, hostile, watching people, the more must he be on his guard, not only to avoid evil, but the appearance of it, 1Th_5:22.—The pious have always to endure slander, yet their best defence is not in their mouth or pen, but in their works and deeds, 1Pe_2:15.—A Christian’s holy conversation must also aim at the conversion of others, which is realized in the case of some, 1Pe_3:1.—The secular power is as much bound to reward virtue as to punish wickedness, Psa_82:3-4; Pro_20:26.—Calumnies are best contradicted, if we prove by a holy conversation that they are untrue.—To requite evil with good has generally a good effect.—We are free, but not from the law of Christ and God, 1Co_9:21.—Christian courtesy tends to good reputation, to the favour and good-will of our neighbour, and to reciprocal good-will and confidence, Rom_12:10.—Mark that the fear of God is mentioned first, the honour of the magistrate afterwards, Act_5:29.—There are two kingdoms, God’s and the emperor’s, each must remain within its bounds; God reserves to Himself the soul and conscience; the body, goods and possessions are under the emperor’s rule, Mat_22:21.

Lisco:—Walk, as it pleases God.—Which is the deepest foundation of Christian morality?—How does a Christian’s liberty exhibit itself?

Basle Collections:—Christian abstinence: 1. its nature; 2. its motives.

[Leighton:

1Pe_2:11. There is a faculty of reproving required in the Ministry, and sometimes a necessity of very sharp rebukes, cutting ones. They that have much of the spirit of meekness may have a rod by them, too, to use upon necessity; but sure the way of meekness is that they use most willingly.—It was a very wise abridgment that Epictetus made of philosophy, into those two words, bear and forbear.—It was the high speech of a heathen, That he was greater, and born to greater things, than to be a servant to his body; how much more ought he that is born again to say so, being born heir to “a crown that fadeth not away”! 1Pe_5:4.—Fleshly lusts.—They war against the soul; and their war is made up of stratagem and sleight, for they cannot hurt the soul but by itself. They promise it some contentment, and so gain its consent to serve them and undo itself; they embrace the soul that they may strangle it.

1Pe_2:12. Mark three things, 1. one point of a Christian’s ordinary entertainment in the world is, to be evil spoken of; 2. Their good use of that evil, to do the better for it; 3. The good end and certain effect of their so doing, the glory of God.—The goodness or beauty of a Christian’s conversation consisting in symmetry and conformity to the word of God as its rule, he ought diligently to study that rule and to square his ways by it; not to walk at random, but to apply that rule to every step at home and abroad, and to be as careful to keep the beauty of his ways unspotted, as those women are of their faces and attire, that are most studious of comeliness.—What have we to do in the world as His creatures, once and again His creatures, His new creatures, created unto good works, Eph_2:10, but to exercise ourselves in those, and by those to advance His glory?—that all may return to Him, from whom all is, as the rivers run back to the sea, from whence they came.

1Pe_2:15. Whereas those that have most real goodness, delight most to observe what is good and commendable in others, and to pass by their blemishes, it is the true character of vile, unworthy persons (as flies sit upon sores) to skip over all the good that is in men and fasten upon their infirmities.—And this is a wise Christian’s way, instead of impatiently fretting at the mistakes or wilful miscensures of men, to keep still on in his calm temper of mind and upright course of life and silent innocence; this, as a rock, breaks the waves into foam that roar about it.—M.]

[Warburton:

1Pe_2:13-14. Reward cannot, properly, be the sanction of human laws.—M.]

[Harrington:—To say, because civil magistracy is ordained of God, therefore it cannot be the ordinance of man, is as if you said: God ordained the temple, therefore, it was not built by masons; He ordained the snuffers, therefore, they were not made by a smith.—M.]

[Whately:—A timely, steady and mild resistance, on legal grounds, to every unlawful stretch of power (as in the well-known case of the ship-money) will prove the most effectual means, if uniformly resorted to, for preventing the occurrence of those desperate and extreme cases which call for violent and dangerous remedies.—M.]

[M.:—The principle on which we should resist ordinances in conflict with the will of God is fortiter in re sed leniter in modo.]

[Luther:

1Pe_2:16. Christ’s truth maketh us free, not civilly, nor carnally, but divinely. We are made free in such sort, that our conscience is free and quiet, not fearing the wrath of God to come. This is the true and inestimable liberty, to the excellency and majesty of which, if we compare the other, they are but as one drop of water in respect of the ocean. For who is able to express what a thing it is, when a man is assured in his heart that God neither is, nor ever will be angry with him, but will be forever a merciful and loving Father to him, for Christ’s sake! This is, indeed, a marvellous and incomprehensible liberty, to have the Most High Sovereign Majesty so favourable to us that He doth not only defend, maintain and succour us in this life, but also, as touching our bodies, will so deliver us as that, though sown in corruption, dishonour and infirmity, they shall rise again in incorruption, and glory, and power. This is an inestimable liberty, that we are made free from the wrath of God forever, and is greatly more valuable than heaven and earth and the created universe. “Blessed is the man who is in such a case; yea, blessed is the man whose God is the Lord.”—M.]

[Olshausen:—Without law, or altogether above the law, man can never be, for the law is the expression of the Divine Essence itself.—M.]

[Milton:—There are

“That bawl for freedom in their senseless mood,

And still revolt when truth would set them free;

License they mean when they cry liberty.”—M.]

[Sanderson:—Luther complains of “men who would be accounted good Christians merely because they rejected the authority of the Pope; who will do nothing that either the magistrate or God would have them to do; remaining in their old, disorderly nature, however much they may make their boast of the Gospel;” and who, as Calvin says, “reckoned it a great part of Christian liberty, that they might eat flesh on Fridays.”—Better is it by voluntary abstinence to part with some of our liberty as to God’s creatures, than by voluntary transgression to become the devil’s captives.—M.]

[Hooker:—It was not the meaning of our Lord and Saviour, in saying “Father, keep them in Thy name,” that we should be careless in keeping ourselves. To our own safety our own sedulity is required.—M.]

[Barrow:

1Pe_2:17. Human nature has become adorable as the true Shechinah, the everlasting palace of the Supreme Majesty, wherein the fulness of the Godhead dwelleth bodily; the most holy shrine of the Divinity, the orb of inaccessible light, as this, and more than all this, if more could be expressed, or, if we could explain that text, “The word was made flesh and dwelt among us.”—M.]

[Sanderson:—When a piece of metal is coined with the king’s stamp, and made current by his edict, no man may henceforth presume either to refuse it in payment, or to abate the value of it; so God, having stamped His own image upon every man, and, withal, signified His blessed pleasure, how precious He would have him to be in our eyes and esteem, by express edict proclaiming, “At the hand of every man’s brother will I require the life of man; I require every man to be his brother’s keeper: for in the image of God made He man.”—M.]

[The brotherhood.—Cf. Rom_16:1; 3Jn_1:8-9. When a Christian entered a foreign city, his first inquiry was for the Church (the brotherhood); and here he was received as a brother, and supplied with whatever could contribute to his spiritual or bodily refreshment. The Church letters, which were as tesserae hospitales, received the name of γράμματα τετυπωμένα, epistolae fermatae, because, to guard against counterfeits, they were drawn up after a certain form, τύπος; and also γράμματα κοινωνικἀ, epistolae communicatoriae, inasmuch as they indicated that the bearers were in the fellowship of the Church. Euseb. 4, 23; Cyprian, Ep. III.; Neander vol. I. § 2, p. 280.—Sic honorandus rex, ut ne contra Deum peccemus. Chrysostom.—M.]

Footnotes:

[23]1Pe_2:11. [Sojourners and strangers; German: guests and strangers.—M.]

[24]1Pe_2:11. Tisch., 7th ed., reads ἀπέχεσθαι, but ἀπέχεσθε is well supported. [A. C. L. Syr. Copt. Aeth.—M.]

[25]1Pe_2:12. [καλήν=good, comely.—M.]

[26]1Pe_2:12. [ἐν ᾧ=in the matter which.—M.]

[27]1Pe_2:12. [ἐκ τῶν καλῶν ἔργων=for your good works’ sake.—M.]

[28] 1Pe_2:12. Tisch. prefers ἐποπτεύοντες. So Cod. Sin. Render “which they see”, or “being spectators of them.”—M.]

[Cod. Sin. *δοξασουτρεμουσιν. sic.—M.]

[29]1Pe_2:13. [ὑποτάγητε, Aor. Pass.=be subjected.—M.]

[30] 1Pe_2:13. [Human institution; German: ordinance, order.—M.]

[κτίσιν ἀνθρωπίνην τὰς ἀρχὰς λέγει τὰς χειροτονητὰς ὑπὸ τῶν βασιλέων, ἤ καὶ αὐτοὺς βασιλεῖς, καθότι καὶ αὐτοὶ ὑπὸ ἀνθρώπων ἐτάχθησαν ἤτοι ετέθησαν. Oecum.—M.]

[31]1Pe_2:13. [Taking, without the Article.—M.]

[32] 1Pe_2:13. [ὑπερέχοντι, præcellenti = super-eminent.—M.]

[Cod. Sin. omits οὖν with A. B. C. al. *πάσῃ.—M.]

[33]1Pe_2:14. [διὰ=through.—M.]

[34]1Pe_2:14. [Well-doers as contrasted with evil-doers.—M.]

[35] 1Pe_2:15. [Of the foolish men referred to in 1Pe_2:12.—M.]

[Cod. Sin. reads φιμοῖν.—M.]

[36]1Pe_2:16. [ὡς belongs to ἔχοντες, not to ἐπικάλυμμα.—M.]

[37] 1Pe_2:16. [ἐλεύθεροι=free, ἐλευθερία=freedom.—M.]

[Translate the whole verse: “as free, and not as having your freedom for a cover of malignity, but as the servants of God.”—M.]

[Cod. Sin. Θεοῦ δοῦλοι.—M.]

[38]1Pe_2:17. [Give honour to all men. Suum cuique.—M.]

[39]The readers of this Commentary will pardon my attempt to give currency to a most striking Germanism; I do so on the supposition that every term of speech which sheds light on the workings of the mind and soul, is a most valuable accession to language.—M.

[40] οὖν is wanting in A. B. C. and other Manuscripts.

1Pe_2:18. [δεσπόταις ὑμῶν Cod. Sin.—M.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

III. CHRIST THE PATTERN FOR HIS SAINTS

CHAPTER 2:11-3:9

1. Abstinence and submission (1Pe 2:11-17)

2. Christ the pattern for those who suffer (1Pe 2:18-25)

3. Glorifying Christ in the marriage relation (1Pe 3:1-7)

4. True Christian character (1Pe 3:8-9)

1Pe 2:11-17

The first exhortation is addressed to them as strangers and pilgrims. Such all true believers are. Because we belong to a heavenly home we cannot be at home in a world which lieth in the wicked one, which has cast out the Lord of glory, and which continues to reject Him. And it is only as a stranger here that we can do what we are exhorted to do, “to abstain from fleshly lusts which war against the soul.” If our heart is where He is, if our affections are set upon the things on high, if we lose sight of the “vain things” which charm the natural man, and we realize in faith the heavenly calling and the heavenly home, then we shall not fight the lusts of the flesh, but willingly and joyfully abstain from them, fleeing them, as Paul exhorted Timothy.

A general exhortation follows. Their conversation is to be honest among the Gentiles who often spoke of them as evil-doers, accusing Christians of their own shameful conduct, as unsaved Gentiles, so that it might bring reproach upon “that worthy Name.” By their godly lives the Gentiles should see their good works and when the day of visitation came, they would then glorify God. Does this mean a visitation in judgment, or the visitation in grace? It means the latter, though a visitation by the chastening hand of God is not excluded. When sorrows come, when earthly hopes are blasted, when sickness makes the enjoyment of the material things impossible, then the unbelievers often turn to the people of God for help and comfort, the grace of God will then be manifested in the day of visitation; this glorifies God.

Exhortation to submission is linked with this. “Submit yourselves therefore to every ordinance of man for the Lord’s sake, whether unto the king as supreme; or to governors as sent by Him for the punishment of evil-doers, and for the praise of them that do well.” We must remember that the kings and rulers mentioned here, under whom these believing Jews lived, were heathen and idolators. Yet they were to obey and to manifest patient submission. The exhortation has a special meaning for them as Jews, for naturally they were a rebellious people. The exhortation given to them before their captivity in Babylon, “to seek the peace of the city” where they would dwell has generally been disobeyed. These believing Jews probably were tempted to resist the powers which ruled. (It is a significant fact that many of the radicals, anarchists, or as they used to be called in Russia, nihilists, are apostate Jews. Many of the persecutions of the Jews, in which the innocent have to suffer with the guilty, are produced by Jews meddling with the politics of the nations among whom they are strangers and trying to overthrow these governments.) Therefore the exhortation to submit for the Lord’s sake, though there are limitations to such submission. Such submission is “the will of God, that with well-doing ye may put to silence the ignorance of foolish men.” Brief, but weighty, exhortations follow.

1Pe 2:18-25

The exhortation after that is addressed to the servants, that is, to those Jewish believers who were slaves. To such the choicest words are addressed, God knowing that His own beloved Son had been on earth as a servant, that He was here not to be ministered to, but to minister and to give His life as a ransom for many. They were in the blessed position to “follow His steps.” But the exhortation does not mean servants or slaves exclusively, it is written for all believers. “For this is acceptable, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it if, when ye sin, and are buffeted for it, ye take it patiently? but if, when ye do well and suffer, ye take it patiently, this is acceptable with God.” To suffer wrongfully and take it patiently, without murmuring and without strife, is whereunto believers are called. It is then that they can show forth His excellencies and follow after Him. “Because Christ also suffered for you, leaving you an example that ye should follow His steps.” And what an example has He left for us? He was the holy, spotless Son of God. Suffering for His own sins was an impossibility, for He was spotless. He knew no sin, neither could He sin. Yet He suffered. “Who did no sin, nor was guile found in His mouth; who when reviled, He reviled not again; when He suffered, threatened not; but committed Himself to Him who judgeth righteously.”

Such is the pattern. But there is more than that. He knew no sin, did not sin and all His suffering, the shame and the suffering connected with the cross, was on account of our sins. “Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness; by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.” The rendering, or, rather, paraphrase, some have adopted that Christ bore our sins “up to the tree” is erroneous and misleading. Our Lord did not bear our sins in His holy life before the cross, but He bore them on the cross, in His own body. And He bore them that “we, being dead to sins, not as revealed in Romans to sin, but to sins, that is, the practical giving up of our own wills, should live unto righteousness.

The fifty-third chapter of Isaiah is used by Peter in this paragraph. There it is written: “By His stripes we are healed,” and the confession, “all we like sheep have gone astray.” Of late the so-called “divine healers,” men and women who claim gifts of healings, if not gifts to work miracles, speak of the sentence, “By His stripes we are healed,” as meaning the healing of diseases. They claim that Christ died also for our bodily ills and that the stripes laid upon Him were specifically for the healing of our bodies, which Scripture so clearly states are “dead on account of sin.” This is a most dangerous perversion of the truth. Christ died for our sins according to the Scriptures, but nowhere is it written that He died for our bodily diseases.

These believing Jews were in possession of the truth as revealed in Isa 53:1-12. They foreshadow that other Jewish remnant of the future which will some day use the fifty-third chapter of Isaiah as their great confession of Him whom they despised and rejected, and by whose stripes they also will be healed. Then Peter speaks of our Lord as Shepherd, the Shepherd who died for the sheep, the great Shepherd brought again from among the dead. He loves His sheep and shepherds them. Bishop means overseer. He is the only Bishop, who watches over all and guards all His blood-bought sheep.

1Pe 3:1-7

The practical exhortations are now extended to the marriage relation, how wives and husbands should be royal priests, showing forth His excellencies in their divinely sanctioned union, as man and wife. The wife is mentioned first, for her place is the highest, the place of submission, which in God’s eyes is the place of honor. The case of a wife is stated who has an unbelieving husband. Is she to submit to him, who is an unbeliever? Must she be obedient to such a one? How often wives placed in this position have listened to the evil councils of others, and, instead of submitting to the demands of an unbelieving husband, have resisted him, and as a result misery came upon them. Let it be noticed that the Holy Spirit insists on obedience; the fact of the disobedient husband is given as a reason for submission. Then there is a promise. The unbelieving husband is to be won without the Word, that is, without preaching in a public service, by the godly life of meekness and submission of the believing wife. This is the advice of the Holy Spirit, and many times the promise given to the believing wife has been made good.

Furthermore, there is a word concerning dress. The adorning is not to be outwardly in braiding of hair, wearing of gold, or putting on of apparel, but inwardly, “the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which in the sight of God is of great price.” The positive side is emphasized more than the negative. The greatest ornament a woman can wear is “a meek and quiet spirit,” for it shows that in manifesting meekness and quietness, they learned and received from Him, who on earth was “meek and lowly of heart.” This applies to every believer likewise. Wherever a meek and quiet spirit is manifested God is well pleased with it. What a contrast with the conditions in the world today. Women claim equality with men; in every walk of life they clamor to be heard; the female sex is breaking down the barriers set by the Creator and the Redeemer, demanding leadership in every sphere. The result will be disaster. But it must not be overlooked that here is also exhortation for the Christian woman to dress outwardly as becomes a follower of the Lord Jesus Christ. There should be a difference between the daughters of the world and those who are Christ’s. On the other hand, shabbiness of dress, an unclean appearance, is no more an honor to the Gospel, than a dress which is after the latest fashion of the world.

And the husband is exhorted next. He is not told to claim submission, or to insist upon it as his peculiar right. He is exhorted to give the wife honor as the weaker vessel, hence he must show to her, as the weaker one, kindness, tenderness, consideration and loving sympathy, as we read in Ephesians: “Husbands, love your wives as Christ loved the church.” The believing husband and the wife are “heirs together of the grace of life.” Where this is practised there will be sweet companionship and fellowship in the Lord, nothing hindering them from bowing the knees together in His presence, expressing together their praise, their mutual needs and those of others.

1Pe 3:8-9

General exhortations follow. What is found in these two verses constitutes a true Christian character.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Division 3. (1Pe 2:11-25; 1Pe 3:1-9.)

The glorifying of God in the manifestation of the character of a people sanctified to Him.

We come now to the practical exhortations which naturally result from these, the witness that indeed this people, chosen of God, are chosen through sanctification of the Spirit to obedience. It is that which makes this third division take the place of what one would naturally think to be a fourth, but it is characteristic of the way in which Peter is speaking. As a people sanctified unto obedience, they are revealed in the obedience itself.

1. The apostle begins here by addressing himself to those who, he reminds them, are strangers and sojourners in another way now than as scattered from the land of Israel. They belong to heaven, and are therefore strangers and sojourners upon earth; strangers, in the first place, as those who have believed in a crucified Lord; to whom, therefore, the world is crucified by His cross. They are separate in spirit from those who have seen the Father in the Son of God, and have seen Him but to hate Him -strangers in heart, therefore. It is a joy for them to know that they are but sojourners in a world which has this character; and yet, alas, they find in themselves a link with that world from which they have turned. There is that in themselves which is against themselves, according to the character which they have embraced in heart and desire. Peter does not speak of the flesh itself as Paul does, but he realizes lusts which are fleshly -which can be, alas, so easily awakened even in the children of God when their eyes are turned, though but for a moment, from that glory of God to which they really belong, and which robs all other things of glory. These fleshly lusts, therefore, war against the soul. He does not bid us, let us remember, war against them, however. We may have, as we have seen abundantly elsewhere, to fight perforce such a battle when we have allowed ourselves to be entangled by things around, the eye affecting the heart; but that which he exhorts us to is to "abstain," to "hold off," from things like these, as those who have their portion elsewhere, a portion which they have only to enter into by the power of the Spirit of God to find it, in all its power, to satisfy the soul, and thus to deliver from all lusts that can arise.* Thus will those who are strangers and sojourners have witness from such as are outside of their own blessed hopes. Such may, indeed, falsely accuse them as evil-doers for the faith they have, and yet learn in the good works which faith produces, to glorify God in the day of their own visitation -in the time when sorrow and desolation come in upon their earthly hopes and enjoyments, and leave them just such wrecks as God’s grace, nevertheless, delights to take up, the beggar from the dunghill to set him upon a throne of princes. Here is the mercy of God hidden in His very judgments themselves, which would thus turn men, as it were perforce, to Him who alone can help them, and conquer them by His goodness for Himself.

{*The Old Testament type illustrates this (Exo 17:1-16). The flesh in the children of Israel leads them to murmur and complain because of the trials of their pilgrim way. Then came Amalek (fleshly lusts) and fought against them. We read too (Deu 25:17-18) that it was against the feeble laggards in the rear that Amalek fought. It is when we lose the vigor of our pilgrim character and begin to lag and falter that we are assailed by fleshly lust. Those who, like Paul, press on after what is before, have little trouble with the flesh, though they will have conflicts with Satan. Abraham in pilgrim isolation from Sodom has no conflict on his own account with the kings who have captured the laggard Lot, but he can and does go into a conflict with the enemy to rescue his kinsman. But the nature of the conflict is changed. It is one thing to fight fleshly lusts in ourselves, and quite another thing to deliver our brethren. The great remedy for such encounters as that of Exo 17:1-16 is to maintain our character as "strangers and pilgrims." -S.R.}

Christians are therefore to submit themselves to every institution of man for the Lord’s sake. Peter points out, as Paul does, that the powers that be, whatever the character of those who may be holders of the power, are yet sent "for the punishment of evil-doers and the praise of those who do well." The mercy of being delivered in this way from the anarchy which would otherwise rule is a thing undoubted. Thus, it was the will of God that they should be subject in well doing, thus putting to silence the ignorance of foolish men; free indeed, not fettered by any constraint of this kind, while they recognized God’s rule in all, most free when they were most fully the bondmen of God. Thus, also, they were to "honor all men," men as men, men in the character which God has given them as His creatures, men as the representatives of God. on earth, however far they might in fact have departed from this. How important to realize this honor to be given to manhood, even in the most utterly reprobate, this respect to be shown to that which they themselves do not respect; and how helpful as a spirit of recovery, such as God would use us for, thus to own something in all to which we may appeal, and by which we may, through God’s grace working in it, raise them above themselves! If they have fallen, in fact, to beasts, they yet are not beasts; and the very penalty which they bring upon themselves is itself a witness of the higher destiny for which God meant them, and of that in themselves against which they are thus sinning. It is striking that in the midst of such thoughts (and with what relief of heart it comes!) the apostle reminds us here that there is now in God’s goodness a brotherhood among men, originally fallen from God as these, yet now where the affections may go freely forth, and where manhood rises up to that which was God’s original thought for it! Yet here also, as we know, we may, and do, find contradictory things which make an exhortation to "love the brotherhood" not without meaning. We are not just to love our own particular friends among these, or those bound to us by any narrower ties, or even those who approve themselves by their ways, however much we are called to give these special recognition; yet we are to "love the brotherhood," the children of God as such. If we love Him that begat, we shall love also those that are begotten of Him." But this is, as it were, a parenthesis in what is said here. The apostle returns to it to join together the fear of God and the honor due to the king. These two come, in fact, together. It is the fear of God which is shown in honoring those who are put in office by Him: "For the powers that be are ordained of God."*

{*It may not be amiss to suggest how unfitting, in the light of this scripture, is all that spirit of criticism and disrespect of the rulers, which is so common today. To speak evil of dignities is now, as ever, disobedience to God, and shows the lack of His fear in the heart. -S.R.}

2. He now turns to those to whom the form which subjection takes, even to the will of God, has special trial in it. The more, even, the Christian was in character as that, the more would he need to be reminded to be subject to such masters as only the sin and evil in the world could have given; yet "with all fear," as we know by what has just been said -the fear of God, who is, after all, still suffering these things, and working out His own purposes through them all. Thus here, again, it was not a question of the character of the master; they were to be subject, "not only to the good and gentle, but also to the froward," to reap a harvest of recompense by and by, when those who for conscience toward God, enduring grief, suffering wrongfully, shall find how acceptable it has been with Him. To be buffeted for one’s faults and take it patiently, there could be little glorying in; but to do well and suffer, this is the practical Christian character in a world like this, which, the more adverse the circumstances, only finds the more the means of manifestation and development. Here they could find the highest Example: "That ye should follow His steps." With Him there was nothing for which on His own account He could suffer. Yet how absolute was His subjection to this will of God: reviled, He reviled not; suffering, He threatened not, leaving it all to Him who is the righteous Judge of all, and Himself bearing the penalty of our sins upon the tree, that we should not bear them, that His death might be, by the power of it in our hearts also, our own death to sins, and the energy of a life now lived to righteousness. Let us notice that we have not here the doctrine of the apostle Paul that we are "dead to sin" by the cross. Here it is "to sins," the practical renunciation of our own wills and ways. It is not relief for the conscience that he is thinking of, as Paul in Romans, but of that which appeals to the heart. How is it possible to go on in the sins which the Lord bore upon the tree? Always in Scripture it is "upon the tree," this sin-bearing on His part, not in the blessed life in which He lived in the open favor of God, but at that exceptional time, contrasted in character, when He of whom He had testified, "Thou hearest Me always," was one of whom He had to say for the moment, "Thou hearest not." It is strange indeed that there should be need even to emphasize the contrast that there is between these two conditions, and that the true character of the cross should thus be hidden from any of those who owe their all to it. By these stripes we were healed. He does not now say "saved," for he is in another line of thought, as is evident. The healing connects itself with the return on the part of sheep, once going astray, to the Shepherd and Overseer of their souls. There may be here, and seems surely to be, a reference to the condition of those whom he is specially addressing, Israelites, and as such belonging normally to the flock of God, yet rebellious and having wandered from Himself; now, won by His grace, returned to Him who has manifested Himself as the true Shepherd laying down His life for the sheep, as such is now their Leader and Guide, the Ruler of their souls.

3. The apostle turns now to consider the sanctification of marriage. It is plain that sanctification is his theme throughout; that is to say, the being set apart to God, which is what he dwells upon here as that which was to characterize the wives, even as to their dress. Their adorning was not to be for the eyes of men, not even for those of their husbands in the first place; where the braiding of hair or wearing of gold or putting on of apparel might all be in place according to the character of those to whom they were united;* but it is to God that they are set apart, therefore in that which is really in itself hidden from man, the hidden man of the heart, but which was to be manifest in "a meek and quiet spirit, which in the sight of God is of great price." This indeed it is that is to act upon their partners in life, where these might be themselves unsubject to the Word -might even refuse to listen to it; so that without the Word the behavior of their wives must speak to them. Here, surely, the husbands are in view for spiritual benefit in beholding the effect of the Word upon those so near to them -a behaviour in the fear of God, not, as he cautions afterwards, in any terror of another kind; while, nevertheless, they were to be subject to their husbands in this way as Sarah obeyed Abraham; whose children** they would be in doing well. We can see how thoroughly sanctification is the key-note here. As to the husbands, he has but a word for them -that they, for their part, dwell with their wives according to the knowledge of the relationship, as God had instituted it, giving honor to the woman on the very account of her being the weaker naturally.*** This is indeed what God has ordained as one of those countless ways by which He would make our dependence upon one another the means of drawing out the love to minister to the need, and thus giving blessing on both sides. But there was a higher relationship which they were not to forget: they were also joint-heirs of the grace of life, with a common dependence upon Another, which prayer expresses; and their prayers must not be hindered.

{*While this does not emphasize the manner of dress of the Christian woman but rather draws attention to their true adornment, it does show how inconsistent with their calling is that worldly conformity in dress and adornment which is the common snare of women in the world. The dress of the Christian woman, as all else, should speak of nothing inconsistent with her heavenly and separate character. The very fact that we are not under law should constrain us to more simple obedience. On the other hand, shabbiness or carelessness in dress will never commend the truth. -S.R.

**Daughters of Sarah -children of Abraham. The one by a spirit of subjection, the other by faith in God. May the saints be marked by the dignity of both relationships. -S.R.

***"The weaker vessel" does not surely mean "the lower vessel" to be treated with kindly contempt, for the text teaches just the opposite. Nor is it the weaker morally, but the more fragile, with less strength and therefore requiring care, love, and protection. It suggests the dependent position of the woman, which when forgotten leads her and the man astray, as in the case of Eve. -S.R.}

4. We have now a closing word of a very general character. All were to be of one mind. This will, of course, for Christians, mean everything, for they can only be truly of one mind as that mind is the mind of Christ. If it be not that, they will be in conflict with themselves as well as with one another. They were to be sympathetic, feeling the joys and sorrows and prompt to meet the needs of others; full of brotherly love, tender-hearted, humble-minded, or there could be no spirit of service; and in the consciousness of that blessing which they had been called to inherit they would render no evil recompense for evil which, after all, whatever the intention, could not be really done them, God working it all for good. In all this we are reminded how we are called to live in the fulness of the portion which God has given us, and that this is really competence for all things.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

Chapter 7

CHRISTIANS AS PILGRIMS IN THE WORLD

1Pe_2:11-17

THE Apostle opens his exhortations with a word eminently Christian: "Beloved." It is a word whose history makes us alive to and thankful for the Septuagint Version. Without that translation there would have been no channel through which the religious ideas of Judaism could have been conveyed to the minds of the Western peoples. There are several Greek words which signify "to love," but bound up with every one of them some sense which renders it ill-fitted to describe true Christian love and still less suited for expressing the love of God to man. The word in the text has been fashioned to tell of that love which St. Paul describes in his "more excellent way". {1Co 13} In classic speech it implies more of the outward exhibition of welcome, than of deep affection.

But the translators of the Septuagint have taken it specially for themselves, and use it first to express the love of Abraham for Isaac; {Gen_22:2} and, thus consecrating and elevating it, they have brought it at length to great dignity, for they employ it to signify the love of the Lord for His people, and the highest love of man to God: "The Lord preserveth all them that love Him"; {Psa_145:20} "The Lord loveth the righteous". {Psa_146:8} So in the New Testament it can be used of the "well-beloved" Son Himself. With such an expression of their union to each other in the Lord does St. Peter preface his admonitions. They are counsels of love.

"I beseech you, as sojourners and pilgrims." The Christian looks for a life eternal. In comparison thereof the best things of this time are of little account, while the evil of the world renders it no safe resting-place. It is but as a lodging for a brief night, and at dawn the traveler sets forward for his true home. Hence the argument of the Apostolic entreaty. You have no long time to stay, and none to waste; your motto is ever "Onward! I beseech you to abstain from fleshly lusts, which war against the soul," Of the perils of lifes journey the Psalmist gives us a telling sketch in the first verse of Psalms 50; and if we may accept the words as the outcome of Davids experience, they teach us the subtlety of these lusts of the flesh, as they war against the soul. They had led David to adultery and murder. The first stage of the course through which they carry you is described as walking by the counsel of the ungodly. It is not being of their number, but only being ready to accept their advice; and though the course has begun, it is still possible for him who walks to turn round and to turn back. The next step shows captivation. The man stands in the way of sinners, not afraid of his company now, though they have a taint of positive guilt instead of the negative character of ungodliness. But the war against the soul goes on; and the captive at the next stage sinks down willingly, is pleased with his chains, sits in the seat of the scorners, as ready now as they, to make a mock at sin. With good reason does St. Peter use most solemn words of entreaty. The peril at all times is great. The flesh warreth against the spirit. We cannot do the things that we would. But for these men the danger was extreme. Some of them had lived in surroundings where such sins were counted a part of religious duty; had the support of long prescription; were sanctioned and indulged in by those of the converts own blood.

Yet the Apostle does not counsel the new-made Christians to run away from this battle. They owe a duty to those who are out of the way, and must not shrink from it, be it ever so painful: "having your behavior seemly among the Gentiles." Their lives are to be led in the sight of their fellowmen, to be so led as to have the approval of a clear conscience, and to be void of offence in the eyes of others. This outward seemliness is what Christian love exhibits as a testimony to Christs, grace and an attraction unto the world, making known unto all men the unsearchable riches of Christ: "that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation." The seemly conduct of believers must be continuous, or it will fail of its effect. It is not one display of Christian conduct, nor occasional spasmodic manifestations thereof, which will win men to love the way of Christ. And this is the result without which Christs people are not to rest satisfied. The evil reports of the adversaries are ill-grounded, but they do not think so; and the only means of removing their perverse view is by a continuous revelation of the excellence of Christs service. They may rail, but we must bless; they may persecute: we must not retaliate, but returning good always for their evil, make them see at length that this way which they are attacking has a character and a power to which they have been strangers. This enlightenment is implied in the word "behold": "They behold your good works." It denotes initiation into a mystery. And to unbelievers Christs religion must be a mystery. The clearing of the vision leads them up to faith. The word in every place where it occurs in the New Testament is St. Peters own, and he employs it once {2Pe_1:16} to describe the vision, the insight, into the glory of Christ, which he and his fellows gained at the Transfiguration. Such a sight removes all questionings, and constrains the enlightened soul to join in the exclamation, "Lord, it is good for us to be here." The victory for Christ is to be won on the very ground where the opposition was made. In the very matter over which the enemy reviled, there shall they praise God for that which they erewhile maligned. This it is which constitutes their day of visitation. Some have thought the visitation intended was to be one of punishment for obstinate withstanding of the truth, but it surely harmonizes better with the glory of God that the dispensation should be one of instruction and light. We seem to have a notable example of what is meant in the history of St. Paul. He in all earnestness persecuted the Way unto the death. The day of visitation came to him, a day which, while darkening the bodily vision, gave a clearness to the soul. The persecutor became the Apostle to the Gentiles, and the world bore him witness that now he preached the faith of which he had once made havoc. {Gal_1:23} This was Gods own conquest, but in the same manner will believers be helped to win their victory. They are to aim at nothing less, never to rest content till the accusers of their good deeds are brought to glory in the performance of the same. So was Justin Martyr won to the side of Christianity: "When I heard the Christians accused and saw them fearless of death and of everything else that is counted fearful, I was sure they could not be living in wickedness and in the love of pleasures" (2 Apol. 12.). Well-doing shall not fail of its reward. Men will testify, as of Isaac of old, "We saw plainly that the Lord was with thee, and we said, Let there now be an oath betwixt us". {Gen_26:28}

The Apostle now turns to one illustration of Christian behavior wherein the converts might be tempted to think themselves absolved from some portion of their duty. They were living under heathen rulers. Did their freedom in Christ release them from obligations to the civil powers? The question was sure to arise. St. Peter supplies both a rule and a reason: "Be subject to every ordinance of man for the Lords sake." Christians, just as other men, hold their place in the commonweal. All that the state requires citizens to do in aid of good government, order, the support of institutions and the like, will fall upon them, as upon others. Whether the demands made upon them in this wise be always for ends of which they would approve; they are not to discuss so long as their rulers provide duly for the social order and welfare. This is the apostolic rule. The reason is men are to submit thus for the Lords sake. The powers that be are ordained of God, and He would have obedience yielded to them. The Bible knows nothing about forms of government; these are to be ordered as men at various times and under various conditions deem most helpful. But the Bible doctrine is that God uses all powers of the world for His own purposes and to work out His will. Of Pharaoh, who had deliberately despised Gods messages through Moses, the Divine voice declared that he would long ago have been cut off from the earth, but was made to stand that he might show Gods power, and that His name might be declared throughout all the earth; {Exo_9:15-16} and of the Assyrian at a later day {Isa_10:10; Isa_10:12} God tells how he was used as the rod of the Divine anger, hut that the fruit of his stout heart and the glory of his high looks would surely be punished. God employs for His ends instruments with which He is not always well pleased. These can inflict His penalties, yea, even may be made to advance His glory. Pilate was assured by Christ Himself that the power which he was about to exercise was only by Divine permission: "Thou wouldest have no power against Me except it were given thee from above"; {Joh_19:11} and St. Paul enforces obedience to authorities equally with St. Peter: "He that resisteth the power withstandeth the ordinance of God." {Rom_13:2} Be subject, therefore, "whether it be to the king, as supreme; or unto governors, as sent by him for vengeance on evil-doers and for praise for them that do well." The order under which these converts were living was superintended by some officer appointed by the Roman emperor, and to this the form of the Apostles words applies. The king is the Caesar; the governor is the procurator or subordinate official by whom the imperial power was represented in the provinces. When St. Peter wrote, Nero ruled in Rome, and was represented abroad by ministers often of a like character.

How extreme must after this be the case of those who would claim freedom to resist the rulers under whom they live. God has allowed them to stand, He is using them for His own purposes, they may be the ministers of His vengeance, and to Him alone does vengeance belong, He intends them also to recognize the merit of the doers of good. It may be that they do not fulfill Gods intent in either wise, yet while He suffers them to keep their power the Christians duty is obedience to every civil enactment, for anarchy would be a curse both to him and to others, bringing in its train more hurt than help. When Christians shall be found among those who abide by the law of the lands wherein they dwell, even should their faith not be accepted by their rulers, their good citizenship will hardly fail to disarm hatred and abate persecution. And so they are to range themselves ever on the side of order. "For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men." For this end believers are to abide in the world, that through them the world may be renewed. The opponents of their faith suffer, says the Apostle, from lack of knowledge. As he says in another place, "they rail in matters whereof they are ignorant." {2Pe_2:12} Had men known, they would not have crucified the Lord of glory; and did they know, they would not persecute His followers. But knowledge will not come without a preacher. Such preachers of the excellence of their faith shall the law-abiding Christians in each community be made. They shall publish the lessons of their own experience; they shall win favor by their example. The world will recognize that these men have a secret which others do not possess, will find that they yield obedience to earthly rulers because they are above all things servants of God. It was through convicting them of their ignorance that Jesus put the Sadducees to silence. "Ye do err," was His argument, "not knowing the Scriptures nor the power of God." {Mat_22:34} And when men are made sensible of such ignorance, they are silenced forever. {1Co_15:34} This word "silenced" is very expressive both in the Gospel and here. It implies that a bridle or muzzle is put upon the mouth of ignorance, so that it may either be guided into a better way, or, if not so, be checked from doing harm. For some there are who not only will be ignorant, but foolish also, whom no teaching will profit. But even these will in the end be silenced. So, as says the brother Apostle, "be not overcome of evil, but overcome evil with good." {Rom_12:21}

The first part of the Apostles exhortation in our verse had in view, it may be more especially the Gentile converts. Their past life had been one of evil-doing in the sight of God; those whom they had left, and who were most likely to be their adversaries, were still walking in the same ways, and were to be won over and conquered for Christ. He now turns more directly to those who had been Jews. These were no longer bound to the observance of the ceremonial law, and we know from the New Testament as well as from Church history that with this release there were exhibited in the lives of many such excesses as made them a disgrace to the Christian name. We find much about these in the Second Epistle. St. Peter would not keep the Jewish converts under the burden of the Law, but he warns them against their besetting danger: "as free, and not using your freedom for a cloak of wickedness, but as bondservants of God." There were bad Jews, even as there have been bad Christians. These would welcome a rule which set them at liberty from the Mosaic observances, to which their adherence aforetime had been in outward seeming rather than in earnest zeal. To these St. Peter preaches that to lay aside Judaism is not to embrace Christianity. The Leader of the new faith had ever taught a different lesson. He came not to destroy the Law, but to fulfill it, and to set forth Gods will in a nobler aspect. Those who would follow Him must take up the cross. His service is a yoke which restrains from all evil. Those who come to Christ come as bondservants of God, free only because they are bound to the observance of the noblest law. They must lay aside the flesh, with its affections and lusts, and not vindicate their freedom by using it as an occasion to riot and self-indulgence.

And the Apostle binds together all his teaching in four closing precepts: "Honor all men; Love the brotherhood; Fear God; Honor the king." All men, without distinction, are to be honored, because in all there remains the image of God. It may be defaced, blurred exceedingly. The more needful is it to deal considerately with such, that we may help to restore what has been marred. Those who are our brethren in Christ, the brotherhood, we shall own with affection, seeking to be of one heart and one soul with them, because they belong to Christ. For them we shall have, if we be true to our faith, that mighty love which passeth in excellence both faith and hope. But the exhortation of St. Peter speaks in this wise: Ye who hold your brethren in Christ unspeakably dear, do not allow that love to suffice, to swallow up all regard for other men. They also need your thoughts, your help. The heathen, the unbelievers-these have the strongest possible claim, even their great need. And so with the other pair of precepts. Ye who fear God, which is your foremost duty, do not let that fear lessen your willingness to do honor to your earthly rulers. The feelings toward God and the king differ in character and in degree, but both have their place in proper share in the heart of the true servant of Christ.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2:11-12 These verses are transitional. They can be viewed as the finale to the first section of the letter or as the opening statement of the second section of the letter. They enunciate the letter’s central theme: Christians living in hostile territory need to live out the principles of the Good News so that they can win other people to the Lord.

2:11 “temporary residents and foreigners”: Believers belong not to this world but to the Kingdom of Heaven (see 1:1, 17).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Pe 2:11. Ἀγαπητοὶ, dearly beloved) A friendly and well-disposed exhortation.—παρακαλῶ, I beseech you) So ch. 1Pe 5:1. [A great exhortation, of which the former part begins here; the second part in the middle of 1Pe 2:15, ch. 3. Both parts have ἵνα ἐν ᾧ, κ.τ.λ., ch. 1Pe 2:12, and 1Pe 3:16.—Not. Crit.]—παροίκους καὶ παρεπιδήμονς, strangers and foreigners) A gradation: ye are not only as in a strange house, but even as in a foreign city, ye who believe of the Jews and Gentiles. The reason why ye should abstain. Lev 25:23, Septuagint, προσήλυτοι καὶ πάροικοι ὑμεῖς ἐστε ἐναντίον ἐμοῦ, ye are strangers and sojourners before Me. Psa 39:12, ὅτι πάροικος ἐγώ εἰμι ἐν τῇ γῇ καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μον, for I am a stranger on the earth and a sojourner, as all my fathers were. Comp. Heb 11:13, note.—ἀπέχεσθε, abstain) The Imperative,[17] as ch. 1Pe 5:1-2, I exhort—feed. Thus cohere the words, having your conversation, etc., 1Pe 2:12, and ch. 1Pe 3:7-9, and the word ready [ἕτοιμοι coming after the previous Imperative, as ἔχοντες here], ch. 1Pe 3:15.—σαρκικῶν, carnal) 2Pe 2:10; 2Pe 2:18.—στρατεύονται, war) Not only do they hinder, but attack. A fine word.

[17] Not the Infinitive ἀπέχεσθαι, as B Vulg. and Rec. Text. But ἀπέχεσθε in AC, both Syr. Versions, Memph. and Cyprian.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_2:11-12. A new exhortation: the central thought is expressed in the beginning of 1Pe_2:12. The apostle, after describing its peculiarly lofty dignity, considers the Christian church in its relation to the non-Christian world, and shows how believers must prove themselves blameless before it by right conduct in the different relations of human life. The condition necessary for this is stated in 1Pe_2:11.

Ἀγαπητοί] This form of address expresses the affectionate, impressive earnestness of the following exhortation.

παρακαλῶ (sc. ὑμᾶς) ὡς παροίκους καὶ παρεπιδήμους]; cf. Psa_39:13, LXX.

ὡς, as in 1Pe_1:14.

πάροικος, cf. 1Pe_1:17, in its strict sense: Act_7:6; Act_7:29, equal to, inquilinus, he who dwells in a town (or land) where he has no civil rights; cf. Luk_24:18. In Eph_2:19 it stands as synonymous with ξένος, of the relation of the heathen to the kingdom of God.

παρεπίδημος, cf. 1Pe_1:1. The home of the believer is heaven, on earth he is a stranger. Calvin: sic eos appellat, non quia a patria exularent, ac dissipati essent in diversis regionibus, sed quia filii Dei, ubicunque terrarum agant, mundi sunt hospites; cf. Heb_11:13-15. A distinction between the two words is not to be pressed here; the same idea is expressed by two words, in order to emphasize it the more strongly. Luther inexactly translates παρεπίδημοι by pilgrims.

Even if ἀπέχεσθαι be the true reading, the words ὡς παροίκους κ.τ.λ. must be connected with παρακαλῶ (as opposed to de Wette-Brückner, Wiesinger), for they show in what character Peter now regarded his readers (Hofmann)[131] in relation to the following exhortations, and have reference not simply to the admonition ἀπέχεσθαι; as Weiss also (p. 45) rightly remarks. Probably, however, ἀπέχεσθε is the original reading, and was changed into the infinitive in order to make the connection with παρακαλῶ more close. ἀπέχεσθαι presents the negative aspect of sanctification, as chap. 1Pe_2:1 : ἀποθέμενοι.

τῶν σαρκικῶν ἐπιθυμιῶν] similar expressions in Gal_5:10; Eph_2:3; 2Pe_2:18. The ἐπιθυμίαι are σαρκικαί, because they have their seat in the σάρξ. Wiesinger improperly says that the lusts which manifest themselves outwardly are here meant, for all ἐπιθυμίαι tend to, and do, manifest themselves outwardly, if there be no ἀπέχεσθαι. Schott assumes, without reason, that the ἐπιθυμίαι are here considered as something outside of the Christian community, and manifesting itself only in the surrounding heathen population; they are indeed peculiar to the unbelieving world; but the Christian, too, has them still in his σάρξ, though he can and should prevent them from having a determining power over him, inasmuch as in the world over which they rule he is a πάροικος καὶ παρεπίδημος.[132] This sequence of thought lies plainly indicated in the close connection of the exhortation with what precedes (as opposed to Hofmann).

αἵτινες στρατεύονται κατὰ τῆς ψυχῆς] is not a definition of the σαρκικαί, but as αἵτινες, equal to as those which, shows, explains the nature of the ἐπιθυμίαι σαρκικαί, thus giving the reason of the exhortation.

στρατεύειν is not: to lay siege to (Steiger), but: to war, fight against, as in Jam_4:1 (Rom_7:23 : ἀντιστρατεύεσθαι).

ψυχή has here its usual meaning; it is neither: vita et salus animae (Hornejus, Grotius), nor: ratio (Pott: libidines, quae nos impellunt ad peragenda ea, quae rationi contraria sunt); nor does it mean: the new man (Gerhard: totus homo novus ac interior, quatenus est per Spiritum s. renovatus), nor: the soul, in so far as it is penetrated by the Holy Spirit (Steiger), nor: life as determined by the new Ego (Schott); but it is here simply, in contradistinction to σῶμα, the spiritual substance of man of which Peter says that it must be sanctified (chap. 1Pe_1:22), and its σωτηρία is the end of faith (chap. 1Pe_1:9); thus also de Wette-Brückner, Wiesinger, Hofmann, Fronmüller. In the natural man the ψυχή is under the power of the ἐπιθυμίαι σαρκικαί (which according to Jam_4:1 have their dwelling ἐν τοῖς μέλεσιν; cf. also Rom_7:23); in him who is regenerate, it is delivered from them, yet the ἐπιθυμίαι seek to bring it again into subjection, so that it may fail of its σωτηρία;in this consists the στρατεύεσθαι κατὰ τῆς ψυχῆς.1Pe_2:12. τὴν ἀναστροφὴν ὑμῶν (chap. 1Pe_1:15; 1Pe_1:17) ἐν τοῖς ἔθνεσιν ἔχοντες καλήν] ἐν τοῖς ἔθν.: among the Gentiles; for the churches to whom Peter wrote were in Gentile lands.

ἔχοντες καλήν: Luther inexactly: lead a good mode of life; καλήν is a predicate: having your mode of life good (as one good); cf. chap. 1Pe_4:8.

ἔχοντες (antithesis to ἀπέχεσθε, 1Pe_2:11) is not here put for the imperative, but is a participle subordinate to the finite verb; if ἀπέχεσθαι be read, there is here, as in Eph_4:2, Col_3:16, an irregularity in the construction by which the idea contained in the participle is significantly made prominent.

ἵνα ἐν ᾧ καταλαλοῦσιν κ.τ.λ.] that in the matter in which they revile you as evil-doers they may, on the ground of the good works they themselves have beheld, glorify God, i.e. in order that the matter which was made the ground of their evil-speaking, may by your good works become to them the ground of giving glory to God.

ἵνα states the purpose; not for ὥστε; ἐν ᾧ is not: ἐν ᾧ χρόνω, as in Mar_2:19 (Pott, Hensler), for the καταλαλεῖν and the δοξάζειν cannot be simultaneous; nor is it: pro eo quod (Beza), such a construction has no grammatical justification; but ἐν specifies here, as in verb. affect., the occasioning object (cf. chap. 1Pe_4:4), and the relative refers to a demonstrative to be supplied, which stands in the same relation to δοξάζωσι as ἐν ᾧ to καταλαλοῦσιν. It is not then τοῦτο, but ἐν τούτῳ, which is to be supplied (Steiger, de Wette, Wiesinger, Hofmann). If τοῦτο were to be supplied it would be dependent on ἐποπτεύσαντες; but such a construction is opposed by the circumstance that it is not this participle, but δοξάζωσι, which forms the antithesis to καταλαλοῦσι. The participle is interposed here absolutely (as in Eph_3:4 : ἀναγινώσκοντες), and ἐκ τῶν καλῶν ἔργων is connected with δοξάζωσι, the sense being: on account of your good works. Steiger specifies the καλὰ ἔργα as that which occasions the καταλαλεῖν,and later the δοξάζειν τὸν Θεόν,but the subsequent ἐκ τῶν καλῶν ἔργων does not agree with this; de Wette gives: the whole tenor of life; the connection with what precedes might suggest the ἀπέχεσθαι τῶν σαρκ. ἐπιθυμιῶν;[133] but it is simpler, with Hofmann, to understand by it generally the Christian profession.

With κακοποιοί, cf. 1Pe_2:14; 1Pe_4:15; Joh_18:30. Brückner, Wiesinger, Weiss (p. 367) justly reject the opinion of Hug, Neander, etc., that ΚΑΚΟΠΟΙΌς here, in harmony with the passage in Suetonius, Vit. Ner. c. 16: Christiani genus hominum superstitionis novae et malificae, is equivalent to state criminal. In the mouth of a heathen the word would signify a criminal, though not exactly a vicious man; one who had been guilty of such crimes as theft, murder, and the like (cf. 1Pe_4:15), which are punished by the state[134] (cf. 1Pe_2:14).

ἘΚ ΤῶΝ ΚΑΛῶΝ ἜΡΓΩΝ] The ΚΑΛᾺ ἜΡΓΑ, in the practice of which the ἈΝΑΣΤΟΦῊ ΚΑΛΉ) of the Christians consists, are here presented as the motive by which, when they see them, the heathen are to be induced to substitute the glorifying of God for their evil-speaking; as the Christians too, on their part, are often exhorted to holiness of life, that thus they may overcome the opposition of the Gentiles, cf. chap. 1Pe_3:2. Hofmann incorrectly interprets ἘΚ Τ. ΚΑΛ. ἜΡΓΩΝ ἘΠΟΠΤΕΎΟΝΤΕς: if the heathen judge of your Christianity by your good works; for ἘΠΟΠΤΕΎΕΙΝ does not mean to judge of. With ἐκ τ. καλ. ἔργων … δοξάσωσι τ. Θεόν, comp. Christs words, Mat_5:16, which, as Weiss not without reason assumes, may have here been present to the apostles mind.

ἘΠΟΠΤΕΎΟΝΤΕς] goes back in thought to the ΚΑΛᾺ ἜΡΓΑ, in harmony with the linguistic parallel in 1Pe_3:2 and the grammatical parallel in Eph_3:4 (de Wette). It makes no essential difference in the sense whether the present or, with the Rec., the aorist be read (see critical remarks). The word occurs only here and in 1Pe_3:2, where it is used with the accusative of the object (for the subst. ἐπόπτης, see 2Pe_1:16). It expresses the idea of seeing with ones own eyes, more strongly than the simple ὉΡᾷΝ. There is no reference here to the use of the word as applied to those who were initiated into the third grade of the Eleusinian mysteries.

ἘΝ ἩΜΈΡᾼ ἘΠΙΣΚΟΠῆς] ἘΠΙΣΚΟΠΉ is in the LXX. a translation of פְּקֻדָּה, the visitation of God, whether it be to bless (Job_10:12) or to chastise (Isa_10:3); ἩΜΈΡΑ ἘΠΙΣΚΟΠῆς is therefore the time when God gives salvation, or the time when He punishes, be it in the general sense (Beda: dies extremi judicii), or more specially with reference either to the Christians or the heathen.

The connection of thought seems to point decisively to that time as meant when the ΚΑΤΑΛΑΛΟῦΝΤΕς shall be brought to repentance and faith, that is, to the gracious visitation of the heathen (Steiger); as Ὁ ΚΑΙΡῸς Τῆς ἘΠΙΣΚΟΠῆς ΣΟΥ, Luk_19:44, is used with regard to the Jews. This interpretation is to be found already in the Fathers and in many later commentators, as Nicol. de Lyra, Erasm., Hemming, Vorstius, Beza, Steiger, de Wette, Wiesinger, Hofmann, etc. On the other hand, Oecumenius, Wolf, Bengel, etc., apply the ἘΠΙΣΚΟΠΉ not to God, but understand by it the ἘΞΈΤΑΣΙς of the Christians at the hands of the heathen. But for this there is absolutely no ground. Luthers interpretation: when it shall be brought to light, is wrong; it is equivalent to that of Gerhard: simplicissime accipitur de visitatione illa divina, qua Deus piorum, innocentiam variis modis in lucem producit.

Akin to this is the view held by some of the scholastics, that ἘΠΙΣΚΟΠΉ is to be understood of the trial of the Christians by affliction; see Lorinus in loc.

[131] In the former exhortations Peter had regarded them as τέκνα ὑπακοῆς, as such who call on God as Father, as regenerate.

[132] Calvin interprets: carnis desideria intelligit, non tantum crassos et cum pecudibus communes appetitus, sed omnes animae nostrae affectus, ad quos natura ferimur et ducimur. This goes too far, as it would demand the destruction not alone of the striving against the Spirit, natural to man in his sinful condition, but of the entire life of the soul. Cf. Gal_5:17.

[133] So formerly in this commentary, with the observation: Of this ἀπέχεσθαι Peter says, chap. 1Pe_4:3-4, that it seemed strange to the heathen; for it is precisely this abstinence which gives the Christian life its peculiar character, and distinguishes it from that of the heathen. It became the ground of evil report for this reason, that immoral motives were supposed to be concealed behind it; and this was all the more natural that the Christian had necessarily to place himself in opposition to many of the ordinances of heathen life, and that from a Gentile point of view his obedience to the will of God must have appeared a violation of the law. This prejudice could not be better overcome than by the practice of good works; hence, τὴν ἀναστρ. ὑμ.… καλήν, and the reference to it in ἐκ τ. καλ. ἔργων.

[134] Schotts assumption: that it was the burning of Rome that first increased the universal hatred and aversion of the Christians to a special accusation of criminal and immoral principles, is unwarranted. He attempts to justify it only by charging Tacitus with an error in the account he gives of the accusations brought by Nero against the Christians.

REMARK.

At variance with this explanation is that given by Schott, who interprets the passage in this way: In order that the heathen may glorify God in the day of judgment, from this that (by the fact that) they slander you as evil-doers in consequence of your good works of which they are witnesses. The idea that the undeserved calumnies of the heathen serve at last to the glorification of God, is in itself right and appropriate as a basis for the exhortation given in the context. The resolution, too, of ἐν ᾧ into ἐν τούτῳ, ὅτι, has grammatically nothing against it; Meyer even allows it to be possible in Rom_2:1; cf. Heb_2:18, where Lünemann has recourse to a like construction, though with a somewhat inadequate explanation. Still, more than one objection may be urged against this interpretation(1) A reference is given to δοξάζειν different from what is contained in καταλαλεῖν, inasmuch as it is taken, as in 1Co_6:20, in the sense of: by action; (2) δοξάζειν must be thought of as something which the heathen bring about without knowing or willing it, whereas the apostle does not let fall a hint of any such nearer definition; (3) δοξάζειν can only in a loose sense be conceived of as an act of the heathen; it is simply the result of what they do (of their καταλαλεῖν); and (4) In comparing these words with those of Christ, Mat_5:16 : ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς, the thought cannot be got rid of that Peter had this passage here in his mind. Schotts objection, that δοξάζειν τὸν Θεόν is a strange and, specially here, a doubly inappropriate expression for conversion to Christianity, whilst the connection of the verb thus taken with ἐξ, as equal to: in consequence of, is a hard and inelegant construction, amounts to very little, since in the acceptation of the passage which he calls in question the verb is by no means made to bear any such meaning.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Pe 2:11 f. indicate generally the subject to be discussed. Beloved I exhort you to abstain from the lusts of the flesh, because they wage war against the soul. Standers and even torments can only affect the body. But the lusts natural or acquired which you have renounced may hinder your salvation, as they have already impeded your mutual love. For the sake of your old friends and kinsfolk refuse to yield to their solicitations. If rebuffed they resort to persecution of whatever kind, remember that it is only a passing episode of your brief exile. Let your conduct give them no excuse for reproach; so may they recognise God’s power manifest not on your lips but in your lives. ἀγαπητοί , not an empty formulæ but explanation of the writer’s motive. He set before them the great commandment and now adds to it as Jesus did, Love one another as I have loved you, Joh 13:34 . ὡς π . καὶ παρεπιδήμους with ἀπεχ . (motive for abstinence in emphatic position) rather than παρακαλῶ (as νουθετεῖτε ὡς ἀδελφόν , 2Th 3:15 the motive of exhortation is here expressed by ἀγ .) echoes παρεπιδήμοις of 1Pe 1:1 and παροικίας of 1Pe 1:17 . The combination (= גר וחושב ) occurs twice in LXX (Gen 33:4 ; Psa 39:13 ). Christians are in the world, not of the world. ἀπέχεσθαι , cf. Plato, Phaedo , 82 C, true philosophers, ἀπέχονται τῶν κατὰ τὸ σῶμα ἐπιθυμιῶν ἁπάσων not for fear of poverty, like the vulgar, nor for fear of disgrace, like the ambitious, but because only so can he, departing in perfect purity, come to the company of the gods”. τῶν σαρκικῶν ἐπιθυμιῶν , the lusts of the flesh . St. Peter borrows St. Paul’s phrase, ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν (Eph 2:3 ), but uses it in his own way in a sense as wide as τὰς κοσμικὰς ἐ . (Tit 2:12 ). For the flesh is the earthly life ( cf. Col 3:5 ) the transitory mode of existence of the soul which is by such abstinence to be preserved (1Pe 1:9 ). αἵτινες … ψυχῆς , because they are campaigning against the soul . στρατεύονται ( cf. 1Pe 4:1 f., for military metaphor) perhaps derived from Rom 7:23 , “I perceive a different law in my members warring against ( ἀντιστρατευόμενον ) the law of my mind;” cf. Jas 4:1 , the pleasures which war in your members, and 4Ma 9:23 , ἱερὰν καὶ εὐγενῆ στρατείαν στρατεύσασθε περὶ τῆς εὐσεβείας . κατὰ τῆς ψυχῆς . The lusts of this earthly life are the real enemy for they affect the soul. Compare Mat 10:28 , which may refer to the Devil and not to God, and the Pauline parallel, ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος … ταῦτα γὰρ ἀλλήλοις ἀντικεῖται (Gal 5:17 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

A. EXHORTATION TO PURITY OF MOTIVE AND CONSEQUENTLY TO PURITY OF LIFE IN THE PRESENCE OF HEATHEN. 1Pe 2:11-12

11 If you are God’s chosen people, citizens of heaven, your present surroundings are not your home; you are only, as it were, sojourners in a foreign land, living among strangers; I beseech you to remember this. In your own hearts you will find mutinous desires of the flesh which make war against your true self. 12 In your dealings with the Gentiles around you you must take care that your behaviour is deserving of respect so that, in the very matter in which they speak against you as a “pestilent sect,” they may at length (under the pressure of a day of visitation, when God in judgment brings the truth home to them) by the recollection of (ἐκ) your good works have their eyes opened to be beholders indeed and so come to give glory to God.

11. Having described the high privileges of the new Israel of God, St Peter proceeds in this second section of the Epistle to draw various moral lessons from them. In 1Pe 2:11-12 he describes the personal duty of the Christian as regards self-conquest, remembering the influence which his life will have upon others.

ἀγαπητοί only occurs again in St Peter in 1Pe 4:12 at the beginning of the third section of the Epistle, but it is common in other books.

παροίκους καὶ παρεπιδήμους. The same two ideas have already been presented in 1Pe 1:1 παρεπιδήμοις and in 1Pe 1:17 παροικίας. In classical Greek πάροικος means “a neighbour” and μέτοικος is the word for a resident alien which is the Biblical sense of πάροικος. In Hebrew two words were used for foreign sojourners.

(a) רגֵּ (Gêr), i.e. one who comes as a guest, is generally translated προσήλυτος, which originally merely meant an immigrant but eventually was used of foreigners who adopted the Jewish faith, “a proselyte,” but eleven times it is translated πάροικος.

(b) תּו̇שָׁב (Tôshav) or settler was generally used of temporary residents. It is always translated πάροικος, except in three passages where גֵּר and תּו̇שָׁב occur together. In two of these it is translated παρεπίδημος, and πάροικος is transferred to רגֵּ.

In Gen 23:4 Abraham in asking leave to purchase a burial place says, “I am a stranger (πάροικος) and a sojourner (παρεπίδημος) with you,” and in Psa 39:12 man’s life on earth is described as that of a “stranger and sojourner.” So in Heb 11:13 the patriarchs are shewn to have described themselves as “strangers and sojourners,” not with reference to the old home from which they had migrated but because they desired a heavenly fatherland.

σαρκικῶν. The flesh is here used, as in St Paul, in a bad sense as opposed to the spirit. The flesh is not however regarded as being in itself bad. It is “a good servant but a bad master.” Fleshly desires include selfishness, envy, etc., as well as such things as fornication or drunkenness, cf. Gal 5:19 ff.

αἵτινες =such as by their very nature.

στρατεύονται. These fleshly desires are described as mutineers raising an insurrection against the true self. ψυχή in the N.T. does not mean “soul” in the modern sense of the word, i.e. the highest element in man. Originally it meant “life” and then the “true self” of a man, of which his bodily life is only a transient phase. The same idea of an internal warfare in man is found in Rom 7:23, “I see a different law in my members (ἀντιστρατευόμενον) taking up war against the law of my mind,” and in Jas 4:1, “your pleasures that war (στρατευομένων) in your members.” (See Introduction, p. lvii.)

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

The third argument: for although those lusts flatter us, yet they cease not to fight against our salvation.

He returneth to that general exhortation.

A reason why we ought to live holily, to wit, because we are citizens of heaven, and therefore we ought to live according to the Laws not of this world, which is most corrupt, but of the heavenly city, although we be strangers in the world.

Another argument: The children of God live not according to the flesh, that is, according to that corrupt nature, but according to the spirit. Therefore fleshly motions ought not to bear rule in us.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers.

Dearly beloved--He gains their attention to his exhortation by assuring them of his love.

strangers and pilgrims-- (Pe1 1:17). Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. FLACIUS thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ.

fleshly lusts--enumerated in Gal 5:19, &c. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind.

which--Greek, "the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [BENGEL].

the soul--that is, against the regenerated soul; such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. As strangers and pilgrims] See Clarke on Heb 11:13. These were strangers and pilgrims in the most literal sense of the word, see 1Pet 1:1, for they were strangers scattered through Asia, Pontus, c.

Abstain from fleshly lusts] As ye are strangers and pilgrims, and profess to seek a heavenly country, do not entangle your affections with earthly things. While others spend all their time, and employ all their skill, in acquiring earthly property, and totally neglect the salvation of their souls they are not strangers, they are here at home; they are not pilgrims, they are seeking an earthly possession: Heaven is your home, seek that; God is your portion, seek him. All kinds of earthly desires, whether those of the flesh or of the eye, or those included in the pride of life, are here comprised in the words fleshly lusts.

Which war against the soul] αιτινες στρατευονται κατα της ψυχης. Which are marshalled and drawn up in battle array, to fight against the soul; either to slay it, or to bring it into captivity. This is the object and operation of every earthly and sensual desire. How little do those who indulge them think of the ruin which they produce!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11 As strangers, or sojourners. There are two parts to this exhortation, — that their souls were to be free within from wicked and vicious lusts; and also, that they were to live honestly among men, and by the example of a good life not only to confirm the godly, but also to gain over the unbelieving to God.

And first, to call them away from the indulgence of carnal lusts, he employs this argument, that they were sojourners and strangers. And he so calls them, not because they were banished from their country, and scattered into various lands, but because the children of God, wherever they may be, are only guests in this world. In the former sense, indeed, he called them sojourners at the beginning of the Epistle, as it appears from the context; but what he says here is common to them all. For the lusts of the flesh hold us entangled, when in our minds we dwell in the world, and think not that heaven is our country; but when we pass as strangers through this life, we are not in bondage to the flesh.

By the lusts or desires of the flesh he means not only those gross concupiscences which we have in common with animals, as the Sophists hold, but also all those sinful passions and affections of the soul, to which we are by nature guided and led. For it is certain that every thought of the flesh, that is, of unrenewed nature, is enmity against God. (Romans 8:7.)

Which war against the soul Here is another argument, that they could not comply with the desires of the flesh, except to their own ruin. For he refers not here to the contest described by Paul in the seventh chapter of Romans, and in the fifth of the Galatians, as he makes the soul to be an antagonist to the flesh: but what he says here is, that the desires of the flesh, whenever the soul consents to them, lead to perdition. He proves our carelessness in this respect, that while we anxiously shun enemies from whom we apprehend danger to the body, we willingly allow enemies hurtful to the soul to destroy us; nay, we as it were stretch forth our neck to them.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

11. Dearly beloved, I beseech you as strangers and pilgrims] This is manifestly the beginning of a fresh section of the Epistle. Somewhat after the manner of St Paul, the Apostle, alter having allowed his thoughts to travel through the mysteries of redemption, reaches, as it were, the highest region of the truth, and then pauses in the act of writing or dictating, and takes a fresh start. In doing so, however, he goes back to the opening words of the Epistle (see note on chap. 1Pe_1:1). Those to whom he wrote were “strangers and pilgrims” (the English reader must remember that “pilgrim” is but another form of peregrinus), not only as belonging to the Jews of the dispersion, but as being, like the patriarchs of old (Heb_11:13), men who, in whatever country they might be, felt that their true home was elsewhere. In the LXX. version of Psa_39:12 we find both the words and the thoughts to which St Peter now gives utterance. It is obvious that the special local position of the disciples, though not, it may be, altogether excluded, is now thrown quite into the background.

abstain from fleshly lusts, which war against the soul] The negative aspect of the Christian life is put forward first, as being prior, both in order of thought, and often in that of time, to its more positive development. The entreaty rests upon the character implied in the previous words. Travellers in a strange land, yet more in the land of enemies, do not care commonly to adopt all its customs. They retain their nationality. The exiles who hung their harps by the waters of Babylon did not forget Jerusalem, and would not profane its hymns by singing them at idolfeasts (Psa_137:1-3). The citizens of the heavenly Jerusalem were in like manner to keep themselves from all that would render them unfit for their true home. The words “fleshly lusts” have, perhaps, a somewhat wider range than the English term suggests, and take in all desires that originate in man’s corrupt nature, as well as those directly connected with the appetites of the body: comp. St Paul’s list of the “works of the flesh” in Gal_5:19-21. In the description of these as “warring against the soul,” we have another striking coincidence of language with St James (Jas_4:1) and St Paul (Rom_7:23). “Soul” stands here, as in chap. 1Pe_1:9, for the higher element of man’s nature which, in the more elaborate threefold division of man’s nature, adopted by St Paul in 1Th_5:23 and elsewhere, includes both “soul and spirit.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Having your conversation honest among the Gentiles,.... To have the conversation honest, is to provide things honest in the sight of men; to live and walk honestly before all; to do those things which are right and honest in the sight of God, and among men; to order the conversation aright, according to the law of God, which is a rule of walk and conversation, and as becomes the Gospel of Christ; and which was the more, and rather to be attended to, because these converted Jews were "among the Gentiles", that knew not God; idolaters, and unbelievers, profane sinners, who were watching for their halting, and that they might take an advantage against them, and the Gospel, and the religion they professed, from their conversations:

that whereas they speak against you as evildoers: charging them with the grossest immoralities, as the Heathens did the Christians in the first ages; which appears evidently from the apologies of Tertullian, Jnstin Martyr, and others; though it seems that the Jewish converts are here intended, who were accused by the Gentiles of seditious principles and practices, and of acting contrary to the laws of civil government, refusing to yield subjection to Gentile magistrates, and obedience to Heathen masters; and hence the apostle, in some following verses, enlarges on those duties, and which he exhorts them to attend unto, that they might put to silence the ignorance of such foolish accusers: and

that they may, by your good works which they shall behold, glorify God in the day of visitation; or "trial", or "examination", as the Syriac version renders it; which may be understood either of human or divine visitation; if of the former, then the sense is, let the saints attend to all the duties of civil life, that when Heathen magistrates come to visit their several districts, and inquire and examine into the conduct of men, and seeing and finding that the Christians behave well and orderly, instead of persecuting them, they will bless God that they are such good subjects; if of divine visitation, which seems most likely, this must either design a visitation by way of judgment, or of mercy; for as the Jews say (d), there is "a visitation", for good, and a visitation for evil: God sometimes visits in a way of punishment for sin, and sometimes in away of grace, for the good and welfare of men; and then the sense is, that when wicked men take notice of and observe the good works of the saints, their civil, honest, and orderly conversation, they shall glorify God on that account, who has enabled them to perform them; and acknowledge the goodness of them, and the wrong judgment they have passed upon them, and the ill measure they have measured out to them; and this will be, either when God visits them in a way of wrath, as at the day of judgment, or at the time of some temporal calamity before, or when he visits them in a way of mercy, calls them by his grace, and effectually works upon them by his Spirit: the same argument for the performance of good works is used by Christ, in Mat 5:16.

(d) Zohar in Gen. fol. 93. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

Ver. 11. As pilgrims and strangers] Excellently doth Justin Martyr describe the Christians of his time: they inhabit their own countries, saith he, but as strangers; they partake of all as citizens, and yet suffer all as foreigners; every strange land is a country to them, and every country a strange land. (Epist. ad Diog.)

And strangers abstain] Thoughts of death will be a death to our lusts, Lam 1:9. Her filthiness is in her skirts, and all because she remembereth not her last end. As the stroking of a dead hand on the belly cureth a tympany, and as the ashes of a viper applied to the part that is stung draws the venom out of it; so the thought of death is a death to sin.

From fleshly lusts] Those parts in our bodies that are the chiefest and nearest both subjects and objects of lust and concupiscence, are like unto the dung gate, 1Ch 26:16; Neh 3:13, whereby all the filth was cast out of the temple. God hath placed them in our bodies, like snakes creeping out of the bottom of a dunghill, and abased them in our eyes, that we might make a base account and estimation of the desires thereof, as one well observeth.

Which war against the soul] Only man is in love with his own bane (beasts are not so), and fights for those lusts that fight against the soul. And whereas some might say that other lusts fight against the soul, as well as fleshly lusts, it is answered that other lusts fight against the graces, bat these more against the peace of the soul. (Capell on Temptation.) Take we up therefore that motto of Otho II, Pacem cum hominibus, cum vitiis bellum; Let us quarrel with our faults and not with our friends.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Dearly beloved, I beseech you strangers and pilgrims - On the word rendered “strangers,” (παροίκους paroikous,) see the notes at Eph 2:19, where it is rendered “foreigners.” It means, properly, one dwelling near, neighboring; then a by-dweller, a sojourner, one without the rights of citizenship, as distinguished from a citizen; and it means here that Christians are not properly citizens of this world, but that their citizenship is in heaven, and that they are here mere sojourners. Compare the notes at Phi 3:20, “For our conversation (citizenship) is in heaven.” On the word rendered “pilgrims,” (παρεπιδήμους parepidēmous,) see the 1Pe 1:1 note; Heb 11:13 note. A pilgrim, properly, is one who travels to a distance from his own country to visit a holy place, or to pay his devotion to some holy object; then a traveler, a wanderer. The meaning here is, that Christians have no permanent home on earth; their citizenship is not here; they are mere sojourners, and they are passing on to their eternal home in the heavens. They should, therefore, act as become such persons; as sojourners and travelers do. They should not:

(a) regard the earth as their home.

(b) They should not seek to acquire permanent possessions here, as if they were to remain here, but should act as travelers do, who merely seek a temporary lodging, without expecting permanently to reside in a place.

(c) They should not allow any such attachments to be formed, or arrangements to be made, as to impede their journey to their final home, as pilgrims seek only a temporary lodging, and steadily pursue their journey.

(d) Even while engaged here in the necessary callings of life - their studies, their farming, their merchandise - their thoughts and affections should be on other things. One in a strange land thinks much of his country and home; a pilgrim, much of the land to which he goes; and even while his time and attention may be necessarily occupied by the arrangements needful for the journey, his thoughts and affections will be far away.

(e) We should not encumber ourselves with much of this world’s goods. Many professed Christians get so many worldly things around them, that it is impossible for them to make a journey to heaven. They burden themselves as no traveler would, and they make no progress. A traveler takes along as few things as possible; and a staff is often all that a pilgrim has. We make the most rapid progress in our journey to our final home when we are least encumbered with the things of this world.

Abstain from fleshly lusts - Such desires and passions as the carnal appetites prompt to. See the notes at Gal 5:19-21. A sojourner in a land, or a pilgrim, does not give himself up to the indulgence of sensual appetites, or to the soft pleasures of the soul. All these would hinder his progress, and turn him off from his great design. Compare Rom 13:4; Gal 5:24; 2Ti 2:22; Tit 2:12; 1Pe 1:14.

Which war against the soul - Compare the notes at Rom 8:12-13. The meaning is, that indulgence in these things makes war against the nobler faculties of the soul; against the conscience, the understanding, the memory, the judgment, the exercise of a pure imagination. Compare the notes at Gal 5:17. There is not a faculty of the mind, however brilliant in itself, which will not be ultimately ruined by indulgence in the carnal propensities of our nature. The effect of intemperance on the noble faculties of the soul is well known; and alas, there are too many instances in which the light of genius, in those endowed with splendid gifts, at the bar, in the pulpit, and in the senate, is extinguished by it, to need a particular description. But there is one vice preeminently, which prevails all over the pagan world, (Compare the notes at Rom 1:27-29) and extensively in Christian lands, which more than all others, blunts the moral sense, pollutes the memory, defiles the imagination, hardens the heart. and sends a withering influence through all the faculties of the soul.

“The soul grows clotted by contagion,

Embodies, and embrutes, till she quite lose

The divine property of her first being.”

Of this passion, Burns beautifully and truly said -

“But oh! it hardens a’ within,

And petrifies the feeling.”

From all these passions the Christian pilgrim is to abstain.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I beseech you....to refrain, &c. from all unlawful and disorderly passions, that the Gentiles not yet converted may have nothing to blame in your lives and conversation, but may be edified and induced to praise God. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Strangers and pilgrims; not only strangers in the several countries where ye inhabit, (being out of your own land), but strangers in the world, as all believers are, 1Ch 29:15; Psa 39:12; Psa 119:19; Heb 11:13,14.

Abstain from fleshly lusts; not only sensual desires, but all the works of the flesh, Gal 5:19-21, the carnal mind itself being enmity against God, Rom 8:7.

Which war; as enemies, oppose and fight against, Rom 7:23; Jam 4:1.

Against the soul; the inner man, or regenerate part, or Spirit, which is opposed to fleshly lusts: see Gal 5:17.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Dearly beloved, I beseech you as strangers and pilgrims. St. Peter returns to practical topics: he begins his exhortation in the affectionate manner common in Holy Scripture. He calls his readers "strangers and pilgrims." The word here rendered strangers" (paroikoi) is equivalent to the classical metoikoi, and means "foreign set-tiers, dwellers in a strange land." The second word (pareoidhmoi, translated "strangers" in 1Pe 1) means "visitors" who tarry for a time in a foreign country, not permanently settling in it. It does not contain the ideas associated with the modern use of pilgrim; " though that word, derived kern the Latin peregrinus, originally meant no more than "sojourner." St. Peter is plainly using the words metaphorically his readers were citizens of the heavenly country; on earth they were sojourners. Both words occur in the Septuagint Version of Psa_39:12 (38:13 in the Greek), with the same metaphorical meaning. Abstain from fleshly lusts, which war against the soul. Strangers and pilgrims should remember their distant home, and not follow the practices of the strange land in which they sojourn. The lusts of the flesh are all those desires which issue out of our corrupt nature (temp. Gal_5:16-21) They war against the soul." Non mode impediunt," says Bengel, "sod oppugnant; grande verbum". (Rom_7:23) St. Peter uses the word soul" here for the whole spiritual nature of man, as in 1Pe_1:9, 1Pe_1:22.

Vers. 11-17.

Various exhortations.

I TO PURITY OF LIFE.

1. The ground of the exhortation. St. Peter has been dwelling on the high dignities and privileges of the Christian life. They who are living stones in God"s spiritual temple must remember their close union with Christ, the chief Corner-stone; they who belong to the holy, the royal priesthood must remember that "Holiness to the Lord" is the badge of those who are consecrated to his service. (Exo_28:36) The living stones in the spiritual temple are to become pillars in the heavenly temple Rev_3:12), the priests in that spiritual temple are to be priests of God and of his Christ in the glory of the Resurrection. (Rev_20:6) They must remember their high destiny. Here they are sojourners and strangers; they must not follow the example of those among whom their lot is cast during the time of their sojourning. Fleshly lusts are of the earth, earthy. "The lust of the flesh, and the lust of the eye, and the pride of life, are not of the Father, but are of the world." And God"s people are not of the world; they are sojourners and strangers in it for a little time; they must not imitate its modes of thought and life; they must live as citizens of the heavenly country.

2. The necessity of the exhortation.

(1) For the salvation of the soul. Fleshly lusts are not only beneath the dignity of God"s peculiar people; they are full of danger, for they war against the soul; they are, as it were, the dark hosts of the evil one sent to wage a deadly warfare against the souls of men. It is the soul against which they fight the soul which was first breathed into man by God; the soul for which the Lord Jesus died. To lose one"s soul is to lose one"s all; no apparent gain can compensate for that tremendous loss.

(2) For the glory of God. If the inward life be pure, the outward life will be blameless. If fleshly lusts are indulged in the heart, they will appear somewhere or other in the life. The outward life cannot be uniformly fair and seemly unless the heart is pure. But the Christian must for the glory of God let his light shine before men. Unbelievers will narrowly scan the lives of Christians; they will watch for any little inconsistencies, and magnify them, and turn them to the dishonor of their religion. The Gentiles spoke against the Christians of the ancient Church; they caricatured their sacraments, their worship; they accused them of atheism, of exciting seditions. Still the lives of Christians are watched. Therefore they should have their "conversation honest," that is, their life should be fair and beautiful; and as the "beauty of a Christian"s life consists in symmetry and conformity to the Word of God as its rule, he ought diligently to study that rule, and to square his ways by it; not to walk at random, but to apply this rule to every step at home and abroad, and to be as careful to keep the beauty of his ways unspotted, as those women are of their faces and attire who are most studious of comeliness" (Leighton). And their object in all this should be the greater glory of God. We are bidden not to seek the praise of men; we might take no heed to their blame, to calumny and misrepresentation, were it not that we must care for the souls of the slanderers, and for the glory of God. For those ends Christians must try to exhibit the beauty of holiness in their outward lives, that men may see their good works, and glorify their Father which is in heaven. It is from him that all holiness comes; all spiritual beauty is his gift. Men will see it in the lives of true Christians; they will feel its reality, its true loveliness; they know that such beauty is not of the earth; they may by God"s grace be led to recognize it as coming from God, and to glorify him by seeking themselves to imitate the holy lives of Christians, that they too, in the day of visitation, may be ready to attend the heavenly Bridegroom in the wedding garments of holiness.

II TO OBEDIENCE TO CIVIL AUTHORITIES.

1. The extent of that obedience. "The powers that be are ordained of God" Rom_13:1); "The Most High giveth the kingdoms of the earth to whom he will;" "By him kings reign, and princes decree justice." Therefore the Christian must be loyal to the government under which God"s providence has placed him. One form of government may be better than another; but any regular government is better than anarchy. St. Paul bids us pray "for kings, and for all that are in authority; that we may lead a quiet and peaceable life." Government is from God; the form of it is determined, under God"s overruling providence, by man. St. Peter bids us obey every ordinance of man, every human creation all rulers, whether the sovereign or those who are set in authority under him; and that because orderly government is necessary for the well-being and the very existence of society, "for the punishment of evil-doers, and for the praise of them that do well." On the whole, the strong rule of Rome had worked for the good of mankind, for the peace and order of that vast empire. Roman governors and officers, like Festus and Gallio and Claudius Lysias, had been on the side of right against the violence of Jewish mobs; even Felix and Pilate showed some traces of the Roman sense of justice. The reigning emperor, indeed, was a monster of vice; he had treated the Christians of Rome with atrocious cruelty; the persecution would soon spread into the provinces. But hitherto the Roman authorities had generally protected the infant Church. The institutions of civil government work for the good of society; Christians must be loyal and peaceable citizens.

2. The ground and limits of that obedience. It should be "for the Lord"s sake." His providence has set us where we are; we must not rebel against his will. He ruleth all things both in heaven and in earth, and he will make all things work together for the eternal good of his chosen. It is enough for us; our duty is to say, "Thy will be done," and for his sake, in the consciousness that, in obeying those who are set over us, we are obeying the King of kings, to submit ourselves to every human ordinance. But that obedience is for his sake; therefore it cannot extend to unlawful commands. St. Peter himself had once said to the high priest, "We ought to obey God rather than man" (Act_5:29; comp. also Act_4:19); and the time was coming when brave Christian men and women would have to choose between renouncing Christ and the death of martyrdom. The disobedience would be "for the Lord"s sake." The higher duty would overrule the lower. To "fear God and to keep his commandments is the whole duty of man;" this highest rule will guide the Christian under ordinary circumstances to obey human law and government, sometimes under exceptional circumstances to obey God rather than man. As a rule, Christians must be subject to the higher powers. Indeed, they are free; Christ hath made them free from the yoke of bondage. But they are the servants of God; his will should be the law of their lives; and his will is that Christian liberty should be orderly and sober. The soul is free from the bondage of sin; the outward life should be regulated by obedience to authority and law; and that for the glory of God, that the well-ordered lives of Christian people may put to silence the ignorance of foolish men.

3. Four rules for the guidance of Christians in social life.

(1) "Honor all men." The apostle has just enjoined a dutiful submission to kings and magistrates. He extends his precept; all men are to be treated with honor. St. Paul had said, "Render therefore to all their dues; honor to whom honor is due". (Rom_13:7) Though we owe not the same measure of honor to every one, yet in some sense honor is due to all men; for all men are God"s creatures, made originally in the likeness of God. The Jews, Leighton reminds us, would not tread on any chance piece of paper, lest, they said, the name of God might be written on it. So the Christian may not despise any one, however base in his outward condition, in body, or in mind, or even however much fallen from God and goodness. The name of God may be written on that soul; low in all earthly things, it maybe high in grace; the Lord Jesus died for that poor fallen soul; it may be restored and won back and forgiven like the sinful woman who washed the Lord"s feet with her tears, and wiped them with the hair of her head. Therefore the Christian must treat all men with consideration and respect; scorn and contempt are utterly out of place in the disciples of the lowly Savior.

(2) "Love the brotherhood." Christians are not only brethren, but a brotherhood, one body in Christ; they are knit together by the one Spirit into one communion and fellowship; they must regard one another with fraternal affection. The nearer they draw to Christ, who loved them and gave himself for them, the more fully will they learn of him this high and holy lesson of Christian love.

(3) "Fear God." This great principle must guide the Christian in all the relations of life. "Behold, the fear of the Lord, that is wisdom." He who has the fear of God before his eyes will do his duty towards his neighbor; for to fear and to obey God, the preacher says, is "the whole of man" Ecc_12:13) it covers the whole sphere of his life and conduct. Other rules are subordinate to this central rule. We must honor all men, because all men are the creatures of God; we must honor most those in whom the image of God is best reflected. We must love the brotherhood, but so that we love God first above all. We must honor the king, because all power is of God.

(4) "Honor the king." That king was Nero. It was bard to honor such a one, a monster stained with every infamy. But Christians were to see in him the representative of law and order, and they were to respect his authority while they could not but loathe his crimes.

LESSONS.

1. Let us always remember that we are strangers here, and that the citizens of the heavenly country should he "not of the world.

2. The Christian must ever strive to adorn the doctrine of God our Savior in all things, seeking always the glory of God.

3. He must yield a loyal obedience to human law for the Lord"s sake.

4. The law of liberty is not license; Christian freedom is the service of God.

Vers. 11, 12.

The demand for a life becoming the Christian name.

The doctrinal part of the Epistle is now followed by a series of practical exhortations on the working out of the redemption of which it has spoken.

And the apostle here begins these as close as can be to the man"s own self; he has to speak abort right citizenship, and neighborliness, etc.; but before he comes to these he starts with the man"s own self. "Fleshly lusts;" not to be understood of desires for physical gratification only. "Fleshly" is, in Scripture, the opposite of "spiritual." "Works of the flesh" are the antithesis of" works of the Spirit." "Now the works of the flesh are these," etc., and the list includes "idolatry, hatred, wrath, strife, envyings not physical qualities at all. So the expression refers to all desires that are wrong. "Having your conversation honest Having your behavior seemly" (Revised Version). "The day of visitation." Any crisis in which God draws near to a man with a view to his redemption, and which results in grace or judgment the apostle thinks here of that. So the idea of the paragraph is, "You Christians, so regulate your desires that your life will be becoming, and thus the heathen around you, prejudiced against Christ, will be prepared to receive the gospel when it is urged upon them." This is a timely subject when the Church wonders at the little power of the gospel, and seeks new means to "evangelize the masses." Gospel-preaching must be supported by gospel-living. Next to the inborn ungodliness of the natural heart, the great hindrance to Christ"s kingdom is the Church"s own ungodliness.

I THE DEMAND FOR A BECOMING LIFE ON THE PART OF THE CHURCH.

There is a certain behavior which becomes God"s people, if only because they are closely observed by the ungodly; the world has a standard of character it expects the Church to reach. We may discourage ourselves by overestimating that standard (probably they do not look for perfection), but we must beware lest we underrate it. What is this character? (Let us remember that it is character; that they care nothing for creed, nor for habits of devotion, nor for our statements as to religious experience, but demand a certain life from the people of God, and watch for it as with an eagle"s glance.)

1. It must be an exemplification of righteousness. Straightforward, aboveboard, strictly upright action, come what may nothing less becomes the children of the Holy One. Social and commercial morality are not enough. Christian morality, which the world has a right to expect in us, is action from right principle at any cost.

1. It must be an exhibition of peace. The Christian says, "God loves and cares for me; he is my Father; for me he laid down his life; to me he has given all blessing in his Son; and I trust him." Then the world looks in him

2. for that rest of soul which writes itself on the face, silences impatient utterance, and restrains the hasty deed. Nothing less becomes such profession.

3. It must be animated by kind consideration for others. Even righteousness will not satisfy the world; there must be also love. Less cannot become those who have his Spirit of whom it is said, "And God is Love." On the top of the pillars of uprightness there must be the lily work of love; yea, those pillars, hard and cold, must be wreathed from base to capital with love"s sweet flowers and fruit, or onlookers will refuse to believe they are pillars of God"s temple.

II THE REASON FOR THIS DEMAND.

Three powerful reasons are suggested here.

1. The Christian is essentially different from the world. "Strangers in another place translated "foreigners and pilgrims." "Ye are not of the world;" "Ye are come to the heavenly Jerusalem;" citizens of another country, subjects of another King, passing through this world to that to which the Heaven-born nature aspires. We are more than others (we are born again); we have more than others (the all-sufficient grace of the Spirit); we owe more than others (redeemed with the precious blood of Christ); then we ought to be more than others.

2. The world regards the Christian with some prejudice. "They speak against you as evil-doers." The history of the period confirms that; Christian writings of the second century constantly refute false charges of the immorality of Christianity. These false charges are likely to be perpetual; for "if they have called the Master of the house Beelzebub," etc., then so much the more reason for becoming conduct on our park We cannot reason, but we can live down, this prejudice. Each line of life is credited with certain evils; by living above those evils the Christian must roll this prejudice against Christianity away.

3. The influence of Christian character on the world is incalculable. "By your good works which they shall behold, they may glorify God in the day of visitation." An unspeakably solemn word. It implies that, when they are visited by God"s mercy, their acceptance of that mercy depends largely on the previous influence of the lives of God"s people. Before Lazarus could come forth from his grave at Christ"s word, men must roll away the stone. So the stone of prejudice against Christ. By unbecoming conduct we may harden men in sin and unbelief; by becoming conduct we may prepare the way of the Lord.

III THE MEANS OF FULFILLING THIS DEMAND.

"Abstain from fleshly lusts, which war against the soul.

1. Becoming character begins with the heart. "Out of the heart are the issues of life." Only that can come from us which is first put in us. Christian lives are not produced by laying aside this blemish or taking up that excellence, but by prolonged and secret heart-work. "As a man"s heart is, so is he.

2. This heart-work requires abstinence from whatever wars against the soul. Not necessarily bad things, but anything that militates against spiritual life. Every wish must be crucified which may be a hindrance to me or to others.

3. This abstinence comes from a remembrance of our obligation to God.

Some trees only lose their leaves when new ones come and push them off; thus only by the incoming of new desires and affections do we lose the old ones. The eleventh verse follows the ninth and tenth verses. Abstinence from evil desires follows as a matter of course a remembrance of what God has done for us, and an appropriation of the sublime blessings it gives.

C.N.

Vers. 11, 12.

The threefold plea against disorderly passions.

What is meant here by "fleshly lusts"? Not alone the desires and appetites that are gratified "through the flesh sensuality," as we sometimes say. No; for three reasons.

1. The flesh in itself is neither good nor bad; it has no moral qualities.

2. The category of evils here enumerated includes envying, pride, heresies.

3. The "flesh" is used figuratively, and is a symbol of the old and lower nature of man. The phrase points to the disorganized, disproportioned, disordered desires of man, and so includes intemperance, gluttony, voluptuousness, bad temper, false ambitions, covetousness, all of which are included in the accursed trinity of St. John, "The lust of the flesh, the lust of the eye, the vain-glory of life." We are here taught that

I INDULGENCE IN THESE DISORDERLY PASSIONS IS BECOMING NEITHER TO OUR PRESENT CONDITION NOR TO OUR DESTINY.

We are "sojourners;" foreigners, not staying here. But more, we are "pilgrims," bent on a higher destination. "Arise ye, and depart; for this is not your rest.

II THE INFLUENCE OF THESE DISORDERLY PASSIONS IS HOSTILE TO OUR OWN INWARD LIFE.

"Which war against the soul;" war against all the garrison and inmates of the soul against reason, defying and dishonoring it; against memory, burdening and crushing it; against hope, darkening it and turning it into terror; against imagination, polluting and degrading it; against conscience, cutting and maiming, though they cannot kill it; against the affections, ravaging and spoiling them; in a word, against "the soul.

III FREEDOM FROM THESE DISORDERLY PASSIONS, BESIDES DELIVERING FROM INTERNAL STRIFE, WILL MAKE OUR OUTWARD LIFE A SOCIAL BLESSING.

Four facts are here suggested on this point.

1. Outward life scrutinized. They "behold" it.

2. Outward life readily calumniated. "They speak evil of you." Slanders brought against early Christians were many, foul, and baseless. It was a king who said, "It is kingly to do good, and to be evil spoken of is kingly." Paul, James, Peter, and our Lord teach that to do good and be evil spoken of was the lot of a Christian.

3. Outward life should be beautiful. "Good works;" i.e. beautiful works. No scenery can be or should be so fascinating, so awe-inspiring, as the scenery of souls. They may show forth most of the beauties of holiness, the beauty of God.

4. Such outward life leads to God being glorified. "They may glorify God." Many a man has found some noble or gracious life of kinsman, or of friend, or of hero to be "the gate Beautiful," by which he has gone into the temple of the fellowship and service of God. U.R.T.

Vers. 11, 12.

Christians in the world.

I ASPECT UNDER WHICH THEY ARE ADDRESSED.

"Beloved, I beseech you as sojourners and pilgrims." There is here a well-marked transition to a new section. It is introduced by a word which gives an earnest, affectionate tone to his exhortation. He addresses them under the aspect of "sojourners and pilgrims." The language is based on Psa_39:12, "For I am a stranger with thee and a sojourner, as all my fathers were," where, in the Greek translation, the same two words are used as here. The two words strengthen the idea; there is very little difference in sense. The first word points to our not being at home; the second wind points to our not being among our own people. We are not at home on earth where there is so much evil, where especially we have not the immediate presence of our Father. To this is added that we do not live among our own people; for, though we have our own circle, yet the men of the world are as those that speak a strange language and do not follow our customs.

II DUTY PRESENTED.

1. Negatively.

(1) Form. "To abstain from fleshly lusts." We are not to understand "fleshly" in the narrow sense, but as including all the desires of sinful human nature. The context suggests lusts that have to do with insubordination; and there are not excluded drunkenness, gluttony, and what is called lust. They agree in being irregular; they are the desires belonging to our nature going beyond the order appointed for them. The call is to abstain from them. This is a Christian word with a wider range than is sometimes given to it in the present day. It defines the movement we have to make against our lusts.

(2) Reason. "Which war against the soul." There is reason for our moving against fleshly lusts in this, that they move against us. They are not only antagonistic, but are actively aggressive. They move against us in our highest nature, viz. the soul that by which we are capable of a higher destiny than is to be got on earth. As sojourners and pilgrims, we are looking forward to "an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven;" we must not, by giving ourselves into the power of lusts, unfit ourselves for our noble destiny. "Abstain" is the word for those who would have their souls saved.

2. Positively.

(1) Form. "Having your behavior seemly among the Gentiles." The whole of Christian duty is not contained in the word "abstain." There must be, on the positive side, the having our behavior seemly. The usual translation of the word is "beautiful," "fair." Where strictness is often repellent; there must be what is attractive about our conduct, especially if we take into account those who are yet unfriendly to Christianity.

(2) Christian motive. "That wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation." There is often a very loose way of classifying men. The Christians were classed with evildoers. Those who had the highest conception of God were spoken against as atheists, simply because they rejected the objects of heathen worship. Those who were called by their religion to live most holy lives were spoken against as anarchists, and even as introducing abominations, the only foundation for it being that they had necessarily to put themselves in opposition to many heathen ways. How, then, were they to act before the heathen? They were to see well to the seemliness of their behavior. Peter might have urged that they were to do this, that they might not come into collision with heathen authorities. He goes a point beyond that, and urges that by good works (beautiful works, being the same word that is translated "seemly") they were to aim at the conversion of the heathen. We can understand, from what follows, that he had in his mind exemplariness in the different relations of life, and not returning evil for evil; but we can also think of the deeds for which Tertullian praises the Christians. "When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the pagans left their dead unburied after a battle, and cast their wounded into the streets, the Christians hastened to relieve the suffering," By such fair deeds as these they could hope to break down prejudice. The heathen beholding them might be led to change their mind about them as irreligious in their faith and life, might be led to think favorably of their God, and thus to be converted to Christianity. Such a result would be glorifying to God, and it was only in keeping with his procedure. It was a day of visitation from God (in the coming of the missionaries) that accounted for their deliverance from heathenism; what was to hinder a similar day of visitation in the conversion even of their defamers? R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Here begins the exhortation drawn from the second motive. Sojourners: pilgrims - The first word properly means, those who are in a strange house; the second, those who are in a strange country. You sojourn in the body; you are pilgrims in this world. Abstain from desires of anything in this house, or in this country.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Specific Admonitions Concerning the Station of the Christians.

General requirements:

v. 11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

v. 12. having your conversation honest among the Gentiles, that, whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify God in the day of visitation.

Having pointed out the inestimable blessings and privileges which the Christians enjoy, the apostle now makes a specific application of these truths in showing what obligations their possession implies: Beloved, as sojourners and strangers I admonish you to abstain from the lusts of the flesh, which battle against the soul. The intimate form of address, which is but rarely used by Peter, is intended to convey to the readers the force of the admonition. Because the Christians are but sojourners, strangers, pilgrims in this world, and are looking forward to their real home above, therefore they will certainly not endanger their hope of salvation by yielding to their fleshly lusts. The children of this world, the unbelievers, are governed and ruled by their evil desires; they perform the will of the flesh, and that gladly. But the Christians, instead of permitting their flesh, their old sinful nature, to rule them and to lead them into various sins, will wage an incessant war against these lusts of their flesh. For they know that these evil, godless desires battle against the soul, about whose salvation they are so earnestly concerned. If the lusts of the flesh gain the ascendancy in the heart of a Christian, then his soul, his true life in and with God, is lost. Under no circumstances, therefore, dare Christians heed the tempting voice of the charmers whose aim is to represent the sins of the flesh as a harmless gratification of natural inclinations. The attitude of the Christians must be that of an altogether uncompromising stand against every form of sin.

The distinction between believers and unbelievers must always be marked: Having your conduct in the midst of the heathen as an excellent one, so that, in the matter in which they now speak against you as evil-doers, they may, being spectators of your good works, glorify God in the day of visitation. The conduct of the Christians will, as a matter of course, always be in conformity with the will of God, with the denial and suppression of the lusts of the flesh, and therefore good, excellent in the sight of God. The corresponding impression upon men will then also not fail. For the very men that were now looking upon the Christians as bad or suspicious characters, as enemies of the government and as addicted to immoral practices, were still open to conviction. The Christians, therefore, should so conduct themselves in all their dealings before men, should so live in the very midst of the heathen, that their life would be a testimony for them, in favor of the Gospel. The good works of the Christians, their meekness under the severest provocations, their cheerful readiness to be of service at all times, their self-evident observance of all precepts of God’s holy will—all these were bound to make an impression, in spite of all opposition. Many an unbeliever that originally considered Christianity a huge fraud has been led to reconsider his first impression by the conduct of the confessing believers. Exact observation, closer acquaintance, showed him the injustice of his position. And when the grace of God was then proclaimed to him, when God visited him with the gracious Word of the Gospel, his heart was changed in favor of the Christian religion, he accepted its truths, he glorified God, whom he now recognized also as his Father for the sake of Jesus.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. A dehortation, Abstain from fleshly lusts.

Quest. What is here meant by lusts?

Ans. Lust is either habitual or actual: habitual or original lust is the corruption and depravation of the faculties of the soul, an aversion to every thing that is good, and a proneness to all evil: actual lust is original sin put in motion: by fleshly lusts, understand in particular those lusts which are conversant about sensual and fleshly objects.

Quest. But what is it to abstain from fleshly lusts?

Ans. It implies a total forbearance of all wilful sins: and at all times there is a great difference between temperance and abstinence; the temperate man eats little, the abstinent nothing at all: every one then that would be accounted a Christian, is to account it his great duty and interest to abstain from all fleshly lusts.

Observe, 2. The arguments which our apostle here makes use of to persuade Christians to abstain from all fleshly lusts: the first is implied or included in the compellation, dearly beloved, not of the apostle only, or chiefly, but of God, ’Agapeytoi, the same word that Almighty God makes use of in expressing his love to his dear Son: as if he had said, "You that are so dearly beloved of God, look you to it that you abstain from what you know will be displeasing to him."

The second argument is drawn from their present state and conditon in the world; ye are strangers and pilgrims in the world, and therefore should act as strangers, who ae not wont to be overmuch affected with objects that they see abroad in their travels, no more should you.

The third argument is taken from the peril and danger of these fleshly lusts to our precious souls, they war against the soul: that is, they war against the purity of the soul; they war against the dignity of the soul; against the peace of the soul; against the liberty of the soul; yea, against the life of the soul.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 10

CHRISTIAN PILGRIMAGE

Abraham, the father of the faithful, though God had enriched him with silver and gold, herds and flocks, refused to build himself a house lest it might alienate his heart from his home in heaven, journeying to which he was a pilgrim and a stranger among the nations of the earth. I visited the old site on the plains of Mamre, where he pitched his tent ever and anon, and where Jehovah and two angels honored him with a visit, announcing the conception of Isaac, and the destruction of Sodom and Gomorra.

11. “Whether do you know that those who are of faith, the same are the children of Abraham.” Gal 3:7. Hence you see all the true people of God are the children and successors of faithful Abraham. Therefore as we are all pilgrims and strangers in this God-dishonoring and God- forgetting world, traveling to a home beyond the stars, we can not afford to be encumbered with real estate.

12. “Having your deportment beautiful among the heathen, in order that whatsoever they calumniate you as evil doers, seeing from your beautiful works they may glorify God in the day of visitation.” The flower of truly saintly example is omnipotent, utilized by the Holy Ghost. About forty years ago a very learned, honest and deeply pious Hindu priest fortuitously encountered a New Testament. Reading and studying it with alacrity and enthusiasm, he becomes literally enamored with the beautiful characters of Jesus Christ and His disciples. Learning from the record that the former had ascended up to heaven, he gave up all aspiration to cultivate His acquaintance. At the same time conceiving the idea that His disciples still survived on the earth, he gave way to a consuming avidity to cultivate their acquaintance, and learn more about that wonderful religion. Amid his daily inquiries in the city of Bombay, India, falling in with an Englishman, he says, “Have you ever seen any of the disciples of Jesus Christ?” “Oh, yes, I know a goodly number of them in this city.” “Will you be so kind as to introduce me to them?” “With the greatest pleasure.” Now he escorts the priest around and introduces him to a number of English merchants in the city, who claimed to be the disciples of Jesus Christ. With the utmost delight he congratulates them, fully expecting to see the holy virtues of Peter, Paul and Mary exemplified. To his unutterable surprise, chagrin and disappointment, as he observes their daily deportment, he finds them, if possible, bigger rascals than the heathens. Therefore, giving up in utter despair, acquiescing in the conclusion that if Jesus Christ ever had any disciples on the earth they were all dead and gone, and as He was gone His religion was now like many of the Hindu gods, utterly and hopelessly inaccessible to mortals. Therefore, he goes back to his Hindu religion with greater devotion and assiduity than ever, believing it to be the best he could get. Meanwhile Bishop Taylor arrives in that country and spends four years preaching the Gospel, God signally blessing his labors among the English and Europeans, enabling him to organize the South India Conference. Fortunately this priest attends Taylor’s revivals, witnessing the mighty works of God. Among others crowding the altar he recognized those same English merchants in whom he had been so sadly disappointed. He now soliloquizes: “I’ll see what becomes of these fellows; I’ll give them another chance.” Behold, they fall down at the mourners’ bench, weep bitterly, and after awhile they rise with radiant faces and testify that they have found Jesus Christ. The Hindu soliloquizes, “Perhaps they were mistaken before, so I will watch them again.” This time they fully verify his expectations, exemplifying the beautiful characters described in the New Testament, at the same time turning a flood of Christian kindness, fervent prayers and instructions on him. Then all of his quibbles ceased. He sought and found Jesus Christ, “the fairest among ten thousand and altogether lovely,” and became a powerful preacher of the Gospel.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

11, 12. I beseech you as strangers and pilgrims. They were all, like the fathers (Heb. 11:13), only pilgrims and sojourners on the earth, seeking for a better home. Hence they should abstain from fleshly lusts, which would destroy their prospects of that home.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Peter begins to talk about how to live Christian lives.

foreigners and exiles

These two words mean basically the same thing. Peter speaks of his readers as people who are living in foreign lands away from their home. See how you translated "foreigners" in 1 Peter 1:1. (See: Doublet and Metaphor)

to abstain from fleshly desires

Here the idea of flesh refers to the sinful nature of humanity in this fallen world. AT: "to not to give in to sinful desires" (See: Metaphor)

make war against your soul

Here the word "soul" refers to a person's spiritual life. Peter speaks of sinful desires as soldiers that are trying to destroy the spiritual life of believers. AT: "seek to destroy your spiritual life" (See: Metonymy and Metaphor)

You should have good behavior

The abstract noun "behavior" can be translated with a verb. AT: "You should behave well" or "You should behave in a good way" (See: Abstract Nouns)

if they speak about you as

"if they accuse you of"

they may observe your good works

The abstract noun "works" can be translated with a verb. AT: "they may observe the good things that you do" (See: Abstract Nouns)

on the day of his coming

"on the day when he comes." This refers to the day when God will judge all people. AT: "when he comes to judge everyone" (See: Assumed Knowledge and Implicit Information)

translationWords

beloved

alien

exile

flesh

soul

Gentile

evil

works

praise

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11-4:6.] Exhortations to walk christianly and worthily towards and among those without who speak and act in a hostile manner. Hitherto we have seen them exhorted to walk worthily of their calling as distinguished from their own former walk: now the Apostle exhorts them to glorify God before an ungodly and persecuting world.

11,

11.] Beloved (as this word is only found once again in this Epistle, ch. 4:12, we may apply to it Wiesinger’s remark, “The seldomer our Apostle uses this endearing term, the weightier it is where it does occur as the opening of a hortatory discourse”), I exhort you as sojourners (see ref. Eph. and note) and strangers (see on ch. 1:1. This primary and literal meaning of the word is probably the uppermost one here, seeing that the Apostle is speaking of behaviour among the Gentiles. Still, from the more general reference of this first exhortation, the other and wider reference, “quia filii Dei, ubicunque terrarum agant, mundi sunt hospites” (Calv.), must not be left out of sight. These words, παροίκ. κ. παρεπιδ., belong, not to παρακαλῶ, as Huther, al., but to ἀπέχεσθαι. They form the ground why the readers should abstain, not why the Writer should exhort. In νουθετεῖτε ὡς ἀδελφόν, 2Th 3:15, we have the other case) to abstain (or, with the reading -σθε, abstain) from the carnal lusts (= αἱ ἐπιθυμίαι τῆς σαρκός, reff. Eph. and 2 Pet.; αἱ κοσμικαὶ ἐπιθυμίαι, Tit 2:12. Here, it is, from the context, the walking and acting in the indulgence of these lusts which the Apostle is forbidding. See them enumerated in Gal 5:19-21), the which (αἵτινες, not = αἵ, but gathers up into a class the ἐπιθυμίαι and asserts it of all of them that they &c.: thus rendering a reason, ‘quippe quæ.’ With αἵ, it might have been taken, “from those fleshly lusts, which” &c.) war (ref. James and Rom 7:23. “Non modo impediunt, sed oppugnant: grande verbum.” Bengel) against the soul (ψυχή, the man’s personal immortal part. as opposed to his body, his μέλη in which the ἐπιθυμίαι στρατεύονται, is held in suspension between influences from above and influences from beneath: drawn up and saved, or drawn down and ruined. And among its adversaries are these fleshly lusts, warring against it to its ruin):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Beloved [αγαπητοι] . A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved Barnabas and Paul, Act 14:25, in the letter sent by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, 2Pe 3:15.

Strangers [παροικους] . Rev., sojourners. Compare ch. 1 17, "the time of your sojourning [παροικιας] ."

Which [αιτινες] . The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.