1 Peter 2:12

2:11,12 Even the best of men, the chosen generation, the people of God, need to be exhorted to keep from the worst sins. And fleshly lusts are most destructive to man's soul. It is a sore judgment to be given up to them. There is a day of visitation coming, wherein God may call to repentance by his word and his grace; then many will glorify God, and the holy lives of his people will have promoted the happy change.

{13} Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they {14} may by your good works, which they shall behold, glorify God in the day of {b} visitation. (13) The fourth argument, taken from the profit of so doing: for by this means also we provide for our good name and estimation, while we compel them at length to change their minds, who speak evil of us. (14) The fifth argument, which is also of great force: because the glory of God is greatly set forth by that means, by example of our honest life, then the most corrupt men are brought to God, and submit themselves to him. (b) When God shall have mercy on them.

Conversation Rev., behavior. See on 1 Peter 1:15. Whereas (ἐν ᾧ) Rev., correctly, wherein; in the matter in which. They speak against (καταλαλοὔσιν) Compare evil-speakings, 1 Peter 2:1, and Acts 28:22. Which they shall behold (ἐποπτεύοντες) Rev., beholding. Used by Peter only, here and 1 Peter 3:2. The kindred noun ἐπόπτης, an eye-witness, occurs only at 2 Peter 1:16. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Eleusinian mysteries. Here it conveys the idea of personal witness; behold with their own eyes. Evil-doers (κακοποιῶν) The word occurs four times in Peter, and nowhere else in the New Testament except John 18:30, where it is applied by the priests to Christ himself. Visitation (ἐπισκοπῆς) The radical idea of the word is that of observing or inspecting. Hence ἐπίσκοπος, an overseer or bishop. Visiting grows naturally out of this, as visitare from visere, to look at attentively. See Introduction, on Peter's emphasis upon sight; and compare behold, in this verse. The "day of visitation" is the day of looking upon: "When God shall look upon these wanderers, as a pastor over his flock, and shall become the overlooker or bishop of their souls" (1 Peter 2:25, Lumby).

1 Peter 2:12 . Τὴν ἀναστροφὴν , your conversation ) There are two things in which strangers and foreigners ought to conduct themselves well: The conversation , which is prescribed in excellent terms for subjects, 1 Peter 2:13 ; for servants, 1 Peter 2:18 ; for wives, ch. 1 Peter 3:1 ; for husbands, ch. 1 Peter 3:7 ; for all, 1 Peter 2:8 : and confession , ch. 1 Peter 3:15-16 , which passage has a manifest reference to this. Each passage is derived from the will of God: ch. 1 Peter 2:15 , 1 Peter 3:17 .— καταλαλοῦσιν , speak against you ) That was common even then, 1 Peter 2:15 , ch. 1 Peter 3:16 , 1 Peter 4:4 ; 1 Peter 4:14 .— ὡς κακοποιῶν , as evil-doers ) As though ye were not obedient to authorities and magistrates and good laws: 1 Peter 2:13-14 .— ἐκ , from ) Constructed with they may glorify .— καλῶν ἔργων , good works ) Hence well-doing, 1 Peter 2:14-15 . This is true submission .— ἐποπτεύσαντες , closely inspecting ) The same word occurs, ch. 1 Peter 3:2 . Other men narrowly look into the actions of the righteous.— δοξάσωσι τὸν Θεὸν , they may glorify God ) God, who has children like unto Himself.— ἐν ἡμέρᾳ ἐπισκοπῆς , in the day of visitation ) ἡμέρᾳ , in the day , used indefinitely. [The note in the Germ. Vers. interprets it of the last day.—E.

B.] There is an allusion to the divine visitation , when God brings to light the innocence of the righteous, which has long been hidden: and He often brings about this result by means of even hostile magistrates, during the process of inquiry, and he often converts adversaries themselves. Thus Septuagint, ἐν τῇ ἡμέρᾳ τῆς ἐπισκοπῆς , in the day of visitation , Isaiah 10:3 ; ἐν καιρῷ ἐπισκοπῆς , at the season of visitation , Jeremiah 6:15 . Until such a day arrives, there is need of patience.

Having your conversation honest; irreprehensible, fruitful, such as may gain men’s love, and commend the religion you profess. Among the Gentiles; who, by reason of their differing from your religion, are the more likely to observe you. This proves this Epistle to be written to the Jews. They may by your good works, which they shall behold, glorify God; not only think more favourably of you, but of your religion; acknowledge the grace of God in you, and more readily subject themselves to him, (the best way of glorifying him), it being usual with God to make way for the conversion of sinners by the holy conversation of saints. In the day of visitation; viz. a gracious visitation, when God calls them by the gospel to the knowledge of Christ, Luke 1:68,78 7:16 Luke 19:44 .

1 Peter 2:12 . Adaptation of the saying, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς ( Matthew 5:16 ). The good behaviour on which the resolved ἀναστρέφεσθαι permits stress to be laid is the fruit of the abstinence of 1 Peter 2:2 ; cf. Hebrews 13:8 ; Jam 3:13 . This second admonition is disjointed formally—against formal grammar—from the first; cf. Ephesians 4:1 f., παρακαλῶ … ὑμᾶς … ἀνεχόμενοι .— ἐντοῖς ἔθνεσιν , the people of God ( 1 Peter 2:9 ) is a correlative term and implies the existence of the nations , who are ignorant and disobedient. The situation of the Churches addressed justifies the use of Dispersion in 1 Peter 1:1 . But the point of the words here is this: you—the new Israel must succeed where the old failed, as it is written my name is blasphemed ἐν τοῖς ἔθνεσιν on your account ( Isaiah 52:5 ; LXX, cited Romans 2:24 ).— ἵνα … ἐπισκοπῆς , in order that as a result of your good works they may be initiated into your secrets and come to glorify God in respect to your conduct when He at last visits the world, though now they calumniate you as evildoers in this matter .— ἐν ᾧ in the case of the thing in which, i.e. , your behaviour generally; cf. 1 Peter 3:16 , 1 Peter 4:4 , and for δοξ . τὸν θεὸν ἐν , 1 Peter 4:11 ; 1 Peter 4:16 .— καταλαλοῦσιν ὡς κ . Particular accusations are given in 1 Peter 4:15 .

This popular estimate of Christians is reflected in Suetonius’ statement: Adflicti suppliciis Christiani, genus hominium superstitionis novae et maleficae (Ner. 16).— ἐποπτεύοντες takes Acc. in iii. 2 ( overlook, behold , as in Symmachus’ version of Psalm 10:14 ; Psalm 33:13 ); but here the available objects are either appropriated ( θεόν with δοξ ). or far off ( ἀναστροφήν ). It will therefore have its ordinary sense of become ἐπόπτης , be initiated . The Christians were from the point of view of their former friends members of a secret association, initiates of a new mystery, the secrecy of which gave rise to slanders such as later Christians brought against the older mysteries and the Jews. St. Peter hopes that, if the behaviour of Christians corresponds to their profession, their neighbours will become initiated into their open secrets (for as St. Paul insists this hidden mystery has now been revealed and published).— δοξάσωσιν τὸν θεόν , come to glorify God —like the centurion, who said of the crucified Jesus, Truly this was the Son of God ( Mark 15:39 )— i.e. , recognise the finger of God either in the behaviour of the Christians or in the whole economy (see Romans 11.).— ἐν ἡμέρᾳ ἐπισκοπῆς , from Isaiah 10:3 , What will ye do—ye the oppressors of the poor of my people— in day of visitation ( יּום פקדה ) i.e. (Targum), when your sins are visited upon you . But St.

12. conversation—"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects (1Pe 2:13), servants (1Pe 2:18), wives (1Pe 3:1), husbands (1Pe 3:7), all persons under all circumstances (1Pe 2:8); (2) confession of the faith (1Pe 3:15, 16). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be. honest—honorable, becoming, proper (1Pe 3:16). Contrast "vain conversation," 1Pe 1:18. A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [Luther]. whereas they speak against you—now (1Pe 2:15), that they may, nevertheless, at some time or other hereafter glorify God.

The Greek may be rendered, "Wherein they speak against you … that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [Steiger]. evildoers—Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself). by—owing to. they shall behold—Greek, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" (1Pe 2:15) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in 1Pe 3:2. "Other men narrowly look at (so the Greek implies) the actions of the righteous" [Bengel]. Tertullian contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves.