1 Peter 2:11—4:11 - God's people, a spiritual house and holy priesthood, must live godly lives, Ed 1
1 Peter | Keep your conduct among the Gentiles honorable, so that... they may see your good deeds and glorify God on the day of visitation, 2:12 | Ed 1 8/12
Source: Wikimedia - The good shepherd (John 10:11).
1 Peter 2:11—4:11 - God's people, a spiritual house and holy priesthood, must live godly lives, Ed 1
What: a multi week study of 1 Peter (probably through Aug 27)
When: ✏️1 Peter 2 (ESV), 1 Peter 3 (ESV), 1 Peter 4 (ESV) Aug 13th
Where: where are we in the study? For Aug 13th, click this 👉 [link]:
—> 💥 III. As God’s people, live godly lives (2:11–4:11)
Look also for the pencil emojis with date sprinkled about:
✏️8/12
I challenge the reader to make personal notes!
Preparation: read and pray over 1 Peter 2 (ESV), 1 Peter 3 (ESV), and 1 Peter 4 (ESV)
Note: clickable hyperlinks in this post appear as [link] or underlined words, references
Edition history: Ed 0 study outline
Guides for Personal Study
Commentary
The commentary I use for 1 Peter is by Karen H. Jobes, “1 Peter” (Amazon link here.) I will use “KHJ” from here on to refer to this work.
Don’t forget the FREE resource on 1 Peter in Dr. Constable’s notes here.
Historical Background
Modern commentators (KHJ et al.) posit that the Roman provinces of northern Asia Minor were populated not by the slow (e.g., decades or more) spread of Christianity from cities and regions evangelized by Paul (Acts and Paul’s missionary journeys [link]) and others but by forced emigration (expulsion) under emperor Claudius from Rome and surrounds [expulsion of Jews] to the northern Roman provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia.
Missionary Journeys of Paul
Take note of Paul’s interaction with local and provincial officials as he moved through the cities of Asia Minor on the missionary journeys. Note also his interaction with rulers in Rome. ✏️Use Dr. Constables notes on Acts for an overview [link]. This is important to understand when reading 1 Peter 2:13-16.
Imperatives in 1 Peter
1 Peter 1:13 "set your hope fully on the grace that will be brought to you"
1 Peter 1:15 "as he who called you is holy, you also be holy in all your conduct"
1 Peter 1:22 "love one another earnestly from a pure heart"
1 Peter 2:2 "like newborn infants, long for the pure spiritual milk"
Notes on 1 Peter 1—5
Peter’s ministry to the Jewish Christian exiles and sojourners in Asia Minor centers on the theme of suffering, paralleling the past experience of Israel (call of Abraham, journey to Egypt, suffering in Egypt, exodus from Egypt under Moses) and more recent experiences of Jesus Christ in his life, death, burial, and resurrection. The readers were in need of encouragement because of their social ostracism, loss of honor and social status, and social pressures from an idolatry ridden culture.
Study Outline
I. A greeting to the Christian Diaspora of Asia Minor (1:1–2)
A. The author and recipients (1:1)
To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
The Holy Bible: English Standard Version (1 Peter 1:1). (2016). Crossway Bibles.
Covenantal language: elect, dispersion —> Abraham, Moses, Israel in Egypt
1. Elect foreigners (1:1a), parepidēmoi, usually non-citizens; 2:11; Hebrews 11:13
See under section Lexicon Entries at the end of this post. The word parepidēmoi “foreigners” or “strangers” establishes the primary theme of the letter. Christians, like “civil servants” of the first century on “international duty”, are to “distinguish themselves for exemplary conduct” among the people they serve.
Despite their circumstances estranged from homeland, it is indeed the “moral responsibility” of Christians to conduct their life in obedience to the words of Jesus Christ. While the letter ministers to Christians in Asia Minor experiencing suffering for their faith, the instruction in the letter centers on the duty of these believers to their unbelieving hosts and provincial government.
“The word parepidēmoi and its cognates “are used in ins[criptions] (s. SIG index, s.v.) in connection w. civil servants who distinguish themselves for exemplary conduct while on international duty. Sim. the author of 1 Pt makes an intimate connection between the status of the addressees (as virtual visitors in the world because of their special relation to God through Jesus Christ) and their moral responsibility.”
Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 775). University of Chicago Press.
Elect by virtue of God’s unilateral covenant with Abraham (Genesis 3:15; 12; 15; 17). In the covenant ceremony of Genesis 15, only God walked between the pieces of the sacrifice. He alone guarantees fulfilment of the covenant. Paul explains how blessing came to the gentiles by Abraham’s seed, Jesus Christ, and his victory over death for all (Romans 1—11).
The central idea is relationship between believers and unbelieving society, culture (1:17f; 4:3f).
How do elect exiles conduct themselves in an earthly kingdom? How should Christian believers, bound for God’s eternal kingdom, conduct themselves in a world hostile to Jesus Christ?
2. Foreigners of the Diaspora (a technical term) (1:1b), parepidēmoi diasporas
Jewish population living outside of the land since Babylonian exile; remember, the Diaspora came about because of a covenant failure — Israel broke terms of the bilateral Mosaic covenant, Leviticus 26:14f; gentile captors were Assyrians, Babylonians, Persians, Ptolemies [link], Seleucids [link], Romans [link]
3. Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1c), provinces of Asia Minor (see this [link])
B. Chosen by God (1:2)
according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood:
May grace and peace be multiplied to you.
The Holy Bible: English Standard Version (1 Peter 1:2). (2016). Crossway Bibles.
Three prepositional phrases modify “chosen” eklektoi in v. 1. See Romans 8:28-29
1. According to the foreknowledge of God the Father (1:2a)
foreknowledge noun: here and Acts 2:23; verb Romans 8:29; 11:2.
Not God an observer. He effectively chose according to His plan; see 1:20. God’s choice in election is solely by grace — it excludes any merit of the one chosen.
See research post on Paul’s sovereign grace and election [link].
2. By the sanctifying (setting apart) work of the Spirit (1:2b)
See 2 Thessalonians 2:13; Spirit is the elective power to accomplish His plan.
To universally condemned humankind, a grace gift, made effective by faith, transferring the believer into His kingdom and reconciling to God. See Colossians 1:13; Ephesians 2; Romans 5:1, 8-11.
3. For obedience and sprinkling of the blood of Jesus Christ (1:2c).
Mosaic law, atoning blood sacrifices: Exodus 24:3f first installation of the Mosaic covenant.
Jesus, in His death and resurrection, instituted a new covenant (Hebrews 12:24) in His blood. The phrase “for obedience to Jesus Christ and for sprinkling with his blood” is the third prepositional phrase modifying “chosen” in v. 1. For the Jewish Christian readers, the immediate thought is of Torah, the regulations of the Mosaic law demanding obedience, and the blood sacrifices. However, Peter shifts the object of obedience to Jesus Christ, not the law, and the new covenant in His blood (Luke 22:20; 1 Corinthians 11:25; Hebrews 8:13; 12:24).
See Hebrews 9:11f.
But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. Hebrews 9:11-14 (ESV)
Jesus completely fulfilled the law, inaugurated new covenant Hebrews 12:24
Jesus and the law of Moses: Matthew 5.17; Matthew 5.43-44; Romans 10.4; Jesus fulfilled the law in every way but did not nullify it – the law has eternal, theological truth; Galatians 6.1-3; we are under the law of Christ; 1 Corinthians 7.17-19 do not seek to be bound by the letter of the law because Jesus fulfilled it.
C. The greeting (1:2d), grace and peace (1 Peter 5:14). See also Daniel 4:1; Gal. 1:3
Grace is the unmerited favor of God (Christian); peace of the messianic age.
II. The opening of the letter: Reassurance for God’s people (1:3–2:10)
A. Doxology as the basis for the Christian life (1:3–12)
1 Peter 1:3-12 is one long sentence in the Greek text. It represents a very condensed doctrinal instruction to the churches of northern Asia Minor. It is probably written in A.D. 63/64. (KHJ). Reader’s find theological ideas common to the apostle Paul. It is remarkable that Peter first reminds his audience of who they are in Christ before encouraging them to remain faithful to Jesus in their conduct.
1. The opening doxology (1:3–5)
3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again (John 3:3) to a living hope through the resurrection of Jesus Christ from the dead (1 Cor 15:12-28), 4 to an inheritance (Romans 8:17) that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith (Ephesians 2:8) for a salvation ready to be revealed in the last time.
The Holy Bible: English Standard Version (1 Peter 1:3–5). (2016). Crossway Bibles.
a. Eulogy (1:3a), blessed (Ephesians 1:3)
Blessing to God is the proper life orientation of the elect exiles of the Diaspora, called for God’s plan and purpose in His son Jesus Christ. Their circumstance is not a cause to curse God. Rather, it is a reason to bless Him.
b. New birth through Christ’s resurrection (1:3b)
God the Father regenerated His elect exiles to a living hope (certain expectation) on the basis of the resurrection His son Jesus Christ from the dead. The doctrine of regeneration is basic to Christian life and the work of the Spirit of God (see Ryrie, Charles C., “The Holy Spirit”, pp. 64f. [link]). Salvation is not moral reform. It is a complete spiritual rebirth by the power and grace of God.
c. New life as living hope and new inheritance (1:3c–4)
The resurrection of Jesus Christ entitles believers to a share in God’s eternal kingdom.
inheritance Strong's G2817 not land, but a share in eternal kingdom of God
imperishable Strong's references “not liable to corruption, decay” see 1 Peter 3:4 “imperishable beauty of a gentle and quiet spirit”
undefiled Strong's references see James 1:27, “free from sin”
unfading Strong's references see 1 Peter 5:4 “unfading crown of glory”
d. Heirs guarded by God’s power (1:5)
God’s power guards (Strong's G5432) his heirs through faith until we achieve the deliverance already accomplished by Jesus’ resurrection “ready to be revealed (Gk. apokalypto)” — deliverance both now and future — “in the last time (ἐν καιρῷ ἐσχάτῳ)’. The phrase “en kairo eschato” is more than a pointer to the future return of Jesus Christ — it is a return when the time is right, when God’s plan of salvation is fully completed (BDAG, s.v. eschatos).
2. Joy and suffering in the new life (1:6–9)
6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls.
The Holy Bible: English Standard Version (1 Peter 1:6–9). (2016). Crossway Bibles.
a. Joy transcends trials (1:6, 8–9)
The right attitude to suffering is rejoicing (“various trials”; various may mean “multicolored” in other contexts). Joy in the Christian life is built on suffering for Christ because of His call to righteous conduct and selfless service to others. We are indeed forged by trials in our walk with Jesus Christ.
There is joy in faith in the unseen Jesus Christ. It is a joy that cannot be expressed with words and its purpose is to glorify Him: “inexpressible and filled with glory“. The joy of the certain expectation of eternal salvation overshadows temporary, earthly suffering.
b. Genuine faith is tested faith (1:7)
Gold is purified by intense heat (1,063°C); lead (327°C), silver (900-1,000°C). Faith is tested through suffering. Peter is saying our tested faith is more precious and enduring than gold which will perish. “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.” 2 Peter 3:10.
The letter’s internal evidence supports testing of a social and religious nature — that is, living for Christ in an idolatrous, religious culture ruled by a deified emperor — rather than the very brutal and bloody persecution under emperor Nero [link], for example, that came shortly after Peter’s letter was written.
No Christian escapes this testing. It comes as a consequence of obedience to Jesus’ command to make disciples in Matthew 28. It is necessary to develop holiness (separation to God) in life.
The tested believer’s life will bring praise, glory, and honor to Jesus Christ at His apocalypse (revelation) when He returns to rule the nations at the end of the Tribulation period (Revelation 6—19).
3. The Christian’s advantage over the prophets and even the angels (1:10–12)
10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.
The Holy Bible: English Standard Version (1 Peter 1:10–12). (2016). Crossway Bibles.
a. Three exegetical questions (1:10–11)
Which prophets? Contemporary (Agabus, Acts 21:10) and/or OT? The major and minor prophets of the Old Testament called Israel back to covenant obedience to stem God’s punishment (Leviticus 26:14f). The prophets wrote about a coming faithful servant to lead Israel (servant songs of Isaiah 40—44; see Isaiah 42:1) and a coming suffering servant (Isaiah 52; Isaiah 53) who would ultimately redeem the nation.
“The sufferings of Christ” meaning? lit. “into, toward Christ” —> cause. The prophets were led by the spirit of Jesus as their words were inscribed then delivered to Israel suffering under siege and captivity (Leviticus 26:14f). While Israel would be scattered among the nations (Assyria, Babylon, Persia, Greece, Rome) for four hundred years, God would bring redemption to the nation and an eternal New Covenant (Jeremiah 30—33) proceeding from his eternal covenant with Abraham and David.
“What circumstances or what sort of time” what person vs. what time. Did the prophets understand the eternal plan of God when they inscribed His words?
b. The forewitness of the prophets (1:12a)
Peter said the prophets “searched and inquired carefully” about the salvation that would come to his readers and the gentiles by faith, knowing “they were serving not themselves but you“ in that Jesus Christ’s death and resurrection — encapsulated in the gospel message — would bring the kingdom of God at his return to rule the nations — “things into which angels long to look“.
c. The angels’ interest in the gospel (1:12b)
The gospel message opened eyes to the panorama of God’s gracious plan. Even the angels longed to peer into God’s plan of sovereign grace brought to His people — to those responding to the gospel message by faith in Jesus Christ.
B. Be what you are (1:13–2:3)
1. Be children of the Father (1:13–21)
13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed (Romans 12:2) to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ (Acts 20:28), like that of a lamb without blemish or spot (Hebrews 9:14; Exodus 12:5). 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.
The Holy Bible: English Standard Version (1 Peter 1:13–21). (2016). Crossway Bibles.
a. Set your hope fully on God’s grace (1:13), grace…brought, 2 Peter 1:17, 21
The word “brought” (borne along) is important in this context because Peter uses the verb to interconnect three actions of God in his eternal plan of redemption. First is the grace that will be brought to his readers at the revelation of Jesus Christ — probably a reference to his coming in glory for his household of faith. Second, at the baptism of Jesus, God’s voice of approval was brought from heaven in approval of the Son. Third, holy men of God were brought or borne along by the Holy Spirit to record the very words of God in scripture (see also 2 Timothy 3:16).
Just as God’s approving voice was borne along (brought) from heaven to witnesses at Jesus’ baptism, and holy men of God were borne along (brought) by the Holy Spirit to record God’s word, so grace will be borne along (brought) to his people at the revelation of Jesus Christ.
b. Be holy as God is holy (1:14–16)
Holiness is a life of complete dedication to God, moral purity.
Holiness is not ritual. In OT, issues from acts of faith. NT, by Spirit’s power.
c. Live in reverent fear of God, your Judge (1:17)
d. The high price of your redemption from your former life (1:18–21)
In the idolatry of the ancient Roman world, manumission — or freeing by redemption — of slaves was possible by paying a ransom (a price or Gk. timē) to a god or goddess into the deity’s temple treasury. In this ceremony, the slave was considered redeemed by this action and the slave’s ownership and loyalty transferred from the owner (a person of power or the state) to the deity — slave of owner to slave of deity. Of course, the deity was probably state sponsored (!), but the imagery for the Christian is clear. Jesus Christ made this payment of a ransom on our behalf, redeemed us from the captivity of sin, and transferred us from the domain of darkness to His kingdom of light (Colossians 1:13).
The verb translated “redeemed” (λυτρόω, lytroō) and its cognate noun λύτρον (lytron) were terms used in Greco-Roman commerce to refer to the manumission (i.e., liberation) of a slave involving a ransom.
Jobes, K. H. (2022). 1 Peter (R. W. Yarbrough & J. W. Jipp, Eds.; Second Edition, p. 118). Baker Academic: A Division of Baker Publishing Group.
2. Christian love means moral transformation (1:22–2:3)
a. The word of God is imperishable seed (1:22–25)
22 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another (1 Tim 1:5) earnestly from a pure heart, 23 since you have been born again, not of perishable seed but of imperishable (John 1:13), through the living and abiding word of God; 24 for
“(Isaiah 40:6, 8) All flesh is like grass
and all its glory like the flower of grass.
The grass withers,
and the flower falls,
25 (Matthew 24:35) but the word of the Lord remains forever.”
And this word is the good news that was preached to you.
The Holy Bible: English Standard Version (1 Peter 1:22–25). (2016). Crossway Bibles.
b. Moral transformation is spiritual nourishment (2:1–3)
So put away all malice and all deceit (Gk. dolon, G1388) and hypocrisy and envy and all slander. 2 Like newborn infants, long for the pure (Gk. adolon = a + dolon = no deceit, G97) spiritual milk, that by it you may grow up into salvation— 3 if indeed you have tasted that the Lord is good.
The Holy Bible: English Standard Version (1 Peter 2:1–3). (2016). Crossway Bibles.
The sin list in 1 Peter parallels other NT lists (Galatians 5:19-21, Colossians 3:5-10) where the verb “put away” is the same idea as the verbs “put on”, “put off” in Paul’s letters — used of changing clothes — to symbolize the putting off of the old man (or sin nature) and putting on the “new man” (Ephesians 4:20-24).
The reading “spiritual milk” is true to the text. Other translations attempt to add “sincere milk of the word [of God]” where the italicized “of the word [of God]” is not in the Greek text. The word “spiritual” (Gk. logikon = rational, reasonable, spiritual; used here and in Romans 12:1) was mistakenly taken to be etymologically related to Gk. logos = “word”.
The idea behind “spiritual milk” is nourishment that reflects the reality of the regenerated believer. That is, believers are to crave like newborns the “spiritual milk” by “putting away” behavior uncharacteristic of children of God (1 Peter 1:14) with the Spirit’s power and conducting a dedicated, holy life (1 Peter 1:15-16) conformed (Romans 12:2) to received apostolic teaching in the community of believers (the topic of 1 Peter 2:4-10 that follows).
In every way possible, Peter encourages his readers to exhibit Christ-like conduct during their exile. Certainly, the ability to do so is from the power of the Spirit of God and the apostolic teaching, but the emphasis is on a dedicated, holy life.
17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot.
The Holy Bible: English Standard Version (1 Peter 1:17–19). (2016). Crossway Bibles.
C. The identity of God’s people (2:4–10)
1. A spiritual house and a holy priesthood (2:4–8)
Peter offers the most comprehensive coverage of the “stone/cornerstone” theme found in both the Old Testament and the New. Take time to examine each OT passage and Paul’s letters to understand the basis for Peter’s phrases “a living stone (Messiah)”, “like living stones”, “spiritual house”, and “spiritual sacrifices”.
4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious, 5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ (again, see Romans 12:1). 6 For it stands in Scripture:
“(Isaiah 28:16) Behold, I am laying in Zion a stone,
a cornerstone chosen and precious,
(Romans 9:33; 10:11) and whoever believes in him will not be put to shame.”
7 So the honor [i.e., “not put to shame” = “honor”] is for you who believe, but for those who do not believe,
(Psalm 118:22) “The stone that the builders rejected
has become the cornerstone,”
8 and
(Romans 9:33 fr. Isaiah 8:14) “A stone of stumbling,
and a rock of offense.”
They stumble because they disobey the word, as they were destined to do.
The Holy Bible: English Standard Version (1 Peter 2:4–8). (2016). Crossway Bibles.
a. The Living Stone and the living stones (2:4–5)
Ephesians 2:19-22 “no longer strangers and aliens, but you are fellow citizens with the saints”
Hebrews 3:4-6 “And we are his house, if indeed we hold fast our confidence and our boasting in our hope.”
b. The Stone placed in Zion (2:6)
The context is the corruption in the national and religious leadership of Ephraim and Jerusalem sent into the destructive despair of captivity among a “people of strange lips” because of Israel’s rejection of the Lord’s sovereign rule (Genesis 12; 35) and his Mosaic covenant that was the constitution of the nation bearing his image and name (Leviticus 26 [link]; Deuteronomy 28—30 [link]).
The faithful servant of Isaiah 40—44 and the suffering servant of Isaiah 53 are one and the same — the King of the earth (Psalm 2; Psalm 110) and Messiah who will ultimately rule the nations and establish God’s kingdom. Before this Messiah no one can seek neutral ground. The people of earth are either anti-Messiah or they are citizens of his kingdom by faith in God.
Peter’s message is as relevant today as in the period of Israel’s suffering in exile. With Jesus Christ there is no neutral ground or escaping his sovereign rule. Believer’s are to take responsibility to carry the gospel of the kingdom of God to the world — in our back yard, in our nation, and in the earth.
It is in our status as God’s people that we receive a share in the the honor God showered on his Son that the world refuses to acknowledge or trust. Believers are not of the kingdom of man looming large in the mighty Roman empire. Our mission is to the captives of this kingdom of man that Messiah will ultimately subjugate and rule.
c. Jesus—honored cornerstone or stone of stumbling? (2:7–8)
7 So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,” 8 and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do.
The Holy Bible: English Standard Version (1 Peter 2:7–8). (2016). Crossway Bibles.
It is critical to understand Peter’s point: those trusting in the cornerstone placed in Zion, Messiah the Son of God, will ultimately receive honor — even if suffering in a “Roman culture” hostile to God, his Son, and the gospel. 21st century Christians live in such a “Roman culture” today.
Picking up the adjective ἔντιμον (entimon, honored), which describes the chosen cornerstone in 1 Pet. 2:6, Peter consoles his readers by pointing out that the honor (ἡ τιμή, hē timē, 2:7) will go to those who believe. As Beare (1970:124) notes, Peter apparently takes his cue from the phrase of Isa. 28:16 OG that those who trust in the stone placed in Zion will never be put to shame, which he reads as a litotes [i.e., an understatement] strongly affirming the opposite of shame—that is, honor.3 And so Peter understands the promise of Isa. 28:16 OG to mean that those who trust in the stone placed in Zion will receive honor. The honor (the noun is articular, hē timē) of believers is a share in the honor that God has bestowed on Christ, with whom they are united in the spiritual house (Beare 1970: 124). “Just as Christ was ‘honored’ (entimon) by the Father (vv. 4, 6) at the resurrection, so those who trust in him will be honored on the last day, even though presently they are suffering” (Schreiner 2020: 118).
The terms of shame and honor form a contrast in 1 Peter that frames the social situation for Peter’s original readers (B. Campbell 1998).
Jobes, K. H. (2022). 1 Peter (R. W. Yarbrough & J. W. Jipp, Eds.; Second Edition, p. 151). Baker Academic: A Division of Baker Publishing Group.
2. Now you are the people of God (2:9–10)
9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.
The Holy Bible: English Standard Version (1 Peter 2:9–10). (2016). Crossway Bibles.
a. You are a chosen people (2:9a)
Deuteronomy 10:15 [link]; Isaiah 43:20 [link]
The community of believers, the church, is not Israel, but a chosen people by the grace of God as expounded by Paul in Romans 9:30-33 and throughout Romans chapters 9—11 [link]. This use of the Old Testament may be categorized as “analogy of history”, but because the audience is primarily Jewish-Christian, Peter is linking the experience of these “elect exiles” to that of Israel expelled from the land (Genesis 12:1-3 [link]) into exile among the nations and the exiles’ responsibility to carry the message of redemption in the gospel to their host Roman provinces.
Peter’s focus is on the community of believers — chosen people, royal priesthood, holy nation, God’s people — not necessarily individual Christians (as Paul & author of Hebrews). It is in the community of the church that God builds up each Christian into holy conduct and bestows honor (background: Roman honor-shame culture — listen to this presentation) on the community of believers who are considered pariahs and misfits in Roman culture but citizens of God eternal kingdom.
The study of the use of the Old Testament in the New is fascinating and instructional. For further study, check the resources at this [link]. S. Lewis Johnson’s book on this topic is probably the best place to begin (Dr. Johnson was faculty at dts.edu). See this article for a good summary of the approaches to this topic.
b. You are a royal priesthood (2:9b)
Exodus 19:6 [link]; Revelation 1:6; 5:10 [link]
Bear the reproach he endured; sacrifice of praise; do not neglect to do good Hebrews 13:12-16
c. You are a holy nation (2:9c)
Deuteronomy 7:6 [link]; Exodus 19:6 [link]
d. You are a people for God’s special possession (2:9d)
Exodus 19:5 [link]; Deuteronomy 7:6 [link]
e. You are a people who have received God’s mercy (2:10)
Hosea 1:6, 9, 10; 2:23 see Hosea 1, Hosea 2
So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit. (Ephesians 2:19-22 ESV)
The principle of progressive revelation (see Ephesians 3:1-6) is apparent in the letters of Peter and Paul. The Old Testament highlights Abraham and his descendants of faith (Genesis 15:6) as the people of God. However, the scriptures also show that even gentiles could come to faith in the LORD (Yahweh = covenant God).
Paul expounds in great detail how gentiles benefit from the blessings of the covenant with Abraham — the family tree of Abraham eventually led to Jesus Christ the Messiah (Matthew 1:1-17).
FOR AUGUST 13th
✏️8/12
💥III. As God’s people, live godly lives (2:11–4:11)
Observations:
Don’t missed the multiple “be subject” commands in the passage (2:13; 2:18; 3:1).
While Christians were persecuted, dishonored, and falsely accused in their Roman culture, Peter urged his readers to seek to live in peaceful toleration, to do good, and to serve (1 Peter 2:12).
In fact, the entire book of 1 Peter is a call to non-resistance (a controversial topic) as the very core of the gospel message.
Why? This principle imitates and follows the very life of Christ. the principle is evident in the passage 1 Peter 2:11—3:7 below.
But is the Christian simply to be ineffectual, limp milk toast in the culture?
By no means! Christians are to obey God and his word. In this way we confront darkness and shine as lights in the world.
Use this opportunity to read Matthew 5, Ephesians 6:10-20, and review Paul’s experiences in Acts on his missionary journeys and his final trip to Rome (begins in Acts 13). Notice particularly Paul’s mindset concerning the clear command of God to proclaim the gospel — obeying it could lead, and did for Paul, to death.
A. Commendable Social Behavior as God’s People (2:11—3:7)
1. Lifestyle Evangelism (2:11–12)
11 Beloved, I urge you as sojourners and exiles to abstain from the passions [Gk. sexual immorality, but may be any unrestrained behavior] of the flesh, which wage war [military context] against your soul. 12 Keep your conduct [1:17] among the Gentiles honorable [Gk. good moral quality] , so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.
The Holy Bible: English Standard Version (1 Peter 2:11–12). (2016). Crossway Bibles.
2. Submit Even to Pagan Authority (2:13–17)
13 Be subject (Gk. obey; subject oneself) for the Lord’s sake to every human institution [See Lexicon Entries at end of post] , whether it be to the emperor [βασιλεύς basileus “king”] as supreme [Gk. be in a controlling position], 14 or to governors [ἡγεμών hegemon “ruler”] as sent by him to punish those who do evil and to praise those who do good [N.B. do not miss this point!]. 15 For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. 16 Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. 17 Honor everyone. Love the brotherhood. Fear God. Honor the emperor.
The Holy Bible: English Standard Version (1 Peter 2:13–17). (2016). Crossway Bibles.
A few of my reading notes that may change:
In an honor-shame culture, the Christians should not bring shame on themselves by dishonoring the emperor (“king”) or those serving him.
If the emperor or governor is overly anti-Christian, the whole of scripture gives both responses to historical, governmental oppression: toleration and resistance, but resistance within the bounds of God's commands and revealed will. Paul's interactions with city and provincial leaders on his journeys, and his final visit to Rome, are good examples. Paul’s priority was to proclaim the gospel in obedience to God, not man.
Instead, as Christians serve God, be respectful of (“honor”) those leaders he put in power to "praise those who do good and punish those who do evil". As Peter stated above, it is God’s Son Jesus Christ who will ultimately bring honor to Christians as they are serving and suffering.
1 Peter 4:19 [link]
1 Peter 3:21-22 [link]
All of 1 Peter 3:13-17 "give a defense" [3:15 Gk. apologia, Strong's G267], encourages believers to stand out as ones who gen tly and peacefully persuade. There is no place for gospel fascism or Christian “popery” — Christians are messengers arguing the case for Christ in a winsome manner.
But in some ways Peter's instruction is subversive. Christians would not bow to emperor worship [Rome has its deified emperor — lord and savior; Christians have Jesus — the real Lord and Savior] or be forced to attend idolatrous feasts to consume food offered to idols in worship of false gods. These were at least two reasons Christians were vilified and persecuted.
But throughout this section 2:13—3:7, and further on in 3:13—4:11, Christians must be prepared to suffer as they submit. This is the reality of confronting the world of darkness with the light of the gospel.
Christians should do good (Luke 6:35 [link]), even by beneficial acts of public service to improve the welfare of their city or region, and so silence those who speak against them.
3. Christ’s Example in Society’s Most Basic Unit (2:18—3:7)
a. The Slave as the Paradigm for Believers (2:18–25)
18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 19 For this is a gracious thing [χάρις charis “grace”], when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. [N.B. language from Isaiah 53 [link] in the following:] 22 He committed no sin, neither was deceit found in his mouth. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly [a righteous judge dispensing kingdom of God justice]. 24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness (Romans 6). By his wounds you have been healed. 25 For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.
The Holy Bible: English Standard Version (1 Peter 2:18–25). (2016). Crossway Bibles.
b. Instructions to Christian Wives and Husbands (3:1–7)
i. Instructions to Christian Wives (3:1–6)
3 Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, 2 when they see your respectful and pure conduct. 3 Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— 4 but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. 5 For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, 6 as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening.
The Holy Bible: English Standard Version (1 Peter 3:1–6). (2016). Crossway Bibles.
See also Ephesians 5.
ii. Instructions to Christian Husbands (3:7)
7 Likewise, husbands, live with your wives in an understanding way [Gk. according to knowledge], showing honor [N.B. as Jesus will ultimately bring honor to both husbands and wives, it is imperative that a husband honors his wife in this life] to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered.
The Holy Bible: English Standard Version (1 Peter 3:7). (2016). Crossway Bibles.
See also Ephesians 5. The concept in Paul is of a mutual submission under Christ.
iii. The Significance of Peter’s Teaching Today
(KHJ, pp. 210-211) The reader who does not understand Peter’s intent in his instruction of slaves, wives, and husbands will not understand the message of 1 Peter. Within this passage Peter grounds his ethical teaching on the Christian life rightly lived after the example of Christ’s suffering. How shortsighted it is to use this passage as if it were a marriage manual simply addressing the relationship between husbands and wives! And how ironic it is that the words that first-century slaves and wives would have read as affirming and empowering are criticized by some today as enslaving and oppressive. When read within its original historical setting, these verses become a call to social transformation within the Christian community, allowing it to become an alternate society based on God’s redemptive plan. The Christian’s willingness to suffer unjustly out of reverence for God in order to follow in the footsteps of Jesus Christ is a radical break with social expectations of that day just as it is in our own day. Peter affirms aspects of the cultural expectations of his day, yet he does so for theological reasons that masterfully subvert traditional social structures. Whereas other Jewish writers, such as Philo and Josephus, accept the household ethic code of Hellenistic society as compatible with Jewish tradition (Balch 1981: 73; Sly 1991), Peter—also a Jewish writer—creatively points to a new way traced out by the footsteps of Christ.
These instructions to slaves, wives, and husbands appear in a unit of discourse that begins with the exhortation for Christians to live such good lives among the pagans that they might ultimately glorify God (2:12). They are to submit to the authority of human institutions so that ignorant talk about Christians will be silenced (2:13). It may be surmised, therefore, that one of Peter’s primary concerns is that Christian behavior should not give Christ a bad name among unbelievers. Peter encourages his readers to conduct themselves in a way that would be both recognized and respected by Roman rulers and society as good, silencing the criticism, slander, and persecution of unbelievers.
Peter emphasizes the evangelistic and apologetic value of submission within the household. Paul, in contrast, roots the submission of the wife to the husband in the relationship between Christ and the church and in the creation of marriage as a one-flesh union (Eph. 5:21–33). The Christian man must love his wife as Christ loved the church (5:25) and as he loves himself (5:33). The Christian wife must submit to her own husband (5:22) and must respect her husband (5:33). While we must not simply conflate Peter’s thought with Paul’s, we also must not conclude that Peter’s teaching on submission is simply posturing to win favor for Christianity in the eyes of pagan society.
Jobes, K. H. (2022). 1 Peter (R. W. Yarbrough & J. W. Jipp, Eds.; Second Edition, pp. 210–211). Baker Academic: A Division of Baker Publishing Group.
✏️8/12
B. The Inner Qualities of Righteous Living (3:8–12)
8 Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. 9 Do not repay evil for evil [retribution is not the way, BB] or reviling for reviling [nor a curse in return, BB], but on the contrary, bless, for to this you were called, that you may obtain a blessing. 10 For
[Psalm 34:12-16 [link]] “Whoever desires to love life
and see good days,
let him keep his tongue from evil
and his lips from speaking deceit;
11 let him turn away from evil and do good;
let him seek peace and pursue it.
12 For the eyes of the Lord are on the righteous,
and his ears are open to their prayer.
But the face of the Lord is against those who do evil.”
The Holy Bible: English Standard Version (1 Peter 3:8–12). (2016). Crossway Bibles.
1. Christian Virtues That Sustain Community (3:8)
Peter has encouraged his readers to “put off” (1 Peter 2:1) all behavior contrary to who they are in Christ (a spiritual house offering spiritual sacrifices, 1 Peter 2:5) and to abstain from passions of the flesh (1 Peter 2:11) that would give their unbelieving neighbors cause to accuse and revile them.
The characteristics of a “chosen people” and “holy nation” are unity of mind, love for one another, a tender heart and an attitude of humility. In the Roman honor-shame culture, humility was regarded as weakness, but in God’s kingdom it is strength of character that conquers evildoers full of empty hubris.
2. Christians Called to Return Blessing in Response to Evil (3:9)
The principle of lex talionis [link] — an eye for an eye; tit for tat — is contrary to the core of the gospel — non-retaliation. As he neared the cross, Jesus could have destroyed all of his enemies with a word, but he knew the purpose of his mission and the exceedingly great love of God for his people that cause the Father to crush his Son.
Christians must respond with blessing instead of cursing to their enemies (Luke 6:28; Romans 12:14). This is entirely contrary to Roman honor-shame culture of the first century but certainly present in Greek moral philosophy of the day [link] (Aristotle, Socrates). In fact, many of the terms used by Greek philosophers appear in Paul’s writings (he was broadly educated) but the terms were redefined in terms of the Creator God and his eternal plan of redemption for humankind through Jesus Christ (examples are both virtue lists and sin lists in Paul’s writings).
3. The Lord Is against Even Christians Who Do Evil (3:10–12)
The quote is from Psalm 33 in the Old Greek manuscript, so Psalm 34 in the English translation. Peter applies the Psalm, or tailors it, to the specific circumstances of the elect exiles in Asia Minor. A holy and righteous life does not seek retribution for wrongs done. Instead, blessing always replaces retaliation for wrongs suffered.
The righteous are victorious over evil because of the victory of Jesus over sin and death. Jesus Christ is our example of a righteous (imputed to believers, Romans 4:22-25) and holy (dedicated to God, Romans 12:1-2) life that pursues peace and leaves retribution to the Lord (Gk. kyrios [link] or Heb. Yahweh = covenant God).
C. Suffering Unjustly for the Name of Christ (3:13—4:11)
1. Suffering for Doing Good (3:13–17)
13 Now who is there to harm you if you are zealous for what is good? [see 3:11 above — continues thesis of Psalm 34] 14 But even if you should suffer [Gk. present tense, active voice, optative mood —> a real, always looming possibility] for righteousness’ sake, you will be blessed [see 3:9 above]. Have no fear of them, nor be troubled, 15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, 16 having a good conscience [see 3:21 below], so that, when you are slandered, those who revile your good behavior in Christ may be put to shame [vengeance is God’s to do, results in shame to the slanderer]. 17 For it is better [“better than” sayings, see Proverbs [link], Matthew 5:29] to suffer for doing good, if that should be God’s will, than for doing evil.
The Holy Bible: English Standard Version (1 Peter 3:13–17). (2016). Crossway Bibles.
The argument of this passage (3:13-17) carries forward the instruction from the Psalm 34 quotation (3:10-12) (don’t revile, but bless) and raises the ever present possibility of suffering for righteousness’s sake. But Peter encourages his readers to live fearlessly, always ready to present their case (Gk., apologia, “make a defense”) for the reality of a life changed by Jesus.
Peter isn’t inviting his audience to pursue academic, philosophical, apologetic discipline — though there is a place for this in modern contexts. Instead, when believer’s honor Christ in their hearts, immersed in love for Him and His precious word, they may fearlessly defend their commitment to follow him to those who inquire with both gentleness and respect (attitude of humility and blessing rather than perturbed, defensive petulance).
A good conscience has this meaning: “the inward faculty of distinguishing right and wrong, moral consciousness” [lexicon BDAG, s.v. συνείδησις, 2.]. This ability is a result of being born again by the Spirit of God through faith in the resurrected Jesus Christ (1 Peter 1:3). It is crucial to understand this phrase both here and below in 1 Peter 3:21. Peter never teaches that eternal salvation comes by any other means than regeneration by the Spirit of God through faith in Jesus Christ.
Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 967). University of Chicago Press.
This kind of winsome, Christian character and dialogue is able to win the world for Christ.
2. Christ’s Victory over Unjust Suffering (3:18–22)
18 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, 19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21 Baptism, which corresponds to this [typology], now saves you [Gk., physical deliverance is primary meaning, secondarily is spiritual deliverance], not as a removal of dirt [Gk., moral filth; little used in NT] from the body but as an appeal [Gk., a pledge, commitment] to God for a good conscience [see above 3:16 — practicing, righteous life resulting from salvation by faith], through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
The Holy Bible: English Standard Version (1 Peter 3:18–22). (2016). Crossway Bibles.
Keep in mind Peter’s main point in this passage: Christ’s victory over evil, sin, and death in his resurrection is so far reaching and powerful that it overcame the inconceivable evil of Noah’s generation leading to Christ’s ascension to the right hand of God, subjecting to himself “angels, authorities, and powers“. This truth in turn teaches the elect exiles the importance of a holy life of excellent conduct among non-believers who seek to slander and revile them.
Even in their Christian baptism there is no efficacy or power to overcome evil and sin — a symbolic ritual has no power to enable a moral life. Instead, by the energetic power of a regenerated life through faith in the resurrected Jesus Christ (“baptism…delivers you…as a pledge to God for a practicing, righteous life through the resurrection of Jesus Christ”), believers must constantly rely on God’s power to overcome evil and sin just as Jesus Christ did.
This passage has an interesting history of interpretation primarily because of the difficulty of ascertaining its cultural and historical references. Peter’s letter is one end of the phone conversation — what were the readers thinking when they heard these words?
In the late eighteenth century, a manuscript was discovered in Ethiopia — authorship ascribed to the Enoch of Genesis (great grandfather of Noah) — the books of Enoch [link]. It is a non-canonical book today, not part of the Old Testament, but it was widely know in the history of the development of the Hebrew canon (that is, the collection of Old Testament books). In particularly, it was a popular writing in Asia Minor in both Judaism and first century eastern cultures.
It is important to know that 1 Enoch expounds on the interpretation of Genesis 6 (fallen angels comingling with humankind) as an argument for the very evil, pre-flood culture that led to the Great Flood in Noah’s day. The popularity of 1 Enoch in Judaism and in Asia Minor cultures is likely the background of Peter’s allusion to the unimaginable evil of the pre-flood world. Peter used the typology of the Christian experience in suffering for a righteous life compared with with the experience of Noah building, then launching, the ark as God brought a worldwide flood to overcome festering evil.
See below outline “d. The Noah story in Asia Minor”.
a. The difficulties of this passage
The legacy interpretation of the passage is captured historically in the Apostle's Creed and represents the so-called descensus (Latin “descent”) viewpoint (Latin phrase descendit ad inferos, “descended into hell”). I linked a Wikipedia article in the previous sentence that gives a good summary.
The rather controversial interpretive history of the passage began with Clement of Alexandria (ca. AD 150–220) (KHJ, p. 247) who used it as a proof text for post-mortem salvation — that is, an opportunity exists for salvation after death. It was not a great leap from here to formulate the Roman Catholic doctrine of purgatory that comes perilously close to the idea of universalism (meaning: everyone will be saved).
Modern commentators are awakening to the importance of the literary background of the Asia Minor cultures of Peter’s day, in particular the popularity of the Noah flood stories as demonstrated by Roman coinage and extant manuscripts of the period such as the Sibylline Oracles [see Sibyl (Wikipedia) and Sibylline Oracles].
b. Christ leads us to God through death in the flesh to life in the Spirit (3:18)
See my summary at top of this section.
c. Christ’s proclamation to the spirits (3:19–20a)
The “spirits” are probably a reference to the Nephilim, understood to be “fallen angels”, of the Genesis 6:1-8 narrative. The proclamation of Jesus is not defined by either location or time in the text but Peter clearly precedes these verses with “Christ…suffered…being put to death in the flesh but made alive in the spirit“.
Where these “spirits” were imprisoned is unknown. Ephesian 4:7-10, a passage set in context of Christ’s ascension after his victory over death — subsequently gifting men imbued with spiritual capabilities to the church — mentions a descent into the lower regions of earth. It is difficult to reconcile these passages, but the general theme of Peter is on the “proclamation” of Jesus to these spirits subsequent to his resurrection and the display of power over death’s grip on humankind.
The proclamation may be nothing more that Jesus’ resurrection and ascension to the Father to put all “angels, authorities, and powers” under his feet in eternal subjugation. The point to the reader — in suffering for Christ because of a righteous life, there is no power on earth or in heaven to prevent Christ from bestowing honor on his children who are ultimately destined to reign with him (1 Peter 2:9-12).
d. The Noah story in Asia Minor
If my note readers have time, examine the YouTube video [link] done by an American scholar living in Turkey, Dr. Mark Wilson of the Asia Minor Research Center — see bio [link]. The title: Noah's Ark and the Flood in the Texts and Archaeology of Roman Asia Minor. The video lacks “presentation polish”, but it gives insight into the popularity and interest of Noah’s flood story in Asia Minor before and during the Roman Empire.
See Dr. Wilson also in the “Seven Churches of Revelation” by Appian Media [link].
e. The development of the alternative interpretations
Notes are coming.
f. Noah and Christian baptism (3:20b–21)
See my summary at top of this section.
g. Christ’s ascension as victory (3:22)
See my summary at top of this section.
Jobes, K. H. (2022). 1 Peter (R. W. Yarbrough & J. W. Jipp, Eds.; Second Edition, p. 235). Baker Academic: A Division of Baker Publishing Group.
3. Living Out Christ’s Victory in an Unbelieving World (4:1–6)
Notes are coming.
NOTES END HERE 8/12/23
IV. Consolation for the suffering flock (4:12—5:11)
(detail to come)
V. The closing of the letter: Final words and greetings (5:12–14)
(detail to come)
Outline from Jobes, K. H. (2022). 1 Peter (R. W. Yarbrough & J. W. Jipp, Eds.; Second Edition, pp. 59–61). Baker Academic: A Division of Baker Publishing Group.
Lexicon Entries
From 1 Peter 1:1 “strangers”
παρεπίδημος, ον (s. prec. entry; Polyb. 32, 6, 4; Athen. 5, 196a; OGI 383, 150; PPetr I, 19, 22 [225 B.C.]; III, 7, 15; LXX; Just., A I, 67, 6.—Dssm., B 146f [BS 149]) pert. to staying for a while in a strange or foreign place, sojourning, residing temporarily in our lit. subst. ὁ παρεπίδημος stranger, sojourner, resident alien, of Christians, who are not at home in this world ἐκλεκτοὶ π. chosen sojourners 1 Pt 1:1. (W. πάροικοι [cp. Gen 23:4; Ps 38:13]) 2:11. (W. ξένοι) π. ἐπὶ τῆς γῆς sojourners on the earth Hb 11:13 (cp. Ps.-Pla., Axioch. 365b παρεπιδημία τίς ἐστιν ὁ βίος.—MMeister, De Axiocho Dial., diss. Breslau 1915, 86ff). The cognates παρεπιδημέω and παρεπιδημία are used in ins (s. SIG index, s.v.) in connection w. civil servants who distinguish themselves for exemplary conduct while on international duty. Sim. the author of 1 Pt makes an intimate connection between the status of the addressees (as virtual visitors in the world because of their special relation to God through Jesus Christ) and their moral responsibility. S. πάροικος and lit. cited there.—DELG s.v. δῆμος. M-M. TW. Spicq.
Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 775). University of Chicago Press.
From 1 Peter 2:13 “human institution”
κτίσις (lit. “creation”) (3) system of established authority that is the result of some founding action, governance system, authority system. Corresponding to 1, κτίσις is also the act by which an authoritative or governmental body is created (ins in CB I/2, 468 no. 305 [I A.D.]: founding of the Gerousia [Senate]. Somewhat comparable, of the founding of a city: Scymnus Chius vs. 89 κτίσεις πόλεων). But then, in accordance with 2, it is prob. also the result of the act, the institution or authority itself 1 Pt 2:13 (Diod S 11, 60, 2 has κτίστης as the title of a high official. Cp. νομοθεσία in both meanings: 1. lawgiving, legislation; 2. the result of an action, i.e. law.) To a Hellene a well-ordered society was primary (s. Aristot., Pol. 1, 1, 1, 1252). It was understood that the function of government was to maintain such a society, and the moral objective described in vs. 14 is in keeping with this goal.—BBrinkman, ‘Creation’ and ‘Creature’ I, Bijdragen (Nijmegen) 18, ’57, 129–39, also 359–74; GLampe, The NT Doctrine of κτίσις, SJT 17, ’64, 449–62.—DELG s.v. κτίζω. M-M. TW. Sv.
Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 573). University of Chicago Press.
END