Discovery Box1 Peter 2:11--4:6
Context2:11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 2:12 and maintain good conduct 1 among the non-Christians, 2 so that though 3 they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. 4
2:13 Be subject to every human institution 5 for the Lord’s sake, whether to a king as supreme 2:14 or to governors as those he commissions 6 to punish wrongdoers and praise 7 those who do good. 2:15 For God wants you 8 to silence the ignorance of foolish people by doing good. 2:16 Live 9 as free people, not using your freedom as a pretext for evil, but as God’s slaves. 10 2:17 Honor all people, love the family of believers, 11 fear God, honor the king.
2:18 Slaves, 12 be subject 13 to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 2:19 For this finds God’s favor, 14 if because of conscience toward God 15 someone endures hardships in suffering unjustly. 2:20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. 16 2:21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 2:22 He 17 committed no sin nor was deceit found in his mouth. 18 2:23 When he was maligned, he 19 did not answer back; when he suffered, he threatened 20 no retaliation, 21 but committed himself to God 22 who judges justly. 2:24 He 23 himself bore our sins 24 in his body on the tree, that we may cease from sinning 25 and live for righteousness. By his 26 wounds 27 you were healed. 28 2:25 For you were going astray like sheep 29 but now you have turned back to the shepherd and guardian of your souls.
3:1 In the same way, wives, be subject to your own husbands. Then, 30 even if some are disobedient to the word, they will be won over without a word by the way you live, 31 3:2 when they see your pure and reverent conduct. 32 3:3 Let your 33 beauty 34 not be external – the braiding of hair and wearing of gold jewelry 35 or fine clothes – 3:4 but the inner person 36 of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 3:5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 3:6 like Sarah who obeyed 37 Abraham, calling him lord. You become her children 38 when you do what is good and have no fear in doing so. 39 3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners 40 and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. 41
3:8 Finally, all of you be harmonious, 42 sympathetic, affectionate, compassionate, and humble. 3:9 Do not return evil for evil or insult for insult, but instead bless 43 others 44 because you were called to inherit a blessing. 3:10 For
the one who wants to love life and see good days must keep 45 his tongue from evil and his lips from uttering deceit.
3:11 And he must turn away from evil and do good;
he must seek peace and pursue it.
3:12 For the eyes of the Lord are 46 upon the righteous and his ears are open to their prayer.
But the Lord’s face is against those who do evil. 47
3:13 For 48 who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer 49 for doing what is right, 50 you are blessed. But do not be terrified of them 51 or be shaken. 52 3:15 But set Christ 53 apart 54 as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 55 3:16 Yet do it with courtesy and respect, 56 keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 57 3:17 For it is better to suffer for doing good, if God wills it, 58 than for doing evil.
3:18 59 Because Christ also suffered 60 once for sins,
the just for the unjust, 61
to bring you to God,
by being put to death in the flesh
but 62 by being made alive in the spirit. 63
3:19 In it 64 he went and preached to the spirits in prison, 65
3:20 after they were disobedient long ago 66 when God patiently waited 67 in the days of Noah as an ark was being constructed. In the ark 68 a few, that is eight souls, were delivered through water. 3:21 And this prefigured baptism, which now saves you 69 – not the washing off of physical dirt 70 but the pledge 71 of a good conscience to God – through the resurrection of Jesus Christ, 3:22 who went into heaven and is at the right hand of God 72 with angels and authorities and powers subject to him. 73
4:1 So, since Christ suffered 74 in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, 75 4:2 in that he spends the rest of his time 76 on earth concerned about the will of God and not human desires. 4:3 For the time that has passed was sufficient for you to do what the non-Christians 77 desire. 78 You lived then 79 in debauchery, evil desires, drunkenness, carousing, drinking bouts, 80 and wanton idolatries. 81 4:4 So 82 they are astonished 83 when you do not rush with them into the same flood of wickedness, and they vilify you. 84 4:5 They will face a reckoning before 85 Jesus Christ 86 who stands ready to judge the living and the dead. 4:6 Now it was for this very purpose 87 that the gospel was preached to those who are now dead, 88 so that though 89 they were judged in the flesh 90 by human standards 91 they may live spiritually 92 by God’s standards. 93
[2:12] 1 tn Grk “keeping your conduct good.”
[2:12] 2 tn Grk “the Gentiles,” used here of those who are not God’s people.
[2:12] 3 tn Grk “in order that in what they malign you.”
[2:12] 4 tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).
[2:13] 5 tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.
[2:14] 6 tn Grk “those sent by him.”
[2:14] 7 tn Grk “for the punishment…and the praise.”
[2:15] 8 tn Grk “because thus it is God’s will.”
[2:16] 9 tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”
[2:16] 10 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[2:17] 11 tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”
[2:18] 12 tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).
[2:18] 13 tn Grk “being subject,” but continuing the sense of command from vs. 13.
[2:19] 14 tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.
[2:19] 15 tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidhsin qeou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agaqhn; C Ψ 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding ἀγαθήν before θεοῦ (Ì72 [A* 33] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א Ac B P 049 Ï lat co), and best explains the rise of the other readings.
[2:20] 16 tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).
[2:22] 17 tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:22] 18 sn A quotation from Isa 53:9.
[2:23] 19 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:23] 20 tn Grk “he did not threaten, but.”
[2:23] 21 sn An allusion to Isa 53:7.
[2:23] 22 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
[2:24] 23 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 24 sn A quotation from Isa 53:4, 12.
[2:24] 25 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”
[2:24] 26 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 27 tn Grk the singular: “wound”; “injury.”
[2:24] 28 sn A quotation from Isa 53:5.
[2:25] 29 sn A quotation from Isa 53:6.
[3:1] 30 tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:1] 31 tn Grk “by the wives’ behavior.”
[3:2] 32 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
[3:3] 33 tn Grk “whose,” referring to the wives.
[3:3] 35 tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.
[3:4] 36 tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.
[3:6] 37 tn Grk “as Sarah obeyed.”
[3:6] 38 tn Grk “whose children you become.”
[3:6] 39 tn Grk “doing good and not fearing any intimidation.”
[3:7] 40 tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 7 are participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.
[3:7] 41 tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.
[3:8] 42 tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.
[3:9] 43 tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
[3:9] 44 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
[3:12] 46 tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”
[3:12] 47 sn Verses 10-12 are a quotation from Ps 34:12-16.
[3:13] 48 tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
[3:14] 49 sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).
[3:14] 50 tn Grk “because of righteousness.”
[3:14] 51 tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).
[3:14] 52 sn A quotation from Isa 8:12.
[3:15] 53 tc Most later
[3:15] 54 tn Or “sanctify Christ as Lord.”
[3:15] 55 tn Grk “the hope in you.”
[3:16] 56 tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:16] 57 tn Grk “when you are spoken against.”
[3:17] 58 tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).
[3:18] 59 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[3:18] 60 tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epaqen) or “died” (ἀπέθανεν, apeqanen). The witnesses that read ἀπέθανεν are Ì72 א A Cvid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [{oti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apoqnhskw], but uses πάσχω [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (Jamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.
[3:18] 61 sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
[3:18] 62 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
[3:18] 63 sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”
[3:19] 64 tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:19] 65 sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.
[3:20] 66 tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.
[3:20] 67 tn Grk “the patience of God waited.”
[3:20] 68 tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:21] 69 tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:21] 70 tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.
[3:21] 71 tn Or “response”; “answer.”
[3:22] 72 tn Grk “who is at the right hand…having gone into heaven.”
[3:22] 73 tn Grk “angels…having been subjected to him.”
[4:1] 74 tc Most
[4:1] 75 sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.
[4:2] 76 tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.
[4:3] 77 tn Grk “the Gentiles,” used here of those who are not God’s people.
[4:3] 78 tn Grk “to accomplish the desire of the Gentiles.”
[4:3] 79 tn Grk “having gone along,” referring to the readers’ behavior in time past.
[4:3] 80 tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.
[4:3] 81 tn The Greek words here all occur in the plural to describe their common practice in the past.
[4:4] 82 tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:4] 83 tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.
[4:4] 84 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.
[4:5] 85 tn Grk “give an account to.”
[4:5] 86 tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.
[4:6] 87 tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.
[4:6] 88 sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?
[4:6] 89 tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[4:6] 90 tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.
[4:6] 91 tn Grk “according to men.”
[4:6] 92 tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).
