Since Christians have a particular vocation in the world certain conduct was essential for Peter's readers.
"The address, Dear friends, I appeal to you,' in 2:11 marks a shift from the identity of God's people to their consequent responsibility in a hostile world. If 1:3-2:10 expanded on their identity as chosen people' (cf. 1:2), the reference to them as aliens and strangers' in 2:11 serves as a reminder that they are at the same time living as strangers' (again cf. 1:2) in contemporary society."82
Peter explained what Christian conduct should be negatively (v. 11) and positively (v. 12). Then he expounded more specifically what it should be positively in 2:13-4:11.
2:11 "Beloved, I [or we] urge you"frequently marks off a new section of an epistle, as it does here (Rom. 12:1; 1 Cor. 15:30; 16:17; 1 Cor. 1:10; 1 Thess. 4:1, 10b; 5:14; Heb. 13:22; cf. 4:12; 5:1). "I urge you"typically introduces exhortations. Again Peter reminded his audience of their identity so they would respond naturally and appropriately (cf. 1:1-2, 17). Aliens have no rights in the land where they live. Strangers are only temporary residents (cf. 1:17; Gen. 23:4; Ps. 39:12; Eph. 2:19; Heb. 13:14). Peter reminded his readers that, "This world is not my home, I'm just a passin' through."Note the dual hendiadys that form an inclusiofor 2:11-25: "aliens and strangers"(v. 11) and "Shepherd and Guardian"(v. 25).83
"Peter's purpose is not to define his readers' actual legal or social status in the Roman Empire . . . but simply to further his standing analogy between them and the Jewish people (cf. Heb. 11:13; . . .)."84
In view of our status we should refuse the appeal of our desire to indulge in things that are contrary to God's will for us. "Fleshly lusts"are selfish natural appetites that appeal to our sinful nature (cf. 1 John 2:16). We experience temptation to satisfy bodily desires in ways contrary to God's will.
"The knowledge that they do not belong does not lead to withdrawal, but to their taking their standards of behavior, not from the culture in which they live, but from their home' culture of heaven, so that their life always fits the place they are headed to, rather than their temporary lodging in this world."85
Peter spoke of the soul as the whole person (cf. 1:9; 2:25; James 1:21; et al.). When we yield to the desires of the flesh that God's Word condemns, we become double-minded, somewhat schizophrenic. This Peter aptly described as war in the soul. The antagonists are the lusts or will of the flesh and the will of God.
2:12 Peace in the inner man is necessary for excellent behavior before others. Part of the suffering Peter's original readers were experiencing was due evidently to slander from unbelieving Gentile pagans. They appear to have been accusing them unjustly of doing evil. This has led some commentators to conclude that Peter wrote this epistle after A.D. 64 when Nero began an official persecution of Christians allegedly for burning Rome. I think this conclusion is reasonable.
Peter urged his readers to give their critics no cause for justifiable slander. If they obeyed, their accusers would have to glorify God by giving a good testimony concerning the lives of the believers when they stood before God. The "day of visitation"is probably a reference to the day God will visit unbelievers and judge them (i.e., the great white throne judgment). This seems more likely than that it is the day when God will visit His people (i.e., the Rapture). The writers of Scripture do not refer to Christians' departure from this world as an occasion when unbelievers will glorify God. However when unbelievers bow before God they will glorify Him (e.g., Phil. 2:10-11). For the original readers this may have been a reference to the destruction of Jerusalem in A.D. 70.86
"This brief section sketches Peter's battle plan' for the inevitable confrontation between Christians and Roman society. . . .
"The conflict in society is won not by aggressive behavior but by good conduct' or good works' yet to be defined. Peter's vision is that the exemplary behavior of Christians will change the minds of their accusers and in effect overcome evil with good,' . . ."87
This section of the letter clarifies what it means to function obediently as God's people in a hostile world. It contains one of the tables of household duties in the New Testament (2:13-3:7; cf. Eph. 5:21-6:9; Col. 3:18-4:1). Luther referred to these sections as Haustafeln, and some scholars still use this technical term when referring to these lists. However this one begins with instructions regarding the Christian's relationship to the state, which is similar to Romans 13:1-7. It is particularly our duties in view of suffering for our faith that concerned Peter, as is clear from his choice of material.
Peter previously explained how a Christian can rejoice in his sufferings having set forth his responsibilities and outlined specific conduct in times of suffering. He next emphasized the inner confidence a Christian can have when experiencing persecution for his or her faith to equip his readers to overcome their sufferings effectively.
To prepare his readers to meet the Lord soon Peter urged them to make the best use of their time now that they understood what he had written about suffering.
4:7 Like the other apostles Peter believed the return of Jesus Christ was imminent (i.e., it could occur at any moment; cf. James 5:8; Rom. 13:11; Heb. 9:26; 1 John 2:18). This fact should have made a practical difference in the way his readers lived. Eschatology has ethical implications. They were to remain clear-headed ("of sound judgment"), self-controlled ("of sober spirit") primarily so they could pray properly. This statement illustrates the importance of prayer. Prayer is the most noble and necessary ministry that God entrusts to His children, but it is also the most neglected ministry (cf. Heb. 4:15-16).160Jesus' praying in the Garden of Gethsemane may have impressed this truth on Peter (cf. Matt. 26:40-41). Jesus prayed when the end of His life was near. The Greek word Peter used for prayer (lit. prayers, proseuchas) is the general word for prayer and indicates that Peter had all kinds of praying in mind.
". . . proper prayer is not an opiate' or escape, but rather a function of clear vision and a seeking of even clearer vision from God. It is only through clear communication with headquarters that a soldier can effectively stand guard."161
"To charge Paul or Peter with false prophecy for saying 1900 years ago that the end is near, is to treat them unfairly. They, as we, had to live in constant expectation of Christ's sudden return."162
"With the Messiah's first advent the reality of the eschatological kingdom broke on human history; but with the King's rejection, His eschatological kingdom was not established. It awaits the day of His return. But that eschatological encounter introduced a new element into the nature of history. Human history now moves under the shadow of the divinely announced eschatological kingdom."163
4:8 In relation to their fellow Christians Peter considered it most important that his readers keep their brotherly love at full strength (1:22; Rom. 13:8-10; 1 Thess. 5:8, 15; 1 John 4:7-11). The same expression occurs in non-biblical Greek to describe a horse at full gallop and a runner straining for the tape at the finish line of a race.
The person with this kind of love is willing to forgive and even covers a multitude of the sins of others committed against himself or herself rather than taking offense (Prov. 10:12; James 5:20). We cannot compensate for our own sins by loving others. Peter was not saying that. The proper way to deal with our sins is to confess them (1 John 1:9).
"Love hides them from its own sight and not from God's sight. Hate does the opposite; it pries about in order to discover some sin or some semblance of sin in a brother and then broadcasts it, even exaggerates it, gloats over it."164
4:9 Offering hospitality without complaining is one way to demonstrate love for the brethren (cf. Matt. 25:35). A host could incur persecution by giving hospitality to a known Christian in Peter's day.
"In certain cultures that are strongly family-oriented, the bringing of strangers into a house may be somewhat shocking. Yet Christians overcome these conventions because God's love has made them in a single great family."165
4:10 God has given every Christian at least one gift that he or she can and should share with other believers and in so doing serve them. The gift in view is evidently one of the so-called spiritual gifts (cf. 1 Cor. 12-14; Rom. 12; Eph. 4). "Manifold"means many faceted or variegated. God bestows His grace on different people in different ways. The gifts (Gr. charisma) are aspects of God's grace (Gr. charis). No Christian can claim that he or she has nothing to offer the church.166
"The Lord of the church has distributed His bounty with masterly variety to enable His people successfully to encounter the manifold trails' (1:6) to which they are subjected."167
4:11 Peter offered two basic ways of serving that represent two types of gifts as examples. Those who can share a word from God should do so by presenting what they say as God's Word, not just as their opinion. Obviously God's words are more important, and the way we present them should reflect their significance.
Those who can serve by providing some other kind of help or assistance should do so realizing that God has made their service possible.168
The reason for acknowledging one's words and works as from God is that God then gets the credit.169This is only fitting since He deserves all glory (i.e., praise) and might (power) forever (cf. Rev. 1:6). About this there can be no question. "Amen!"So be it!
"This passage is transitional. Looking backward, it serves as a kind of postscript to 2:11-4:6 (and in particular to the promise of vindication developed in 3:13-4:6). Its closing doxology forms an inclusion with 2:12: God is glorified' in the ministry of Christian believers to one another, just as Peter had earlier envisioned their enemies glorifying God on the day of visitation.' Looking ahead, the passage also anticipates on a small scale the issues to be developed more fully in 4:12-5:11."170
