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
