Since Christians have a particular vocation in the world, certain conduct was essential for Peter"s suffering readers. [source][source][source]
"The address, "Dear friends, I appeal to you," in 1 Peter 2:11 marks a shift from the identity of God"s people to their consequent responsibility in a hostile world. If 1 Peter 1:3 to 1 Peter 2:10 expanded on their identity as "chosen people" (cf. 1 Peter 1:2), the reference to them as "aliens and strangers" in 1 Peter 2:11 serves as a reminder that they are at the same time "living as strangers" (again cf. 1 Peter 1:2) in contemporary society." [1][source]
Context Summary
1 Peter 2:11-17 - The Christian Pilgrim's Walk
Strong desires must be kept under the stronger hand of the Christian soul-not extirpated but turned into right directions as God's providence points the way. Our desires ultimately rule our prayers and our life. We must therefore keep them above all else, for out of the heart are the issues of life. "Cleanse thou the thoughts of our heart by the inspiration of thy Holy Spirit, that we may perfectly love thee." God does not wish the extirpation of any element of our nature, but its consecration. We must not allow wrong things; and we must not allow the abuse or excess of right ones. The silent witness of a holy life or a well-ordered home is of incalculable worth. Oh that people in contact with us may turn from us to glorify God! See 1 Peter 2:12.
Though we do not belong to this world, but are passing through it to our home, we should show ourselves willing to conform to the institutions and customs of the world around us, so far as we can do so without injury to conscience or betrayal of the rights of Christ. [source]
Chapter Summary: 1 Peter 2
1He exhorts to put away wickedness; 4showing that Christ is the foundation whereupon they are built 11He beseeches them also to abstain from sinful desires; 13to be obedient to authorities; 18and teaches servants how to obey their masters; 20patiently suffering for well doing, after the example of Christ
Greek Commentary for 1 Peter 2:11
As sojourners and pilgrims [ως παροικους και παρεπιδημους] This combination from the lxx (Gen 33:4; Psalm 39:13). See note on 1 Peter 1:1 for παρεπιδημος parepidēmos and see note on 1 Peter 1:17 for παροικια paroikia and see note on Ephesians 2:19 for παροικος paroikos (only there and here in N.T., Christians whose fatherland is heaven). [source]
To abstain from [απεχεσται] Present middle (direct) infinitive of απεχω apechō old verb, to hold back from (1 Thessalonians 4:3). In indirect command (to keep on abstaining from) after παρακαλω parakalō (I beseech). With the ablative case των σαρκικων επιτυμιων tōn sarkikōn epithumiōn the grosser sins of the flesh (for σαρκικος sarkikos see 1 Corinthians 3:3) like the list in 1 Peter 4:3.Which (αιτινες haitines). “Which very ones.” Like Latin quippe qui.War against the soul Present middle indicative of στρατευω strateuō to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24. [source]
Which [αιτινες] “Which very ones.” Like Latin quippe qui. [source]
War against the soul [στρατευονται κατα της πσυχης] Present middle indicative of στρατευω strateuō to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24. [source]
Beloved [ἀγαπητοί] A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved. Barnabas and Paul, Acts 15:25, in the letter sent by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, 2 Peter 3:15. [source]
Rev., sojourners. Compare 1 Peter 1:17 , “the time of your sojourning [αἵτινες] The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category. [source]
Strangers [παροίκους] Rev., sojourners. Compare 1 Peter 1:17, “the time of your sojourning ( παροικίας )Which ( αἵτινες )The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category. [source]
Reverse Greek Commentary Search for 1 Peter 2:11
John 8:53Which is dead [ὅστις] The compound pronoun ὅστις , which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. “Mortify covetousness, seeing it is ( ἥτις ἐστὶν ) idolatry.” See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11. [source]
Ephesians 2:19No more [ουκετι] No longer. Sojourners (παροικοι paroikoi). Old word for dweller by (near by, but not in). So Acts 7:6,Acts 7:29; 1 Peter 2:11 (only other N.T. examples). Dwellers just outside the house or family of God. Fellow-citizens Old word from οικος oikos (house, household), but in N.T. only here, Galatians 6:10; 1 Timothy 5:8. Gentiles now in the family of God (Romans 8:29). [source]
Hebrews 11:13In faith [κατα πιστιν] Here a break in the routine πιστει pistei (by faith), “according to faith,” either for literary variety “or to suggest πιστις pistis as the sphere and standard of their characters” (Moffatt). These all Those in Hebrews 11:9-12 (Abraham, Sarah, Isaac, Jacob). Not having the promises First aorist middle participle of κομιζω komizō to obtain, as in Hebrews 10:36; Hebrews 11:39. And yet the author mentions Abraham (Hebrews 6:15) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have “better promises.” Greeted them First aorist middle participle of ασπαζομαι aspazomai to salute (Matthew 5:47). Abraham rejoiced to see Christ‘s day in the dim distance (John 8:56). Strangers Foreigners. “To reside abroad carried with it a certain stigma” (Moffatt). But they “confessed” it (Genesis 23:4; Genesis 47:9). Pilgrims Late double compound (παρα επι δημος para class="translit"> epi class="translit"> dēmos), a sojourner from another land, in N.T. only here and 1 Peter 1:1; 1 Peter 2:11. [source]
James 4:1That war [στρατευομένων] The thought of wars and rightings is carried into the figurative description of the sensuality which arrays its forces and carries on its campaign in the members. The verb does not imply mere fighting, but all that is included in military service. A remarkable parallel occurs in Plato, “Phaedo,” 66: “For whence come wars and rightings and factions? Whence but from the body and the lusts of the body?” Compare 1 Peter 2:11; Romans 7:23. [source]
James 4:1Wars [πολεμοι] Old word from ηδομαι hēdomai Ablative case here after εκ ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.That war (των στρατευομενων tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν en humin). Modern church disturbances are old enough in practice. [source]
James 4:1- fightings [μαχαι] Old word from ηδομαι hēdomai Ablative case here after εκ ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.That war (των στρατευομενων tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν en humin). Modern church disturbances are old enough in practice. [source]
James 4:1Of your pleasures [εκ των ηδονων υμων] Old word from ηδομαι hēdomai Ablative case here after εκ ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.That war (των στρατευομενων tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν en humin). Modern church disturbances are old enough in practice. [source]
James 4:1That war [των στρατευομενων] Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” Modern church disturbances are old enough in practice. [source]
1 Peter 1:13Gird up [ἀναζωσάμενοι] Lit., having girded up. Used here only. The metaphor is suggested by the girding up of the loose eastern robes preparatory to running or other exertion. Perhaps recalling the words of Christ, Luke 12:35. Christ's call is a call to active service. There is a fitness in the figure as addressed to sojourners and pilgrims (1 Peter 1:1; 1 Peter 2:11), who must be always ready to move. [source]
1 Peter 1:1An apostle of Jesus Christ [αποστολος Ιησου Χριστου] This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22,Matthew 24:24,Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6,Colossians 1:23. [source]
1 Peter 1:1Who are sojourners [παρεπιδημοις] Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. [source]
1 Peter 4:3May suffice [αρκετος] No copula in the Greek, probably εστιν estin (is) rather than δυναται dunatai (can). Late and rare verbal adjective from αρκεω arkeō to suffice, in the papyri several times, in N.T. only here and Matthew 6:34; Matthew 10:25, apparently referring to Christ‘s words in Matthew 6:34 (possibly an axiom or proverb).To have wrought (κατειργασται kateirgasthai). Perfect middle infinitive of κατεργαζομαι katergazomai common compound (κατα εργον kataτο βουλημα ergon work) as in 1 Corinthians 5:3.The desire Correct text, not πεπορευμενους thelēma Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephesians 2:1-3) as today some Christians copy the ways of the world.And to have walked (πορευομαι peporeumenous). Perfect middle participle of κατειργασται poreuomai in the accusative plural of general reference with the infinitive εν ασελγειαις kateirgasthai Literally, “having walked or gone.”In lasciviousness All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
1 Peter 4:3The desire [τελημα] Correct text, not πεπορευμενους thelēma Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephesians 2:1-3) as today some Christians copy the ways of the world.And to have walked (πορευομαι peporeumenous). Perfect middle participle of κατειργασται poreuomai in the accusative plural of general reference with the infinitive εν ασελγειαις kateirgasthai Literally, “having walked or gone.”In lasciviousness All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
1 Peter 4:3In lasciviousness [εν] All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
2 Peter 1:13So long as [επ οσον] For this phrase see Matthew 9:15; Romans 11:13.Tabernacle (σκηνωματι skēnōmati). Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος skēnos so in 2 Corinthians 5:1,2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him.To stir you up Present active infinitive of διεγειρω diegeirō late (Arist., Hippocr., Herodian, papyri), perfective Old word, from υπομιμνησκω hupomimnēskō (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.” [source]
1 John 2:16Of the flesh [] Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44; Romans 1:24; Revelation 18:14. Compare 1 Peter 2:11; Titus 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on John 1:14. [source]
3 John 1:2Soul [ψυχή] See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11,John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
What do the individual words in 1 Peter 2:11 mean?
Parse: Adjective, Accusative Masculine Plural
Root: παρεπίδημος
Sense: one who comes from a foreign country into a city or land to reside there by the side of the natives.
Parse: Verb, Present Indicative Middle, 3rd Person Plural
Root: στρατεύομαι
Sense: to make a military expedition, to lead soldiers to war or to battle, (spoken of a commander).
Greek Commentary for 1 Peter 2:11
This combination from the lxx (Gen 33:4; Psalm 39:13). See note on 1 Peter 1:1 for παρεπιδημος parepidēmos and see note on 1 Peter 1:17 for παροικια paroikia and see note on Ephesians 2:19 for παροικος paroikos (only there and here in N.T., Christians whose fatherland is heaven). [source]
Present middle (direct) infinitive of απεχω apechō old verb, to hold back from (1 Thessalonians 4:3). In indirect command (to keep on abstaining from) after παρακαλω parakalō (I beseech). With the ablative case των σαρκικων επιτυμιων tōn sarkikōn epithumiōn the grosser sins of the flesh (for σαρκικος sarkikos see 1 Corinthians 3:3) like the list in 1 Peter 4:3.Which (αιτινες haitines). “Which very ones.” Like Latin quippe qui.War against the soul Present middle indicative of στρατευω strateuō to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24. [source]
“Which very ones.” Like Latin quippe qui. [source]
Present middle indicative of στρατευω strateuō to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24. [source]
A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved. Barnabas and Paul, Acts 15:25, in the letter sent by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, 2 Peter 3:15. [source]
The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category. [source]
Rev., sojourners. Compare 1 Peter 1:17, “the time of your sojourning ( παροικίας )Which ( αἵτινες )The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category. [source]
Reverse Greek Commentary Search for 1 Peter 2:11
The compound pronoun ὅστις , which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. “Mortify covetousness, seeing it is ( ἥτις ἐστὶν ) idolatry.” See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11. [source]
No longer. Sojourners (παροικοι paroikoi). Old word for dweller by (near by, but not in). So Acts 7:6, Acts 7:29; 1 Peter 2:11 (only other N.T. examples). Dwellers just outside the house or family of God. Fellow-citizens Old word from οικος oikos (house, household), but in N.T. only here, Galatians 6:10; 1 Timothy 5:8. Gentiles now in the family of God (Romans 8:29). [source]
Old word for dweller by (near by, but not in). So Acts 7:6, Acts 7:29; 1 Peter 2:11 (only other N.T. examples). Dwellers just outside the house or family of God. [source]
Here a break in the routine πιστει pistei (by faith), “according to faith,” either for literary variety “or to suggest πιστις pistis as the sphere and standard of their characters” (Moffatt). These all Those in Hebrews 11:9-12 (Abraham, Sarah, Isaac, Jacob). Not having the promises First aorist middle participle of κομιζω komizō to obtain, as in Hebrews 10:36; Hebrews 11:39. And yet the author mentions Abraham (Hebrews 6:15) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have “better promises.” Greeted them First aorist middle participle of ασπαζομαι aspazomai to salute (Matthew 5:47). Abraham rejoiced to see Christ‘s day in the dim distance (John 8:56). Strangers Foreigners. “To reside abroad carried with it a certain stigma” (Moffatt). But they “confessed” it (Genesis 23:4; Genesis 47:9). Pilgrims Late double compound (παρα επι δημος para class="translit"> epi class="translit"> dēmos), a sojourner from another land, in N.T. only here and 1 Peter 1:1; 1 Peter 2:11. [source]
The thought of wars and rightings is carried into the figurative description of the sensuality which arrays its forces and carries on its campaign in the members. The verb does not imply mere fighting, but all that is included in military service. A remarkable parallel occurs in Plato, “Phaedo,” 66: “For whence come wars and rightings and factions? Whence but from the body and the lusts of the body?” Compare 1 Peter 2:11; Romans 7:23. [source]
Old word from ηδομαι hēdomai Ablative case here after εκ ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.That war (των στρατευομενων tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν en humin). Modern church disturbances are old enough in practice. [source]
Old word from ηδομαι hēdomai Ablative case here after εκ ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.That war (των στρατευομενων tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν en humin). Modern church disturbances are old enough in practice. [source]
Old word from ηδομαι hēdomai Ablative case here after εκ ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.That war (των στρατευομενων tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν en humin). Modern church disturbances are old enough in practice. [source]
Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” Modern church disturbances are old enough in practice. [source]
Lit., having girded up. Used here only. The metaphor is suggested by the girding up of the loose eastern robes preparatory to running or other exertion. Perhaps recalling the words of Christ, Luke 12:35. Christ's call is a call to active service. There is a fitness in the figure as addressed to sojourners and pilgrims (1 Peter 1:1; 1 Peter 2:11), who must be always ready to move. [source]
This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. [source]
Cf. 1 Peter 2:11; 1 Peter 4:2. [source]
No copula in the Greek, probably εστιν estin (is) rather than δυναται dunatai (can). Late and rare verbal adjective from αρκεω arkeō to suffice, in the papyri several times, in N.T. only here and Matthew 6:34; Matthew 10:25, apparently referring to Christ‘s words in Matthew 6:34 (possibly an axiom or proverb).To have wrought (κατειργασται kateirgasthai). Perfect middle infinitive of κατεργαζομαι katergazomai common compound (κατα εργον kataτο βουλημα ergon work) as in 1 Corinthians 5:3.The desire Correct text, not πεπορευμενους thelēma Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephesians 2:1-3) as today some Christians copy the ways of the world.And to have walked (πορευομαι peporeumenous). Perfect middle participle of κατειργασται poreuomai in the accusative plural of general reference with the infinitive εν ασελγειαις kateirgasthai Literally, “having walked or gone.”In lasciviousness All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
Correct text, not πεπορευμενους thelēma Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephesians 2:1-3) as today some Christians copy the ways of the world.And to have walked (πορευομαι peporeumenous). Perfect middle participle of κατειργασται poreuomai in the accusative plural of general reference with the infinitive εν ασελγειαις kateirgasthai Literally, “having walked or gone.”In lasciviousness All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος skēnos so in 2 Corinthians 5:1, 2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him. [source]
For this phrase see Matthew 9:15; Romans 11:13.Tabernacle (σκηνωματι skēnōmati). Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος skēnos so in 2 Corinthians 5:1, 2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him.To stir you up Present active infinitive of διεγειρω diegeirō late (Arist., Hippocr., Herodian, papyri), perfective Old word, from υπομιμνησκω hupomimnēskō (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.” [source]
Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44; Romans 1:24; Revelation 18:14. Compare 1 Peter 2:11; Titus 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on John 1:14. [source]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]