1 Peter 2:12

Conversation. See on ch. 1:15.

Honest. Gr. kalos, “noble,” “serving a good purpose.” The impact of Christian character upon the unconverted should testify to the superior value of the Christian way of life. The altruism, patience, industriousness, and well-ordered life of a true Christian stand forth in marked contrast with the more or less undisciplined habits of the unconverted generally.

Gentiles. Gr. ethne, “nations,” here not meaning non-Jews but, figuratively, non-Christians, since Peter addressed this epistle primarily to converts from heathenism (ch. 4:3, 4). The Jews used the OT Hebrew word, goy, and its NT Greek equivalent, ethnos, to mean “nation,” and both are often so translated, sometimes with reference to the Hebrew people (for example, in Gen. 12:2; Ex. 19:6; 33:13; Eze. 37:22; Luke 7:5; 23:2; John 11:43-52; Acts 26:4), but more often to the surrounding heathen nations (Lev. 20:23; Deut. 4:27; 2 Kings 18:33; Jer. 5:15; 25:31; Eze. 6:8; Rev. 2:26; also nearly all the NT occurrences of the word “Gentiles”).

The plural forms goyim and ethne (translated “nations,” “Gentiles,” or “heathen”) came to mean not only the heathen nations collectively but also the heathen as individuals (Acts 10:45; 13:42, 48; Eph. 2:11; 3:1). Thus for the Jews, who considered themselves above the non-Jews of “the nations,” the term ethne acquired the derogatory connotation of inferiors and pagans (see on Gal. 2:15).

Jewish Christians had been accustomed to equate “Israelite” with the covenant people of God, and “nations,” or “Gentiles,” with “heathen” — “aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph. 2:12). Hence they would naturally be reluctant to apply the word “Israelite” to Gentile converts, or to regard them as having ceased to be Gentiles (1 Cor. 12:2; Eph. 2:11) when they left heathenism and joined the Christian church.

This fact explains why we find both Paul and Peter using ethne to contrast Gentiles with Christians, not non-Jews with Jews. Paul rebukes the Corinthian Christians for condoning a sin that “is not so much as named among the Gentiles” (1 Cor. 5:1), and contrasts these Christians (“ye”) with “the Gentiles” (“they”), who “sacrifice to devils” (1 Cor. 10:20). And Peter, in the passage under consideration, likewise uses “they” and “you” when he tells these former heathen to live lives “honest among the Gentiles.” He obviously does not wish to describe as “Gentiles” these who “in time past were not a people, but are now the people of God” (1 Peter 2:10), especially since they are now “a chosen generation, a royal priesthood, an holy nation” (v. 9), heirs of the covenant promises to Israel.

Evildoers. Christians were misunderstood by the heathen, were charged with disloyalty to the state and with being disturbers of the peace. Under such circumstances their only defense was a blameless life, one which even pagans had to admire.

Good. Gr. kalos, translated “honest” earlier in the verse. As a representative of Christ the believer should be known not only for his own moral rectitude but also for his practical interest in the welfare of his fellow man. If a man’s religious experience is genuine it will reveal itself in “good works” (see on Matt. 7:16-20; James 3:11-18).

Behold. Or, “look over carefully,” “scrutinize.” The apostle hopes that as the heathen examine the Christian way of life many of them will be led to adopt it (see on 1 Cor. 4:9; Heb. 10:33).

Glorify God. That is, acknowledge His wisdom and power, which they see reflected in the lives of Christians. Peter may here recall the words of Jesus (see on Matt. 5:16).

Visitation. Gr. episkope, “a looking over,” perhaps by the heathen as they scrutinize the “good works” of church members, or by God when He “looks over” the records of men in the judgment. Because one purpose of the Christian life is to reveal the character of God and thereby cause the heathen to consider their own relationship to Him, the first explanation may harmonize best with the context. By “looking over” the noble character of a genuine Christian the heathen will have sufficient cause to “glorify God.” The best way for the heathen to glorify God is to submit to His grace and to His power to transform character.