Exegetical and Hermeneutical Commentary of 1 Peter 2:12
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by [your] good works, which they shall behold, glorify God in the day of visitation.
12. having your conversation honest among the Gentiles ] On “conversation,” see note on chap. 1Pe 1:15. There is perhaps no better equivalent for the Greek word than “honest;” but it carries with it the thought of a nobler, more honourable, form of goodness than the English adjective. The special stress laid on the conduct of the disciples “among the Gentiles ” confirms the view taken throughout these notes that the Epistle is addressed mainly to those of the Asiatic Churches who were by birth or adoption of “the Circumcision.”
that, whereas they speak against you as evildoers ] It is not without significance that St Peter uses the same word as had been used by the chief priests of our Lord (Joh 18:30). This Epistle (here, and 1Pe 2:14, 1Pe 3:16, 1Pe 4:15) is the only book in the New Testament, with the exception of the passage just referred to, in which the word occurs. The words indicate the growth of a widespread feeling of dislike shewing itself in calumny. So in Act 28:22 the disciples of Christ are described as “a sect everywhere spoken against.” The chief charge at this time was probably that of “turning the world upside down” (Act 17:6), i.e. of revolutionary tendencies, and this view is confirmed by the stress laid on obedience to all constituted authority in the next verse. With this were probably connected, as the sequel shews (1Pe 2:18, chap. 1Pe 3:1), the accusations of introducing discord into families, setting slaves against their masters, wives against their husbands. The more monstrous calumnies of worshipping an ass’s head, of Thyesteian banquets of human flesh, and orgies of foulest license, were probably of later date.
they may by your good works, which they shall behold ] The verb which St Peter uses is an unusual one, occurring in the New Testament only here and in chap. 1Pe 3:2. The use of the cognate noun in the “eye-witnesses” of 2Pe 1:16 may be noted as a coincidence pointing to identity of authorship. The history of the word as applied originally to those who were initiated in the third or highest order of the Eleusinian mysteries is not without interest. If we can suppose the Apostle to have become acquainted with that use of it, or even with the meaning derived from the use, we can imagine him choosing the word rather than the simple verb for “seeing” to express the thought that the disciples were as a “spectacle” (1Co 4:9; Heb 10:33) to the world around them, and that those who belonged to that world were looking on with a searching and unfriendly gaze.
glorify God in the day of visitation ] The usage of the Old Testament leaves it open whether the day in which God visits men is one of outward blessings as in Job 10:12, Luk 1:43, or of chastisement as in Isa 10:3. The sense in which the term is used by St Peter was probably determined by our Lord’s use of “the time of thy visitation” in Luk 19:44. There it is manifestly applied to the “accepted time,” the season in which God was visiting His people, it might be by chastisements, as well as by the call to repentance and the offer of forgiveness. And this, we can scarcely doubt, is its meaning here also. There is a singular width of charity in St Peter’s language. He anticipates “a day of visitation,” a time of calamities, earthquakes, pestilences, famines, wars and rumours of wars, such as his Lord had foretold (Mat 24:6-7), but his hope is not that the slanderers may then be put to shame and perish, but that they may then “glorify God” by seeing how in the midst of all chaos and disorder, the disciples of Christ were distinguished by works that were nobly good, by calmness, obedience, charity.
Fuente: The Cambridge Bible for Schools and Colleges
Having your conversation honest – Your conduct. See the notes at Phi 1:27. That is, lead upright and consistent lives. Compare the notes at Phi 4:8.
Among the Gentiles – The pagans by whom you are surrounded, and who will certainly observe your conduct. See the notes at 1Th 4:12, That ye may walk honestly toward them that are without. Compare Rom 13:13.
That, whereas they speak against you as evil doers – Margin, wherein. Greek en ho – in what; either referring to time, and meaning that at the very time when they speak against you in this manner they may be silenced by seeing your upright lives; or meaning in respect to which – that is, that in respect to the very matters for which they reproach you they may see by your meek and upright conduct that there is really no ground for reproach. Wetstein adopts the former, but the question which is meant is not very important. Bloomfield supposes it to mean inasmuch, whereas. The sentiment is a correct one, whichever interpretation is adopted. It should be true that at the very time when the enemies of religion reproach us, they should see that we are actuated by Christian principles, and that in the very matter for which we are reproached we are conscientious and honest.
They may, by your good works, which they shall behold – Greek, which they shall closely or narrowly inspect. The meaning is, that upon a close and narrow examination, they may see that you are actuated by upright principles, and ultimately be disposed to do you justice. It is to be remembered that the pagan were very little acquainted with the nature of Christianity; and it is known that in the early ages they charged on Christians the most abominable vices, and even accused them of practices at which human nature revolts. The meaning of Peter is, that while they charged these things on Christians, whether from ignorance or malice, they ought so to live as that a more full acquaintance with them, and a closer inspection of their conduct, would disarm their prejudices, and show that their charges were entirely unfounded. The truth taught here is, that our conduct as Christians should be such as to bear the strictest scrutiny; such that the closest examination will lead our enemies to the conviction that we are upright and honest. This may be done by every Christian this his religion solemnly requires him to do.
Glorify God – Honor God; that is, that they may be convinced by your conduct of the pure and holy nature of that religion which he has revealed, and be led also to love and worship him. See the notes at Mat 5:16.
In the day of visitation – Many different opinions have been entertained of the meaning of this phrase, some referring it to the day of judgment; some to times of persecution; some to the destruction of Jerusalem; and some to the time when the gospel was preached among the Gentiles, as a period when God visited them with mercy. The word visitation ( episkope,) means the act of visiting or being visited for any purpose, usually with the notion of inspecting conduct, of inflicting punishment, or of conferring favors. Compare Mat 25:36, Mat 25:43; Luk 1:68, Luk 1:78; Luk 7:16; Luk 19:44, in the sense of visiting for the purpose of punishing, the word is often used in the Septuagint for the Hebrew paaqad, though there is no instance in which the word is so used in the New Testament, unless it be in the verse before us. The visitation here referred to is undoubtedly that of God; and the reference is to some time when he would make a visitation to people for some purpose, and when the fact that the Gentiles had narrowly inspected the conduct of Christians would lead them to honor him.
The only question is, to what visitation of that kind the apostle referred. The prevailing use of the word in the New Testament would seem to lead us to suppose that the visitation referred to was designed to confer favors rather than to inflict punishment, and indeed the word seems to have somewhat of a technical character, and to have been familiarly used by Christians to denote Gods coming to people to bless them; to pour out his Spirit upon them; to revive religion. This seems to me to be its meaning here; and, if so, the sense is, that when God appeared among people to accompany the preaching of the gospel with saving power, the result of the observed conduct of Christians would be to lead those around them to honor him by giving up their hearts to Him; that is, their consistent lives would be the means of the revival and extension of true religion. And is it not always so? Is not the pure and holy walk of Christians an occasion of His bending His footsteps down to earth to bless dying sinners, and to scatter spiritual blessings with a liberal hand? Compare the notes at 1Co 14:24-25.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Having your conversation honest] Living in such a manner among the Gentiles, in whose country ye sojourn, as becomes the Gospel which ye profess.
That whereas they speak against you as evil doers] In all the heathen countries, in the first age of the Church, the Christians and the Jews were confounded together; and as the latter mere everywhere exceedingly troublesome and seditious, the Christians shared in their blame, and suffered no small measure of obloquy and persecution on this very account. It was doubly necessary, therefore, that the Christians should be exceedingly cautious; and that their conduct should prove that, although many of them were of the same nation, yet they who had embraced Christianity differed widely in their spirit and conduct from those, whether Jews or Gentiles, who had not received the faith of Christ.
In the day of visitation.] I believe this refers to the time when God should come to execute judgment on the disobedient Jews, in the destruction of their civil polity, and the subversion of their temple and city. God did at that time put a remarkable difference between the Jews and the Christians: all the former were either destroyed or carried into slavery; not one of the latter: nor did they deserve it; for not one of them had joined in the sedition against the Roman government. That the day of visitation means a time in which punishment should be inflicted, is plain from Isa 10:3: And what will ye do in the DAY of VISITATION, and in the desolation which shall come from afar? To whom will ye flee for help? And where will ye leave your glory? Some think that by the phrase in this place is meant the time in which they should be brought before the heathen magistrates, who, after an impartial examination, should find them innocent, and declare them as such; by which God would be glorified, the work appearing to be his own. Others think that it signifies the time in which God should make them the offer of mercy by Jesus Christ. The words, however, may refer to the time in which the Christians should be called to suffer for the testimony of Christ; the heathens, seeing them bear their sufferings with unconquerable patience, were constrained to confess that God was with them; and not a few, from being spectators of their sufferings, became converts to Christianity,
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having your conversation honest; irreprehensible, fruitful, such as may gain mens love, and commend the religion you profess.
Among the Gentiles; who, by reason of their differing from your religion, are the more likely to observe you. This proves this Epistle to be written to the Jews.
They may by your good works, which they shall behold, glorify God; not only think more favourably of you, but of your religion; acknowledge the grace of God in you, and more readily subject themselves to him, (the best way of glorifying him), it being usual with God to make way for the conversion of sinners by the holy conversation of saints.
In the day of visitation; viz. a gracious visitation, when God calls them by the gospel to the knowledge of Christ, Luk 1:68,78; 7:16; Luk 19:44.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. conversation“behavior”;”conduct.” There are two things in which “strangersand pilgrims” ought to bear themselves well: (1) theconversation or conduct, as subjects (1Pe2:13), servants (1Pe 2:18),wives (1Pe 3:1), husbands (1Pe3:7), all persons under all circumstances (1Pe2:8); (2) confession of the faith (1Pe 3:15;1Pe 3:16). Each of the two isderived from the will of God. Our conversation shouldcorrespond to our Saviour’s condition; this is in heaven, so oughtthat to be.
honesthonorable,becoming, proper (1Pe 3:16).Contrast “vain conversation,” 1Pe1:18. A good walk does not make us pious, but we must first bepious and believe before we attempt to lead a good course. Faithfirst receives from God, then love gives to our neighbor [LUTHER].
whereas they speak againstyounow (1Pe 2:15),that they may, nevertheless, at some time or other hereafterglorify God. The Greek may be rendered, “Whereinthey speak against you . . . that (herein) they may, by yourgood works, which on a closer inspection they shall behold,glorify God.” The very works “which on more carefulconsideration, must move the heathen to praise God, are at first theobject of hatred and raillery” [STEIGER].
evildoersBecause asChristians they could not conform to heathenish customs, they wereaccused of disobedience to all legal authority; in order to rebutthis charge, they are told to submit to every ordinance of man(not sinful in itself).
byowing to.
they shall beholdGreek,“they shall be eye-witnesses of“; “shall beholdon close inspection“; as opposed to their “ignorance”(1Pe 2:15) of the truecharacter of Christians and Christianity, by judging on mere hearsay.The same Greek verb occurs in a similar sense in 1Pe3:2. “Other men narrowly look at (so the Greekimplies) the actions of the righteous” [BENGEL].TERTULLIAN contrasts theearly Christians and the heathen: these delighted in the bloodygladiatorial spectacles of the amphitheater, whereas a Christian wasexcommunicated if he went to it at all. No Christian was found inprison for crime, but only for the faith. The heathen excluded slavesfrom some of their religious services, whereas Christians had some oftheir presbyters of the class of slaves. Slavery silently andgradually disappeared by the power of the Christian law of love,”Whatsoever ye would that men should do to you, do ye even so tothem.” When the pagans deserted their nearest relatives in aplague, Christians ministered to the sick and dying. When theGentiles left their dead unburied after a battle and cast theirwounded into the streets, the disciples hastened to relieve thesuffering.
glorifyforming a highestimate of the God whom Christians worship, from the exemplaryconduct of Christians themselves. We must do good, not with a view toour own glory, but to the glory of God.
the day of visitationofGod’s grace; when God shall visit them in mercy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Having your conversation honest among the Gentiles,…. To have the conversation honest, is to provide things honest in the sight of men; to live and walk honestly before all; to do those things which are right and honest in the sight of God, and among men; to order the conversation aright, according to the law of God, which is a rule of walk and conversation, and as becomes the Gospel of Christ; and which was the more, and rather to be attended to, because these converted Jews were “among the Gentiles”, that knew not God; idolaters, and unbelievers, profane sinners, who were watching for their halting, and that they might take an advantage against them, and the Gospel, and the religion they professed, from their conversations:
that whereas they speak against you as evildoers: charging them with the grossest immoralities, as the Heathens did the Christians in the first ages; which appears evidently from the apologies of Tertullian, Jnstin Martyr, and others; though it seems that the Jewish converts are here intended, who were accused by the Gentiles of seditious principles and practices, and of acting contrary to the laws of civil government, refusing to yield subjection to Gentile magistrates, and obedience to Heathen masters; and hence the apostle, in some following verses, enlarges on those duties, and which he exhorts them to attend unto, that they might put to silence the ignorance of such foolish accusers: and
that they may, by your good works which they shall behold, glorify God in the day of visitation; or “trial”, or “examination”, as the Syriac version renders it; which may be understood either of human or divine visitation; if of the former, then the sense is, let the saints attend to all the duties of civil life, that when Heathen magistrates come to visit their several districts, and inquire and examine into the conduct of men, and seeing and finding that the Christians behave well and orderly, instead of persecuting them, they will bless God that they are such good subjects; if of divine visitation, which seems most likely, this must either design a visitation by way of judgment, or of mercy; for as the Jews say d, there is , “a visitation”, for good, and a visitation for evil: God sometimes visits in a way of punishment for sin, and sometimes in away of grace, for the good and welfare of men; and then the sense is, that when wicked men take notice of and observe the good works of the saints, their civil, honest, and orderly conversation, they shall glorify God on that account, who has enabled them to perform them; and acknowledge the goodness of them, and the wrong judgment they have passed upon them, and the ill measure they have measured out to them; and this will be, either when God visits them in a way of wrath, as at the day of judgment, or at the time of some temporal calamity before, or when he visits them in a way of mercy, calls them by his grace, and effectually works upon them by his Spirit: the same argument for the performance of good works is used by Christ, in Mt 5:16.
d Zohar in Gen. fol. 93. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Seemly (). Predicate adjective with , for which see 1Pet 1:15; 1Pet 1:18. The Gentiles are on the watch for slips in moral conduct by the Christians.
That (). Final conjunction with (they may glorify, first aorist active subjunctive of , the purpose of the Christians about the Gentiles.
Wherein ( ). “In what thing.”
As evil-doers ( ). As they did and do, old word (from and , Joh 18:30), in N.T. only here and verse 14 in correct text. Heathen talk against us () gleefully.
By your good works ( ). “Out of (as a result of) your good (beautiful) deeds.”
Which they behold (). Present active participle of , old verb (from, , overseer, spectator, 2Pe 1:16), to be an overseer, to view carefully, in N.T. only here and 3:2.
In the day of visitation ( ). From Isa 10:33. Cf. its use in Lu 19:44, which see for the word (from , to inspect (Heb 12:15). Clear echo here of Mt 5:16.
Fuente: Robertson’s Word Pictures in the New Testament
Conversation. Rev., behavior. See on ch. 1Pe 1:15.
Whereas [ ] . Rev., correctly, wherein; in the matter in which. They speak against (katalalousin). Compare evil – speakings, ver. 1, and Act 28:22.
Which they shall behold [] . Rev., beholding. Used by Peter only, here and ch. 3 2. The kindred noun ejpopthv, an eye – witness, occurs only at 2Pe 1:16. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Elensinian mysteries. Here it conveys the idea of personal witness; behold with their own eyes. Evil – doers [] . The word occurs four times in Peter, and nowhere else in the New Testament except Joh 18:30, where it is applied by the priests to Christ himself.
Visitation [] . The radical idea of the word is that of observing or inspecting. Hence ejpiskopov, an overseer or bishop. Visiting grows naturally out of this, as visitare from visere, to look at attentively. See Introduction, on Peter’s emphasis upon sight; and compare behold, in this verse. The “day of visitation” is the day of looking upon : “When God shall look upon these wanderers, as a pastor over his flock, and shall become the overlooker or bishop of their souls” (ver. 25, Lumby).
Fuente: Vincent’s Word Studies in the New Testament
1) “Having your conversation honest among the Gentiles.” (Gk. echontes) having or holding your (Gk. anastrophen) conduct good or upright among the masses of people.
2) “That, whereas they speak against you as evil doers.” (Gk. hina) in order that, even though they blab and circulate bad things (evil) of derision against you, Mat 5:11-12; Joh 15:18-21.
3) “They may by your good works.” When the believer has 1) upright conduct and 2) involves himself in doing good, like his Lord – the unsaved are influenced.
4) “Which they shall behold” These things they watch like a hawk watches a chicken or a jackal watches a lamb.
5) “Glorify God in the day of Visitation.” The upright conduct and deeds of goodness of believers causes, or influences lost people to glorify God when the Spirit of God comes to convict and call them. Mat 5:15-16; 1Co 9:22-23.
A LIGHT TO OTHERS
On a bronze tablet in Bethany Church, Philadelphia, are these words: “In loving memory of John Wanamaker — founder — By reason of him many went away and believed on Jesus.”
Knight’s Treasury
/-
HOW CHRIST IS EXPRESSED
Not merely in the words you say,
Not only in your deeds confessed,
But in the most unconscious way
Is Christ expressed.
For me ’twas not the truth you taught,
To you so clear, to me so dim;
But when you came to me you brought
A sense of Him.
And from your eyes He beckons me,
And from your heart His love is shed,
Till I lose sight of you and see
The Christ instead.
–Selected.
Fuente: Garner-Howes Baptist Commentary
12 Your conversation The second part of the exhortation is, that they were to conduct themselves honestly towards men. What, indeed, precedes this in order is, that their minds should be cleansed before God; but a regard should also be had to men, lest we should become a hindrance to them. And he expressly says among the Gentiles; for the Jews were not only hated everywhere, but were also almost abhorred. The more carefully, therefore, ought they to have labored to wipe off the odium and infamy attached to their name by a holy life and a well-regulated conduct. (26) For that admonition of Paul ought to be attended to, “To give no occasion to those who seek occasion.” Therefore the evil speakings and the wicked insinuations of the ungodly ought to stimulate us to lead an upright life; for it is no time for living listlessly and securely, when they sharply watch us in order to find out whatever we do amiss.
That they — may glorify God He intimates that we ought thus to strive, not for our own sake, that men may think and speak well of us; but that we may glorify God, as Christ also teaches us. And Peter shews how this would be effected, even that the unbelieving, led by our good works, would become obedient to God, and thus by their own conversion give glory to him; for this he intimates by the words, in the day of visitation. I know that some refer this to the last coming of Christ; but I take it otherwise, even that God employs the holy and honest life of his people, as a preparation, to bring back the wandering to the right way. For it is the beginning of our conversion, when God is pleased to look on us with a paternal eye; but when his face is turned away from us, we perish. Hence the day of visitation may justly be said to be the time when he invites us to himself.
(26) Neither “conversation” nor “honest” are suitable words. It is difficult to find a proper word in English for ἀναστροπὴ which means deportment, behavior, carriage, conduct, manner of live: perhaps life would be the best word, “Having your life good among the Gentiles;” that is, morally good ( καλὴν) right, or upright. — Ed.
Fuente: Calvin’s Complete Commentary
(12) Conversation.A favourite word with St. Peter, occurring (substantive and verb) seven times in this Epistle, and thrice in the secondi.e., as often as in all the other New Testament writings put together. It means the visible conduct of the daily walk in life. This, as among Gentilesi.e., heathen (the words are synonymous, though St. Paul generally says those without when he means heathen as opposed to Christian)is to be honest. We have no word adequate to represent this charming adjective. It is rendered good immediately below and in Joh. 10:11 (the Good Shepherd), worthy in Jas. 2:7, goodly in Luk. 21:5. But it is the ordinary Greek word for beautiful, and implies the attractiveness of the sight, the satisfaction afforded by an approach to ideal excellence.
That whereas.The marginal version is more literal, and in sense perhaps preferable, wherein. It means that the very fact of the heathen having slandered them will make their testimony in the day of visitation all the more striking, as (by way of illustration) the doubts of St. Thomas tend to the more confirmation of the faith. So in Rom. 2:1, wherein thou judgest another, thou condemnest thyself; or Heb. 2:18 (lit.), wherein He Himself hath suffered, being tempted.
They speak against you as evildoers.A significant phrase. St. Peter asserts distinctly that calumnies were really rife, about some particulars of the Christian morality, at the time that this letter was written. It is a mark of a late date, for at first the Christians had not attracted sufficient notice, as a body, to be talked of either in praise or blame. The heathen at first regarded them as merely a Jewish sect (Act. 18:15; Act. 25:18-20), and as such they received from the Roman Government a contemptuous toleration. The first state recognition of Christianity as a separate religion, with characteristics of its own, was the Persecution of Nero in the year 64. Now, it so happens that we have almost contemporary heathen documents which bring out the force of this passage. Suetonius, in his life of Nero (chap. 16), calls the Christians by the very name St. Peter uses, the Christians, a kind of men of a new and malefic superstition. Only about forty years later, we have Plinys famous letter to Trajan, written actually from the country in which St. Peters correspondents lived, and referring to some of the very persons (probably) who received the Epistle as having apostatised at the time of the persecution under Nero; in which letter Pliny asks whether it is the profession of being a Christian which is itself to be punished, or the crimes which attach to that profession! The Apologists of the second century are full of refutations of the lies current about the immorality of the Christian assemblies. The Christians were a secret society, and held their meetings before daylight; and the heathen, partly from natural suspicion, partly from consciousness of what passed in their own secret religious festivals, imagined all kinds of horrors in connection with our mysteries. From what transpired about the Lords Supper, they believed that the Christians used to kill children and drink their blood and eat their flesh. Here, however, the context points to a different scandal. They are warned against the fleshly lusts, in order that the heathen may find that the Christians great glory lies in the very point wherein they are slandered. Evildoers, therefore, must mean chiefly offences on that score. It is historically certain that such charges against Christian purity were extremely common. Even as late as the persecution under Maximin II., in the year 312, it was reported that these meetings before light were a school for the vilest of arts.
By your good works which they shall behold.More literally, they may, in consequence of your beautiful works, being eye-witnesses thereofThe good works are not what are commonly so calledi.e., acts of benevolence, &c. Rather, their works are contrasted with the current report, and mean scarcely more than the conversation mentioned already. The present passage is, no doubt, a reminiscence of Mat. 5:16, where the word has the same force.
Glorify God in the day of visitation.This glorification of God will be like that of Achan in the book of Joshua (Jos. 7:19), an acknowledgment how far they had been from the glorious truth. Some commentators understand the day of visitation to mean the day when the heathen themselves come really to look into the matter. This is possible; and it came true when Pliny tortured the Christian deaconesses and acquitted the poor fanatics, as he thought them, of all immoral practices. But from the ordinary use of the words, it would more naturally mean the day when God visits. And this will not mean only the great last day, but on whatever occasion God brings matters to a crisis. The visitation is a visitation of the Christians and the heathen alike, and it brings both grace and vengeance, according as men choose to receive it. (See Luk. 19:44, and comp. Luk. 1:78.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Conversation Conduct, behaviour, as in chap. 1Pe 1:18.
Honest Good, becoming their holy profession. Justin Martyr says of himself, that he was led to believe the Christians falsely accused, by the apparent impossibility of people who lived so blamelessly being guilty of the unnatural vices imputed to them. So St. Peter exhorts these suspected and closely-watched brethren, to live so purely that their very detractors should, upon the closest scrutiny of their good behaviour, be led to glorify God, giving him praise and honour.
Day of visitation Whether in wrath or mercy, is not said; and the phrase is used in both senses. But only the latter fits the word glorify. See Luk 1:68; Luk 1:78; Luk 7:16; Luk 19:44; Act 15:14. It points to a time of mercy and offers of grace to their convinced and awakened souls, which apostolic faith expected.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Having your behaviour seemly among the Gentiles; that, wherein they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation.’
But he then guards against their misinterpreting the idea of being heavenly minded by stressing that this does not mean that they cut themselves off totally from the world. What it actually involves is that they ensure that they behave in a seemly way ‘among the Gentiles’ so that all can see that they are different. (To Peter the church is the true Israel so that any ex-Gentiles who have joined it are no longer Gentiles). They are to remember that even though they are not of the world, they are still in the world, and must behave in a Christlike way towards the world. Jesus did not turn away from the world, and neither must they. How else will the world learn of Christ? And one reason why they are to do this is so that, while for the present certain Gentiles might smear them with a bad reputation as ‘evildoers’, (the world always tries to find fault with those who oppose it and show up its failures), they will in the end have to admit that they were wrong and will have to recognise the good works of the Christians, and thus glorify God in ‘the Day of visitation’.
‘The day of visitation.’ This could signify the day when all are called to account (Rom 14:10). In this case it is saying that Christians are to so live that when their works are examined in the Last Day, all will agree that what they did was genuinely right and will have to glorify God for the fact even though they themselves are condemned. Alternately ‘the day of visitation (overseeing)’ may simply signify the time when during the course of history God has a special ‘overseeing’ and sorting out, a time when people are faced up with consequences of things which previously they had misrepresented and are called on to face up to the truth about them (see Isa 10:3; Jer 6:15; Jer 10:15), thus having to admit that they were wrong and the people of God were right. We can compare how the prophets were sometimes vindicated even in their own life time, by ‘the day of visitation’. Or it may even refer to the time when such issues have to be faced up to in the course of life, possibly before a court.
Some, however, have seen ‘the day of visitation’ as indicating a time when God visits the world in a period of spiritual renewal, with newly converted Gentiles having to admit to the fact that Christians had in reality been genuinely good and in the right after all. Whichever way it is the idea is that, whatever charges are laid against him, the Christian must be able to demonstrate that he is blameless so that God might be glorified.
It is significant that Peter begins this section by drawing attention to the fact that there are already those who are describing them as evildoers (1Pe 2:12). For it explains firstly why he lays such stress on being obedient to the powers that be and on the need to demonstrate to them their well doing, something that he wants openly to establish, before going on to draw attention to who it is who are calling them evildoers. It is certain masters of householders who are as a result unfairly behaving harshly towards their Christian servants. The obvious reason why this might be so is that there are religious conflicts between them, such as might be expected to arise if masters expected their servants both to honour their master’s gods (as well as their own) and to honour the emperor in the popular emperor worship common in the eastern part of the Empire, and the servants refused.
In a letter which would be widely read he obviously could not spell out the latter, leaving it to be assumed that the problem was harsh masters, but he does go to a great deal of trouble to make it clear that Christians are subject to the powers that be, and have done, and will do, nothing which might cause them to be seen as evildoers, and will in fact do the opposite. This explains also why he sees the suffering of the household-servants as being suffering for Christ’s sake, and parallel to some extent with Christ’s own sufferings.
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 2:12. Having your conversation honest, The word does not signify barely being honest, or doing justice between man and man; but good, virtuous, or amiable; and refers to men’s whole behaviour. These Christians lived among the Gentiles, or in heathen countries, and were more narrowly watched and observed, because of their differencein matters of religion. Many were the calumnies which the Heathens raised against the Christians. St. Peter, therefore, for this reason among many others of infinite importance, exhorted them to behave well, that they might give no ground for the enemy to reproach them, and at the same time might recommend their holy religion by their exemplary and holy lives. The Jews did not behave well among the Gentiles, but were almost every where detested; the Christians were hitherto commonly reputed a sect of the Jews: There was, therefore, great reason to exhort the Christians to distinguishthemselves; that their lives, upon the most narrow scrutiny, might appear to be formed by other rules, and might turn the detraction of their enemies into esteem and praise. By the day of visitation, some understand that signal time, when God designed to visit the nation of the Jews for their many and great sins,particularly for murdering our Lord, and persecuting his disciples; and when, the Jews perishing with such an exemplary destruction, the persevering Christians should escape in so remarkable a manner, as to lead attentive Heathens to glorifyGodfordeliveringpersonswhoselivesupona careful examination were found so very much to excel. But others, with more propriety, understand it of that season in which the gospel was preached among them; whereby they were visited with the offers of pardon and salvation.
Fuente: Commentary on the Holy Bible by Thomas Coke
12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
Ver. 12. Having your conversation honest ] Leading convincing lives, the best arguments against an atheist adversary.
They speak evil of you ] See Trapp on “ Mat 5:11 “
Which they shall behold ] Whiles they pry and spy into your courses (as the Greek word imports) to see what evil they can find out and fasten on.
In the day of visitation ] When God shall effectually call and convert them. See Trapp on “ Mat 5:16 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] Positive result of this abstinence , and its important fruit: having (we have the same disjunction of the construction in Eph 4:1-2 , . It serves to give vividness to the description, taking the participle out from under the , and depicting, as it were, the condition recommended, as actually existing. It is so eminently, though not under exactly the same circumstances as to construction, in the beautiful procession of participles and adjectives in Rom 12:9-19 ) your behaviour among the Gentiles comely (as over against the of the Gentiles, ch. 1Pe 1:18 . Cf. ch. 1Pe 3:16 ), that (aim of the preceding) in the matter in which (so in reff.: not, ‘ while ,’ for that would not apply to below: both could not be going on together : nor “ whereas ,” E. V., “pro eo quod,” Beza, for which sense of there is no precedent. The sense is, ‘that that conduct, which was to them an occasion of speaking against you as evil-doers, may by your good works become to them an occasion of glorifying God.’ And ‘ that, in which ,’ will be in fact your whole Christian life) they speak against you at evildoers (often the Christians would be compelled to diverge from heathen customs and even to break human laws, and thus would incur the imputation of malefactors), they may, on the ground of your good works, being spectators of them (contrast to the ignorance assumed in the below, 1Pe 2:15 . On the word, see reff.: and cf. , an eye-witness, 2Pe 1:16 ), glorify God in (the) day of visitation (i. e., the day when God visits, , Luk 1:68 ; Luk 1:78 ; Act 15:14 , mankind with His offers of mercy and grace: cf. also ref. Luke, where our Lord says of Jerusalem, . The word has been variously understood: the Fathers generally (cf. Suicer in voc.), Lyra, Erasm, Beza, De Wette, al. explain it as above: c, Wolf., Bengel, al. think that the day of inquisition before earthly magistrates is meant ( , , . c.). Bed [7] , al. understand it of the day of judgment. But the former sense is far preferable on account of usage, and for its fitness in the context).
[7] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
1Pe 2:12 . Adaptation of the saying, (Mat 5:16 ). The good behaviour on which the resolved permits stress to be laid is the fruit of the abstinence of 1Pe 2:2 ; cf. Heb 13:8 ; Jas 3:13 . This second admonition is disjointed formally against formal grammar from the first; cf. Eph 4:1 f., . , the people of God (1Pe 2:9 ) is a correlative term and implies the existence of the nations , who are ignorant and disobedient. The situation of the Churches addressed justifies the use of Dispersion in 1Pe 1:1 . But the point of the words here is this: you the new Israel must succeed where the old failed, as it is written my name is blasphemed on your account (Isa 52:5 ; LXX, cited Rom 2:24 ). , in order that as a result of your good works they may be initiated into your secrets and come to glorify God in respect to your conduct when He at last visits the world, though now they calumniate you as evildoers in this matter . in the case of the thing in which, i.e. , your behaviour generally; cf. 1Pe 3:16 , 1Pe 4:4 , and for . , 1Pe 4:11 ; 1Pe 4:16 . . Particular accusations are given in 1Pe 4:15 . This popular estimate of Christians is reflected in Suetonius’ statement: Adflicti suppliciis Christiani, genus hominium superstitionis novae et maleficae (Num 16 ). takes Acc. in iii. 2 ( overlook, behold , as in Symmachus’ version of Psa 10:14 ; Psa 33:13 ); but here the available objects are either appropriated ( with ). or far off ( ). It will therefore have its ordinary sense of become , be initiated . The Christians were from the point of view of their former friends members of a secret association, initiates of a new mystery, the secrecy of which gave rise to slanders such as later Christians brought against the older mysteries and the Jews. St. Peter hopes that, if the behaviour of Christians corresponds to their profession, their neighbours will become initiated into their open secrets (for as St. Paul insists this hidden mystery has now been revealed and published). , come to glorify God like the centurion, who said of the crucified Jesus, Truly this was the Son of God (Mar 15:39 ) i.e. , recognise the finger of God either in the behaviour of the Christians or in the whole economy (see Rom 11 .). , from Isa 10:3 , What will ye do ye the oppressors of the poor of my people in day of visitation ( ) i.e. (Targum), when your sins are visited upon you . But St. Peter looks for the repentance of the heathen at the last visitation ( cf. 1Pe 4:6 ), though the prophet found no escape for his own contemporaries. Compare Luk 19:44 .
Fuente: The Expositors Greek Testament by Robertson
conversation. See 1Pe 1:15, 1Pe 1:18 and Gal 1:1, Gal 1:13.
honest. See Rom 12:17.
whereas = wherein, or, in (App-104.) what.
speak against. Greek. katalaleo. See Jam 4:11.
evildoers. See Joh 18:30.
by = from. App-104.
good. Same as “honest”, above.
which, &c. = beholding (them). App-133.
visitation. Greek. epiakope. See Act 1:20.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] Positive result of this abstinence, and its important fruit: having (we have the same disjunction of the construction in Eph 4:1-2, . It serves to give vividness to the description, taking the participle out from under the , and depicting, as it were, the condition recommended, as actually existing. It is so eminently, though not under exactly the same circumstances as to construction, in the beautiful procession of participles and adjectives in Rom 12:9-19) your behaviour among the Gentiles comely (as over against the of the Gentiles, ch. 1Pe 1:18. Cf. ch. 1Pe 3:16), that (aim of the preceding) in the matter in which (so in reff.: not, while, for that would not apply to below: both could not be going on together: nor whereas, E. V., pro eo quod, Beza, for which sense of there is no precedent. The sense is, that that conduct, which was to them an occasion of speaking against you as evil-doers, may by your good works become to them an occasion of glorifying God. And that, in which, will be in fact your whole Christian life) they speak against you at evildoers (often the Christians would be compelled to diverge from heathen customs and even to break human laws, and thus would incur the imputation of malefactors), they may, on the ground of your good works, being spectators of them (contrast to the ignorance assumed in the below, 1Pe 2:15. On the word, see reff.: and cf. , an eye-witness, 2Pe 1:16), glorify God in (the) day of visitation (i. e., the day when God visits,-, Luk 1:68; Luk 1:78; Act 15:14,-mankind with His offers of mercy and grace: cf. also ref. Luke, where our Lord says of Jerusalem, . The word has been variously understood: the Fathers generally (cf. Suicer in voc.), Lyra, Erasm, Beza, De Wette, al. explain it as above: c, Wolf., Bengel, al. think that the day of inquisition before earthly magistrates is meant ( , , . c.). Bed[7], al. understand it of the day of judgment. But the former sense is far preferable on account of usage, and for its fitness in the context).
[7] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
Fuente: The Greek Testament
1Pe 2:12. , your conversation) There are two things in which strangers and foreigners ought to conduct themselves well: The conversation, which is prescribed in excellent terms for subjects, 1Pe 2:13; for servants, 1Pe 2:18; for wives, ch. 1Pe 3:1; for husbands, ch. 1Pe 3:7; for all, 1Pe 2:8 : and confession, ch. 1Pe 3:15-16, which passage has a manifest reference to this. Each passage is derived from the will of God: ch. 1Pe 2:15, 1Pe 3:17.-, speak against you) That was common even then, 1Pe 2:15, ch. 1Pe 3:16, 1Pe 4:4; 1Pe 4:14.- , as evil-doers) As though ye were not obedient to authorities and magistrates and good laws: 1Pe 2:13-14.-, from) Constructed with they may glorify.- , good works) Hence well-doing, 1Pe 2:14-15. This is true submission.-, closely inspecting) The same word occurs, ch. 1Pe 3:2. Other men narrowly look into the actions of the righteous.- , they may glorify God) God, who has children like unto Himself.- , in the day of visitation) , in the day, used indefinitely. [The note in the Germ. Vers. interprets it of the last day.-E. B.] There is an allusion to the divine visitation, when God brings to light the innocence of the righteous, which has long been hidden: and He often brings about this result by means of even hostile magistrates, during the process of inquiry, and he often converts adversaries themselves. Thus Septuagint, , in the day of visitation, Isa 10:3; , at the season of visitation, Jer 6:15. Until such a day arrives, there is need of patience.
Fuente: Gnomon of the New Testament
your conversation: 1Pe 3:2, Psa 37:14, Psa 50:23, 2Co 1:12, Eph 2:3, Eph 4:22, Phi 1:27, 1Ti 4:12, Heb 13:5, Jam 3:13, 2Pe 3:11
honest: Rom 12:17, Rom 13:13, 2Co 8:21, 2Co 13:7, Phi 4:8, 1Th 4:12, 1Ti 2:2, Heb 13:18
among: Gen 13:7, Gen 13:8, Phi 2:15, Phi 2:16
that: 1Pe 3:1, 1Pe 3:16, 1Pe 4:14-16, Mat 5:11, Mat 10:25, Luk 6:22, Act 24:5, Act 24:6, Act 24:13, Act 25:7
whereas: or, wherein
they may: Mat 5:16, Tit 2:7, Tit 2:8
glorify: 1Pe 4:11, Psa 50:23, Rom 15:9, 1Co 14:25
the day: Luk 1:68, Luk 19:44, Act 15:14
Reciprocal: Gen 31:37 – set it here Gen 43:21 – we have Exo 3:16 – visited Rth 1:6 – visited Rth 3:14 – Let it not 1Sa 29:6 – thou hast Neh 5:9 – reproach Neh 6:6 – It is reported Psa 8:4 – visitest Ecc 9:12 – man Son 2:2 – General Son 8:8 – in the day Isa 10:3 – the day Dan 6:4 – but Zec 10:3 – visited Mat 26:10 – a good Mar 14:6 – a good Joh 15:8 – is Act 28:22 – for Eph 2:10 – good Eph 4:29 – minister Phi 1:11 – are 1Ti 2:10 – with 1Ti 5:10 – good 1Ti 6:1 – that the 2Ti 2:9 – as Tit 2:10 – adorn Tit 2:12 – denying Tit 2:14 – zealous Phm 1:6 – the acknowledging 1Pe 1:15 – in 1Pe 2:15 – with 1Pe 4:4 – speaking 2Pe 2:2 – evil
Fuente: The Treasury of Scripture Knowledge
1Pe 2:12. Having your conversation (conduct) honest (righteous) among the Gentiles. These disciples were Gentiles in the sense of not being Jews according to the flesh, but the word is from ETHNOS which means the heathen nations generally who had not accepted the Gospel. Speak against you. The heathen people were in the habit of speaking evil of the Christians because they would not mix with them in their sinful practices. (See chapter 4:4). Good works which they shall behold. When the test comes upon these disciples in the form of persecutions (the day of visitation), and the heathen see how they are patient and law abiding, it will disprove the false charges they have been making. It will then be evident that such a conduct is caused by their faith in God and as a result these heathen accusers will give God the glory.
Fuente: Combined Bible Commentary
1Pe 2:12. Having your manner of life among the Gentiles seemly. The negative abstention from impurities is now defined as involving a positive purity. The life of self restraint in the heart of corrupting heathen associations is to be a life so honest, or rather (with Wycliffe and the Rhemish) so good, so fair and honourable, that even the Gentiles may confess its attractiveness
that, wherein they speak against you as evildoers, they may by reason of your good works, witnessing (these as they do) glorify God. Their outer life, with all that in their behaviour which is open to the observation and judgment of others, is now specially dealt with, and they are counselled to make that a spectacle of good works which even prejudiced and hostile eyes shall be unable to contest. With this speak against you compare the as concerning this sect, we know that everywhere it is spoken against (Act 18:22). The that expresses the object which is to be aimed at in keeping this seemliness of conduct. The A. V. (with Beza, the Bishops Bible, etc.) wrongly renders whereas. Equally wrong is the while or the since of others. The word means wherein (as A. V. in margin), or in the thing in which, and the idea is that in the very matter in which they now find ground for speaking ill of you, they may yet find ground for the reverse. This matter, which is to be turned from a ground of accusation to a ground of honourable recognition, or (as it is here put) a ground of glorifying God, need not be identified particularly with the good works (Steiger), their whole tenor of life (de Wette), their Christian profession generally (Hofmann, Huther), or their abstinence from fleshly lusts. It points to whatever part of their Christian practice their Gentile neighbours seized as the occasion of slander. The term translated witnessing (which is used in classical Greek as the technical term for admission into the third and highest grade of the Eleusinian mysteries) occurs again in the New Testament only in 1Pe 3:2, and in the nominal form in 2Pe 1:16 (eye-witnesses of His majesty). It expresses here keen personal observation. The name applied to these believers, evil-doers, is of importance. It is that which is also given to Christ Himself by the chief priests (Joh 18:30), and outside Peters Epistles it occurs nowhere else in the New Testament except in that instance. Neander (History of the Planting of Christianity, 2 p. 374, Bohn) is of opinion that the Christians were now persecuted as Christians, and according to those popular opinions of which Nero took advantage were looked upon and treated as evil-doers . . . malefici. Whether the name will bear the sense of state criminals here, however, is doubtful. The accusations thrown out against them as practising murder, magical arts, infanticide, cannibalism, and gross immorality belong to the later periods of which we read in the Apologists (e.g. Justin Martyrs Apol. i., Tertullians Apol xvi.), and in writers of the age of Eusebius (Hist. Eccl. 1Pe 4:7, 1Pe 5:1), and Augustine (De Civit. Dei, xviii. 53). At an earlier date we have the famous letter of the philosopher Pliny to the Emperor Trajan, in which he reports upon his examination of the followers of Christ in the very territories here addressed by Peter, admitting that nothing had been discovered in them worthy of death, but charging them with a stubbornness and inflexible obstinacy which he deemed worthy of punishment. Earlier still, we gather from the Roman historians Suetonius (Nero, ch. 16) and Tacitus (Annals, xv. 44) how they were spoken against as men of a new and malignant superstition, as hateful for their enormities, as convicted of hating the human race. And it is easy to see how at the very earliest period to which this Epistle may be referred, and before the state had directed its attention to them, their abstention from such familiar pleasures as the public spectacles, their non-observance of many heathen customs, their gatherings for fellowship and worship, would expose them to popular odium and to the misrepresentation of their pagan neighbours. Peters exhortation is not to isolate themselves, but to be careful of their behaviour in the sight of the heathen till they found a silent witness and ally (Lillie) in the hearts of their calumniators themselves. It is generally recognised that Peter has in mind here his Lords words upon the Mount (Mat 5:16).
in the day of visitation. Definition of the time when the heathen will glorify the God whom they at present discredit in dishonouring His servants. What is this day? Some take it to be the day of judicial inquisition, the time when these Christians would have to stand examination at the hands of heathen officials (CEcum., Bengel at first, etc.). It is, however, manifestly Gods day, and not mans, that is in view. Is it, then, His day of mercy, or His day of judgment? The word (either as noun or as verb) occurs not unfrequently of gracious visitation (e.g. the LXX. rendering of Gen 20:1; Exo 3:16; Exo 4:31; 1Sa 2:21; Job 7:18; and in the New Testament, Luk 1:68; Luk 1:78; Act 15:14). It is applied also to Gods visitations in chastening or punishment (Jer 9:24-25; Jer 44:13; Jer 46:25; Jer 9:9; Psa 59:6; Exo 20:5). Hence a variety of interpretations. Some think the day is meant when the Christians themselves shall have to bear Gods chastenings in the form of the persecution which even now overhung them, and when their patience shall turn out (as we know indeed from history it not seldom did turn in such cases) to the conversion of their adversaries. Others hold the reference to be to the temporal calamities by which God now sifts and judges the heathen, or to the final adjustments of the Last day. On the analogy of 1Cor. 5:20, it is also affirmed that what is in view is the practical, though unwitting, confession of Gods glory which will be recognised at the last judgment in the fact that the goodness of the Christian life was the true cause of heathen slanders (Schott). It is most in harmony, however, with the context, with the analogy of Mat 5:16, and especially with the declaration of James in the Council of Jerusalem (Act 15:14), to interpret it (with Hofmann, Huther, and the great majority of exegetes both ancient and modern) of the day (the day which had already dawned indeed) when God should bring His grace to these Gentiles, and lead them to recognize in the pure and unworldly lives of the subjects of their present calumnies a witness to the fact that God was in them of a truth.
Fuente: A Popular Commentary on the New Testament
From the apostle’s dehortaton in the former verse, he comes to an exhortation in this, and the duty exhorted to is strict godliness or holiness in all manner of conversation, Having your conversation honest; it is not a single action, but our general course and conversation, that denotes us either good or bad; and the word translated honest, signifies fair and amiable, beautiful and adorning, the doing nothing that is unseemly or a blemish either to our person or profession; Christians should not only live free from evil, but as much as may be from the very suspicion of evil: it is added, among the Gentiles, that is, amongst the idolatrous nations and people, who had not received the Christian faith; great care must be always taken by the professors of Christianity, that they do nothing which may increase the prejudices of the wicked world against religion and the ways of godliness, but remember that they are our watchful observers and bold censurers; and accordingly endeavour, that, by a regular piety, a strict sobriety, a diffusive and extensive charity, we may render religion venerable to the world, and stop the mouth of slander as much as in us lies, by cutting off occasion from them that seek occasion.
Observe farther, The apostle exhorts them to have their conversation honest amongst the Gentiles; he doth not say religious, though that be included, but outwardly square, strictly just, and honest; this is that which the world judges us by; vain are all our pretences to piety, if we fail in honesty; we must make conscience of the duties of the second table, as an argument of our sincerity, and as an ornament to our profession.
Observe next, What was then, and is now, the lot and portion of good men, namely, to be evil spoken of as evildoers: Whereas they speak evil of you as evildoers. Christ himself did not escape the scourge of the tongue; he was charged with gluttony, blasphemy, imposture, with having a devil, and with working miracles by the power of the devil; and it is sufficient for the disciple to be as his master was.
Yet mark, they speak evil of you, says the apostle, as evil doers: to be an evil-doer is miserable, but not to be spoken of as an evil-doer Nemo miser sensu alieno, no man is miserable in another man’s evil opinion of him: a bad report, much less a bad opinion, makes no body a bad man; if it be enough to censure and accuse, who can be innocent?
Observe again, The apostle exhorts these believing Jews to a conspicuous fruitfulness in good works: That they may by your good works which they shall behold: implying, that Christianity sets men to work, (though we shall never be saved for our works, yet without working we can never be saved,) and that good works may and ought to be so done, that men may behold them; though we must not do good works to be seen of men, yet we ought to do good works that may be seen of men, Mat 5:16 how else can men be patterns of good works, as they are required, Tit 2:7 if their good works be not conspicuous, and exposed to the world?
Observe lastly, The blessed fruit and effect of good works: they cause such as behold them to glorify God in the day of visitation. This may be understood two ways.
1. With respect to believers: your good works will cause the wicked world to glorify God in the day of your visitation,, that is, in the day of your persecution and affliction; though they afflict and persecute you, yet they shall glorify God when they behold your faith, your patience, your constancy in and under sufferings, in the day of your visitation.
2. With respect to the wicked; and so the day of visitation is the day of their conversion; and then the exhortation is, to be so conspicuous in good works, that their adversaries may praise and glorify God, when he shall visit them with his grace, and draw them by his gospel, to believe in his Son: the day of saving conversion is a day of gracious visitation.
Fuente: Expository Notes with Practical Observations on the New Testament
1Pe 2:12. day of visitation: a phrase derived from OT (Isa 10:3), but its meaning is not quite clear in this passage. It may mean (1) the final judgment day, which fills so large a place in the mind of NT writers, (2) the day of trial before the magistrates, or (3) the day when the Gentiles themselves are convinced of the truth of the faith. The last seems most likely.
Fuente: Peake’s Commentary on the Bible
Verse 12
Your conversation; your conduct and demeanor.–In the day of visitation. It is uncertain what the sacred writer intended by this expression, though a great many conjectural interpretations have been offered by commentators.
Fuente: Abbott’s Illustrated New Testament
2:12 {13} Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they {14} may by [your] good works, which they shall behold, glorify God in the day of {b} visitation.
(13) The fourth argument, taken from the profit of so doing: for by this means also we provide for our good name and estimation, while we compel them at length to change their minds, who speak evil of us.
(14) The fifth argument, which is also of great force: because the glory of God is greatly set forth by that means, by example of our honest life, then the most corrupt men are brought to God, and submit themselves to him.
(b) When God shall have mercy on them.
Fuente: Geneva Bible Notes
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 Christians (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., Php 2:10-11). For the original readers this would have applied to the destruction of Jerusalem in A.D. 70. [Note: J. Dwight Pentecost, "The Apostles’ Use of Jesus’ Predictions of Judgment on Jerusalem in A.D. 70," in Integrity of Heart, Skillfulness of Hands, p. 141.]
"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,’ . . ." [Note: Michaels, p. 120.]