A better translation of "obedient children" might be "children whose spirit is obedience." Negatively we should stop letting our sinful passions dominate and control us (cf. Romans 12:2). Self-indulgence is characteristic of those who are ignorant of God. Practically this involves saying no to the flesh. [source][source][source]
The fact that Peter said that his readers had lived in "ignorance" identifies them for the first time explicitly as Gentile Christians (cf. Acts 17:23; Acts 17:30; Ephesians 4:18). The Jews were not ignorant of the importance of abstaining from fleshly lusts since their Scriptures informed them. [source][source][source]
Context Summary
1 Peter 1:13-25 - Redeemed And Purified
The appeal for a holy life is enforced by considering the great cost of our redemption and the great hope which is opened before us. Ours must be the girded loins, lest our desires trail after forbidden things, or be sullied by the mud on the road. We must be holy, as God is: and this can be realized only when we allow God, by His Holy Spirit, to pour Himself into our natures.
There is no fear like that which love begets. We do not fear God with the fear of the slave or felon, but with the fear of the love that cannot endure the thought of giving pain to the loving and loved. Who can think of returning to Egypt, when such a Passover lamb has redeemed us! Our redemption was not an after-thought with God. It is part of an eternal plan; let us not get entangled in the meshes of mere earthly ambition. Notice the familiar combination of faith, hope and love, 1 Peter 1:21-22. But these graces are only indigenous in those who have been twice born by the Spirit through the Word. [source]
Chapter Summary: 1 Peter 1
1Peter praises God for his manifold spiritual graces; 10showing that the salvation in Christ the fulfillment of prophesy; 13and exhorts them accordingly to be holy
Greek Commentary for 1 Peter 1:14
As children of obedience [ως τεκνα υπακοης] A common Hebraism (descriptive genitive frequent in lxx and N.T., like υιοι της απειτειας huioi tēs apeitheias children of disobedience, in Ephesians 2:2) suggested by υπακοην hupakoēn in 1 Peter 1:2, “children marked by obedience.” [source]
Not fashioning yourselves [μη συνσχηματιζομενοι] Usual negative μη mē with the participle (present direct middle of συνσχηματιζω sunschēmatizō a rare (Aristotle, Plutarch) compound See Philemon 2:6. for contrast between μορπη schēma (pattern) and ταις προτερον επιτυμιαις morphē (form).According to your former lusts (συνσχηματιζομενοι tais proteron epithumiais). Associative instrumental case after επιτυμια sunschēmatizomenoi and the bad sense of εν τηι αγνοιαι υμων epithumia as in 1 Peter 4:2; 2 Peter 1:4; James 1:14.In the time of your ignorance “In your ignorance,” but in attributive position before “lusts.” αγνοεω Agnoia (from agnoeō to be ignorant) is old word, in N.T. only here, Acts 3:17; Acts 17:30; Ephesians 4:18. [source]
According to your former lusts [συνσχηματιζομενοι] Associative instrumental case after επιτυμια sunschēmatizomenoi and the bad sense of εν τηι αγνοιαι υμων epithumia as in 1 Peter 4:2; 2 Peter 1:4; James 1:14. [source]
In the time of your ignorance [Αγνοια] “In your ignorance,” but in attributive position before “lusts.” αγνοεω Agnoia (from agnoeō to be ignorant) is old word, in N.T. only here, Acts 3:17; Acts 17:30; Ephesians 4:18. [source]
Obedient children [τέκνα ὑπακοῆς] Literally, and more correctly, as Rev., children of obedience. See on Mark 3:17. The Christian is represented as related to the motive principle of his life as a child to a parent. [source]
Fashioning yourselves [συσχηματιζόμενοι] See on Matthew 17:2; and compare Romans 12:2, the only other passage where the word occurs. As σχῆμα is the outward, changeablefashion, as contrasted with what is intrinsic, the word really carries a warning against conformity to something changeful, and therefore illusory. [source]
Reverse Greek Commentary Search for 1 Peter 1:14
Romans 12:2Be not fashioned [μη συνσχηματιζεστε] Present passive imperative with μη mē stop being fashioned or do not have the habit of being fashioned. Late Greek verb συσχηματιζω suschēmatizō to conform to another‘s pattern (1 Corinthians 7:31; Philemon 2:7.). In N.T. only here and 1 Peter 1:14. [source]
2 Corinthians 13:12Kiss [] In 1 Peter 1:14, called the kiss of charity. The practice was maintained chiefly at the celebration of the Eucharist. In the “Apostolic Constitutions” it is enjoined that, before the communion, the clergy kiss the bishop, the laymen amongst each other, and so the women. This latter injunction grew out of the reproach of looseness of manners circulated by the heathen against the Christians. On Good Friday it was omitted in commemoration of Judas' kiss. In the West the practice survives among the Glassites or Sandemanians. In the Latin Church, after the end of the thirteenth century, there was substituted for it a piece of the altar furniture called a Pax (peace ), which was given to the deacon with the words Peace to thee and to the Church. In the East it is continued in the Coptic and Russian Churches. [source]
Ephesians 2:2Children of disobedience [υἱοῖς τῆς ἀπειθείας] Compare Ephesians 5:6. A Hebraistic expression. Compare son of perdition, John 17:12; children of obedience, 1 Peter 1:14; children of cursing, 2 Peter 2:14. Rev., correctly, sons of disobedience: belonging to disobedience as sons to a parent. [source]
Ephesians 1:19According to the working of His mighty power [κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ] The A.V. frequently impairs the force of a passage by combining into a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus Philemon 3:21, vile body, glorious body, for body of humiliation, body of glory: Romans 8:21, glorious liberty, for liberty of the glory: 2 Corinthians 4:4, glorious gospel, for gospel of the glory: Colossians 1:11, glorious power, for power of the glory: 1 Peter 1:14, obedient children, for children of obedience: 2 Peter 2:14, cursed children, for children of cursing. So here, mighty power, for strength of might. The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of His might. For working, see on Colossians 1:29. For strength and might, see on 2 Peter 2:11; see on John 1:12. Strength ( κράτους ) is used only of God, and denotes relative and manifested power. Might ( ἰσχύος ) is indwelling strength. Working ( ἐνέργειαν ) is the active, efficient manifestation of these. Hence we have here God's indwelling power, which inheres in the divine nature (strength ); the relative quality or measure of this power (might ); and the efficient exertion of the divine quality (working ). The phrase, according to the working of the strength, etc., is to be connected with the exceeding greatness of His power. The magnitude of God's power toward believers is known in the operation of the strength of His might. [source]
1 Peter 1:22In your obedience [εν τηι υπακοηι] With repetition of the idea in 1 Peter 1:2,1 Peter 1:14 (children of obedience).To the truth (της αλετειας tēs aletheias). Objective genitive with which compare John 17:17,John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
2 Peter 2:14That cannot cease [ακαταπαστους] Reading of A B in place of ακαταπαυστους akatapaustous (alpha privative and verbal of καταπαυω katapauō to cease). “Unable to stop.” This a late verbal, only here in N.T. It is probable that ακαταπαστους akatapastous is merely a misspelling of ακαταπαυστους akatapaustous sin Ablative case as in 1 Peter 4:1 Insatiable lust.Enticing (δελεαζοντες deleazontes). Present active participle of δελεαζω deleazō to catch by bait as in 2 Peter 2:18; James 1:14.Unsteadfast Late verbal adjective (alpha privative and στηριζω stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην gegumnasmenēn). Perfect passive predicate participle with εχοντες echontes from γυμναζω gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα kataras tekna). Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]
2 Peter 2:14Unsteadfast [αστηρικτους] Late verbal adjective (alpha privative and στηριζω stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην gegumnasmenēn). Perfect passive predicate participle with εχοντες echontes from γυμναζω gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα kataras tekna). Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]
2 Peter 2:14In covetousness [πλεονεχιας] Genitive case after the participle.Children of cursing (καταρας τεκνα kataras tekna). Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]
2 Peter 2:14Children of cursing [καταρας τεκνα] Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]
What do the individual words in 1 Peter 1:14 mean?
Greek Commentary for 1 Peter 1:14
A common Hebraism (descriptive genitive frequent in lxx and N.T., like υιοι της απειτειας huioi tēs apeitheias children of disobedience, in Ephesians 2:2) suggested by υπακοην hupakoēn in 1 Peter 1:2, “children marked by obedience.” [source]
Usual negative μη mē with the participle (present direct middle of συνσχηματιζω sunschēmatizō a rare (Aristotle, Plutarch) compound See Philemon 2:6. for contrast between μορπη schēma (pattern) and ταις προτερον επιτυμιαις morphē (form).According to your former lusts (συνσχηματιζομενοι tais proteron epithumiais). Associative instrumental case after επιτυμια sunschēmatizomenoi and the bad sense of εν τηι αγνοιαι υμων epithumia as in 1 Peter 4:2; 2 Peter 1:4; James 1:14.In the time of your ignorance “In your ignorance,” but in attributive position before “lusts.” αγνοεω Agnoia (from agnoeō to be ignorant) is old word, in N.T. only here, Acts 3:17; Acts 17:30; Ephesians 4:18. [source]
Associative instrumental case after επιτυμια sunschēmatizomenoi and the bad sense of εν τηι αγνοιαι υμων epithumia as in 1 Peter 4:2; 2 Peter 1:4; James 1:14. [source]
“In your ignorance,” but in attributive position before “lusts.” αγνοεω Agnoia (from agnoeō to be ignorant) is old word, in N.T. only here, Acts 3:17; Acts 17:30; Ephesians 4:18. [source]
Literally, and more correctly, as Rev., children of obedience. See on Mark 3:17. The Christian is represented as related to the motive principle of his life as a child to a parent. [source]
See on Matthew 17:2; and compare Romans 12:2, the only other passage where the word occurs. As σχῆμα is the outward, changeablefashion, as contrasted with what is intrinsic, the word really carries a warning against conformity to something changeful, and therefore illusory. [source]
Reverse Greek Commentary Search for 1 Peter 1:14
Present passive imperative with μη mē stop being fashioned or do not have the habit of being fashioned. Late Greek verb συσχηματιζω suschēmatizō to conform to another‘s pattern (1 Corinthians 7:31; Philemon 2:7.). In N.T. only here and 1 Peter 1:14. [source]
In 1 Peter 1:14, called the kiss of charity. The practice was maintained chiefly at the celebration of the Eucharist. In the “Apostolic Constitutions” it is enjoined that, before the communion, the clergy kiss the bishop, the laymen amongst each other, and so the women. This latter injunction grew out of the reproach of looseness of manners circulated by the heathen against the Christians. On Good Friday it was omitted in commemoration of Judas' kiss. In the West the practice survives among the Glassites or Sandemanians. In the Latin Church, after the end of the thirteenth century, there was substituted for it a piece of the altar furniture called a Pax (peace ), which was given to the deacon with the words Peace to thee and to the Church. In the East it is continued in the Coptic and Russian Churches. [source]
Compare Ephesians 5:6. A Hebraistic expression. Compare son of perdition, John 17:12; children of obedience, 1 Peter 1:14; children of cursing, 2 Peter 2:14. Rev., correctly, sons of disobedience: belonging to disobedience as sons to a parent. [source]
The A.V. frequently impairs the force of a passage by combining into a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus Philemon 3:21, vile body, glorious body, for body of humiliation, body of glory: Romans 8:21, glorious liberty, for liberty of the glory: 2 Corinthians 4:4, glorious gospel, for gospel of the glory: Colossians 1:11, glorious power, for power of the glory: 1 Peter 1:14, obedient children, for children of obedience: 2 Peter 2:14, cursed children, for children of cursing. So here, mighty power, for strength of might. The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of His might. For working, see on Colossians 1:29. For strength and might, see on 2 Peter 2:11; see on John 1:12. Strength ( κράτους ) is used only of God, and denotes relative and manifested power. Might ( ἰσχύος ) is indwelling strength. Working ( ἐνέργειαν ) is the active, efficient manifestation of these. Hence we have here God's indwelling power, which inheres in the divine nature (strength ); the relative quality or measure of this power (might ); and the efficient exertion of the divine quality (working ). The phrase, according to the working of the strength, etc., is to be connected with the exceeding greatness of His power. The magnitude of God's power toward believers is known in the operation of the strength of His might. [source]
With repetition of the idea in 1 Peter 1:2, 1 Peter 1:14 (children of obedience).To the truth (της αλετειας tēs aletheias). Objective genitive with which compare John 17:17, John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
Reading of A B in place of ακαταπαυστους akatapaustous (alpha privative and verbal of καταπαυω katapauō to cease). “Unable to stop.” This a late verbal, only here in N.T. It is probable that ακαταπαστους akatapastous is merely a misspelling of ακαταπαυστους akatapaustous sin Ablative case as in 1 Peter 4:1 Insatiable lust.Enticing (δελεαζοντες deleazontes). Present active participle of δελεαζω deleazō to catch by bait as in 2 Peter 2:18; James 1:14.Unsteadfast Late verbal adjective (alpha privative and στηριζω stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην gegumnasmenēn). Perfect passive predicate participle with εχοντες echontes from γυμναζω gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα kataras tekna). Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]
Late verbal adjective (alpha privative and στηριζω stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην gegumnasmenēn). Perfect passive predicate participle with εχοντες echontes from γυμναζω gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα kataras tekna). Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]
Genitive case after the participle.Children of cursing (καταρας τεκνα kataras tekna). Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]
Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]