Conduct (390) (anastrepho from aná = again, back + strepho = turn) literally means to turn down or back, to wheel about and hence, to move about in a place or to sojourn. Another meaning of anastrepho is to turn back or to return to a place (Acts 5:22, 15:16-return here alludes to Second Coming). Anastrepho conveys the idea of "turning" back and forth in a place and so to spend time there (Mt 17:22). In secular Greek anastrophe meant turning back and forth in a place or dawdling around and lingering. Finally, the figurative meaning of anastrepho describes one's whole manner of life, behavior, conduct or deportment (Ep 2:3-note = "lived", 2Cor 1:12, Heb 13:18-note, 1Ti 3:15 = "behave" speaking of moral/ethical behavior in the household of God; 2Pe 2:18-note). And so anastrepho describes the general ordering of one’s conduct in relation to others. In the present context anastrepho specifically refers to their conduct in the sphere ("atmosphere") of godly fear. Wuest writes that the verb means In classical Greek, the verb meant among other things “to turn one’s self about, to turn back, round, or about, to dwell in a place,” the noun, “a turning back or about, occupation in a thing, a mode of life, behaviour.” One can see that the ideas of “a mode of life” and “one’s behaviour” are derived from the fact of one’s activity. (Anastrepho means) to conduct or behave one’s self, to walk,” the latter meaning not referring here to the physical act of walking but to the act of determining our course of conduct and the carrying out of that determined course of action. The noun (anastrophe) means “one’s walk, manner of life, conduct.” In the biblical use of the word, the moral and spiritual aspect of one’s manner of life is in view. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) NIDNTT writes... anastrepho, to upset, overturn, turn back, turn round; fig. act, behave, conduct oneself, live; anastrophe, turning back; fig. way of life, conduct, behaviour. Classic Use -- anastrophe is the noun derived from the compound anastrepho, from strepho, to turn, turn round. From Homer onwards, it has a great range of meaning in Gk. The vb. has the transitive meaning of to upset, to turn upside down, and the intransitive of to turn back, to turn round. In the middle and passive forms, too, the meaning of turning round, return, is to the fore (Homer, Il. 23, 436); thence follows the meaning of turning back and forth (in a place) or dawdling around, and lingering (Homer, Od. 13, 326), and finally the figurative meaning of human behaviour, to walk, to conduct oneself, to live in a particular way (Aristotle, Eth. Nic. 2, 1p, 1103b, 20; Epictetus, Dissertationes 3, 15, 5). The noun, found from Aeschylus and the Pre-Socratics onwards with several meanings, denotes intransitively a turning round or a turning movement, a resting-place in later poetic speech only, and then also the figurative sense of way of life, conduct (Polybius, 4, 82, 1). From there anastrophe and anastrephomai have an ethical sense, which is found throughout the whole ancient world, and in no way needs to be explained simply from the Hebrew halak (Denotes movement in general and so to walk). The kind of behaviour is more precisely described by adv., adj., or prepositional expressions, followed by en, in. Here are the 9 uses of anastrepho in the NT - Acts 5:22; 15:16; 2Co 1:12; Ep 2:3-note; 1Ti 3:15; Heb 10:33-note; Heb 13:18-note; 1Pe 1:17-note; 2Pe 2:18. The NAS translates it as - conduct(3), conducted(1), live(1), lived(1), return(1), returned(1), treated(1). Acts 5:22 But the officers who came did not find them in the prison; and they returned, and reported back, Acts 15:16 'After these things I will return, (cp promise in Jn 14:3- alludes to Second Coming) and I will rebuild the tabernacle of David which has fallen, and I will rebuild its ruins, And I will restore it, 2 Corinthians 1:12 For our proud confidence is this, the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you. Ephesians 2:3-note Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 1 Timothy 3:15 but in case I am delayed, I write so that you may know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. Hebrews 10:33-note partly, by being made a public spectacle through reproaches and tribulations, and partly by becoming sharers with those who were so treated. Hebrews 13:18-note Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things. 1 Peter 1:17-note And if you address as Father the One who impartially judges according to each man's work, conduct yourselves in fear during the time of your stay upon earth; 2 Peter 2:18-note For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, There are 80 uses of anastrepho in the non-apocryphal Septuagint - Ge 8:11; 14:7, 17; 18:14; 22:5; 32:6; 37:29, 30; 49:22; Ex. 24:14; Jos. 5:6; 7:3; 19:12, 29; Jdg. 7:13; Ru 1:15; 1Sa 3:5, 6, 9; 6:16; 9:5; 15:25, 26, 30, 31; 17:53; 23:28; 24:1; 25:12; 26:25; 27:9; 29:7; 2Sa 1:1; 2:26, 30; 3:16, 26; 10:14; 12:23; 17:20; 22:38; 1Ki. 11:22; 12:5, 12, 24; 13:10; 15:21; 19:15, 20, 21; 20:5; 22:17; 2Ki 2:18; 9:18, 20; 1Chr 20:3; 2Chr 18:16; Job 10:21; Pr 2:19; 8:20; 20:7; 26:11; Je 3:7; 15:19; 22:11; 37:8; 40:4; 41:14; 46:5, 16, 27; Ezek 3:15; 19:6; 22:7, 29, 30; 46:9; Da 11:9; Zec 3:7; 7:14 Paul's uses the related verb anastrepho to contrast what believers were before they were regenerated by Christ as he reminds his born again audience that... Among them we too all formerly lived (anastrepho) in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. (See note Ephesians 2:3) In Fear - Note that in the Greek sentence Peter places in fear before conduct which is the Greek way of adding emphasis. In this context Peter is emphasizing the importance of the atmosphere in which one conducts his or her daily life (See below for Torrey's list of Scriptures on this too often neglected topic of godly fear) A life dominated by a wholesome, healthy, reverential awe of a holy God Who does not "wink" at sin, even in His saints, will (or at least should) motivate a life of God honoring choices and Spirit empowered denial of fleshly indulgences (cp parallel thought in 2Cor 7:1-note). Expositor's Bible Commentary notes that Justified persons are persons changed by grace and they must walk in good works as the evidence of grace (Ephesians 2:10-note). (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing) Spurgeon... In holy fear; — not in servile, slavish fear, but in a blessed state of sacred timidity and awe lest you should offend your God and Savior. The Pulpit Commentary writes that... In fear does not mean in dread or in terror; that meaning is contradicted by the whole tenor of this Epistle, and by the very name of God in this verse, Father. Fear is synonymous with “piety” in Old Testament language, and might be rendered “reverence,” or better still by the less frequently used, but fine Saxon word “awe.” You are in the midst of great things, of stupendous realities; cherish awe. This is not to be a passing paroxysm, but an abiding, settled habit of soul. U.R.T. (The Pulpit Commentary — Volume 22) Fear (5401) (phobos) in the present context is not a shaking fear or dread (if you are experiencing this type of fear click study on How to Handle Fear), but a reverential (not slavish), filial fear of our God Who is also our Judge. Jesus explained Whom we should rightly fear... And I say to you, My friends, do not be afraid (aorist passive subjunctive functioning like an aorist passive imperative) of those who kill the body, and after that have no more that they can do. But I will warn you whom to fear: fear (aorist imperative) the One who after He has killed has authority to cast into hell; yes, I tell you, fear (aorist imperative) Him! (Lk 12:4, 5) James reminded his readers... Do not complain (present imperative + negative = stop an action already in progress!), brethren, against one another, that you yourselves may not be judged; (When we are tempted to judge others, what should continually be our motivation?) behold, the Judge is standing right at the door. (James 5:9). The writer of Hebrews used this truth about reverential fear to exhort and motivate his readers reminding them that.... since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence (holy or godly fear = eulabeia = idea of being devoutly submissive. An internal attitude of reverence toward God. A careful reverence which pays regard to every circumstance - this person something spiritually dangerous and proceeds with caution) and awe (He 12:28-note) In sum, godly fear is a good thing and strongly commended in Scripture. An absence of godly fear is a bad thing and ultimately describes all unregenerate mankind for as Paul declared... THERE IS NO FEAR OF GOD BEFORE THEIR EYES. (Ro 3:18-note) Practically speaking, this fear the unregenerate lack and the regenerate should seek to live in is a godly carefulness which includes a distrust of self, a tender conscience, a vigilance against temptation, a constant avoidance of things which would displease God, a continual apprehension of the deceitfulness of our old nature (flesh) which still indwells us (albeit now by the Cross of Christ having been rendered ineffective - see Romans 6:6-note) and has the insidious power of inward corruption. A wholesome reverence and respect for God is the basis for all godly living... The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction. (Proverbs 1:7). The fear of the LORD is to hate evil; Pride and arrogance and the evil way, And the perverted mouth, I hate. (Proverbs 8:13). By lovingkindness and truth iniquity is atoned for, and by the fear of the LORD one keeps away from evil. (Proverbs 16:6). Comment: Godly fear is like a "tutor" or a "guardian" as it were, and thus serves to keep one from the evil way. How blessed (happy = KJV) is the man who fears always, but (could this contrast be more dramatic!) he who hardens his heart will fall into calamity. (Proverbs 28:14) Lange's Commentary note on fear... This does by no means militate, as Weiss maintains, against the Petrine and Johannean fundamental conceptions of the Christian life, as expressed Ro 8:15; 2Ti 1:7; 1Jn 4:18. These passages speak of a slavish fear which in believers makes room to filial love; filial fear and dread remains also in the children of God, while they continue in a state of imperfection; it flows from the contrast between themselves and God, from their dependence on Him and their remembrance of His holiness and justice, from the possibility of a relapse, cf. Phil. 2:12, and mostly exhibits itself as a holy fear to grieve his love, to displease Him and to provoke His disfavour. Calvin: “Fear is here opposed to security,” Compare Ro 11:20; 2Co 7:1; 2Pe 3:17; Ps 34:10; 19:10,11. A reason of fear is also contained in the additional clause: “the time of your sojourning,” while you tarry here below among strangers. You are not yet at home, but only on the way; like seafaring men you may possibly be cast on a strange coast. At all events you must fight your way through the world’s hatred. Jn 15:19. Wordsworth: Here is a connected series of arguments and motives to holiness, derived from a consideration... 1. Of the holy nature of Him whom we invoke as Father, whose children we are, whom therefore we are bound to imitate and to obey. 2. Of His office as Judge, rewarding every man according to his work, whom therefore we ought to fear. 3. Of Christ’s office as Redeemer, and of His nature as an all-holy Redeemer, paying the costly price of His own blood to ransom us from a state of unholiness, and purchasing us to Himself, with His blood. Therefore we are not our own, but His; and being His, bought by His blood, we owe Him, who is the Holy One, the service of love and holiness. Cf. 1Cor. 6:19, 20; Ep 1:7, 14; and Clem. Ro 1:7. cf. S. Aug. Serm. 36. 4. Of our transitory condition in this life. On the special allusion in παροικία, sojourning see ch. 2:11. 5. Of the gift of the spirit of holiness. 6. Of our new birth by the living Word of God.—M. (From A Commentary on the Holy Scriptures) Spurgeon commenting on Proverb 28:14 writes that... THE fear of the Lord is the beginning and the foundation of all true religion. Without a solemn awe and reverence of God, there is no foothold for the more brilliant virtues. He whose soul does not worship will never live in holiness. He is happy (blessed) who feels a jealous fear of doing wrong. Holy fear looks not only before it leaps, but even before it moves. It is afraid of error, afraid of neglecting duty, afraid of committing sin. It fears ill company, loose talk, and questionable policy. This does not make a man wretched, but it brings him happiness. The watchful sentinel is happier than the soldier who sleeps at his post. He who foreseeth evil and escapes it is happier than he who walks carelessly on and is destroyed. Fear of God is a quiet grace which leads a man along a choice road, of which it is written, No lion shall be there, neither shall any ravenous beast go up thereon. Fear of the very appearance of evil is a purifying principle which enables a man, through the power of the Holy Spirit, to keep his garments unspotted from the world. In both senses he that feareth always is made happy. Solomon had tried both worldliness and holy fear: in the one he found vanity, in the other happiness. Let us not repeat his trial, but abide by his verdict. (Faith's Checkbook) Godly fear is reflected in a circumspection which timidly shrinks from whatever would offend and dishonor God (cf Ge 39:9) This is not the cringing fear of a slave before a master, but the loving reverence of a child before his father. It is not fear of judgment (1Jn 4:18), but a fear of disappointing Him or sinning against His love. It's the mindset that Joseph had when he was tempted by Potiphar's wife and declared How then could I do this great evil, and sin against God? (Ge 39:9) If one truly acknowledges God as the Omnipresent, Omniscient, Omnipotent Judge, such a mindset will be reflected in the choices we make in daily life. One aspect of holy fear includes an awareness of the truth that the eyes of the Lord move to and fro throughout the earth (cp 2Chr 16:9), so that all we think, say or do is as if He were present (because He is!). Such a truth should motivate to some degree our choices to turn from evil and toward good. It's like the story of the town that placed fake police cars along the side of the road with the result (to no one's surprise) that speeders slowed down (and even those going the speed limit slowed down!?) Sir Thomas Browne (1605-1682) put "godly fear" in proper perspective when he stated I fear God, yet am not afraid of Him. Bishop Trench adds In that mingled fear and love which, combined, constitute the piety of man toward God, the OT placed its emphasis on the fear, the NT places it on the love (though there was love in the fear of God's saints then, as there must be fear in their love now). The godly preacher F. B. Meyer said it well 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 one loving and loved. Eugene Asa Carr said The only sure way to take fear out of living is to keep a respectful fear of God in our lives, which means to maintain a reverent attitude toward his place and influence. This brand of fear is a healthy ingredient, a deterrent to want, a spur to courage and confidence, an insurance against loss, and source of comfort and understanding. A W Tozer adds Nothing twists and deforms the soul more than a low or unworthy conception of God." (implying that such a one has no reverential fear of God) Torrey's Topic-Godly Fear For a profitable study run through the Scriptures first by yourself without looking at Torrey's "interpretation" - make a simple list of what the fear of the Lord is associated with - what advantages, what commands, etc (eg, how should we serve the Lord? see Ps 2:11). God is the object of - Isaiah 8:13 God is the author of - Jeremiah 32:39,40 Searching the Scriptures gives the understanding of - Pr 2:3, 4, 5 DESCRIBED AS Hatred of evil - Proverbs 8:13 Wisdom - Job 28:28; Psalms 111:10 A treasure to saints - Proverbs 15:16; Isaiah 33:6 A fountain of life - Proverbs 14:27 Sanctifying - Psalms 19:9 Filial and reverential - Hebrews 12:9,28 Commanded - Deut 13:4; Ps 22:23; Eccl 12:13; 1Pe 2:17 MOTIVES TO The holiness of God - Revelation 15:4 The greatness of God - Deuteronomy 10:12,17 The goodness of God - 1 Samuel 12:24 The forgiveness of God - Psalms 130:4 Wondrous works of God - Joshua 4:23,24 Judgments of God - Revelation 14:7 A characteristic of saints - Malachi 3:16 Should accompany the joy of saints - Psalms 2:11 NECESSARY TO The worship of God - Psalms 5:7; 89:7 The service of God - Psalms 2:11; Hebrews 12:28 Avoiding of sin - Exodus 20:20 Righteous government - 2 Samuel 23:3 Impartial administration of justice - 2 Chronicles 19:6, 8, 9 Perfecting holiness - 2 Corinthians 7:1 THOSE WHO HAVE Afford pleasure to God - Psalms 147:11 Are pitied by God - Psalms 103:13 Are accepted of God - Acts 10:35 Receive mercy from God - Psalms 103:11,17; Luke 1:50 Are blessed - Psalms 112:1; 115:13 Confide in God - Psalms 115:11; Proverbs 14:26 Depart from evil - Proverbs 16:6 Converse together of holy things - Malachi 3:16 Should not fear man - Isaiah 8:12,13; Matthew 10:28 Desires of, fulfilled by God - Psalms 145:19 Days of, prolonged - Proverbs 10:27 SHOULD BE Prayed for - Psalms 86:11 Exhibited in our callings - Col 3:22 Exhibited in giving a reason for our hope - 1 Peter 3:15 Constantly maintained - Deut 14:23; Josh 4:24; Pr 23:17 Taught to others - Ps 34:11 Advantages of - Pr 15:16; 19:23; Eccl 8:12,13 The wicked destitute of - Ps 36:1; Pr 1:29; Je 2:19; Ro 3:18 Exemplified Abraham - Genesis 22:12 Joseph - Genesis 39:9; 42:18 Obadiah - 1 Kings 18:12 Nehemiah - Nehemiah 5:15 Job - Job 1:1,8 Christians - Acts 9:31 Cornelius - Acts 10:2 Noah - Hebrews 11:7 DURING THE TIME OF YOUR STAY (sojourn) UPON EARTH: ton tes paroikias humon chronon: (See Torrey's Topic below -- Pilgrims & Strangers) Upon earth - This is not in the original Greek but has been added by the translators) KJV = pass the time of your sojourning NIV = live your lives as strangers here NRSV = live in reverent fear during the time of your exile Spurgeon... You are only here for a while, you are sojourners, foreigners, pilgrims passing through a country where you have no abiding place; be therefore careful and even fearful lest you should become like the people among whom you dwell, have a holy dread of the contaminations of sin: “Pass the time of your sojourning here in fear:” Not in unbelieving fear, but in that holy carefulness which watches against sin of every kind lest in any way you should spoil your holy work for God. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/1_peter_117-25.htm#c