Peter concludes the ethical section of the letter with a description of what the Christian community ought to look like (v. 8). All five of these phrases are single words in Greek, and are rare outside of this passage. (The only exception is tender hearted, although it appears in medical texts to describe a physical condition.) The first and the last words refer to the mind (φρήν, φρονέω), and the middle three refer to some aspect of emotions. This implies that there is a conscious choice to have unity or humility, to control one’s passions so that they are sympathetic and loving. Peter is not commanding the Christians to be servile, trembling before their betters. Rather, they are making a choice to have unity and humility.
Unity of mind (ὁμόφρων). This word means something like “thinking the same things.” The Greco-Roman world appreciated traditions that held communities together, especially in families. It is shameful for families to disagree among themselves, or for brothers to fight among themselves. While the modern world commonly has families with several religions or political associations, that simply did not happen in the Roman world. Families were defined by their common beliefs that everyone held. For Peter, the Christian community has a set of beliefs and values that define it as a “family” so that outsiders can see that there is no discord within the family.
Sympathy (συμπαθής). This word does not mean “pity,” as it does in modern English. If “unity of mind” means thinking the same things, sympathy refers to “feeling the same things.” The passions of the Christian community are unified in the same way their beliefs are. Again, on the analogy of a family, the Christian community ought to respond to situations with a similar emotion (compassion on those who need it, encouragement to those who need it, etc.)
Brotherly love (φιλάδελφος). This virtue is found in descriptions of families, where the “brother” is literal (it appears on gravestones, for example, praising the person for being a good brother). It is shameful in the Roman world for siblings to fight and feud among themselves.
A tender heart (εὔσπλαγχνος). Like sympathy, a “tender heart” sounds like “soft heart,” or even pity. A hard-hearted person never forgives or hears another person’s views, but a “tender heart” is open and teachable. Quite literally the word refers to “good compassion. (It actually means “good bowels” and appears in medical texts referring to regularity). Like brotherly love, the tender heart is a characteristic of a family in the Roman world (see f0or example, Pilch and Malina, Biblical Social Values and their Meaning).
A humble mind (ταπεινόφρων). Of the five virtues listed here, humility was the least likely to be considered a virtue in the Greco-Roman world. The competition for honor in the Roman world made humility and humble service of others a liability. Imagine an athlete who humbly allows others to succeed without thinking about his own success, a rare thing indeed! But in a family, the other members of the family do what they can to help their brothers and sisters succeed because any success brings honor to the family.
These virtues are particularly applicable to the family, especially brotherly love and tender hearts (Jobes, 1 Peter, 214). The reason for this is that Peter sees the Church as a “real family” that deserves the kind of loyalty one finds in biological families.
The Church is supposed to be a place where the believer is free from the sort of hostile attacks that they face when they are in the world. When the believers gather, they are coming from situations where they are the subject of malicious gossip or abuse on account of their faith in Jesus (the unsaved husband or the unsaved master in the previous passage). Peter wants his churches to be like the proper family that the individual Christians have lost when they accepted Christ as savior.