1 Peter 4
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1 Peter 4
Arm Yourselves with the Mind of Christ
1Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
Jamieson-Fausset-Brown
CHAPTER 4
1Pe 4:1-19. Like the Risen Christ, Believers Henceforth Ought to Have No More to Do with Sin.
As the end is near, cultivate self-restraint, watchful prayerfulness, charity, hospitality, scriptural speech, ministering to one another according to your several gifts to the glory of God: Rejoicing patience under suffering.
1. for us--supported by some oldest manuscripts and versions, omitted by others.
in the flesh--in His mortal body of humiliation.
arm--(Ep 6:11, 13).
the same mind--of suffering with patient willingness what God wills you to suffer.
he that hath suffered--for instance, Christ first, and in His person the believer: a general proposition.
hath ceased--literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (Ro 6:6-11, especially, 1Pe 4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.
CHAPTER 4
1Pe 4:1-19. Like the Risen Christ, Believers Henceforth Ought to Have No More to Do with Sin.
As the end is near, cultivate self-restraint, watchful prayerfulness, charity, hospitality, scriptural speech, ministering to one another according to your several gifts to the glory of God: Rejoicing patience under suffering.
1. for us--supported by some oldest manuscripts and versions, omitted by others.
in the flesh--in His mortal body of humiliation.
arm--(Ep 6:11, 13).
the same mind--of suffering with patient willingness what God wills you to suffer.
he that hath suffered--for instance, Christ first, and in His person the believer: a general proposition.
hath ceased--literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (Ro 6:6-11, especially, 1Pe 4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.
The Pulpit Commentary
Forasmuch then as Christ hath suffered for us in the flesh. St. Peter returns, after the digression of 1Pe_3:19-22, to the great subject of Christ's example. The words "for us" are omitted in some ancient manuscripts; they express a great truth already dwelt upon in 1Pe_2:1-25. and 3. Here the apostle is insisting upon the example of Christ, not on the atoning efficacy of his death. Arm yourselves likewise with the same mind. The word rendered "mind" (ἔννοια) is more exactly "thought" (comp. Heb_4:12, the only other place where it occurs in the New Testament); but it certainly has sometimes the force of "intention, resolve." The Christian must be like his Mustier; he must arm himself with the great thought, the holy resolve, which was in the mind of Christ—the thought that suffering borne in faith frees us from the power of sin, the resolve to suffer patiently according to the will of God. That thought, which can be made our own only by faith, is the Christian's shield; we are to arm ourselves with it against the assaults of the evil one (comp. Rom_13:12; 2Co_10:4; Eph_6:11). For he that hath suffered in the flesh hath ceased from sin. The thought is that of Rom_6:6-11. Some translate the conjunction ὅτι, "that," and understand it as giving the content of the ἔννοια: "Arm yourselves with the thought that," etc.; but this does not give so good a sense, and would seem to require ταύτην rather than τὴν αὐτήν—" this thought," rather than "the same thought." Some, again, understand this clause of Christ; but this seems a mistake. The apostle spoke first of the Master; now he turns to the disciple. Take, he says, for your amour the thoughts which filled the sacred heart of Christ—the thought that suffering in the flesh is not, as the world counts it, an unmixed evil, but often a deep blessing; for, or because, he that suffered in the flesh hath ceased from sin. If, when we are called to suffer, we offer up our sufferings to Christ who suffered for us, and unite our sufferings with his by faith in him, then those sufferings, thus sanctified, destroy the power of sin, and make us cease from sin (comp. Rom_6:10).
Forasmuch then as Christ hath suffered for us in the flesh. St. Peter returns, after the digression of 1Pe_3:19-22, to the great subject of Christ's example. The words "for us" are omitted in some ancient manuscripts; they express a great truth already dwelt upon in 1Pe_2:1-25. and 3. Here the apostle is insisting upon the example of Christ, not on the atoning efficacy of his death. Arm yourselves likewise with the same mind. The word rendered "mind" (ἔννοια) is more exactly "thought" (comp. Heb_4:12, the only other place where it occurs in the New Testament); but it certainly has sometimes the force of "intention, resolve." The Christian must be like his Mustier; he must arm himself with the great thought, the holy resolve, which was in the mind of Christ—the thought that suffering borne in faith frees us from the power of sin, the resolve to suffer patiently according to the will of God. That thought, which can be made our own only by faith, is the Christian's shield; we are to arm ourselves with it against the assaults of the evil one (comp. Rom_13:12; 2Co_10:4; Eph_6:11). For he that hath suffered in the flesh hath ceased from sin. The thought is that of Rom_6:6-11. Some translate the conjunction ὅτι, "that," and understand it as giving the content of the ἔννοια: "Arm yourselves with the thought that," etc.; but this does not give so good a sense, and would seem to require ταύτην rather than τὴν αὐτήν—" this thought," rather than "the same thought." Some, again, understand this clause of Christ; but this seems a mistake. The apostle spoke first of the Master; now he turns to the disciple. Take, he says, for your amour the thoughts which filled the sacred heart of Christ—the thought that suffering in the flesh is not, as the world counts it, an unmixed evil, but often a deep blessing; for, or because, he that suffered in the flesh hath ceased from sin. If, when we are called to suffer, we offer up our sufferings to Christ who suffered for us, and unite our sufferings with his by faith in him, then those sufferings, thus sanctified, destroy the power of sin, and make us cease from sin (comp. Rom_6:10).
2That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.
Jamieson-Fausset-Brown
2. That he, &c.--"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in 1Pe 4:1 as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (1Pe 4:3). "Live" in the truest sense, for heretofore he was dead. Not as Alford, "Arm yourselves ... with a view no longer to live the rest of your time."
2. That he, &c.--"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in 1Pe 4:1 as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (1Pe 4:3). "Live" in the truest sense, for heretofore he was dead. Not as Alford, "Arm yourselves ... with a view no longer to live the rest of your time."
The Pulpit Commentary
That he no longer should live the rest of his time in the flesh. On the whole, it seems better to connect this clause with the imperative: "Arm yourselves with the same mind, that ye no longer should live the rest of your time;" rather than with the clause immediately preceding: "He that hath suffered in the flesh hath ceased from sin; that he no longer should live," etc.; though both connections give a good sense. The Greek word for "live" (βιῶσαι) occurs only here in the New Testament. Bengel says, "Aptum verbum, non die fur de brutis.' "In the flesh "here means simply "in the body," in this mortal life. "The rest of your time" suggests the solemn thought of the shortness of our earthly pilgrimage: bye for eternity. To the lusts of men, but to the will of God. The datives are normal; they express the pattern or rule according to which our life ought to be fashioned. God's will is our sanctification (1Th_4:3). That will is ever the same, a fixed, unchanging rule; the lusts of men are shifting, uncertain, restless.
That he no longer should live the rest of his time in the flesh. On the whole, it seems better to connect this clause with the imperative: "Arm yourselves with the same mind, that ye no longer should live the rest of your time;" rather than with the clause immediately preceding: "He that hath suffered in the flesh hath ceased from sin; that he no longer should live," etc.; though both connections give a good sense. The Greek word for "live" (βιῶσαι) occurs only here in the New Testament. Bengel says, "Aptum verbum, non die fur de brutis.' "In the flesh "here means simply "in the body," in this mortal life. "The rest of your time" suggests the solemn thought of the shortness of our earthly pilgrimage: bye for eternity. To the lusts of men, but to the will of God. The datives are normal; they express the pattern or rule according to which our life ought to be fashioned. God's will is our sanctification (1Th_4:3). That will is ever the same, a fixed, unchanging rule; the lusts of men are shifting, uncertain, restless.
3For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
Jamieson-Fausset-Brown
3. may suffice--Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.
us--omitted in oldest manuscripts.
wrought--Greek, "wrought out."
Gentiles--heathen: which many of you were.
when, &c.--"walking as ye have done [Alford] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.
excess of wine--"wine-bibbings" [Alford].
abominable--"nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on 1Pe 1:1) walked in these, but many, namely, the Gentile portion of them.
3. may suffice--Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.
us--omitted in oldest manuscripts.
wrought--Greek, "wrought out."
Gentiles--heathen: which many of you were.
when, &c.--"walking as ye have done [Alford] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.
excess of wine--"wine-bibbings" [Alford].
abominable--"nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on 1Pe 1:1) walked in these, but many, namely, the Gentile portion of them.
The Pulpit Commentary
For the time past of our life may suffice us to have wrought the will of the Gentiles; rather, as in the Revised Version, the time past may suffice. The words, "of our life" and "us," are not found in the best manuscripts. St. Peter could not include himself among those who wrought the will of the Gentiles. The Greek word for "will" here is, according to the best manuscripts, βούλημα; in 1Pe_4:2 "the will of God" is θέλημα. The general distinction is that θέλω implies choice and purpose, βούλομαι merely inclination (compare, in the Greek, Php_1:13, Php_1:14). The change of word seems to point to such a distinction here. God's will is a fixed, holy purpose; the will, or rather wish, of the Gentiles was uncertain inclination, turned this way or that way by changeful lusts. The perfect infinitive, "to have wrought," implies that that part of life ought to be regarded as a thing wholly past and gone. The whole sentence has a tone of solemn irony. "Fastidium peccati apud resipiscentes" (Bengel); comp. Rom_6:21. St. Peter is here addressing Gentile Christians. Fronmüller's objection is peculiar: "Suppose that the readers of Peter's Epistle had formerly been heathens, his reproaching them with having formerly done the will of the Gentiles would surely be singular." They had done the will of the Gentiles; they were now, as Christians, to do the will of God. When we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries; better, as in the Revised Version, and to have walked. There is no pronoun. Lusts are the hidden sins of unclean thought, which lead to outbreaks of lasciviousness. The Greek word for "revellings" (κῶμοι) is one often used of drunken youths parading the streets, or of festal processions in honor of Bacchus. The word translated "banquetings" means rather "drinking-bouts." The word for "abominable" is ἀθεμίτοις, unlawful, nefarious, contrary to the eternal principles of the Divine Law; "quibus sanctissimum Dei jus violatur" (Bengel). St. Peter is probably referring, not only to the sin of idolatry in itself, but also to the many licentious practices connected with it. After the persecution of Nero, in which St. Peter perished, Christianity was regarded by the state as a religio illicita. Christianity was condemned by the law of Rome; idolatry is opposed to the eternal Law of God. This verse could not have been addressed to Hebrew Christians.
For the time past of our life may suffice us to have wrought the will of the Gentiles; rather, as in the Revised Version, the time past may suffice. The words, "of our life" and "us," are not found in the best manuscripts. St. Peter could not include himself among those who wrought the will of the Gentiles. The Greek word for "will" here is, according to the best manuscripts, βούλημα; in 1Pe_4:2 "the will of God" is θέλημα. The general distinction is that θέλω implies choice and purpose, βούλομαι merely inclination (compare, in the Greek, Php_1:13, Php_1:14). The change of word seems to point to such a distinction here. God's will is a fixed, holy purpose; the will, or rather wish, of the Gentiles was uncertain inclination, turned this way or that way by changeful lusts. The perfect infinitive, "to have wrought," implies that that part of life ought to be regarded as a thing wholly past and gone. The whole sentence has a tone of solemn irony. "Fastidium peccati apud resipiscentes" (Bengel); comp. Rom_6:21. St. Peter is here addressing Gentile Christians. Fronmüller's objection is peculiar: "Suppose that the readers of Peter's Epistle had formerly been heathens, his reproaching them with having formerly done the will of the Gentiles would surely be singular." They had done the will of the Gentiles; they were now, as Christians, to do the will of God. When we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries; better, as in the Revised Version, and to have walked. There is no pronoun. Lusts are the hidden sins of unclean thought, which lead to outbreaks of lasciviousness. The Greek word for "revellings" (κῶμοι) is one often used of drunken youths parading the streets, or of festal processions in honor of Bacchus. The word translated "banquetings" means rather "drinking-bouts." The word for "abominable" is ἀθεμίτοις, unlawful, nefarious, contrary to the eternal principles of the Divine Law; "quibus sanctissimum Dei jus violatur" (Bengel). St. Peter is probably referring, not only to the sin of idolatry in itself, but also to the many licentious practices connected with it. After the persecution of Nero, in which St. Peter perished, Christianity was regarded by the state as a religio illicita. Christianity was condemned by the law of Rome; idolatry is opposed to the eternal Law of God. This verse could not have been addressed to Hebrew Christians.
4Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:
Jamieson-Fausset-Brown
4. Wherein--In respect to which abandonment of your former walk (1Pe 4:3).
run not with them--eagerly, in troops [Bengel].
excess--literally, "profusion"; a sink: stagnant water remaining after an inundation.
riot--profligacy.
speaking evil--charging you with pride, singularity, hypocrisy, and secret crimes (1Pe 4:14; 2Pe 2:2). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek, 1Pe 4:14, below.
4. Wherein--In respect to which abandonment of your former walk (1Pe 4:3).
run not with them--eagerly, in troops [Bengel].
excess--literally, "profusion"; a sink: stagnant water remaining after an inundation.
riot--profligacy.
speaking evil--charging you with pride, singularity, hypocrisy, and secret crimes (1Pe 4:14; 2Pe 2:2). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek, 1Pe 4:14, below.
The Pulpit Commentary
Wherein they think it strange. Wherein, in which course of life, in the fact that the Christians once lived like the Gentiles, but now are so wholly changed. The word ξενίζεσθαι means commonly to be a guest, to live as a stranger in another's house (Act_10:6, Act_10:18; Act_21:16); here it means to be astonished, as at some strange sight, as such guests would no doubt sometimes be. That ye run not with them to the same excess of riot. The Greek words are very strong, "while ye run not with them," as if the Gentiles were running greedily in troops to riot and ruin. The word for "excess" (ἀνάχυσις) is found here only in the New Testament; it means" an overflowing;" the rendering sentina ("a sewer" or "cesspool") is doubtful. The word rendered "riot" (ἀδωτία) occurs also in Eph_5:18 and Tit_1:6, and is used in the adverbial form in describing the recklessness of the prodigal son (Luk_15:13). It means that lost state in which a man is given up to self-indulgence, and saves neither reputation, earthly position, nor his immortal soul. Speaking evil of you; better, perhaps, translated literally, blaspheming. The words "of you" are not in the original; they who revile Christians for well-doing are blasphemers, they speak really against God.
Wherein they think it strange. Wherein, in which course of life, in the fact that the Christians once lived like the Gentiles, but now are so wholly changed. The word ξενίζεσθαι means commonly to be a guest, to live as a stranger in another's house (Act_10:6, Act_10:18; Act_21:16); here it means to be astonished, as at some strange sight, as such guests would no doubt sometimes be. That ye run not with them to the same excess of riot. The Greek words are very strong, "while ye run not with them," as if the Gentiles were running greedily in troops to riot and ruin. The word for "excess" (ἀνάχυσις) is found here only in the New Testament; it means" an overflowing;" the rendering sentina ("a sewer" or "cesspool") is doubtful. The word rendered "riot" (ἀδωτία) occurs also in Eph_5:18 and Tit_1:6, and is used in the adverbial form in describing the recklessness of the prodigal son (Luk_15:13). It means that lost state in which a man is given up to self-indulgence, and saves neither reputation, earthly position, nor his immortal soul. Speaking evil of you; better, perhaps, translated literally, blaspheming. The words "of you" are not in the original; they who revile Christians for well-doing are blasphemers, they speak really against God.
5Who shall give account to him that is ready to judge the quick and the dead.
Jamieson-Fausset-Brown
5. They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jude 15), and be condemned justly.
ready--very speedily (1Pe 4:7; 2Pe 3:10). Christ's coming is to the believer always near.
5. They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jude 15), and be condemned justly.
ready--very speedily (1Pe 4:7; 2Pe 3:10). Christ's coming is to the believer always near.
The Pulpit Commentary
Who shall give account to him that is ready to judge the quick and the dead. The judgment is at hand; the Judge standeth before the door; all men, quick and dead alike, must give account to him. It is better to suffer now for well-doing than then for evil-doing. Men call you to give account now (1Pe_3:15); they themselves must give account to God.
Who shall give account to him that is ready to judge the quick and the dead. The judgment is at hand; the Judge standeth before the door; all men, quick and dead alike, must give account to him. It is better to suffer now for well-doing than then for evil-doing. Men call you to give account now (1Pe_3:15); they themselves must give account to God.
6For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
Jamieson-Fausset-Brown
6. For--giving the reason for 1Pe 4:5, "judge the dead."
gospel preached also to ... dead--as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in 1Pe 4:5, which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in 1Pe 4:5 also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), Lu 20:38, thus being made like Christ in death and in life (see on 1Pe 3:18). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (Ep 2:5). This verse is parallel to 1Pe 3:18; compare Note, see on 1Pe 3:18. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. Alford's explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in 1Pe 4:5. "Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.
6. For--giving the reason for 1Pe 4:5, "judge the dead."
gospel preached also to ... dead--as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in 1Pe 4:5, which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in 1Pe 4:5 also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), Lu 20:38, thus being made like Christ in death and in life (see on 1Pe 3:18). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (Ep 2:5). This verse is parallel to 1Pe 3:18; compare Note, see on 1Pe 3:18. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. Alford's explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in 1Pe 4:5. "Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.
The Pulpit Commentary
For for this cause was the gospel preached also to them that are dead. The conjunction "for" seems to link this verse closely to 1Pe_4:5, while the καί ("also" or "even") gives an emphasis to" them that are dead" (καὶ νεκροῖς). We naturally refer these last words to the καὶ νεκρούς of the preceding verse. The apostle seems to be meeting an objection. The Thessalonian Christians feared lest believers who fell asleep before the second advent should lose something of the blessedness of those who should be alive and remain unto the coming of the Lord. On the other hand, some of St. Peter's readers may, perhaps, have thought that those who had passed away before the gospel times could not be justly judged in the same way as those who then were living. The two classes, the living and the dead, were separated by a great difference: the living had heard the gospel, the dead had not; the living had opportunities and privileges which had not been granted to the dead. But, St. Peter says, the gospel was preached also to the dead; they too heard the glad tidings of salvation (καὶ νεκροῖς εὐηγγελίσθη). Some have thought that the word "dead" is used metaphorically for the dead in trespasses and sins. But it seems scarcely possible to give the word a literal sense in 1Pe_4:5 and a metaphorical sense in 1Pe_4:6. Some understand the apostle as meaning that the gospel had been preached to those who then were dead, before their death; but it seems unnatural to assign different times to the verb and the substantive. The aorist εὐηγγελίσθη directs our thoughts to some definite occasion. The absence of the article (καὶ νεκροῖς) should also be noticed; the words assert that the gospel was preached to dead persons—to some that were (lead. These considerations lead us to connect the passage with 1Pe_3:19, 1Pe_3:20. There St. Peter tells us that Christ himself went and preached in the spirit "to the spirits in prison;" then the gospel was preached, the good news of salvation was announced, to some that were dead. The article is absent both here and in 1Pe_3:5 (ζῶντας καὶ νεκρούς). All men, quick and dead alike, must appear before the judgment-seat of Christ; so St. Peter may not have intended to limit the area of the Lord's preaching in Hades here, as he had done in 1Pe_3:1-22. There he mentioned one section only of the departed; partly because the Deluge furnished a conspicuous example of men who suffered for evil-doing, partly because he regarded it as a striking type of Christian baptism. Here, perhaps, he asserts the general fact—the gospel was preached to the dead; perhaps to all the vast population of the underworld, who had passed away before the gospel times. Like the men of Tyre and Sidon, of Sodom and Gomorrah, they had not seen the works or heard the words of Christ during their life on the earth; now they heard from the Lord himself what he had done for the salvation of mankind. Therefore God was ready to judge the quick and the dead, for to both was the gospel preached. That they might be judged according to men in the flesh, but live according to God in the spirit. The gospel was preached to the dead for this end (εἰς τοῦτο), that they might be judged indeed (ἵνκριθῶσι μέν), but nevertheless live (ζῶσι δέ). The last clause expresses the end and purpose of the preaching; the former clause, though grammatically dependent upon the conjunction ἵνα, states a necessity antecedent to the preaching (comp. Rom_6:17, "God be thanked that ye were the servants of sin, but ye have obeyed from the heart;" and Rom_8:10, "If Christ be in you, the body indeed is dead because of sin, but the spirit is life because of righteousness." The meaning seems to be—the gospel was preached to the dead, that, though they were judged, yet they might live. They had suffered the judgment of death, the punishment of human sin. Christ had been put to death in the flesh (1Pe_3:18) for the sins of others; the dead had suffered death in the flesh for their own sins. They had died before the manifestation of the Son of God, before the great work of atonement wrought by his death; but that atonement was retrospective—he "taketh away the sin of the world;" its saving influences extended even to the realm of the dead. The gospel was preached to the dead, that, though they were judged according to men (that is, after the fashion of men, as all men are judged), yet they might live in the spirit. The verb κριθῶσι, "might he judged," is aorist, as describing a single fact; the verb ζῶσι, "might live," is present, as describing a continual state. According to God. God is Spirit; and as they that worship him must worship in spirit, so they who believe in him shall live in spirit. The future life is a spiritual life; the resurrection-bodies of the saints will be spiritual bodies, for" flesh and blood cannot inherit the kingdom of God." But κατὰ Θεόν may also mean "according to the will of God" (as in Rom_8:27), according to his gracious purpose, and in that life which he giveth to his chosen, that eternal life which lieth in the knowledge of God, and Jesus Christ whom he hath sent.
For for this cause was the gospel preached also to them that are dead. The conjunction "for" seems to link this verse closely to 1Pe_4:5, while the καί ("also" or "even") gives an emphasis to" them that are dead" (καὶ νεκροῖς). We naturally refer these last words to the καὶ νεκρούς of the preceding verse. The apostle seems to be meeting an objection. The Thessalonian Christians feared lest believers who fell asleep before the second advent should lose something of the blessedness of those who should be alive and remain unto the coming of the Lord. On the other hand, some of St. Peter's readers may, perhaps, have thought that those who had passed away before the gospel times could not be justly judged in the same way as those who then were living. The two classes, the living and the dead, were separated by a great difference: the living had heard the gospel, the dead had not; the living had opportunities and privileges which had not been granted to the dead. But, St. Peter says, the gospel was preached also to the dead; they too heard the glad tidings of salvation (καὶ νεκροῖς εὐηγγελίσθη). Some have thought that the word "dead" is used metaphorically for the dead in trespasses and sins. But it seems scarcely possible to give the word a literal sense in 1Pe_4:5 and a metaphorical sense in 1Pe_4:6. Some understand the apostle as meaning that the gospel had been preached to those who then were dead, before their death; but it seems unnatural to assign different times to the verb and the substantive. The aorist εὐηγγελίσθη directs our thoughts to some definite occasion. The absence of the article (καὶ νεκροῖς) should also be noticed; the words assert that the gospel was preached to dead persons—to some that were (lead. These considerations lead us to connect the passage with 1Pe_3:19, 1Pe_3:20. There St. Peter tells us that Christ himself went and preached in the spirit "to the spirits in prison;" then the gospel was preached, the good news of salvation was announced, to some that were dead. The article is absent both here and in 1Pe_3:5 (ζῶντας καὶ νεκρούς). All men, quick and dead alike, must appear before the judgment-seat of Christ; so St. Peter may not have intended to limit the area of the Lord's preaching in Hades here, as he had done in 1Pe_3:1-22. There he mentioned one section only of the departed; partly because the Deluge furnished a conspicuous example of men who suffered for evil-doing, partly because he regarded it as a striking type of Christian baptism. Here, perhaps, he asserts the general fact—the gospel was preached to the dead; perhaps to all the vast population of the underworld, who had passed away before the gospel times. Like the men of Tyre and Sidon, of Sodom and Gomorrah, they had not seen the works or heard the words of Christ during their life on the earth; now they heard from the Lord himself what he had done for the salvation of mankind. Therefore God was ready to judge the quick and the dead, for to both was the gospel preached. That they might be judged according to men in the flesh, but live according to God in the spirit. The gospel was preached to the dead for this end (εἰς τοῦτο), that they might be judged indeed (ἵνκριθῶσι μέν), but nevertheless live (ζῶσι δέ). The last clause expresses the end and purpose of the preaching; the former clause, though grammatically dependent upon the conjunction ἵνα, states a necessity antecedent to the preaching (comp. Rom_6:17, "God be thanked that ye were the servants of sin, but ye have obeyed from the heart;" and Rom_8:10, "If Christ be in you, the body indeed is dead because of sin, but the spirit is life because of righteousness." The meaning seems to be—the gospel was preached to the dead, that, though they were judged, yet they might live. They had suffered the judgment of death, the punishment of human sin. Christ had been put to death in the flesh (1Pe_3:18) for the sins of others; the dead had suffered death in the flesh for their own sins. They had died before the manifestation of the Son of God, before the great work of atonement wrought by his death; but that atonement was retrospective—he "taketh away the sin of the world;" its saving influences extended even to the realm of the dead. The gospel was preached to the dead, that, though they were judged according to men (that is, after the fashion of men, as all men are judged), yet they might live in the spirit. The verb κριθῶσι, "might he judged," is aorist, as describing a single fact; the verb ζῶσι, "might live," is present, as describing a continual state. According to God. God is Spirit; and as they that worship him must worship in spirit, so they who believe in him shall live in spirit. The future life is a spiritual life; the resurrection-bodies of the saints will be spiritual bodies, for" flesh and blood cannot inherit the kingdom of God." But κατὰ Θεόν may also mean "according to the will of God" (as in Rom_8:27), according to his gracious purpose, and in that life which he giveth to his chosen, that eternal life which lieth in the knowledge of God, and Jesus Christ whom he hath sent.
The End of All Things Is at Hand
7But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
Jamieson-Fausset-Brown
7. Resuming the idea in 1Pe 4:5.
the end of all things--and therefore also of the wantonness (1Pe 4:3, 4) of the wicked, and of the sufferings of the righteous [Bengel]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (1Pe 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.
sober--"self-restrained." The opposite duties to the sins in 1Pe 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (1Pe 4:3).
watch--Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.
prayer--Greek, "prayers"; the end for which we should exercise vigilance.
7. Resuming the idea in 1Pe 4:5.
the end of all things--and therefore also of the wantonness (1Pe 4:3, 4) of the wicked, and of the sufferings of the righteous [Bengel]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (1Pe 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.
sober--"self-restrained." The opposite duties to the sins in 1Pe 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (1Pe 4:3).
watch--Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.
prayer--Greek, "prayers"; the end for which we should exercise vigilance.
The Pulpit Commentary
But the end of all things is at hand. The mention of the judgment turns St. Peter's thoughts into another channel. The end is at hand, not only the judgment of persecutors and slanderers, but the end of persecutions and sufferings, the end of our great conflict with sin, the end of our earthly probation: therefore prepare to meet your God. The end is at hand: it hath drawn near. St. Peter probably, like the other apostles, looked for the speedy coming of the Lord. It was not for him, as it is not for us, "to know the times or the seasons" (Act_1:7). It is enough to know that our own time is short. When St. Peter wrote these words, the end of the holy city, the center of the ancient dispensation, was very near at hand; and behind that awful catastrophe lay the incomparably more tremendous judgment, of which the fall of Jerusalem was a figure. That judgment, we know now, was to be separated by a wide interval from the dale of St. Peter's Epistle. But that interval is measured, in the prophetic outlook, not by months and years. We are now living in "the last times" (1Ti_4:1; 1Jn_2:18). The coming of our Lord was the hennaing of the last period in the development of God's dealings with mankind; there is no further dispensation to be looked for. "Not only is there nothing mere between the Christian's present state of salvation and the end, but the former is itself already the end, i.e. the beginning of the end" (Schott, quoted by Huther). Be ye therefore sober; rather, self-restrained, calm, thoughtful. The thought of the nearness of the end should not lead to excitement and neglect of common duties, as it did in the case of the Thessalonian Christians, and again at the approach of the thousandth year of our era. And watch unto prayer; rather, be sober unto prayers. The word translated "watch" in the Authorized Version is not that which we read in our Lord's exhortation to "watch and pray." The word used here (νήψατε) rather points to temperance, abstinence from strong drinks, though it suggests also that wariness and cool thoughtfulness which are destroyed by excess. The Christian must be self-restrained and sober, and that with a view to perseverance in prayer. The aorist imperatives, perhaps, imply that St. Peter's readers needed to be stirred up (2Pe_1:13; 2Pe_3:1), to be aroused from that indifference into which men are so apt to fall. The exhortation to persevere in watchfulness would be expressed by the present.
But the end of all things is at hand. The mention of the judgment turns St. Peter's thoughts into another channel. The end is at hand, not only the judgment of persecutors and slanderers, but the end of persecutions and sufferings, the end of our great conflict with sin, the end of our earthly probation: therefore prepare to meet your God. The end is at hand: it hath drawn near. St. Peter probably, like the other apostles, looked for the speedy coming of the Lord. It was not for him, as it is not for us, "to know the times or the seasons" (Act_1:7). It is enough to know that our own time is short. When St. Peter wrote these words, the end of the holy city, the center of the ancient dispensation, was very near at hand; and behind that awful catastrophe lay the incomparably more tremendous judgment, of which the fall of Jerusalem was a figure. That judgment, we know now, was to be separated by a wide interval from the dale of St. Peter's Epistle. But that interval is measured, in the prophetic outlook, not by months and years. We are now living in "the last times" (1Ti_4:1; 1Jn_2:18). The coming of our Lord was the hennaing of the last period in the development of God's dealings with mankind; there is no further dispensation to be looked for. "Not only is there nothing mere between the Christian's present state of salvation and the end, but the former is itself already the end, i.e. the beginning of the end" (Schott, quoted by Huther). Be ye therefore sober; rather, self-restrained, calm, thoughtful. The thought of the nearness of the end should not lead to excitement and neglect of common duties, as it did in the case of the Thessalonian Christians, and again at the approach of the thousandth year of our era. And watch unto prayer; rather, be sober unto prayers. The word translated "watch" in the Authorized Version is not that which we read in our Lord's exhortation to "watch and pray." The word used here (νήψατε) rather points to temperance, abstinence from strong drinks, though it suggests also that wariness and cool thoughtfulness which are destroyed by excess. The Christian must be self-restrained and sober, and that with a view to perseverance in prayer. The aorist imperatives, perhaps, imply that St. Peter's readers needed to be stirred up (2Pe_1:13; 2Pe_3:1), to be aroused from that indifference into which men are so apt to fall. The exhortation to persevere in watchfulness would be expressed by the present.
8And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
Jamieson-Fausset-Brown
8. above all things--not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.
charity shall cover the multitude, &c.--The oldest manuscripts have "covereth." Quoted from Pr 10:12; compare Pr 17:9. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and Pr 10:12; 17:9 support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [Luther]. Compare the conduct of Shem and Japheth to Noah (Ge 9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.
8. above all things--not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.
charity shall cover the multitude, &c.--The oldest manuscripts have "covereth." Quoted from Pr 10:12; compare Pr 17:9. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and Pr 10:12; 17:9 support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [Luther]. Compare the conduct of Shem and Japheth to Noah (Ge 9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.
The Pulpit Commentary
And above all things have fervent charity among yourselves; more literally, before all things, having your love towards one another intense. The existence of charity is taken for granted. Christians must love one another; love is the very badge of their profession. The apostle urges his readers to keep that love intense, and that before all things; for charity is the first of Christian graces. (On the word "intense" (ἐκτενής), see note on 1Pe_1:22.) For charity shall cover the multitude of sins. Read and translate, with the Revised Version, for love covereth a multitude of sins. If St. Peter is directly quoting Pro_10:12, he is not using the Septuagint, as he commonly does, but translating from the Hebrew. The Septuagint rendering is quite different, Πάντας δὲ τοὺς μὴ φιλονεικοῦντας καλύπτει φιλία. But it may be that the words had become proverbial. We find them also in Jas_5:20, "He which converteth the sinner… shall hide a multitude of sins." St. James means that he will obtain God's forgiveness for the converted sinner; but in Pro_10:12 the meaning (as is plain from the context) is that love covers the sins of others; does not stir up strifes, as hatred does, but promotes concord by concealing and forgiving sins. This is probably St. Peter's meaning here: "Take care that your charity is intense, for only thus can you forgive as you are bidden to forgive, as you hope to be forgiven." Perhaps he was thinking of the "seventy times seven," to which the Lord had told him that forgiveness was to extend. But his words may well be understood as implying more than this. Love shown in forgiving others will win forgiveness for yourselves: "Forgive, and ye shall be forgiven." Love manifested in converting others will cover their sins, and obtain God's forgiveness for them. In the deepest sense, it is only the love of Christ energizing in his atoning work which can cover sin; but true charity, Christian love, flows from that holiest love. "Love is of God, and every one that loveth is born of God, and knoweth God." Therefore in some sense Christian love, flowing from the love of Christ, and bringing the Christian very near to Christ, covers sins; for it keeps the Christian close to the cross, within the immediate sphere of the blessed influences of the atonement, so that he becomes a center of grace, a light kindled from the true Light, a well of living waters fed by the one fountain which is opened for sin and for uncleanness. The mutual love of Christians, their kindly words and deeds, check the work of sin; their prayers, their intercessions, ,call down the forgiveness of God. Therefore, in the view of the approaching end, charity is before all things precious for our own souls and for the souls of others.
And above all things have fervent charity among yourselves; more literally, before all things, having your love towards one another intense. The existence of charity is taken for granted. Christians must love one another; love is the very badge of their profession. The apostle urges his readers to keep that love intense, and that before all things; for charity is the first of Christian graces. (On the word "intense" (ἐκτενής), see note on 1Pe_1:22.) For charity shall cover the multitude of sins. Read and translate, with the Revised Version, for love covereth a multitude of sins. If St. Peter is directly quoting Pro_10:12, he is not using the Septuagint, as he commonly does, but translating from the Hebrew. The Septuagint rendering is quite different, Πάντας δὲ τοὺς μὴ φιλονεικοῦντας καλύπτει φιλία. But it may be that the words had become proverbial. We find them also in Jas_5:20, "He which converteth the sinner… shall hide a multitude of sins." St. James means that he will obtain God's forgiveness for the converted sinner; but in Pro_10:12 the meaning (as is plain from the context) is that love covers the sins of others; does not stir up strifes, as hatred does, but promotes concord by concealing and forgiving sins. This is probably St. Peter's meaning here: "Take care that your charity is intense, for only thus can you forgive as you are bidden to forgive, as you hope to be forgiven." Perhaps he was thinking of the "seventy times seven," to which the Lord had told him that forgiveness was to extend. But his words may well be understood as implying more than this. Love shown in forgiving others will win forgiveness for yourselves: "Forgive, and ye shall be forgiven." Love manifested in converting others will cover their sins, and obtain God's forgiveness for them. In the deepest sense, it is only the love of Christ energizing in his atoning work which can cover sin; but true charity, Christian love, flows from that holiest love. "Love is of God, and every one that loveth is born of God, and knoweth God." Therefore in some sense Christian love, flowing from the love of Christ, and bringing the Christian very near to Christ, covers sins; for it keeps the Christian close to the cross, within the immediate sphere of the blessed influences of the atonement, so that he becomes a center of grace, a light kindled from the true Light, a well of living waters fed by the one fountain which is opened for sin and for uncleanness. The mutual love of Christians, their kindly words and deeds, check the work of sin; their prayers, their intercessions, ,call down the forgiveness of God. Therefore, in the view of the approaching end, charity is before all things precious for our own souls and for the souls of others.
9Use hospitality one to another without grudging.
Jamieson-Fausset-Brown
9. (Ro 12:13; He 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love.
without grudging--Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.
9. (Ro 12:13; He 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love.
without grudging--Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.
The Pulpit Commentary
Use hospitality one to another; literally, being hospitable (comp. Rom_12:13; 1Ti_3:2; Heb_13:2; 3Jn_1:5). Hospitality must have been a necessary, and often a costly, duty in the early ages of the Church. There was no public provision for the poor. Christians traveling from place to place would find no suitable shelter except in the houses of Christians. They would be obliged to avoid the public houses of entertainment, where they would be exposed often to danger, always to temptation; only the private houses of Christians would be safe for them. Hence the use of the "letters of commendation," mentioned by St. Paul (2Co_3:1). Those who brought such letters were to be received in Christian homes. The well-known 'Teaching of the Twelve Apostles' speaks of this right of hospitality, and gives cautions against its abuse. Tim apostle is not speaking of ordinary social gatherings; they have their place and their utility in the Christian life, but they do not, as a rule, afford scope for the higher self-denials of Christian charity (comp. Luk_14:12, Luk_14:13). Without grudging. Such hospitality would be always costly, often inconvenient, sometimes attended with danger, as in the case of the first British martyr; but it was to be without murmuring. Murmuring would take from the hospitality all its beauty; it should be offered as a gift of love, and Christian love can never murmur.
Use hospitality one to another; literally, being hospitable (comp. Rom_12:13; 1Ti_3:2; Heb_13:2; 3Jn_1:5). Hospitality must have been a necessary, and often a costly, duty in the early ages of the Church. There was no public provision for the poor. Christians traveling from place to place would find no suitable shelter except in the houses of Christians. They would be obliged to avoid the public houses of entertainment, where they would be exposed often to danger, always to temptation; only the private houses of Christians would be safe for them. Hence the use of the "letters of commendation," mentioned by St. Paul (2Co_3:1). Those who brought such letters were to be received in Christian homes. The well-known 'Teaching of the Twelve Apostles' speaks of this right of hospitality, and gives cautions against its abuse. Tim apostle is not speaking of ordinary social gatherings; they have their place and their utility in the Christian life, but they do not, as a rule, afford scope for the higher self-denials of Christian charity (comp. Luk_14:12, Luk_14:13). Without grudging. Such hospitality would be always costly, often inconvenient, sometimes attended with danger, as in the case of the first British martyr; but it was to be without murmuring. Murmuring would take from the hospitality all its beauty; it should be offered as a gift of love, and Christian love can never murmur.
10As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
Jamieson-Fausset-Brown
10. every--"even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.
minister the same--not discontentedly envying or disparaging the gift of another.
one to another--Greek as in 1Pe 4:8, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves.
stewards--referring to Mt 25:15, &c.; Lu 19:13-26.
10. every--"even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.
minister the same--not discontentedly envying or disparaging the gift of another.
one to another--Greek as in 1Pe 4:8, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves.
stewards--referring to Mt 25:15, &c.; Lu 19:13-26.
The Pulpit Commentary
As every man hath received the gift; rather, according as each received a gift. The aorist ἔλαβεν, "received," seems to point to a definite time, as baptism, or the laying on of hands (comp. Act_8:17; Act_19:6; 1Ti_4:14). For the gift (χάρισμα), comp. Rom_12:6; 1Co_12:4, "There are diversities of gifts." Even so minister the same one to another; literally, ministering it towards one another. The gifts of grace, whatever they may be, are talents entrusted to individual Christians for the good of the whole Church; those who have them must use them to minister to the wants of others. As good stewards of the manifold grace of God. We seem to see here a reference to the parable of the talents (comp. also 1Co_4:1; Tit_1:7). Christians must be "good stewards (καλοὶ οἰκονόμοι)." There should be not only exactness, but also grace and beauty in their stewardship—the beauty which belongs to holy love, and flows from the imitation of him who is "the good Shepherd (ὁ ποιμὴν ὁ καλός).";;The gifts (χαρίσματα) are the manifestations of the grace (χάρις) of God; that grace from which all gifts issue is called manifold (ποικίλη), because of the diversities of its gifts, the variety of its manifestations.
As every man hath received the gift; rather, according as each received a gift. The aorist ἔλαβεν, "received," seems to point to a definite time, as baptism, or the laying on of hands (comp. Act_8:17; Act_19:6; 1Ti_4:14). For the gift (χάρισμα), comp. Rom_12:6; 1Co_12:4, "There are diversities of gifts." Even so minister the same one to another; literally, ministering it towards one another. The gifts of grace, whatever they may be, are talents entrusted to individual Christians for the good of the whole Church; those who have them must use them to minister to the wants of others. As good stewards of the manifold grace of God. We seem to see here a reference to the parable of the talents (comp. also 1Co_4:1; Tit_1:7). Christians must be "good stewards (καλοὶ οἰκονόμοι)." There should be not only exactness, but also grace and beauty in their stewardship—the beauty which belongs to holy love, and flows from the imitation of him who is "the good Shepherd (ὁ ποιμὴν ὁ καλός).";;The gifts (χαρίσματα) are the manifestations of the grace (χάρις) of God; that grace from which all gifts issue is called manifold (ποικίλη), because of the diversities of its gifts, the variety of its manifestations.
11If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
Jamieson-Fausset-Brown
11. If any ... speak--namely, as a prophet, or divinely taught teacher in the Church assembly.
as the, &c.--The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In Ac 7:38 also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to Ro 12:6, "prophesy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) oracles OF God." His divinely inspired words are not his own, but God's, and as a steward (1Pe 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mt 7:29; Joh 12:49; 14:10; compare Paul, 2Co 2:17). Note, the very same term as is applied in the only other passages where it occurs (Ac 7:38; Ro 3:2; He 5:12), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets.
minister--in acts; the other sphere of spiritual activity besides speaking.
as of--"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in Mr 12:30).
giveth--Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.
that God in all things may be glorified--the final end of all a Christian's acts.
through Jesus Christ--the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.
to whom--Christ.
be--Greek, "is."
for ever and ever--Greek, "unto the ages of the ages."
11. If any ... speak--namely, as a prophet, or divinely taught teacher in the Church assembly.
as the, &c.--The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In Ac 7:38 also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to Ro 12:6, "prophesy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) oracles OF God." His divinely inspired words are not his own, but God's, and as a steward (1Pe 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mt 7:29; Joh 12:49; 14:10; compare Paul, 2Co 2:17). Note, the very same term as is applied in the only other passages where it occurs (Ac 7:38; Ro 3:2; He 5:12), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets.
minister--in acts; the other sphere of spiritual activity besides speaking.
as of--"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in Mr 12:30).
giveth--Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.
that God in all things may be glorified--the final end of all a Christian's acts.
through Jesus Christ--the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.
to whom--Christ.
be--Greek, "is."
for ever and ever--Greek, "unto the ages of the ages."
The Pulpit Commentary
If any man speak, let him speak as the oracles of God. St. Peter proceeds to give examples of the proper use of gifts. One of those gifts is utterance. The apostle means all Christian utterance, whether public in the Church, or private in Christian conversation or ministrations to the sick. The second clause may be also rendered, as in the Revised Version, "speaking as it were oracles of God." It is more natural to supply the participle" speaking" than "let him speak," after the analogy of διακονοῦντες ("ministering") in 1Pe_4:10. For the word λόγια, oracles, see Act_7:38; Rom_3:2; also Heb_5:12, in which last place the Scriptures of the New Testament seem to be intended. The apostle's meaning may be either that the Christian teacher was to speak as do the oracles of God, that is, the Scriptures, or (and the absence of the article rather favors this view) that he was so to yield himself to the guidance of the Holy Spirit, that his teaching should be the teaching of God; he was to seek no praise or reward for himself, but only the glory of God. Those who with single-hearted zeal seek God's glory do speak as it were oracles of God, for he speaketh by them. If any man minister, let him do it as of the ability which God giveth. Again it is better to supply the participle "ministering." Whatever a man's gifts may be, he must minister them for the good of the whole Church (see Heb_5:9; also Rom_12:1-21. S; 1Co_12:28). And this he must do as of the strength which God supplieth; the strength is not his—God giveth it. The verb χορηγεῖ, rendered "giveth," is used in classical Greek first of supplying the expenses of a chorus, then of liberal giving generally; it occurs in 2Co_9:10. The compound, ἐπιχορηγεῖν, is more common; St. Peter has it in the Second Epistle (1. 5, 11). That God in all things may be glorified through Jesus Christ. The glory of God should be the one end of all Christian work. The Lord himself had said so in the sermon on the mount, in words doubtless well remembered by the apostle. To whom be praise and dominion forever and ever. Amen; rather, as in the Revised Version, whose is the glory and dominion for the ages of ages. It is thought by some that St. Peter is here quoting from some ancient form of prayer; the use of the "Amen," and the resemblance to Rev_1:6 and Rev_5:13, seem to favor this supposition. It is uncertain whether this doxology is addressed to God the Father or to the Lord Jesus Christ; the order of the words is in favor of the latter view, and the doxology closely resembles that in Rev_1:6.
If any man speak, let him speak as the oracles of God. St. Peter proceeds to give examples of the proper use of gifts. One of those gifts is utterance. The apostle means all Christian utterance, whether public in the Church, or private in Christian conversation or ministrations to the sick. The second clause may be also rendered, as in the Revised Version, "speaking as it were oracles of God." It is more natural to supply the participle" speaking" than "let him speak," after the analogy of διακονοῦντες ("ministering") in 1Pe_4:10. For the word λόγια, oracles, see Act_7:38; Rom_3:2; also Heb_5:12, in which last place the Scriptures of the New Testament seem to be intended. The apostle's meaning may be either that the Christian teacher was to speak as do the oracles of God, that is, the Scriptures, or (and the absence of the article rather favors this view) that he was so to yield himself to the guidance of the Holy Spirit, that his teaching should be the teaching of God; he was to seek no praise or reward for himself, but only the glory of God. Those who with single-hearted zeal seek God's glory do speak as it were oracles of God, for he speaketh by them. If any man minister, let him do it as of the ability which God giveth. Again it is better to supply the participle "ministering." Whatever a man's gifts may be, he must minister them for the good of the whole Church (see Heb_5:9; also Rom_12:1-21. S; 1Co_12:28). And this he must do as of the strength which God supplieth; the strength is not his—God giveth it. The verb χορηγεῖ, rendered "giveth," is used in classical Greek first of supplying the expenses of a chorus, then of liberal giving generally; it occurs in 2Co_9:10. The compound, ἐπιχορηγεῖν, is more common; St. Peter has it in the Second Epistle (1. 5, 11). That God in all things may be glorified through Jesus Christ. The glory of God should be the one end of all Christian work. The Lord himself had said so in the sermon on the mount, in words doubtless well remembered by the apostle. To whom be praise and dominion forever and ever. Amen; rather, as in the Revised Version, whose is the glory and dominion for the ages of ages. It is thought by some that St. Peter is here quoting from some ancient form of prayer; the use of the "Amen," and the resemblance to Rev_1:6 and Rev_5:13, seem to favor this supposition. It is uncertain whether this doxology is addressed to God the Father or to the Lord Jesus Christ; the order of the words is in favor of the latter view, and the doxology closely resembles that in Rev_1:6.
Rejoice in the Partaking of Christ's Sufferings
12Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
Jamieson-Fausset-Brown
12. strange--they might think it strange that God should allow His chosen children to be sore tried.
fiery trial--like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."
which is to try you--Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it--a consolatory reflection.
12. strange--they might think it strange that God should allow His chosen children to be sore tried.
fiery trial--like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."
which is to try you--Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it--a consolatory reflection.
The Pulpit Commentary
Beloved, thank it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; literally, be not astonished at the burning among you, which is coming to you for a trial, as though a strange thing were happening to you. St. Peter returns to the sufferings of his readers. The address, "beloved," as in 1Pe_2:11, shows the depth of his sympathy with them. He resumes the thought of 1Pe_1:7; the persecution is a burning, a fiery furnace, which is being kindled among them for a trial, to try the strength of their faith. The present participles imply that the persecution was already beginning; the word πύρωσις, a burning (see Rev_18:9, Rev_18:18), shows the severity. St. Peter tells them its meaning: it was to prove them; it would turn to their good. Persecution was not to be regarded as a strange thing. The Lord had foretold its coming. St. Paul, in his first visit to Asia Minor, had warned them that "we must through much tribulation enter into the kingdom of God." (On the word ξένιζεσθαι, see note on 1Pe_1:4.) The thing was not strange; they were not to count it as strange; they must learn, so to speak, to acclimatize themselves to it; it would brace their energies and strengthen their faith.
Beloved, thank it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; literally, be not astonished at the burning among you, which is coming to you for a trial, as though a strange thing were happening to you. St. Peter returns to the sufferings of his readers. The address, "beloved," as in 1Pe_2:11, shows the depth of his sympathy with them. He resumes the thought of 1Pe_1:7; the persecution is a burning, a fiery furnace, which is being kindled among them for a trial, to try the strength of their faith. The present participles imply that the persecution was already beginning; the word πύρωσις, a burning (see Rev_18:9, Rev_18:18), shows the severity. St. Peter tells them its meaning: it was to prove them; it would turn to their good. Persecution was not to be regarded as a strange thing. The Lord had foretold its coming. St. Paul, in his first visit to Asia Minor, had warned them that "we must through much tribulation enter into the kingdom of God." (On the word ξένιζεσθαι, see note on 1Pe_1:4.) The thing was not strange; they were not to count it as strange; they must learn, so to speak, to acclimatize themselves to it; it would brace their energies and strengthen their faith.
13But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
Jamieson-Fausset-Brown
13. inasmuch as--The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered.
with exceeding joy--Greek, "exulting joy"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings (1Pe 1:6, 8). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.
13. inasmuch as--The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered.
with exceeding joy--Greek, "exulting joy"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings (1Pe 1:6, 8). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.
The Pulpit Commentary
But rejoice, inasmuch as ye are partakers of Christ's sufferings. St. Peter speaks in stronger language; he repeats the Lord's words in Mat_5:12. Christians should learn to rejoice in persecution; they must rejoice in so far as, in proportion as (καθό), they are partakers of Christ's sufferings (see 2Co_9:10; Php_3:10; Heb_13:13). Suffering meekly borne draws the Christian nearer to Christ, lifts him, as on a cross, nearer to the crucified Lord; but this it does only when he looks to Jesus in his suffering, when the eye of faith is fixed upon the cross of Christ. Then faith unites the sufferings of the disciple with the sufferings of his Lord; he is made a partaker of Christ's sufferings; and so far as suffering has that blessed result, in such measure he must rejoice in his sufferings. That, when his glory shall be revealed, ye may be glad also with exceeding joy; literally, that in the revelation of Ms glory also ye may rejoice exulting. The word for "exulting," ἀγαλλιώμενοι, corresponds with that used in 1Pe_1:6 and in Mat_5:12 (χαίρετε καὶ ἀγαλλιᾶσθε). Joy in suffering now is the earnest of the great joy of the redeemed at the revelation of that glory which they now see through a glass darkly.
But rejoice, inasmuch as ye are partakers of Christ's sufferings. St. Peter speaks in stronger language; he repeats the Lord's words in Mat_5:12. Christians should learn to rejoice in persecution; they must rejoice in so far as, in proportion as (καθό), they are partakers of Christ's sufferings (see 2Co_9:10; Php_3:10; Heb_13:13). Suffering meekly borne draws the Christian nearer to Christ, lifts him, as on a cross, nearer to the crucified Lord; but this it does only when he looks to Jesus in his suffering, when the eye of faith is fixed upon the cross of Christ. Then faith unites the sufferings of the disciple with the sufferings of his Lord; he is made a partaker of Christ's sufferings; and so far as suffering has that blessed result, in such measure he must rejoice in his sufferings. That, when his glory shall be revealed, ye may be glad also with exceeding joy; literally, that in the revelation of Ms glory also ye may rejoice exulting. The word for "exulting," ἀγαλλιώμενοι, corresponds with that used in 1Pe_1:6 and in Mat_5:12 (χαίρετε καὶ ἀγαλλιᾶσθε). Joy in suffering now is the earnest of the great joy of the redeemed at the revelation of that glory which they now see through a glass darkly.
14If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
Jamieson-Fausset-Brown
14. for--Greek, "IN the name of Christ," namely, as Christians (1Pe 4:16; 3:14, above); "in My name, because ye belong to Christ." The emphasis lies on this: 1Pe 4:15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (1Pe 2:20).
reproached--Reproach affects noble minds more than loss of goods, or even bodily sufferings.
the spirit ... upon you--the same Spirit as rested on Christ (Lu 4:18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (Jas 2:1). Believers may well overcome the "reproach" (compare He 11:26), seeing that "the Spirit of glory" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [Calvin].
and of God--Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.
on their part he is evil spoken of, but on your part he is glorified--omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," literally, "blasphemed"; not merely do they "speak against you," as in 1Pe 3:16, but blasphemously mock Christ and Christianity itself.
14. for--Greek, "IN the name of Christ," namely, as Christians (1Pe 4:16; 3:14, above); "in My name, because ye belong to Christ." The emphasis lies on this: 1Pe 4:15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (1Pe 2:20).
reproached--Reproach affects noble minds more than loss of goods, or even bodily sufferings.
the spirit ... upon you--the same Spirit as rested on Christ (Lu 4:18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (Jas 2:1). Believers may well overcome the "reproach" (compare He 11:26), seeing that "the Spirit of glory" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [Calvin].
and of God--Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.
on their part he is evil spoken of, but on your part he is glorified--omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," literally, "blasphemed"; not merely do they "speak against you," as in 1Pe 3:16, but blasphemously mock Christ and Christianity itself.
The Pulpit Commentary
If ye be reproached for the Name of Christ, happy are ye; rather, if ye are reviled in the -Name of Christ, blessed are ye. There is, again, a manifest quotation of our Lord's words in Mat_5:11. The conjunction "if" does not imply any doubt: the words mean "when ye are reviled." For "in the Name of Christ," camp. Mar_9:41, "Whosoever shall give you a cup of water to drink in my Name, because ye belong to Christ." So here the meaning is, "When ye are reviled because ye belong to Christ, because ye bear his Name, because ye are Christians" (camp, Act_5:41). For the Spirit of glory and of God resteth upon you. The form of the sentence in the Greek is unusual. Some regard the first clause, τὸ τῆς δόξης, as a periphrasis for δόξα, and translate, "For glory and the Spirit of God resteth upon you." But there is no other instance of such a periphrasis in the New Testament; it is better to supply πνεῦμα. Men revile them, but God glorifieth them. The Spirit of glory, the Spirit which hath the glorious attributes of God, the Spirit which proceedeth from the Father who dwelleth in the glory, in the Shechinah,—that Spirit resteth upon them, and sheds on them the glory of holy suffering, the glory which hung around the cross of Christ. Two of the most ancient manuscripts, with some others, insert the words καὶ δυνάμεως, "the Spirit of glory, and of power, and of God." The Spirit is power from on high (Luk_24:49). (For "resteth," comp. Isa_11:2.) Ἐπί with the accusative suggests the thought of the Spirit descending upon them and resting there (comp. Joh_1:32, Joh_1:33). The Spirit abides upon those who patiently suffer for Christ. On their part he is evil spoken of, but on your part he is glorified. These words are not found in the most ancient manuscripts, and are probably a gloss, lint a true one. Those who reviled the suffering Christians really blasphemed the Holy Spirit of God, by whom they were strengthened; the Holy Spirit was glorified by their patient endurance.
If ye be reproached for the Name of Christ, happy are ye; rather, if ye are reviled in the -Name of Christ, blessed are ye. There is, again, a manifest quotation of our Lord's words in Mat_5:11. The conjunction "if" does not imply any doubt: the words mean "when ye are reviled." For "in the Name of Christ," camp. Mar_9:41, "Whosoever shall give you a cup of water to drink in my Name, because ye belong to Christ." So here the meaning is, "When ye are reviled because ye belong to Christ, because ye bear his Name, because ye are Christians" (camp, Act_5:41). For the Spirit of glory and of God resteth upon you. The form of the sentence in the Greek is unusual. Some regard the first clause, τὸ τῆς δόξης, as a periphrasis for δόξα, and translate, "For glory and the Spirit of God resteth upon you." But there is no other instance of such a periphrasis in the New Testament; it is better to supply πνεῦμα. Men revile them, but God glorifieth them. The Spirit of glory, the Spirit which hath the glorious attributes of God, the Spirit which proceedeth from the Father who dwelleth in the glory, in the Shechinah,—that Spirit resteth upon them, and sheds on them the glory of holy suffering, the glory which hung around the cross of Christ. Two of the most ancient manuscripts, with some others, insert the words καὶ δυνάμεως, "the Spirit of glory, and of power, and of God." The Spirit is power from on high (Luk_24:49). (For "resteth," comp. Isa_11:2.) Ἐπί with the accusative suggests the thought of the Spirit descending upon them and resting there (comp. Joh_1:32, Joh_1:33). The Spirit abides upon those who patiently suffer for Christ. On their part he is evil spoken of, but on your part he is glorified. These words are not found in the most ancient manuscripts, and are probably a gloss, lint a true one. Those who reviled the suffering Christians really blasphemed the Holy Spirit of God, by whom they were strengthened; the Holy Spirit was glorified by their patient endurance.
15But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters.
Jamieson-Fausset-Brown
15. But--Greek, "For." "Reproached in the name of Christ" I say (1Pe 4:14), "FOR let none," &c.
as ... as ... as ... as--the "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.
15. But--Greek, "For." "Reproached in the name of Christ" I say (1Pe 4:14), "FOR let none," &c.
as ... as ... as ... as--the "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.
The Pulpit Commentary
But let none of you suffer as a murderer, or as a thief, or as an evil-doer; literally, for let none of you, etc. They are blessed who suffer in the Name of Christ, because they belong to Christ: for it is not the suffering which brings the blessedness, but the cause, the faith and patience with which the suffering is borne. The word for "evil-doer," κακοποιός, is used by St. Peter in two other places (1Pe_2:12 and 1Pe_2:14). Christians were spoken against as evil-doers; they must be very careful to preserve their purity, and to suffer, if need be, not for evil-doing, but for well-doing (1Pe_3:17). Or as a busybody in other men's matters. This clause represents one Greek word, ἀλλοτριοεπίσκοπος; it means an ἐπίσκοπος, ill-specter, overseer ("bishop" is the modern form of the word), of other men's matters—of things that do not concern him. St. Peter uses the word ἐπίσκοπος only once (1Pe_2:25), where he describes Christ as the Bishop of our souls. It cannot be taken here in its ecclesiastical sense, "let no man suffer as a bishop in matters which do not concern him; but if as a Christian (bishop), let him not be ashamed." The Jews were often accused of constituting themselves judges and meddling in other men's matters; it may be that the consciousness of spiritual knowledge and high spiritual dignity exposed Christians to the same temptation. Hilgenfeld sees here an allusion to Trajan's laws against informers, and uses it as an argument for his theory of the late date of this Epistle.
But let none of you suffer as a murderer, or as a thief, or as an evil-doer; literally, for let none of you, etc. They are blessed who suffer in the Name of Christ, because they belong to Christ: for it is not the suffering which brings the blessedness, but the cause, the faith and patience with which the suffering is borne. The word for "evil-doer," κακοποιός, is used by St. Peter in two other places (1Pe_2:12 and 1Pe_2:14). Christians were spoken against as evil-doers; they must be very careful to preserve their purity, and to suffer, if need be, not for evil-doing, but for well-doing (1Pe_3:17). Or as a busybody in other men's matters. This clause represents one Greek word, ἀλλοτριοεπίσκοπος; it means an ἐπίσκοπος, ill-specter, overseer ("bishop" is the modern form of the word), of other men's matters—of things that do not concern him. St. Peter uses the word ἐπίσκοπος only once (1Pe_2:25), where he describes Christ as the Bishop of our souls. It cannot be taken here in its ecclesiastical sense, "let no man suffer as a bishop in matters which do not concern him; but if as a Christian (bishop), let him not be ashamed." The Jews were often accused of constituting themselves judges and meddling in other men's matters; it may be that the consciousness of spiritual knowledge and high spiritual dignity exposed Christians to the same temptation. Hilgenfeld sees here an allusion to Trajan's laws against informers, and uses it as an argument for his theory of the late date of this Epistle.
16Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
Jamieson-Fausset-Brown
16. a Christian--the name given in contempt first at Antioch. Ac 11:26; 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Ac 6:3; "disciples," Ac 6:1; "those of the way," Ac 9:2; "saints," Ro 1:7; by the Jews (who denied that Jesus was the Christ, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Ac 10:1, 2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages--an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.
let him not be ashamed--though the world is ashamed of shame. To suffer for one's own faults is no honor (1Pe 4:15; 1Pe 2:20),--for Christ, is no shame (1Pe 4:14; 1Pe 3:13).
but let him glorify God--not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.
on this behalf--The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.
16. a Christian--the name given in contempt first at Antioch. Ac 11:26; 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Ac 6:3; "disciples," Ac 6:1; "those of the way," Ac 9:2; "saints," Ro 1:7; by the Jews (who denied that Jesus was the Christ, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Ac 10:1, 2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages--an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.
let him not be ashamed--though the world is ashamed of shame. To suffer for one's own faults is no honor (1Pe 4:15; 1Pe 2:20),--for Christ, is no shame (1Pe 4:14; 1Pe 3:13).
but let him glorify God--not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.
on this behalf--The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.
The Pulpit Commentary
Yet if any man suffer as a Christian. The word "Christian" occurs only three times in the New Testament—twice in the Acts of the Apostles (Act_11:26; Act_26:28), and here. "The disciples were called Christians first in Antioch." They were originally described amongst themselves as "the disciples," "the brethren," "the believers," "the elect," or" the saints;" by the Jews they were called "the Nazarenes" (Act_24:5), as still in Mohammedan countries. The name was probably invented by the heathen, and used at first as a term of derision; there is something of scorn in Agrippa's use of it. It did not at once become common among the disciples of the Lord. St. Peter (who preached at Antioch (Gal_2:11), and is said to have been Bishop of Antioch) is the only sacred writer who adopts it instead of the older names, and that only ones, and in connection with threatened persecution. St. James may possibly allude to it in Jas_2:7. But it was not commonly used among' believers till after New Testament times. Then they began to discern its admirable suitableness. It reminded them that the center of their religion was not a system of doctrines, but a Person, and that Person the Messiah, the Anointed of God. The Hebrew origin of the word, the Greek dress, the Latin termination, seemed to point, like the threefold inscription on the cross, to the universality of Christ's religion to its empire, first over all the civilized nations, and through them, by continually increasing triumphs, over the whole world. It reminded them that they too were anointed, that they had an unction from the Holy One. Its very corruption through heathen ignorance, Christian from χρηστός, good (the Sinaitic Manuscript has χρηστιανός in this place) had its lesson—it spoke of sweetness and of goodness. See the oft-quoted passage from Tertullian: "Sed quum et perperam Chres-tiani nuncupamur a vobis (nam nec nominis certa est notitia penes yes) de suavitate et benignitate compositum est." Let him not be ashamed; but let him glorify God on this behalf. The best-supported reading is ἐν τῷ ὀνόματι τούτῳ. This may be understood as an idiom, in the same sense as the reading of the Authorized Version; but it is better to translate it literally, in this name, i.e. either the name of Christ, or (more probably, perhaps) that of Christian. The heathen blasphemed that worthy Name; suffering Christians must not be ashamed of it, but, as the holy martyrs did, utter their "Christianus sum" with inward peace and thanksgiving, glorifying God that he had given them grace to bear that honored Name and to suffer for Christ. Bengel says here, "Poterat Petrus dicere, honori sibi ducat: sed honorem Dee resignandum esse docet."
Yet if any man suffer as a Christian. The word "Christian" occurs only three times in the New Testament—twice in the Acts of the Apostles (Act_11:26; Act_26:28), and here. "The disciples were called Christians first in Antioch." They were originally described amongst themselves as "the disciples," "the brethren," "the believers," "the elect," or" the saints;" by the Jews they were called "the Nazarenes" (Act_24:5), as still in Mohammedan countries. The name was probably invented by the heathen, and used at first as a term of derision; there is something of scorn in Agrippa's use of it. It did not at once become common among the disciples of the Lord. St. Peter (who preached at Antioch (Gal_2:11), and is said to have been Bishop of Antioch) is the only sacred writer who adopts it instead of the older names, and that only ones, and in connection with threatened persecution. St. James may possibly allude to it in Jas_2:7. But it was not commonly used among' believers till after New Testament times. Then they began to discern its admirable suitableness. It reminded them that the center of their religion was not a system of doctrines, but a Person, and that Person the Messiah, the Anointed of God. The Hebrew origin of the word, the Greek dress, the Latin termination, seemed to point, like the threefold inscription on the cross, to the universality of Christ's religion to its empire, first over all the civilized nations, and through them, by continually increasing triumphs, over the whole world. It reminded them that they too were anointed, that they had an unction from the Holy One. Its very corruption through heathen ignorance, Christian from χρηστός, good (the Sinaitic Manuscript has χρηστιανός in this place) had its lesson—it spoke of sweetness and of goodness. See the oft-quoted passage from Tertullian: "Sed quum et perperam Chres-tiani nuncupamur a vobis (nam nec nominis certa est notitia penes yes) de suavitate et benignitate compositum est." Let him not be ashamed; but let him glorify God on this behalf. The best-supported reading is ἐν τῷ ὀνόματι τούτῳ. This may be understood as an idiom, in the same sense as the reading of the Authorized Version; but it is better to translate it literally, in this name, i.e. either the name of Christ, or (more probably, perhaps) that of Christian. The heathen blasphemed that worthy Name; suffering Christians must not be ashamed of it, but, as the holy martyrs did, utter their "Christianus sum" with inward peace and thanksgiving, glorifying God that he had given them grace to bear that honored Name and to suffer for Christ. Bengel says here, "Poterat Petrus dicere, honori sibi ducat: sed honorem Dee resignandum esse docet."
Judgment Must Begin at the House of God
17For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
Jamieson-Fausset-Brown
17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.
the time--Greek, "season," "fit time."
judgment must begin at the house of God--the Church of living believers. Peter has in mind Eze 9:6; compare Am 3:2; Jr 25:29. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [Wetstein from Rabbins]. But God limits the destroyer's power over His people.
if ... at us, what shall the end be of them, &c.--If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.
gospel of God--the very God who is to judge them.
17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.
the time--Greek, "season," "fit time."
judgment must begin at the house of God--the Church of living believers. Peter has in mind Eze 9:6; compare Am 3:2; Jr 25:29. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [Wetstein from Rabbins]. But God limits the destroyer's power over His people.
if ... at us, what shall the end be of them, &c.--If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.
gospel of God--the very God who is to judge them.
The Pulpit Commentary
For the time is come that judgment must begin at the house of God. The house of God is the Church (see 1Ti_3:15; 1Co_3:16; and 1Pe_2:5). The judgment must begin at the sanctuary (Eze_9:6; see also Jer_25:15-29). The beginning of judgment is the persecution of the Christians, as our Lord had taught (Mat_24:8, Mat_24:9, and following verses); but that judgment is not unto condemnation: "When we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1Co_11:32); it is the fiery trial, "which is much more precious than of gold that perisheth," the refining fire of affliction. And if it first begin at us, what shall the end be of them that obey not the gospel of God? Compare the passage in Jeremiah already referred to: "Behold, I begin to bring evil on the city which is called by my Name, and should ye be utterly unpunished?" Compare also our Lord's question, "If they do these things in a green tree, what shall be done in the dry?" Gerhard (quoted by Huther) rightly remarks," Exaggeratio est in interrogatione." The question suggests answers too awful for words.
For the time is come that judgment must begin at the house of God. The house of God is the Church (see 1Ti_3:15; 1Co_3:16; and 1Pe_2:5). The judgment must begin at the sanctuary (Eze_9:6; see also Jer_25:15-29). The beginning of judgment is the persecution of the Christians, as our Lord had taught (Mat_24:8, Mat_24:9, and following verses); but that judgment is not unto condemnation: "When we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1Co_11:32); it is the fiery trial, "which is much more precious than of gold that perisheth," the refining fire of affliction. And if it first begin at us, what shall the end be of them that obey not the gospel of God? Compare the passage in Jeremiah already referred to: "Behold, I begin to bring evil on the city which is called by my Name, and should ye be utterly unpunished?" Compare also our Lord's question, "If they do these things in a green tree, what shall be done in the dry?" Gerhard (quoted by Huther) rightly remarks," Exaggeratio est in interrogatione." The question suggests answers too awful for words.
18And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
Jamieson-Fausset-Brown
18. scarcely--Compare "so as by fire," 1Co 3:15; having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure.
ungodly--having no regard for God; negative description.
sinner--loving sin; positive; the same man is at once God-forgetting and sin-loving.
appear--in judgment.
18. scarcely--Compare "so as by fire," 1Co 3:15; having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure.
ungodly--having no regard for God; negative description.
sinner--loving sin; positive; the same man is at once God-forgetting and sin-loving.
appear--in judgment.
The Pulpit Commentary
And if the righteous scarcely be saved. St. Peter is quoting the Septuagint Version of Pro_11:31. That version departs considerably from the Hebrew, which is accurately represented by the Authorized Version, "Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner." Probably the word rendered" recompensed," which is neutral in its meaning, is best understood here, not of the good deeds of the righteous, but of the sin which still cleaves to all human righteousness. The righteous shall be requited in the earth, that is, chastised for his transgressions. So it would be now, St. Peter says; judgment must begin at the house of God. He adopts the inexact Septuagint translation for its substantial truth, as we now sometimes use versions which are sufficient for practical purposes, though we know them to be critically inaccurate. We observe again the absence of marks of quotation, as often in St. Peter. Bengel well remarks that the awful "scarcely" (μόλις σώζεται) is softened by 2Pe_1:11. Where shall the ungodly and the sinner appear? The" ungodly "are the impious, scoffers, and blasphemers; the" sinners" are men of profligate and dissolute lives. But the words are (probably) included under one article in the Greek; the men were the same; one form of evil led to the other (comp. Psa_1:5; see also Mat_19:25).
And if the righteous scarcely be saved. St. Peter is quoting the Septuagint Version of Pro_11:31. That version departs considerably from the Hebrew, which is accurately represented by the Authorized Version, "Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner." Probably the word rendered" recompensed," which is neutral in its meaning, is best understood here, not of the good deeds of the righteous, but of the sin which still cleaves to all human righteousness. The righteous shall be requited in the earth, that is, chastised for his transgressions. So it would be now, St. Peter says; judgment must begin at the house of God. He adopts the inexact Septuagint translation for its substantial truth, as we now sometimes use versions which are sufficient for practical purposes, though we know them to be critically inaccurate. We observe again the absence of marks of quotation, as often in St. Peter. Bengel well remarks that the awful "scarcely" (μόλις σώζεται) is softened by 2Pe_1:11. Where shall the ungodly and the sinner appear? The" ungodly "are the impious, scoffers, and blasphemers; the" sinners" are men of profligate and dissolute lives. But the words are (probably) included under one article in the Greek; the men were the same; one form of evil led to the other (comp. Psa_1:5; see also Mat_19:25).
19Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
Jamieson-Fausset-Brown
19. General conclusion from 1Pe 4:17, 18. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing.
let them--Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let believers commit. (Compare Note, see on 1Pe 3:14).
according to the will of God--(See on 1Pe 3:17). God's will that the believer should suffer (1Pe 4:17), is for his good. One oldest manuscript and Vulgate read, "in well-doings"; contrast ill-doings, 1Pe 4:15. Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active well-doings.
faithful--to His covenant promises.
Creator--who is therefore also our Almighty Preserver. He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature and Creator, leaving that only of government. Faith restores it; so that the believer, living to the will of God (1Pe 4:2), rests implicitly on his Creator's faithfulness.
19. General conclusion from 1Pe 4:17, 18. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing.
let them--Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let believers commit. (Compare Note, see on 1Pe 3:14).
according to the will of God--(See on 1Pe 3:17). God's will that the believer should suffer (1Pe 4:17), is for his good. One oldest manuscript and Vulgate read, "in well-doings"; contrast ill-doings, 1Pe 4:15. Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active well-doings.
faithful--to His covenant promises.
Creator--who is therefore also our Almighty Preserver. He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature and Creator, leaving that only of government. Faith restores it; so that the believer, living to the will of God (1Pe 4:2), rests implicitly on his Creator's faithfulness.
The Pulpit Commentary
Wherefore let them that suffer according to the will of God; rather, let them also that suffer. St. Peter sums up his exhortation; he returns to the thought of 1Pe_3:17, "It is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing." In the hour of suffering, as well as in times of prosperity, we are in the hands of a merciful and loving Father; we are to learn submission, not because the suffering is inevitable, but because it is according to his will, and his will is our sanctification and salvation. Commit the keeping of their souls to him in well-doing, as unto a faithful Creator; rather, as in the Revised Version, commit their souls in well-doing unto a faithful Creator. The conjunction "as" must be omitted, not being found in any of the best manuscripts. The word rendered "Creator" (κτίστης) Occurs nowhere else in the Greek Testament. God is our Creator, the Father of spirits, He gave the spirit; to him it returneth. We must imitate our dying Lord, and, like him, commit our souls to the keeping of our heavenly Father as a deposit which may be left with perfect confidence in the hands of a faithful Creator (see 2Ti_1:12). There is an evident reference here to our Lord's words upon the cross (Luk_23:46; Psa_31:5). St. Peter adds, "in well-doing." The Christian's faith must bring forth the fruits of holy living; even in the midst of suffering he must "be careful to maintain good works."
Wherefore let them that suffer according to the will of God; rather, let them also that suffer. St. Peter sums up his exhortation; he returns to the thought of 1Pe_3:17, "It is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing." In the hour of suffering, as well as in times of prosperity, we are in the hands of a merciful and loving Father; we are to learn submission, not because the suffering is inevitable, but because it is according to his will, and his will is our sanctification and salvation. Commit the keeping of their souls to him in well-doing, as unto a faithful Creator; rather, as in the Revised Version, commit their souls in well-doing unto a faithful Creator. The conjunction "as" must be omitted, not being found in any of the best manuscripts. The word rendered "Creator" (κτίστης) Occurs nowhere else in the Greek Testament. God is our Creator, the Father of spirits, He gave the spirit; to him it returneth. We must imitate our dying Lord, and, like him, commit our souls to the keeping of our heavenly Father as a deposit which may be left with perfect confidence in the hands of a faithful Creator (see 2Ti_1:12). There is an evident reference here to our Lord's words upon the cross (Luk_23:46; Psa_31:5). St. Peter adds, "in well-doing." The Christian's faith must bring forth the fruits of holy living; even in the midst of suffering he must "be careful to maintain good works."
THE HOLY BIBLE
1 Peter
Chapter 4
Translated out of the original tongues, and with the former translations diligently compared and revised.
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