@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--(@Eph 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.
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."
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.
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.
5. They who now call you to account falsely, shall have to give account
themselves for this very evil-speaking (@Jude 1:15), and be condemned
justly.
ready--very speedily (@1Pe 4:7 2Pe 3:10). Christ's coming is to the
believer always near.
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" (@Eph 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.
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.
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.
9. (@Ro 12:13 Heb 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.
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.
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 Heb 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."
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.
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.
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 @Heb 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.
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.
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.
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 Jer 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.
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.
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.