1 Peter 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--

(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 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;

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.