Ch. 4:1-6. Second Series of Exhortations

(continued).

The exhortations arising from the relation of the Christians to persecutors are continued. Ver. 1 has general connection with the entire section (3:18-22), hut is closely related to ver. 18.

1. Forasmuch then as Christ hath suffered — Christ, then, having suffered, is more literal. "We have already been reminded by similar allusions, that Peter once repelled the thought that his Lord was to suffer, saying, "This shall not be unto thee." (Matt. 16:22.) Four times since the opening of the Epistle has he given special prominence to the fact. (1:11; 2:21; 3:18; 4:1.) He had been instructed (Matt. l6:21; Luke 9:3l), but his self-confidence was strong; and, besides, he held the opinion, then prevalent, that the Messiah, whenever he might come, was not to die. His present convictions respecting the necessity of Christ's sufferings are as strong as Paul's.

In the flesh — as to the flesh, in that state. Christ's death is included in the suffering.

Arm yourselves likewise — do ye also arm yourselves. As ships and chariots were equipped for battle, so they also as well as Christ are to be morally furnished.

The same mind — same thought or disposition. Christ had the disposition to suffer, and they must be equipped with the same. The disposition will be as armor in which to meet their persecutors. He who has no mind to suffer, who assumes that suffering is unnecessary, that so far as it sufferings from man it is even unjust, is like an unarmed man on the field of battle. Not seeking suffering as merit, but calmly awaiting it, is imitation of Christ!

For he that. . . . from sin has the nature of a parenthesis. It is to be referred, not to Christ, but to the Christian. He who with conscious reference to Christ's disposition to suffer, has himself suffered in the flesh, has been made to cease from sin (sins, Wescott and Hort), has been transferred from sin to holiness. Through suffering, sin has ceased to rule over him.

[Does not the expression "suffered in the flesh " (ὁ παθὼν σαρκί) refer to death? The suffering of Christ just referred to was a suffering of death. The clause may be regarded as parenthetic. — A. H.]

For us (ὑπέρ ἡμῶν) is to be rejected. Hath ceased (πέπαυται) may be taken in the passive sense: he has rest from sin, is preserved from sin.

2. That. Connect with 'arm yourselves.' The third person singular (he) is no reason why the clause may not be connected with one containing a word in the second person plural, for in the Greek there is no pronoun whatever. It may therefore be rendered as in Revised Version: That ye may no longer. . . . your time. It assigns the end of the arming.

The rest — an impressive hint that a part of their earthly life has gone beyond their control.

In the flesh. It marks them as still being in this life. It is not used, as Paul often uses it, in the sense of depraved nature.

To the lusts — according to, and lusts of the grosser kind, (ver. 3, 4.)

To the will — according to. How opposite these rules of life! so opposite that the former is not a rule; sin is defiance of all rule. Compare Eph. 2:12; Gal. 5:17; Rom. 6:20. the obligation to live 'according to the will of God,' presupposes that will to be righteous. The contrast between men and God is as great as between lust and infinite purity.

No longer holds a very emphatic position.

3. May suffice — a striking way of hinting that their former mode of life ought not to have existed at all, but it is also a rhetorical softening of the description. Us. This seems to class the writer himself with the others; but (1) it need not be supposed that all the readers, much less Peter, had been addicted to these different kinds of vice, and (2) the Greek for us is rejected as of little authority'.

Will (desire) of the Gentiles — a proof, say some, especially as they had been guilty of idolatry, from which the Jews had certainly become free, that the readers were Gentiles. It may be sufficient evidence that some of the readers were Gentiles, as other expressions are proof that some of them were Jews. 'The will of the Gentiles' and 'the will of God' — thoroughly antagonistic, and this fact is the foundation of missions.

Walked — customary.

Lasciviousness. The Greek of all the nouns is plural, which, perhaps, indicates the variety of the forms of evil.

Excess of wine. The correct rendering is simply wine-drinkings, or, as in the Revised Version, wine-bibbings.

Revellings, banquetings — carousings, riotings after supper, "the guests often sallying into the streets with torches, music, frolic, and songs in honor especially of Bacchus."

Abominable idolatries — unlawful idol-worship, including the terrible immorality connected with it. It was unlawful, for it was contrary to the will of God. Compare this description with that of Paul. (Rom. 1:19-32.) Peter and Paul failed to make the discovery made by the sharp eyes of some modern religionists, that there is about as much truth at the bottom of idolatry as in Christianity. See Critical Notes.

4. Wherein. The original, being in the singular, it is difficult to refer this to the various vices with which it stands in such close relation. Some refer it to 'suffice' (ver. 3), and would express the meaning thus: They think it strange that it suffices you to have wrought the will of the Gentiles. Some refer it to what follows:

That ye run not with them, etc. It may be referred to what precedes, taken as a whole, yet the prominent thought is that the unconverted Gentiles think strange, are surprised (the surprise manifesting itself in slander) at the change from such habits of wickedness to their present mode of life. The text gives a graphic description of the torrent-like excitability of men who are borne by their passions into evil.

To the same — into the same.

Excess (flood) of riot — outpouring of debauchery'. It is a metaphor of great strength. The form of expression was doubtless drawn from what was observed in the rushing of flood- waters into excavations of the land. Their wicked neighbors and townsmen were amazed that they did not still rush with them into the outpourings or overflowings of debauchery. They slandered them for it. These are not the sins in which most Christians of modern times indulged before their conversion, and therefore they are not the sins into which they are in greatest danger of running with the ungodly. Running with the world is possible without running with it into the grosser evils. The more velvety forms of social sin are now, in Christian countries, the more dangerous. The life of God in the soul of man includes morality; but morality, and that of a high order, is possible without life.

5. Give account. An account (see on 3:16) was sometimes demanded of Christians by men of the world, even by opposers; but these shall give account to Christ. A solemn sight will It be when all who rejected Christ and slandered his people are standing before the Judge, and are required to make a report of their manner of life and of their reasons for pursuing it. Matt. 12:36. Compare Heb. 13:17.

To him. Christ is to be the Judge. (Acts 10:42; 2 Tim. 4:1.) Sometimes he is said to be the Being through whom God will judge. (Acts 17:31.)

The quick and the dead — those who are alive and those who are dead. Of course, it includes those who may be alive at Christ's second coming and all who may have died. Thus are meant all human beings whatsoever.

Ready. Some explain this word by "the end of all things is at hand" (ver. 7), as if the readiness consisted in being about to do it, which is a good explanation on condition that the latter words are evidence that Peter was expecting the coming of Christ to be very near. But even without such reference the words are solemnly significant. Jesus Christ is ready by personal qualification to ascend the tribunal at any moment when the purposes of God relative to the salvation of men shall have been accomplished.

Heaven is above all yet;
there sits a judge That no king can corrupt.

6. It is sufficiently surprising that the Roman Catholic Church should here, as in 3:19, 20, find purgatory, but it is more surprising that as there so here even some Protestant scholars should as easily find "Christ's Descent to Hell." Recently men of rationalistic and men of "broad church" views have been fired anew in support of the latter interpretation. If this passage teaches the doctrine of a second probation, the Descent to Universalism would seem to be less difficult. Their interpretation proceeds upon two unproved assumptions:1. That God has no right to punish men who have never heard the gospel. But see Rom. 1:19, 20. 2. That even those who may have heard and rejected, ought to have "another chance." Two more preliminary remarks may be made:1. That even if it were impossible, as perhaps it is, to arrive at entirely satisfactory results, it is certainly impossible to obtain from the text, by any process of interpretation which will not put it into contradiction to the teachings of Christ, and to other teachings of the apostles, the doctrine that Christ descended to hades to give the lost "another chance" to be saved. 2. The advocates of the "Descent" are utterly and hopelessly at variance among themselves relative to the object for which the "Descent" was made; whether to preach to the antediluvians who perished in the flood impenitent, or to those who perished repenting at the last moment; whether to all sinners of the ancient world, or to Old Testaments saints; and whether the object was to preach the gospel, or to preach condemnation.

For. It gives the verse a particular connection with 'to judge the quick and the dead,' and a general connection with the entire section beginning at ver. 1. There the exhortation is, to arm themselves with the same mind that Christ had — namely, the mind to suffer — a thought which lies with great weight upon the heart of the writer; for he knows that they have already suffered, and evidently believes that yet greater sufferings await them. In this verse he continues to encourage them.

For this cause —for to this end. The end is introduced by 'that'

Also — to those who are dead as well as to those who are still living. Some translate by even; preached even to them who are now dead.

Them that are dead — more briefly and exactly, to the dead. The chief question here is. Who are meant by the dead? The dead spiritually? or the dead physically? The latter is clearly the meaning in the closing word of the previous verse, and this may lead us to presume that is the meaning here. But not all the dead are meant, for to many of the dead the gospel had never been preached. The reference is to dead believers.

That, etc. All that follows, to the close of the verse, expresses the end for which the gospel was preached to those non dead; namely, that they might be judged, etc. But how could the gospel have been preached to them for such an end? The pertinency of the statement in the last clause is easily seen, but not the pertinency of what is said here. The difficulty may be removed by supposing that the sign used to express the end (that), passes over the former of the two clauses and connects itself only with the latter. Upon that view the meaning may be given thus: that though they might be judged according to men in the flesh, yet, etc. In support of this view maybe adduced Rom. 6:17: "But God be thanked that ye were (that having once been) the servants of sin, ye have obeyed," etc.

But in what sense might these now deceased Christians have been judged according to men in the flesh? Two different answers have been given: 1. Their death may be called a judgment or condemnation, since death comes upon all men. Christians not excepted, as condemnation for sin. 2. They may have been judicially condemned to death — martyrs. Though they may have been judged in the one way or in the other, yet the gospel was preached to them that they might live according to God in the spirit.

According to men — after the manner of men. Thus the readers may be encouraged to bear up under their sufferings by the consideration that those who have already died, whether unjustly condemned by the judicial power, or adjudged to the death of the body in the ordinary course of nature — that they live in . . the spirit. The life was eternal; it was the life of the spirit; it was a divine life, for it was according to God; and the gospel was preached to them that that very end might be accomplished. The writer is far from confident that this interpretation of the most difficult passage in the Epistle is correct. He is not satisfied with any interpretation which he has seen; but, as it would conflict with a great multitude of passages, he is utterly unable to accept the explanation that the apostle teaches a second probation.

Ch. 4:7-5:9. Third Series of Exhortations.

This series pertains to their general church life. It is pervaded with deep solemnity, being tinged with thoughts in reference to the end of all things (ver. 7), the second coming of Christ (5:4), and the judgment, (ver. 17, 18.)

7. First Exhortation. But does not contrast what follows with what precedes; it is rather an index to another line of thought. The verse contains a proposition and an exhortation; the exhortation being clothed in the form of an inference. To the proposition is given the prominent place, though, in tact, the exhortation is the main thing.

The end of all things. See on 'the last time' (1:5); on the appearing of Jesus Christ (1:7); and also on 'the revelation of Jesus Christ' (1:13). The words before us can not possibly be referred to the time of each man's death. To what can they refer but to the supposed coming of Christ?

Is at hand — more exactly, has come near. But in what sense do Peter and Paul and other apostles teach that the end of ail things has come near? One view, which, perhaps, is the correct one, has been lucidly expressed by Hackett on Acts 3:20. The importance of the subject will justify the quoting of almost the entire passage:" Nearly all critics understand this passage as referring to the return of Christ at the end of the world. The similarity of the language to that of other passages which announce that event demands this interpretation. The apostle enforces his exhortation to repent, by an appeal to the final coming of Christ, not because he would represent it as near in point of time, but because that event was always near to the feelings and consciousness of the first believers. It was the great consummation on which the strongest desires of their souls were fixed, to which their thoughts and hopes were habitually turned. They lived with reference to this event. They labored to be prepared for it. They were constantly, in the expressive language of Peter, looking for and (in their impatience as it were) hastening the arrival of the day of God. (2 Pet.3:12.) It is then that Christ will reveal himself in glory, will come "taking vengeance on them that know not the gospel," and "admired in all them that believe" (1 Thesa. 1:8,10), will raise the dead (John 5:28, 29), invest the redeemed with an incorruptible body (Phii.3:21i), and introduce them for the first time, and forever, into the state of perfect holiness and happiness prepared for them in his kingdom. The apostles, as well as the first Christians in general, comprehended the grandeur of that occasion. It filled their circle of view, stood forth to their contemplations as the point of culminating interest in their own and the world's history; threw into comparative insignificance the present time, death, all intermediate events; and made them feel that the manifestation of Christ, with its consequences of indescribable moment to all true believers, was the grand object which they were to keep in view as the end of their toils, the commencement and perfection of their glorious immortality. In such a state of intimate sympathy with an event so habitually present to their thoughts, they derived, and must have derived, their chief incentives to action from the prospect of that future glory. As we should expect, they hold it up to the people of God to encourage them in affliction, to awaken them to fidelity, zeal, perseverance, and, on the other hand, appeal to it to warn the wicked and impress upon them the necessity of preparation for the revelation of the final day. For examples of this habit the reader may see Acts 17:30, 31; 1 Tim. 6:13, seq.; 2 Tim. 4:8; Titus 2:11, seq.; 2 Pet. 3:11, seq., etc. Some have ascribed the frequency of such passages in the New Testament to a definite expectation on the part of the apostles, that the personal advent of Christ was nigh at hand; but such a view is not only unnecessary, in order to account for such references to the day of the Lord, but at variance with 2 Thess. 2:2. The Apostle Paul declares there, that the expectation in question was unfounded, and that he himself did not entertain it or teach it to others. But while he corrects the opinion of those at Thessalonica, who imagined that the return of Christ was then near, neither he nor any other inspired writer has informed us how remote that event may be, or when it will take place."

[It is doubted by many whether Dr. Hackett's view of 2 Thess. 2:2 is correct, though it is still defended by able scholars. Thus, the Revised Version by the Bible Union translates ἐνέστηκεν, is at hand; the Revised English Bible, were close at hand; Prof. Noyes, were close at hand. But Alford translates the word, is come; Ellicott, is now come. With the former agree Robinson in his Lexicon (s. v. ἐνίστημι) and Grimm, "Lexicon Graeco Latinum in Libros N. T." In favor of the view assumed by Dr. Hackett to be correct is the consideration that, according to 1 Thess. 4:16, the advent of the Lord was to be in visible glory, and the Thessalonians could scarcely have supposed that he had thus come already. Or, if they had adopted so erroneous a view, it would have been most effectual by refuted by assuring them that Christ's Presence was to be a visible one at his coming. — A. H.]

Be ye therefore sober. In view of the end be sober, of sound mind. It is opposed to erratic, insane views of things. Control yourselves in the use of the appetites and passions.

Watch. See on the word sober (5:13), where the original is the same as here.

Unto prayer — unto prayers. 'Prayer' is to be connected with 'be sober' as well as with 'watch'; be sober unto prayers as well as watch unto prayers. 'Unto' indicates the end of the soberness and watchfulness; namely, 'prayers'; that is, they are to be in such a state of mind that the spirit of prayer shall be kept alive and be strengthened. The plural is no evidence of allusion to public written prayers. Compare Eph. 6:18; Matt. 26:41. Praying may precede watching, as watching may precede praying. The two cannot well be separated. Had Oliver Cromwell's army done all the praying which it is reported to have done, without any watching, its victories had been ignominious defeats. Yet watching without praying is almost sure to lead into some tempestuous Euroclydon. (Acts 27:14.) Had Peter watched, not all the demons of perdition would have been able to make him deny Christ; had he prayed more, he would have watched more, and so would have remained steadfast. His exhortation was indeed prompted by an impressive view of Christ's second coming, yet his own sad fall must have made him conscious of a stronger impulse to give it.

8. Second Exhortation. It is more closely related to that of ver. 7 than it appears to be. Be sober and watch; have, rather, having fervent charity. In connection with sobriety and watchfulness have charity (love).

And is to be rejected from the text.

Above all things. But the love which is here set so high is mutual love, love to God not being mentioned. Love to one another is put not above love to God, but above all the duties which they owe to each other. Without mutual love, the churches of which they were members would be disintegrated or petrified. In either case, all other duties toward one another would go undone. The love must not be merely negative, only saving them from biting and devouring one another (Gal 5:14, 15), but it must be 'fervent' (intense). See on 'fervently,' 1:22. Compare 1 Cor. 13:4-7; 14:1. Such love should be cultivated. The true construction is: Above all things having your love toward one another intense. They are not exhorted to love, but to love with intensity.

For charity shall cover (covereth) the (rather, a) multitude of sins; a reason given, enforcing the duty. Proverbs 10:12, is: "Hatred stirreth up strifes; but love covereth all sins." The latter half is to be understood in the light of the former half, for they are in contrast. Hatred produces and inflames strife; love neither inflames nor produces sin; more than this, which is only negative, it keeps down sin, prevents it from rising; or, if it is rising, quenches it as a garment may smother an outbursting flame. Such being the meaning of the passage in Proverbs, this must be substantially the meaning here. 'A multitude.' One virtue may be more than a match for many sins, not in itself, but as nourished by the life of God, as, in the strictest sense, originating in that life. It is sin in another which is meant. Some Roman Catholic expositors deny this, and the denial is believed by some to be the natural offspring of extravagant views relative to personal merit. Sinners need mercy, since they have no merit. Perhaps the latter half expresses forgiveness of sin committed; or, it may express the effect of love in preventing the committal. Peter learned this precious truth from his Lord. See Matt. 18:21, 22. He had asked how often he ought to forgive an offending brother, and probably thought he put the number high when he asked, "till seven times"? "Seventy times seven," was the Lord's reply. So Peter, well qualified to say it, tells his readers that love covereth a multitude of sins.

9. One of the manifestations of the love enjoined in ver. 8. One to another. It should be kept in mind that the Epistle is directed to many, and these scattered in different provinces. (1-1.) It follows that opportunities for showing hospitality would not be few. Hospitality is sometimes shown by savages, but is purest and most constant where Christianity exerts its strongest influence, whether in the city or in the country. Compare Rom. 12:13; Heb. 13:2; 3 John 5; 1 Tim. 3:2; 5:10. See a singular illustration of inhospitableness in Diotrephes. (3 John 9, 10.) Jesus extolled the virtue in Peter's hearing (Matt. 25:35, 36), but condemned selfish forms of it. (Luke 14:12-14.) "Wisdom is necessary lest hospitality be withheld from the worthy and conferred upon the worthless.

Without grudging. To grudge was formerly to murmur openly, but it now means what it was beginning to mean even when the Common Version was made (Trench, Authorized Version),, to repine inwardly. The Revised Version renders, murmuring. The Greek seems to be used in one case (John 7:12, compare 13) to express "whispering, low and suppressed discourse." (Robinson.) If given at all, hospitality should be given with cheerfulness. It is possible to give it with hypocritical cheerfulness, in comparison with which it would be better to imitate certain Samaritan villagers. (Luke 9:53.) Of the two, he who gives hospitality and murmurs when the guest has gone that he came, and he who refuses to give it to one who needs it, the former would seem the more richly to deserve the fire. (Luke 9:54.) But it is difficult to know his state of mind before commanding the fire to descend; so false are his words and face.

10. Another manifestation of love. The gift — a gift. In the times of the early Church, miraculous endowments were conferred at baptism, and these were charismata (gifts). See Rom. 12:6-8; 1 Cor. 12:4, 28. But the apostle may also refer to natural endowments and the usual endowments of grace. What ever gift any Christian has should be used, not merely or chiefly for his own advantage, but for the good of others. The entire church should have the benefit of it. He should 'minister' it, should employ it in the service of others; should not deem it beneath him to do so.

Even so is an unnecessary insertion.

As good stewards — as is fitting men who do not possess the gifts in their own right. They are but stewards; they hold the gifts in accountability to him who is the Lord of stewards — God. The Christian who has an impressive view of this cardinal fact, and acts accordingly in all his church relations, is probably as near perfection as he will ever be in this life. The grace is manifold — various, many-colored, because of the variety of the gifts which grace confers.

11. Two kinds of gifts are specified, speaking and ministering. If any man speak. Speaking in the church, to which alone is the reference, was either in the form of prophesying, or teaching, or exhorting. (Rom. 12:6-8.)

As the oracles of God. What he speaks he must speak, not as if it were woven out of himself, but as communications from God, drawn either from the Old Covenant or from the New.

[Does not λόγια θεοῦ (oracles of God) taken in connection with χάρισμα (gift, ver. 10) point to inspired communications, uttered by one who has the gift of prophecy, rather than to communications taken from inspired sources? — A. H.]

Let him speak as. The words supplied 'let him speak,' are connected by some with 'minister' in ver. 10, which will be made clear by supplying ministering, thus — as ministering the oracles. Whatever the gift, he must minister it for the good of others. But it is better to supply, as in the Common Version and the Revision, 'let him speak,' or, speaking. If any man has the gift of speaking, that he must minister.

If any man minister. . . . as of the ability, etc. — that is, as ministering of, out of, the strength, etc. It is evident that 'minister' is here used in a narrower sense than in ver. 10. This specific ministering consisted probably for the most part of relieving the poor, the sicl\, and the aged. Whatever service is done must be done in conscious acknowledgment of the fact that it is done, and all the good which may result from it, in strength given from above — an exhortation always needed, so prone is religious activity to forget its divine origin.

That the end declared; namely — that God, not themselves, may have the honor of the ability and success.

Through Jesus Christ — since Christ is the Mediator through whom God ministers strength.

To whom — to God, is on the whole the more probable, since God stands as the subject in the preceding clause. (Huther.)

Forever and ever — one among the many instances in which the words express unending duration.

Amen — as an adjective, true, faithful; as an adverb, truly, verily. It was sometimes used as a response, (1 Cor. 14:16.) At the close of doxologies, it means as here, so be it. Thus, even before the approaching end of the Epistle (5:n), the apostle hastens to give utterance to his overflowing spirit of praise in a sublime doxology.

Be praise (glory) and dominion — whose is the glory and the dominion. It is not the expression of a wish; it is a declaration. See on 1:3. The article is never used either in classic or New Testament Greek by chance: it always means something. Here it hints that praise and dominion rightfully belong to God; the glory and the dominion which are his due.

12. Third Exhortation, growing out of their relation to persecutors. With the related thoughts it extends to the end of the chapter. Beloved. See on 2:11.

Think it not strange, etc. — be not surprised at.

The fiery trial — literally, burning, applied figuratively to trial, calamity, here 'fiery trial,' — a "felicitous rendering." Our translators have taken no notice of two words which stand before the Greek for 'fiery trial.' Translating them, we have the fiery trial among you. The trial affected, or threatened to affect, them all; it was among them viewed as a community. The trial may have been in part the beginning of the persecution by Nero, or it may have been the slanders of those among whom they dwelt. (2:20; 3:9, 16; 4:4.)

Which is to try you. Putting their Christian character to the test for the sake of improving it was the end of the fiery trial. That the human activity employed to test them was itself sinful is no evidence that the end was not designed by the Holy One. He who passes through life without sharp trials is more to be pitied than congratulated.

Happened — were befalling you. Be not surprised, for your trials are the fruit of God's purpose. Good men in all ages have been called to suffer, and blessed will be the results.

13. Rejoice. Rejoice in the fiery trial, which is better than to be surprised at it. They are not merely to "hold still" and let the test work out the intended result, but they are to rejoice.

Inasmuch — in proportion as, or, in so far as. It may be arranged thus: So far as ye are partakers of Christ's sufferings, rejoice. Their enemies would persecute Christ if he were among them, for it is really he who is the object of their hatred; and, therefore, in being persecuted themselves, they are partakers of Christ's sufferings. See Col. 1:24. But the chief reference must be to the sufferings which Christ himself bore.

Shall be revealed — should be, in the revelation.

Also — should be brought in earlier than it is either in the Common Version or the Revision, thus: that also in the revelation, etc. It puts in contrast the joy which they are to have in the future with the joy which they ought to have now. 'The revelation'; to be made at his second coming, and the glory which will eternally follow. Compare Matt. 25:31; Col. 3:4.

Glad, etc. Though the same strong word in the original is applied (1:6-8) to their state of mind in this life, yet here it seems to be put in contrast with the weaker term, rendered 'rejoice' They should rejoice now, and doing so, they will rejoice exultingly then. Peter learned long before to do wliat he here exhorts others to do. He is not a mere theorist. A golden experience makes golden utterances. The possibility of rejoicing in trials has had many signal illustrations in the history of the Lord's people, not only in martyrdom, but in sickness and poverty. The writer once had acquaintance with a Christian woman who was remarkable for spirituality and for sweetness of disposition under long protracted and painful sickness. In one of his calks, he ventured to ask how she thought she could receive the announcement that she was to lie in such suffering seven years more? With quiet firmness, and with what no one who knew her could doubt was the result of profound self-knowledge, she replied:" It would make no difference to me — "just as my Saviour chooses." Seven years more of suffering were allotted her — confined to the bed fourteen years — but her spirit continued to the last in the same sweet harmony with the will of God.

14. A confirmation of ver. 12, 13, by a distinct reference to the reproach (railing), as caused by their relation to Christ. Be reproached — are reproached.

For the name of Christ. The meaning is made clear by Mark 9:4 (a cup of water to drink in my name, because ye belong to Christ). In our passage the original preposition is the same as in Mark, and instead of for the name might stand in the name. Peter might have added, as Jesus added, the explanatory words, " because ye belong to Christ."

Happy — blessed. See on the same word, 3:14.

For (because) — points to the proof that they are blessed. The Spirit of glory — the Holy Spirit; and he is called the Spirit of glory as Christ is called the Lord of glory (1 Cor. 2:8), and God the Father of glory. (Eph. 1:17.) The glory of the Spirit is seen in his nature and work. Notice the contrast implied in reproach and glory. To you belongs reproach; to the Spirit, glory. On the other hand, the glory of the Spirit becomes yours, resteth upon you. The enemies of Christians are in truth the only ones that have reason to regard themselves as objects of shame. The Christians could have avoided reproach by continuing with the men of the world, but they would not have gained the abiding glory of the Spirit.

And of God. If we translate even instead of 'and,' we make Spirit of God explanatory of Spirit of glory. "The Spirit of glory and (consequently) the Spirit of God — the Spirit of glory, which is no other than the Spirit of God himself." Meyer, § 20, p. 132. The Revised Version translates with and. The reference is both to the Holy Spirit and to God the Father. The remainder of the verse has little manuscript authority, and is rejected by leading critics.

15. But — for. Peter introduces the warning with this particle, in order to impress upon his readers the fact that the blessedness can be tiieirs only on condition that sufferings come upon them as Christians. Should they be guilty of murder, or of theft, Or, speaking more generally, of any kind of immorality, and suffer in consequence, that will change the case; no blessedness can be theirs, for the Spirit of glory and of God will not rest upon them.

As. The supply of this word before thief and evil doer is unnecessary. It stands before busybody — and this for the purpose of giving that word special prominence. 'As,' as being a murderer. But what the apostle means by the Greek, represented by ' busybody,' is not quite clear. Only here is the word found in the New Testament, and in Greek classics it is unknown. According to it etymology it means an overseer of other men's matters; the last part of the compound being the very word which is sometimes, though erroneously, rendered bishop; and so, figuratively, it may be one who, ' as it were, plays the bishop in another's diocese.' (Cited by Lillie.) Busybody or intermcddler is probably not far from correct. Paul showed similar anxiety relative to the Christians in Thessalonica. (l Thess. 4:11; 2 Thess. 3:11.) Robinson suggests as probable that Peter intended to warn them against being indiscreet zealots relative to heathen manners and customs. There might have been some danger at that point. Busybodies are even now not wholly unknown. Advancing civilization seems to do little in restraining the fertility of the brood.

16. Peter likes to reiterate the thought that the suffering must be suffering which is borne on account of Christ. As a Christian. The disciples were called Christians first in Antioch. See Acts 11:26; also Acts 26:28; James 2:7. ' The origin of the term is left in some uncertainty. It has been thought that the name was invented by the Romans or by the Greeks. It would not have been applied first by the Jews, for they would not have admitted the implication of the term, that Jesus was the Messiah. It is improbable that the Christians themselves assumed it; such an origin would be inconsistent with its infrequent use in the New Testament. The term may not have been at first opprobrious, but distinctive merely.' (Hackett.)

Glorify God. See ver. 11, and 2:20; compare 2:12.

On this behalf. Another and preferred reading gives, in this name — that is, the name of Christian.

17. For. What follows is given as the reason for not being ashamed on account of their sufferings and for glorifying God.

For the time, etc. — for it is the time of the beginning of judgment. Even the Christians must be regarded as under judgment; for their trials, though a ground of joy yet being needed to free them from sin, are in some respects a judgment. See Matt. 24:9-13. The fiery trial (ver. 12) begins the judgment of believers. Compare Jer. 25:29; Ezek. 9:6. " Begin at my sanctuary." But the judgment of Christians will not issue in their destruction. Christians will be saved, (ver. 18.)

At the house — from the house. The preposition indicates more than the English at. It begins at and goes onward toward others. (Huther.)

House of God — the church. 1 Tim. 3:15; compare 2:5. Think of Ananias and Sapphira.

If first at us. The apostle conceives the judgment as beginning from Christians first, because the first act in the drama is the persecution which they suffer. He now brings out the chief thought, which, for the sake of emphatic contrast, is preceded by reference to the judgment of Christians.

The end — the final issue.

Obey not — disbelieve, implying opposition.

Gospel of God — good news proclaimed from God by the Messiah and the apostles. (1 Thess. 2:9.) It is also called the gospel of Christ. (Rom. 15:19.) It is called so by Mark (1:1), who wrote in some sense under the supervision of Peter himself. The apostle purposely uses such comprehensive language that he may include, not only the immoral, but the moral, if rejecting the gospel.

18. A more solemn development of the reason for not being 'ashamed.' It is a quotation of the Greek translation of Prov. 11:31, which varies from the Hebrew. The righteous. It is in the singular number, meaning the righteous 'man'; he who has become righteous, not necessarily sinless, through faith in Christ. Even such a man is scarcely, with difficulty, saved. The pitfalls of life are many, and his sight has not become perfect. He is saved (Phil. 1:6), but notice the difficulty as implied in Phil. 2:12, and see 2 Pet. 1:10. Compare 2 Pet. 1:11. An abundant entrance is possible, after all. How striking that no answer to the solemn questions is attempted! What the end? Where appear? Some are attempting to answer them by saying that the end will be eternal bliss; they will appear among the holy ones of heaven: if not immediately, yet after an indefinite period of suffering. Peter answers not, which is the most solemn way possible of saying that the 'end' will be eternal death, and the place where will be the one prepared for the devil and his angels. (Matt. 25:41.)

19. Wherefore — in view of all that has been said concerning suffering, especially the blessed results of suffering. " Also " is found in the Bible Union and the Revised Versions, and should have appeared in the Common Version; let thorn also that suffer.

According to the will of God. Their sufferings must be those of true Christians (ver. 15, 16), for then they can be sure that they suffer according to God's will, and then, also, they will be able to commit their souls to a faithful Creator.

[May not the reference be to martyrdom chiefly or exclusively? See Luke 23:46; Acts 7:59. — A. H.]

Commit the keeping of — entrust their souls. Expunge 'the keeping of.'

Souls. See on the same word 1:9, and especially as used 3:20. As should not be retained. Read — entrust their souls to a faithful Creator in well doing. Thus Peter would impress upon them the fact of the divine faithfulness; God will do all that he has promised to do. Persecution may destroy the body, but it cannot touch the soul.

In well doing. They must continue to do well, and then there will be no inconsistency between the life and entrusting their souls to God.

This chapter, while precious in practical precepts, and while occasionally re-echoing in subdued notes the praise and exultant joy of the sections preceding, is characterized, as are no other parts of the Epistle, by great solemnity.

CRITICAL NOTE.

3. The manuscripts differ considerably in the Greek of this verse. Besides the instance already noted, the rejection of (ἡμῖν) us, it should be mentioned that (τοῦ βίου) the life is wanting in many of the best manuscripts. It is rejected by Lachniann, Tregelles, Tischendorf, and Westcott and Hort. θέλημα (will) is rejected for βούλημα, which, however, is also properly rendered will. κατεργασασθαι (to have wrought) has but feeble support, but there is good authority for κατειργὰσθαι.