Bible Commentary (1871–1879 Edition) (continued)
It ts Better to Suffer for Well-doing 1 PETER III. iJtan to Suffer for Evil-doing.
" were called." Inherit a blessing—not only passive, but they must be buoyed up by some strong " hope ;" men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believci must be ready to give an experimental account "how this hope arose in hinj, what it contains, and on what it rests'' [Steigek]. with—The oldest MSS. read, "but with." Be ready, but with " meekness." Not pertly and arrogantly, meekness (v. 4.) The most effective way; not self-suffloient impetuosity, fear—due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it. IG. Having a good conscience—the secret spring of readiness to give account of our hope. So hope and good cmiscience go together in Acts '11. 15, 16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope " with meekness." whereas—(Ch.
8,Iso active; receiving spiritual blessing from God by faith, and in your turn blessing others from love. [GerHAUD in Alford.] " It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No raiiingr can injure you (d. 13). Imitate God who blesses you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (v. 10). [Bengel.] 10, will love Greek, "wishes \o love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make tliis life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, v. 9, by Psalm 34. 12-16. refraincurb, iiZ., "cause to cease;" implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if tliey did not strenuously vindicate their
2. 12.) they speak evil of yon, as of evil-doers—One oldest MS. reads, "ye are spoken against," omitting the rest, falsely accuse—" calumniate ;" the Oreek expresses malice shown in deeds as well as in words. It is transrights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils." [Calvin.] evil . . . guile—First he warns against sins of the lated, " dospitefully use," Matthew 5. 44 ; Luke 6. 28. conversation-life, conduct, in Christ—who is the very element of your life as Christians. "In Christ" defines " good." 1 1 is your good walk as Christians, not as citizens, that calls forth malice (ch. 4. 4,5, 14). 17. better—one may object, I would not bear it so ill if I had de.served it. Peter replies, it is better that you did not deserve it, in ordei that doing well and yet being spoken ag.alnst, you ma> prove yourself a true Christian. [Geuhakd.J If the will of God be so—rather as theoplalive is in the oldest MSS., " if the will of God should will it so." Those who honour God's will as their highest law (cli. 2. 15) have the comfort to know that sulfering is (iod's appointment (ch. 4.
lonue, evil-speaking, and deceitful.double-tongued speaking; next, against acts of injury to one's neiglibour. 11. In oldest MSS., Oreek, "Moreover (besides his words, in oc<*), let him." eschew—" turn from." ensue—pursue as a thing hard to attain, and that flees from one in this troublesome world. 13. Ground of the promised present and eternal life of blessedness to the meek (d. 10). The Lord's eie* are ever over them for good, ears . . . unto their prayers—(1 John 5. 11, 15.) face . . . against—The eyes imply favourable regard ; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowlj* observes them, so as not to let them really and lastingly hurt His people (cf. v. 13). 13. who , . will harm you — This fearless confidence in God's protection from harm, Christ, tlie Head, in His sufferings realized ; so His members. If ye be Greek, " if ye have become." followers—the oldest M.S.S. read " emulous," "zealous of" (Titus 2. H). good—The contrast in Oreek is, " "Wlio will do you evil, if ye be zealous of good f" 14. But and If—" But if even." " The promises of this life extend only so far as It Is expedient for us that they should be fulfilled." [Calvin.] So he proceeds to state the exceptions to the promise {v. 10), and how the truly wise will behave In such exceptional cases. " If ye should mffcr;" If it should so happen; "suffer," a milder word than AarOT. for righteousness—"not the suffering, but the cause for which one suffers, makes the martyr" [AuOUSTINE]. happy—Not even can suffering take away your blessedness, but rather promotes it. anA— Greek, " but." So not impair your blessing (v. 9) by fearing man's terror in your times of adversity. Lit., " Be not terrified with their terror,'' i. e., with that which they try to strike into you, and which strikes themselves when in adversity. This verse and v. 15 Is quoted from Isaiah 8. 12, 13. God alone is to be feared ; he that fears Gml has none else to
It);. So Clirist Himself ; our. inwlination does not wish it. 18. Conlirmation of d. 17, by the gloi lous results of Christ's sulfering innocently. For— "Because." That Is "better," V. 17, by means of which we are rendered more like to Christ in death and in life; for His death brougiit the best issue to Himself and to us. [Bengei..] Christ-the Anointed Huly One of God; the Holy suffered for sint, the Just for the unjust, also—as well as yourselves (v. 17), Cf. ch. 2. 21 ; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of Buttering for well-doing, once—for all; never again to sutler. It is "better' for us also once to suffer with Christ, than lor ever without Clirist. [Bengei..] We now are sulfering our "once;" It will soon be a thing of the past; a bright consolation to the tried, for sina — as though He had Himself <-ommitted tliem. Ho exposed Himself to death by His "confession," even as we are called on to "give an answer to him tliat asketh a rea.son of our hope." This was " well-doing" In its highest manifestation. As He suffered, "The Just," so we ought wlllingl.v to suffer, for righteousnes.i' sake (('. 11 ; (^f. II. 12 17). that he miglkt bring us to God —together witii Himself in His ascension to the right hand of God {v. 22i. He brings us, " tlie unjust," justilled togelher with Him Into heaven. So the result of Chrisl'a death Is His drawing men to Hint : spiritually now, in our having access into the Holiest, opened by Christ's ascension, fear, neither be troubled—the threat of the law, Leviticus 26. 36; Deuteronomy 2S. 05, 66; In contrast to whicli the Gospel gives the believer a heart assured of God's favour, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated. 15. sanrtlfy— hallow ; fionour as holy, enslirlning Him in your hearts. Ho In the Lord's Prayer, Matthew 6.9. Gotl's holiness is thus glorified in our hearts as thedwelling-place of His .Spirit. Abe Lord God—The oldest MSS. read Christ. Translate, •'Sanctify Christ as Lord." and— Greek, " but," or " moreover." Jlesides this Inward sanctlllcatlon of God in the heart, be also ready always to give, &c. answer—an apologetic answer defending your fullh. to every man that Mketli you—The last words limit the universality of the "always;" not to a raller. But to everyone among tlio heatlien who Inquires honestly, a reason—a reasonable account. This refutes Home's dogma, "I believe It, becaus<! the Church believes it." Credulity Is believing wlthoute-videnoe ; faith is believing on evidence. There literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which Himself passed. Tlie several steps of t'lirlst's progress from lowliness to glor.v are trodden over again b.v His people
In virtue of their oneness with Him (eh. 4. 1-3). "To God," is fVrfcA: dative (not the preposition and case). Implying tliat God wishes it. [liKNaKi..] put to death—the means of Ills britiging t(s to God. In the flesh— i. e., in resjn'ct to tlie life of flesh and blood, quickened by the Spirit—The oldest M.SS. omit the OrecA; article. Translate with the preposition " In," as the antithesis to tlie previous " in the tlesh" reciulres, " in spirit," \. e.. In respect to Ills .Spirit. "Put lo death" In the former mode of l\,'» " qulckiuied" In the other. Not that His Spirit ever died and was <]uickened,oimade alive again, but whereas H» had lived after the manner of mortal men In the tlesh, He began to live a spiritual " resurrection" (u. 21) life, whereby he has the power to bring us to Uod. Two ways of eX' l8 norrepose for reason Itself but In faUh. This verso does notilinpose an obligation to bring forward a learned proof au<l logical defence of revidatlon. Hut as believers deny lUeuiftelves, cruo Lfy .the world, and bravo persecution, m
1 PETER III.
Christ was Quickened hy tlie Spirit.
God's Long-suffering lii the Days of NoaX, plaining v. 18, 19, are open to ns: I. "Quickened in Spirit," in the prison'' &c. [just as the fallen angels are judicially regarded as "in chains of darkness, ' though for a time now at large on tlie earth, I I'eter 2.1], where v. 18 lias a plain allusion to the flood, " the windows from on high aro open," cf. Genesis 7. 11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who In our times came In the flesh, in the days of Noati preached m iSyjirii by Noah to the spirits then in prison (Isaiah 61. 1, end, "the Sjiirit of the Lord God hath sent me to proclaim the opening of the jnison to them that are bound"). So in ch. 1. 11, "the Spirit of Christ ' is said to have testified in the prophets. As Christ sufl'eied even to death by enemies, and was afterwards quickened in virtue of His "Spirit ' (or Divine nature, Romans 1. 3,4;
t. e., iriimediately ou His release from the "tlesli," tlie energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, viz., " in the Spirit He went down (as subsequentiy He went up to heaven, r.
22, the same Greek verb) and heralded [not salvation, as Alfobd, contrary to Scripture, wljicli everywhere represents man's state, wliether saved or lost, after death irreversible. Nor is any mention made of tlie conversion Of the spirits in prison. See noie, v. 20. Nor is tlie pli rase here 'preached the Gospel' (evangelize), but heralded (ekeruxe) or ' preached :' but simply made the announcement of His finished work; so tiie same Greek in Mailt 1. 15, •publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and tlie salvation of Noah and believers; a sample of the similar opposite effects of the same worlc on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their surt'erings at the hands of unbelievers; specially selected for tlie sake of 'baptism,' its 'antitype' (v. 21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to tlie spirits) in prison
1 C'orintliians 15. 45), wliich henceforth acted in its full energy, the first result of which was the raising of His body
(v. 21, end) from the prison of the grave and His soul from Hades; so tlie same Spirit of Christ enabled Noah, amidst reproacli and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance. 'ZO. once—Not in the oldest MSS. when. . . the long-sulfering of Gotl waited In the days of NoaU—Oldest MSS. Greek, "was continuing to wait on'
(in Hades or Sheol, awaiting the Judgment, 2 Peter 2. 4), which were of old disobedient when," &c. II. The strongest point in favour of I. is the position of "sometime,'' t. e., oj old, connected with "disobedient;" whereas If the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preaclied." But this transposition may express that their disobedience preceded His preaching. The Greefc participle expresses the reason of 'Hxs.preaching, " inoimuch as they were sometime disobedient" (cf. ch. 4. 6). Also " went" seems to mean a personal going, as in v. 22, not merely in spirit. But see the answer below. The objections are. ' quickened" must refer to Christ's body (cf.
(if haply men in the 120 years of grace would repent) until the end of His waiting came in their death by the flood. This refutes Alfoiid's idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by Are. while the ark was a-prepai-inj; —(Hebrews 11. 7.) A long period of God's "loiig-sulferlng and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable, wherein — lit., "(by liaving entered) into which." eight—seven (the sacred number) with ungodly Ham. few— So now. souls — As tills term is here used of living persons, why sliould not "spirits" also? Noah preached to their ears, but Christ i>t spirit, to their spirits, or spiritual natures, saved by water —The same water which drowned the unbelieving, buoyed up the ark in wliicli the eight were saved. Not as some translate, " were brought safe through the water." However, the sense of the preposition may be as in 1 Corinthians 3. 15, "they were safely preserved tlirough the water," though having to be in the water. 'Zl. wherennto —The oldest MSS. read, " which :" lit., " which {viz., water, in general; being) the antitype (of ttie water of the flood)
V. 21 end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Cf. John 5.21; Romans 8. 11, and other passages, where "quicken" is used ol tlie bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The t'.^eory— 1. would thus require that His descent to the spirits in prison should be after His resurrection! Cf. Ephesians 4. 9, 10, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, ttvough possibly Christ's death had immediate ef Tects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative, confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and lieavenly presence; but this cannot be proved from .Sci lpture. Cf. however, John 13; Colossians 1. 18. Prison is always nsed in a bad sense in Scripture. " Paradise" and "Aliraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Cf. 2 C<jrintlilans 12. 2, 4, where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching In Hades? Therefore explain: "Quickened In spirit, in which (as distinguished from in person; the words "in which," i. €., in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the perfton of Noah, "a preacher of righteousness,'' '•' Peter 2.
is now saving (the salvation being not yet fully realized by us, cf. 1 Corintliians 10. 1, 2, 5; Jude 5; puts into a state of salvation) us also (two oldest MSS. read 'yoii' for 'us:' You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of Itself, l)ut by sustaining the ark built in faith resting on God's word: it was to liim the sign and mean of a I{lnd of regeneration of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new; from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severingof all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypictal water, d/z., baptism, saves you also, not of Itself, nor the mere material water, but thespiritual thing conjoined with It, repentance and faith, of which it
5: Al.FOUD's own note, Epiieslans 2. 17, is the best reply to his argument from " went" that a local going to Hades in j;ejwi is meant. As "He came and preached peace" tj/ His Spirit \t\ the apostles and ministers after His death and ascension: so before His incarnation He preached In Spirit through Noah to the antediluvians, John II. 18, "28;
Is the sign and seal, as Peter proceeds to explain. Cf. the union of the sign and thing signillcd, John 3.5; Kpheslans 5. 2(i; Titus 3. 5; Hebrews 10. 22; cf. 1 John 5. «. not the, &c.—"flesh" bears the emphasis. "Not the putting away of tlie flith of l/ie Jlcsh" (as is done liy a mere water baptism, unaccompanied with tlie Sjiiril's baptism, cf. Ephesians 2. 11), but of the soul. It Is the ark (Christ and His Spirll-tllled Church), not the water, which Is thp instrument of salvation: the water only flowed rouin< the ark; so not the mere water baptism, but the water when accompiiiiied with the Spirit, atmwvr— Greek, li\ti;iro
'23. "Christ sli 3Uld show," lit., "announce liglil to the Gentiles") and preached unto the spirits in prison, i. e., the antediluvians, whose bodies indeed seemed free, hut their spirits were in prison, shut up in the earth as cne great condemned cell (exactly parallel to Isaiah 24.
22, 23. " upon the earth . . . lliey shall be gathered together OD priso7ters are gathered In the pit, and shall be shut up
We should be )J the Same Mind with Christ. 1 PETER IV. We should not Co7isort with EvU-doers.
idolatries," violating God's most sacred law; notthalaZt Peter's readers (Note, ch. 1. 1) walked in these, but many, gation ;" referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God," and a renunciation of Satan [Augustine, ad Catechumeviz., the Gentile portion of them. 4. Wherein—In respect to which abandonment of your former walk (v. 3). run not with them—eagerly, in troops. [Bengei,.] excess— nos, B. 4., c.l; Ckprian, Ep.'., ad JRogntian], wliich.when flowing from "a good conscience," assure one of being "saved." Lit., "a good conscience's interrogation (including the satisfactory ansxver) toward God." I prefer lit., profusion ; a sink: stagnant water remaining after an inundation, riot—profiigacy. speaking evil—charging you with pride, singularity, hypocrisy, and secret crimes this to the translation of Wahl, Alford, &c., "inquiry of a good conscience after God:" not one of tlie parallels
[v. 14; 2 Peter 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 alleged, not even 2 Samuel 11. 7, in the LXX., is strictly in point. Recent Byzantine Greek idiom (whereby the term meant (1.) the question; (2.) the stipulation; (3.) the engagement), easily flowing from the usage of tlie word as Peter has it, confirms the former translation, by the resurrection of Jesus—joined with "saves you :" In so far as baptism applies to us the power of Christ's resurrec-
Spirit, and the Christian religion, not merely against men as such ; Greek, v. 14, below. 5. They who now call you to account falsely, shall have to give account tliemselves for this very evil-speaking (Jude 15), and be condemned justly, ready-very speedily (i\ 7; 2 Peter 3. 10). Christ's coming is to the believer always near. C. For —Giving the reason for v. 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 v. 5, which refutes the e.\planation "dead" in tion. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life. 23. (Psalm 110. 1; Romans
8. 34, 38; 1 Corinthians 15. 24; Ephesians 1. 21; 3. 10; Colossians 1. 16; 2. 10-15.) The fruit of His patience in His voluntary endured and undeserved suflerings: a pattern to us, V. 17, 18. gone—(Luke 24. 51.) Proving against rationsins. 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 v. 5 also, where "the dead" is universal in me.aning. 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—<Ae dead, I say,/or 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), viz., " 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), Luke 20. 38, thus being made like Christ in death and la alists an actual material ascension. Lit., " Is on the right band of God, having gone into heaven.'' The oldest MSS. of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having sivallowed up deaththat we may become Jieirs of eveilasting life ;" involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek MSS., however, reject the words. Cf. with this verse Peter's speeches, Acts 2. 32-35 ; 3. 21, 2(i; 10. 40, 42.
CHAPTER IV.
Ver. 1-19. Like the Risen Christ, Believers henceforth OUGHT TO HAVE NO MORE TO 1)0 WITH SiN. As the end is near, cultivate self-restraint, watchful prayerfulncss, charily, ?wspitality, scriptural speech, ministei iytg to one anlife {Tfote, ch. 3. IS). He says, "live," not "made alive" oi quickened; for they are supposed to have been already "quickened together with Christ" (Ephesians 2. 5). This verse is parallel toch. 3. 19; ct. JVote there. 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 knowa 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 tinto, 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," j. e., 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 ti. 5. " Live according to Ood" means, live a life with God, such as God uther according to your several gifts to tlie glory of God: Rejoicing patience under suffering. 1. For us—Supported by some oldest MSS. and versions, omitted by others. In the flesh—in His mortal body of liumilialion. arm (Ephesians G. 11, 13.) the same mii»»l—of sulloriiig with patient willingness what God wills you to sutler, he thut hath suflferecl—for instance, Christ first, anil in His person the believer: a general proposition, hnth censed—
Lit., "has been made to cease," t. c, has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on liim (Ronuiiis (i. (iU, especially 7). Tlie Christian is by fiiitli one with Christ: as then Christ by death is judicially trued from sin; so the Christian who has in tlie person of Clirist died, has no more to do with it judicially, and ought to have no more to do with it actually. "Tlie llesh" is the spliore in which sin has place. !J. That he, Ac-"That he (tlie lieliever, who has once for all obtained cessation from sin by sut Jering, in the person of Clirist, viz., in virtue of his union with the crucified f'hrist) should n.) longer live the lives, divine; as contrasted with " according to men in the flesh," i. e., a life such as men live in the flesh. 7. Resuming the idea In v. 5. the end of nil things—and therefore also of the wantonness (v. 3, 4) of the wicked, and of the sufferings of the righteous. [Benqeu] The nearness meant Is not that of mere time, but that bore rest of his time.ln the flesh to the lusts of men, but to tlie will of God" as his rule. "Rest of his time in theflesh" (the Greek has the preposition "In" here, not in v. I as to Christ) proves that the reference Is here not to Christ, but to the believer, whose remaining time for glorifying Ood is short (u. 3). "Live" In the truest sense, for hia-etoforo he was dead. Not as Ai.ford, "Arm yourselves . . . with a view no longer to live the rest of ,i/oitr time." 3. may Mtlllve— Greek, "Is sutflcicnt." Peter takes the lowest ground: for not even the past time ought to have l)cen wasted ill lust; but since you cannot lecall II, at lenst lay out future to better account, uh—Oinltli'd In oldest MMS. wrought Greek, "wrought out." Oeutilesheathen: wliicliinanyof you were, tvlicii, Ac—" walkliigas ye liavedone [Al.FOltU] In la.icivioiisiiess ;" the Greek means jietulant, immodest, wantonness, unhrldled (conduct: not so much filthy lust, excms of wine— " wlne-hlbblngs." [Ai.KOUD.] aboinlnnble—" nefarious," "lawless 510 the Lord; as ho explains to guard against inlsapprehoiision, and defends God from the charge of procrastination : Wo live In the lastdlspensation, not like the Jews under the Old Testament. The Lord will come as a thief; He Is " ready" {v. 5) to Judge tli<( world at any moment; it
Is only God's long-sufi'erlng and Ills will that the Gospel should be preached as a witness to all nations, that ln« duces him to lengthen out the time which Is with Him still as nothing, sober—" solf-rcf trained." The opposite duties to the sins In i'. 3 are hero Inculcated. That "sober" Is the opposite of " lasci vlousness" (v. 3). watch — Greek,- "hvi soberly vigilant;" not Intoxicated wltSj worldly cares and pleasures. Temperance promotes wake»
Exhortaiion to Charity, Hospitality, etc. 1 PETER IV. Our ComfoYK uriue?" Persecution.
ings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorilied in us and our sayings and doings, to tvhom —Christ, be Greek, "is." for ever and ever Greeks "unto the ages of the ages." la. strange—they might think it strange that God should allow his chosen children to be sore tried, fiery trial—like the Are 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 fulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer, prayer
—(rreefc, " prayers;" the end for which we should exercise vigilance. 8. above all tilings—not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Ti-anslate as Greek, "Having your mutual {lit., towards yoxrselves) charity intense." He presupposes its existence among them; he urges them to make it more fervent, cbarity sball cover tUe multitude, &c.—The oldest MSS, have "covereth." Quoted from Proverbs 10. 12; cf. 17. 9. " Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past oflfenees. Perhaps the additional idea is included. By prayer for them, love tries to have them covered by God.; and so being tlie instrument of converting the sinner from his error, "coseretli a (not
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—Tlie oldest MSS. read, "in proportion as ;" " in as far as " ye by sufl Tering are partakers of Christ's sufferings, i. e., 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 (eh. 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," viz., as Christians (v. 16 ; ch. 3. 14, above) ; " in my name, because ye belong to Christ." The empliasis lies on this: v. 15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing
as English Version) multitude of sins; ' but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" /its own sins; for then the Greek middle voice would be used ; and Proverbs 10. 12 and 17. 9 support the Protestant view. "As God witli His love covers my sins if I believe, so must I also cover the sins of my neighbour." [Luthek.] Cf. the conduct of Shem and Japheth to Noah (Genesis 9. 2:1), in contrast to Ham's exposure of his father's shame. We ouglit to coverothers' sins only where love itself does not require the contrary. 9. (Romans 12. 13; Hebi'ews 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 tlie representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love, without grudng— Greek, "murmuring." "He that giveth, let him do it with simplicity," t. e., open-hearted sincerity ; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favour we have conferred on him. 10. every—"Even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (lit., "gift of grace," i. e., gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward
(cli. 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 (Luke 4. 18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (James 2. 1). Believers may well overcome the "reproach" (cf. Hebrews 11. 26), seeing that "the Spirit of (/^ori? " rests upon tlieiii, as upon Him. It cannot prevent the happiness of tlie righteous, il they are reproached for Christ, because they retain before God the'w glory entire, as having the Spirit, witli whom glory is inseparably joined. [Calvin.] and of GoA— Greek, "and the (Spirit) of God ;" implying that the Spirit of glory (*vhich is Christ's Spirit) is at the same t\me. vdao the Spirit of God. on their part he is evil spoken of, but on your part he Isglorilied—Omitted in the twooldest GreefcMSS. and Syriac and Coptic versions, but supported by one very old MS., Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," for theedifying of the whole, not receiving the gift merely for his own use. minister tlie same—not discontentedly envying or disparaging tlie gift of another, one to «notlier Greek as in v. 8, "towards yourselves;" implying that all form but one body, and in seeking the good of other members they are promoting tlie good oC themselves. stewards—Referring to Matthew 25. 15, &c. ; Luke 19. Vilit., "blasphenred ;" not merely do they "speak against you," as in ch. 3. 16, but blasphemously mock Christ and ChristiaiiHy itself. 15. But Greek, "For.',' "Reproached in the name of Christ" I say (v. 14), " for let none," itc. as . . . a«. . . as . . . as—the as twice in italics is not in the Greek, The second Greek "as" distinguishes the class "busybody
26. 11. If any . . . speak viz., as a prophet, or divinelytaught teacher in the Church assembly, tlie—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 Acts 7. 38 also, the Greek article is wanting; thus English Version, "as th oracles of God," viz., the Old Testament, would be right, and the precept be similar to Romans 12. 6, "prophe.sy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) o»acie» OF God." His divinely-inspired words are not his own, but God's, and as a, steward (6. 10) having them committed in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, miglit readily step out of their own catling and make themselves judges of the acts of unbelievers.
Lit., "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. IG. a Christian—the name given in contempt first at Antioch, Acts 11. 26; ch, 2«, 28; tlie only tliree places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Acts 6. 3; "disciples," Acts 6. 1 ; " those of the way," Acts
9. 2; "saints," Romans 1. 7; by the Jews (who denied that Jesus was the Christ, and so would never originate the name Christian), \n contempt, " Nazareiies." At Antioch, where tinitidolalroiis GentWea (Cornelius, Acts 10., 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 to him, he ought so to speak them. Jesus was tlie pattern In this respect (Matthew 7. 29; John 12. 49; 14. 10; cf. Paul,
2 Corinthians 2. 17). iVote, the very same term as is upplied in the only other passages where it occurs (Acts 7.
38; Romans 3. 2; Hebrews 5. 12), to the Old Testament inspired writings, is her« predicated of the inspired words (the substance of which was afterwards committed to writing) of tlie New Testament prophets, minister—in acts ; the other sphere of spiritual activity besides speakits development, viz.. Its missions to the Gentiles. The ing, as of—"out of ' the store of his "strength" (G'jwA:,
Idle and witty people of .\iitl()cli. we Iciiow from heathen writers, were famous for Inventing nicknames. Thedate of this Epistle must have been when this had become t he generally recogni/.ed designation among >Jenliles (it is never applied by Christians to each other, an it was in after ages—an undesigned proof that the New Teslaineni was composed when it professes), and when the name exposed phtfical power in relation to outward service, rather than moral and Intellectual "ability;" so in Mark 12. :W). |;tveth Greek," sapp Heth;" originally said of a, clwragus, who supplied the chorus with all necessaries for performing their several parts, that God In all things may be i;Iorlfle<\—the final end of all a Christian's acts, through
Inu* Chrlat—Tlie mediator througli whom all our bless-
The Ch'r!slum sJwitld not be Asharned. 1 PETER V. The Eldei-g ahoidd Feed Iheir Flocks.
same ORnEK as the presbyters, yet have virtually succeeded to a superin tendency of I lie Church analogous to that exercised by the apostles (this superinlendency and priority e.\isted from the earliest times after the apostles [Tertullian]); just as the Jewish synagogue (the model wliicli tlie Ciiurcii followed) was governed by a council of presliyters, presided over by one of themselves, " tlie chief ruler of tlie synagogue." Cf. Vitkinga, Synagogue, Part II., cli. 3. and 7. witness—an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering /or well-doing after His example (ch. 4.19; 2.20). 'This explains the "therefore" inserted in one to reproach and sufl Tering, though not seemingly as ye.t to syslriwilic perseoution. let liiiii not be ashametl though tlie world is asliameii of shame. To suffer for one's own faults is no honour (v. 15; < h. 2. 20),—lor Clirist, is no shame {v. 14 ; ch. 3. l.'J). but let liiiii glorify God—not merely glorj' in persecution ; Peter miglit liavesixid as the CDntiast, " but let him esteem it an lionour to himself;"' liiit llie honour is to be given to God, whocounls.him worthy of sucli an honour, involving exemption from the eoming judgments on tUe ungodly, on tills behalf—The iildest JISS. and Vulgate read, " in this name," i. e., in re Kpeot of sullering for such a name. 17. AnothergiouMii of consolation to Christians. All must pass umli i tlitjudgment of God ; God's own household first, ti.eir chastisement being here, for which they should glorify Him as a tile oldest M.SS., "I therefore exliort," resuming exliortation, ch. 4. 19. His liigher dignity as an apostle is lieiein delicately implied, as eye-ieit)iessi»g was a iiecessary qualification forapostleship: cf. Peter's own speeches, Acts 1.21,22; 2.32; 10.39. also—Implying the righteous recompense corresponding to the sufferings, partaker of the glory—according to Clirisl's promise; an earnest of wliicli was given in the transfiguration. 3. Feed Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed ; by prayer, exhortation, government, and example. The dignity is marked by the term "elder;" the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to bira, "Feed (tend) my sheep . . . Feed (pasture) my lambs" (John 21.
l)roof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall And disobedient to the Gospel, tlie time— Greek, "season," "fit time." judgment must begin at the house of God—the Church of living believers. Peter has in mind Ezekiel 9. 6; cf. Amos 8. 2; Jeremiah 25. 29. Judgment is already begun, the Gospel word, as a " two-e<lged sword," having the doulile ef Tect of saving some and condemning otliers, and sliall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and tlie wicked; not onl.v so, but he begins first at the righteous." [WETSTEiN/rom Rabbins.} But God limits tlie destroyer's power over His people, if . . . at us, what shall the end be of them, &c.—If even the godly have chastening judgments t\ow, how mucli more shall the ungodly bedoomed to damnatory judgments at last. Gospel of God—the very God who is to judge them. 18. scarcely—Cf. "so as by fire," 1 Corinthians 3. 15; having to pass through trying chastisements, as David did for his sin. " Tlie righteous " man lias always more or less of trial, but the issue
16). He invites the elders to share with him the same duty (cf. Acts 20. 28). The flock is Christ's, which la among you—Whilst having a concern for all the Church, your special duty is to feed that portion of it which i-t among you. oversight Greek, "bishopric," or duty of bishops, £. e., overseer, not by constraint.—necessit.v is Uiid upon them, but willingness prevents it being felt, both in undertalcing and in fulfilling tlie duly. [Bengel.] "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, cliosen into the presbytery." [Clemens Alexandkinus.] willingly-One oldest MS., Vulgate, Syriac, and Opiic, add, " as God would have it to be done" (Romans 8. 27). not for flithy lucre—(Isaiali 50. 11; Titus 1.7.) of a ready mind promptly and heartily, without selfish motive of gainseeking, as the Israelites gave their services teillingheartedly to tlie sanctuary. 3. being lorUa—Greek, " lording it:" implying pride and oppression. "Not that we have dominion over your faitli." God's heritage— Greet, " the inlieritances," i. e., the portions of the Church committed severally to your pastoral charge. [Bengel.J It is certain, and the entrance into the kingdom f/6«iidani at last. Tiie "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but tlie righteousness ot 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 judgnieiif. 19. General conclusion from v. 17, 18. Seeing that the godly know that their sufierings are by Ood's will, to chasten them that (hey may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing, let tUem— Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, hut also in time of suffering, let believers commit, etc. [ct Note, oh. 3. 14). according to the will of God—(,Yo<e, ch. 3. 17.) God's will that the believer should suffer (c. 17), Is for his gooii. One oldest MR. and Vulgate read, "In wril-doings contrast lll-dolngs, v. 15. Our committing of ourselves to God is to be, not in indolent and passive quietism, l)ntaccoinpanled with active well-doiiu/s. faithful — to His covenant promises. Creator—wiio is therefore also our Aliniglity Preserver. He, no! we, must keejxnir souls. Sin destroyed the original spiritual relation between ('reature and Creator, leaving that only of government. Faith re Ktores it ; so that the Ixdiever, living to the will of God (ch.
is explained by " the flock" in the next clause. However, In V. 2, " flock 0/ God which Is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, Deuteronomy 3'2. 9) committed to you, favours English Version. The flock, as one whole, is God's heritage, or /lock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in tlie plural "heritages." Cf. Acts
1. 17, •25, "Part" (the same Greek). Bernard of Clairvaux, wrote to Pope Eugene, "Peter could not give thee what he had not: what ho had he gave: the care over the Church, not dominion." being- (Jcee/;, " tiecoming." enguinples—the most ellt Mti ve recommendation of precept
(1 Timothy 4. 12). Titus 2.7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined wltli the meanest mind, the flrst seat with the lowest life, a grandiloquent tongue with a laz.v life, mucli talking with no fruit." [HEUN.\i{n.] 4. And— ^4ii</ .50.- as the result of "being ensamples" (v. 3). clilrf Shepherd—The
4. 2), rests Implicitly on his Creator's faitlifulness.
CHAPTER V.
Ver. 1-M. ExiroKTATroNS to E;,nicitH, Junioiw, and A 1,1, tN GENEIIAI,. I'AKTINO PltAYKK. CoNCI.U.SlON. 1. elders-alike in oflhu" and age (v. 5). 1 . . . also an elder —To put one's self on u level with those whom we e,\hort, gives welglit to one's exhortations (cf. 2.Iohn 1). Peter, in title peculiarly (Jlirist's own, not Peter's or the pope's, when . . . shall appear— (Vree/,, " be manifesti'd" (Colosslans 3. 4). Faith serves llie Ijord while sllU unseen, that fadrth notawuy— (/recA:," amaranthine" (cf. ch. 1. I), crown— GVeeA-, stei>haiws, a garland of victory, the prize la the Grecian games, woven of iv.v, parsley, ni.vrlle, olive, or oalt. Our crown Is distingulslu'd from theirs in llial It trn(! humility for the Gospel's sake, does not put forward
Ills apostles/rip here, wherein he presided over the elders. In the uT.ostleshlp the apostles have no successors, for "the signp of an apostle " have not been transmitted. The prefi Idents overthe presbyters and deacons, t)y whatever name designated, angel, bishop, or moderator, though o/ tlie 612
Ih "incorruptible" and " ladtali not away," as the leaves of theirs soon did. "The crown o/ H/e." Not u kinulti "crown" (a different O'rcc/c word, diadema): the pruroKU-