Bible Commentary (1871–1879 Edition)
The Young should Sdbmil ihemselvex. 1 PETEE V. All sliouid Resist, the DevQ, tlveof the Lord Jesus (Revelation 19. 12^ ^Inry— Greek, " t/ie glory," viz., to Oe tlit-n revealed (v. 1; cli. 4. 5. j e younger—The dedcons were orifjiiuiUy the younger men, the presbyters older; but subsequently as presliyter expressed the office of Chuicli-ruler or t. ai lier, so Greek neoteros means not (as lit.) .tjoniif] men in iie, Imt sufiordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it hy "he that doth serve," lit., he lliat minijslerelh as a deacon ; just •8 He explains "llie greatness" l)y "lie tliiit is eliiel," fer of Cagliari reads as Enrjlisb Version, adversary—i«. opponent in a. court of justice (Zecliariah 3. 1). ".Satan" means opponent. " DevW," accuser or slanderer (Revelation 12. 10). "The enemy" (Matthew 13. 39). "A murderer from the beginning" (Jolin S. 41). He counteracts the Gospel and its agents. "The tempter." roaring lion— Implying his violent and insatiable thirst for prey as a hungrj' lion. Through tnan's sin he got God's justice on his side against us; but Clirist.our Advocate, by fulfilling all tlie demands of justice for us, has made our redemption altogether consistent with justice, walketh about —(Job 1. 7; 2. 2.) So the cliildren of the wicked one cannot rest. Evil spirits are in 2 Peter 2. 4 ; Jude 6, said to be already in chains of darkness and in hell. This probably niean.s that this is their doom finally: a doom already begun in part; though for a time tliey are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence pei-- haps arises tlie miasma of tlie air at times, as physical and moral evil are closely connected, devour—entangle in worldly "care" (v. 1) and other snares, so as finally to destroy. Cf. Revelation 12. 1.5, ID. 9. (Luke 4. 13; Ephesiaiis 6. 11-17; James 4. 7.) steadfast—Cf. "established la the truth," 2 Peter 1. 12. Satan's power exists only in respect to llie unbelieving; thefaitliful lie cannot hurt (1 John 5. IS). Faith gives strength to prayer, the great instrument against the foe (James 1. 6, &<.:.). knowing, &e. —"encouragement not to faint in afflictions:" your brethren suiter the same; nothing beyond tiie common lot of Christians befalls you (1 Corinthians 10. 13). It is a sign of God"s favour rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan, in the world—lying in the wicked one, and therefore necessarily the scene of "tribulation" (Jolin 16. 33). are—«ie being accomplished according to the appointment of God. 10. Comforting assurance that God will tinally " perfect" His work of "grace" in them, after they have undergone the necessary previous suffering. But—Only do you watch and resist the foe : God will perform the rest. [Bengi';l.] of all grace—(Cf. ch. 4. 10.) The God to whom as its source all grace is to be referredwho in grace completes wliat in grace He began. He from the first "called You (so tlie oldest MSS. read for 'us') unto (with a view to) glory." He will not let His purpose fall sliort of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to whicli we are called, and the way (suffering); the fourth is the ground of tlie calling,
Ut., "he that rulelh," tlie very word applied lo the bi.sliops or presbyters. So "the young men" are undouljledly the deaconspf the Church of Jerusalem, of wl Mui, as being all Hebrews, the Hellenistic Christians sul)st quenlly complained as neglecting their Grecimi widows, v. lieni:e arose the appointment of the seven others, //e/teni Vtc deacons. So here, Peter, having exhorted the prexbylers, or elders, not to lord it over those committed to Iheni, adds, Iilcewise ye neoters or younger, i.e., suhordinale ministers and deacons, suhm it cheerfully to llie command of the elders. [MoSHKIM.J Tliere is no Scripture sanction lor "youn%er" meaning luiimen in general (a.s Xupoxia explains): its use in tliis sense is proliahl.v of later dale. The"aH of you" that follows, refers to the congres/alion generally; and it is likely that, like I'aul, Peter should notice, previous to the general congregation, the subordinate ministers sm well as the preslryters, writing as liedid to the same region (Epliesus), and loeonlirm the leaching of the apostle of tlie Gentiles. Yea—To sum up all my exhortations in one. be sub.ject—Omitted in the oldest MSS. and Versions, but TisciiExuoJiF quotes the Vatican MS. for it. Then IraasdUe, "Gird (ch. 1. l.i ; i. I) fast on humilitj' (lowliness of miudjtoone another." Tlie verb islit., "tie on with a fast knot." [Waul,.] Or, " yird on humility as llie slave dress (encotnboma) :" as the Lord girded himself with a towel to perform a servile ofllce of humility and love, washing his di.sciples' feet, a scene in whicli Peter had played an import;int part, so that he would naturally have it before his mind. Cf. similarly v. 2 with John 21. 1:)-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in tlress; the Christian therefore clothes himself in humility (ch. 3. i). God provides him with the robe of Christ's righteousness, in order to receive wliich man must be stripped of pride. God rvaisteth tire proud Quoted, as James 4. 6, from Proverbs 3. 81. Peter had James before his mind, and gives his Epistle inspired sanction. Cf. f. 9 witli James 4.7, lit., " arra.i/eth Himviz., the grace of God in Christ. by—Greek, " in." Christ is He in virtue of wiiom, and in union with wliom, believers are called to glory. The opposite is "in tlie world' (t). 9; John 16.33). after that ye have suffered-Join to "called you:" suffering, ixa a necessary preliminary to glory, was cohtempialed in God's calling, a while—siiort and inconsiderable, as compared with the glory, perfect, &c. The two oldest MSS., and Vulgate and Coptic versions, read, " Uliall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," lit., ground, or fir, on a foundation. Alford reads it in spite of tlie oldest MSS. Tiie authority of the latter I prefer; moreover the climax seems to require rather a verb of completing tlie work of grace, than, as the Greek means, founding it. The Greek has " shall Himself perfect you :" self against." Other sins flee from God: i)ride alone opposeth Itself to God; therefore, God also in turn opposes Himself to the proud. (Gekhakd in Ai.kokI).J Humility is the vessel of all graces. [Augustine.] 6. under the mlg Uty liand—afliicti iig you (ch. 'i. loj: "accept" His chastisements, and turn to Him tliatsmiteth you. He depresses tlie proud and exalts tlie humble. In due time—wait liumljly and patiently for His own fit time. One oldest MS. and Vuli/ale read, " In the season of visitation," viz., His visitation in mercy. 7. Casting once for all: so the Greek aorist. care—"anxiety." The advantage flowing from hunib Uni/ ourselves under (Jorf** (i. 6) is confident reliance on His goodness. Exemption from care goes along witli humble submission lo God. careth for you — lit., "respecting you." Care is a burden which faith casts oil' ilie man on his God. Cf. Psalm 22.10; 37.5; 5.5. 22, to wliich Peter alludes; Luke 12. 22,37; Phillppians 4.(1. careth-not so strong a Greek word as the previous Greek "anxiety." 8. Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell. Uc sober thougli you are called on to watch and resist the foe, Qod Himself must really do all in and through yon. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to tie "steadfast in the faith,"
V. 9) is the same as "strcngtlien," Luke 22. 32. Peter has in mind Christ's charge, "When thou art converted strengthen thy brethren." His exhortation accords with his name Peter, "Tliou art Peter, and upon this rock I will build my Church." "Stablish, ' so as not to waver. "Strengthen" with might in the inticr man by His Spirit, against the foe. 11. To him— Emphatic. To Him and Him alone: not to ourselves. Cf. " Himself," i\''o<e, v. 10. glory and—Omitted in tlie oldest MSS. and versioub, dominion6'recA;, "the might" shown In so " perfecting,". , . vigilant—"Care," t. e., anxiety, will intoxicate the soul; tlierefore be sober, i.e., self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch. [Iskngeu] because—Oral ttc«l In the oldest MSS. The Inoken and
senteuces are more fervid and forcible. Luci-