Suffering for Well-Doing 1 PETER, III. Leads to Glorincation with Christ. having been, as some fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Cf. however, John, 3. 13; Colossians, 1. 18. Prison is always used in a bad sense in Scripture. "Paradise," and "Abraham's bosom," the abode of good spirits in Old Testament hand of God (v. 22). He brings us."the unjust," justi- | heretofore in comparative confinement, perhaps then fied together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension, literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which Himself passed. The several steps of Christ's progress from lowliness to glory are trod-times, are separated by a wide gulf from Hell or den over again by His people in virtue of their one- Hades, and cannot be called "prison." Cf. 2 Corinness with Him 'ch. 4. 1-3). "To God," is Greek dative thians, 12. 2, 4, where "paradise" and the "third hea(not the preposition and case), implying that God ven" correspond. Also, why should the antediluvian wishes it. (BENGEL.] put to death-the means of His unbelievers in particular be selected as the objects of bringing us to God. in the flesh-i.e., in respect to the His preaching in Hades? Therefore explain : Quicklife of flesh and blood. quickened by the Spirit-The ened in spirit, in which (as distinguished from in peroldest MSS. omit the Greek article. Translate with son; the words "in which," ie., in spirit, expressly the preposition “in," as the antithesis to the previous obviating the objection that "went" implies a personal **in the flesh" requires, "IN spirit," i.e., in respect to going) He went (in the person of Noah," a preacher of His Spirit. "Put to death" in the former mode of righteousness," 2 Peter, 2. 5: ALFORD'S Own note, life, “quickened" in the other. Not that His Spirit Ephesians, 2, 17, is the best reply to his argument from ever died and was quickened, or made alive again, but "went" that a local going to Hades in person is meant. whereas He had lived after the manner of mortal men As "He CAME and preached peace" by His Spirit in in the flesh. He began to live a spiritual "resurrection" the apostles and ministers after His death and ascen(v. 21) life, thereby he has the power to bring us to sion: so before His incarnation He preached in Spirit God. Two ways of explaining v. 18, 19, are open to us: through Noah to the antediluvians, John. 14. 18, 28; I. "Quickened in Spirit," ie., immediately on His Acts, 26, 23, "Christ should show," lit., "announce release from the flesh," the energy of His undying light to the Gentiles") and preached unto the spirits spirit-life was "quickened" by God the Father, into in prison, i.e., the antediluvians, whose bodies indeed new modes of action, riz.. "in the Spirit He went down seemed free, but their spirits were in prison, shut up in (as subsequently He went up to heaven, v. 22, the the earth as one great condemned cell (exactly parallel same Greek verb and heralded [not salvation, as to Isaiah, 24. 22, 23, "upon the earth... they shall be ALFORD, Contrary to Scripture, which every where re-gathered together as prisoners are gathered in the pit, presents man's state, whether saved or lost, after death and shall be shut up in the prison," &c. [just as the irreversible. Nor is any mention made of the conver-fallen angels are judicially regarded as "in chains of sion of the spirits in prison. See Note, v. 20. Nor is the phrase here 'preached the gospel' (euangelizo), but heralded ekerure) or preached:' but simply made the announcement of His finished work; so the same Greek in Mark, 1. 45, publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelevers; specially selected for the sake of baptism,' its antitype' (o. 21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison fin 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," ie.. of old, connected with "disobedient;"proach and trials, to preach to the disobedient spirits whereas if the preaching or announcing were a thing fastbound in wrath. That Spirit in you can enable long past, we should expect "sometime," or of old, to you also to suffer patiently now, looking for the resurbe joined to "went and preached." But this transpo- rection deliverance. 20. once-Not in the oldest MSS. sition may express that their disobedience preceded when... the long-suffering of God waited in the days of His preaching. The Greek participle expresses the Noah-Oldest MSS. Greek," was continuing to wait on reason of His preaching," inasmuch as they were some- (if haply men in the 120 years of grace would repent) time disobedient" (cf. ch. 4. 6). Also "went" seems to until the end of His waiting came in their death by mean a personal going, as in v. 22, not merely in the flood. This refutes ALFORD's idea of a second day spirit. But see the answer below. The objections are, of grace having been given in Hades. Noah's days are **quickened" must refer to Christ's body (cf. v. 21, end), selected, as the ark and the destroying flood answer for as His Spirit never ceased to live, it cannot be said respectively to "baptism" and the coming destruction to be "quickened." Cf. John, 5. 21; Romans, 8. 11, and of unbelievers by fire. while the ark was a-preparingother passages, where "quicken" is used of the bodily (Hebrews, 11. 7.) A long period of God's "long-suf resurrection. Also, not His Spirit, but His soul, went fering and waiting," as Noah had few to help him, to Hades. His Spirit was commended by Him at which rendered the world's unbelief the more inexdeath to His Father, and was thereupon "in Paradise." cusable. wherein-lit."(by having entered) into The theory I. would thus require that His descent to which." eight-seven (the sacred number) with unthe spirits in prison should be after His resurrection! godly Ham. few-So now, souls-As this term is here Cf. Ephesians, 4. 9, 10, which makes the descent used of living persons, why should not "spirits" precede the ascent. Also Scripture elsewhere is silent also? Noah preached to their ears, but Christ in spirit. about such a heralding, though possibly Christ's death to their spirits, or spiritual natures. saved EY water had immediate effects on the state of both the godly-The same water which drowned the unbelieving, and the ungodly in Hades: the souls of the godly, buoyed up the ark in which the eight were saved. Not darkness," though for a time now at large on the earth. 1 Peter, 2. 4), where v. 18 has a plain allusion to the flood, "the windows from on high are 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 Noah preached in Spirit by Noah to the spirits then in prison (Isaiah, 61. 1, end, "The Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in ch. 1. 11, the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit (or Divine nature, Romans, 1. 3, 4; 1 Corinthians. 15. 45), which henceforth acted in its full energy, the first result of which was the raising of His body (r. 21, end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst re to Cease from Sin. CHAPTER IV. as some translate, "were brought safe through the water." However, the sense of the preposition may Ver. 1-19. LIKE THE RISEN CHRIST, BELIEVERS be as in 1 Corinthians, 3. 15," they were safely preserv- HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH ed through the water." though having to be in the SIS. As the end is near, cultivate self-restraint, watchwater. 21. whereunto-The oldest MSS. read "which" ful prayerfulness, charity, hospitality. Scriptural lit., which (viz., water, in general; being the anti-speech, ministering to one another according to your type of the water of the flood) is now saving the sal- several gifts to the glory of God: Rejoicing patience vation being not yet fully realized by us, cf. 1 Corin-under suffering. 1. for us-Supported by some oldest thians, 10. 1. 2. 5; Jude. 5; puts into a state of salva- MSS. and versions, omitted by others. in the fesh tion) us also (two oldest MSS. read 'you' for 'us' You-in His mortal body of humiliation. arm- Ephesians, also, as well as Noah and his party, to wit baptism." 6. 11, 13.) the same mind-of suffering with patient Water saved Noah not of itself, but by sustaining the willingness what God wil's you to suffer. be that hath ark built in faith resting on God's word: it was to suffered-for instance, Christ first, and in His person him the sign and mean of a kind of regeneration of the the believer: a general proposition. hath ceased-it.. earth. The flood was for Noah a baptism, as the "has been made to cease," ie, has obtained by the passage through the Red sea war for the Israelites; by very fact of His having suffered once for all, a cronbaptism in the flood he and his family were transferred tion from sin, which had heretofore lain on him from the old world to the new; from immediate destruc- (Romans, 6. 6-11, especially 7). The Christian is by tion to lengthened probation; from the companionship faith one with Christ: as then Christ by death is jadiof the wicked to communion with God; from the sever-cially freed from sin; so the Christian who has in the ing of all bonds between the creature and the Creator person of Christ died, has no more to do with it jadito the privileges of the covenant: so we by spiritual cially, and ought to have no more to do with it actsbaptism. As there was a Ham who forfeited the ally. The flesh" is the sphere in which sin has place. privileges of the covenant, so many now. The anti 2. That he, &c.-"That he (the believer, who has once typical water, viz., baptism, saves you also, not of for all obtained cessation from sin by suffering, in the itself, nor the mere material water, but the spiritual person of Christ, viz., in virtue of his union with the thing conjoined with it, repentance and faith, of which crucified Christ) should no longer live the rest of his it is the sign and seal, as Peter proceeds to explain. time in the flesh to the lusts of men, but to the will of Cf. the union of the sign and thing signified, John, 3. 5; God" as his rule. "Rest of his time in the flesh" the Ephesians, 5. 26; Titus, 3. 5; Hebrews, 10. 22; cf. 1 John, Greek has the preposition "in" here, not in . 1 as 6. 6. not the, &c.-"flesh" bears the emphasis. "Not to Christ) proves that the reference is here not to the putting away of the filth of the flesh" (as is done by Christ, but to the believer, whose remaining time for a mere water-baptism, unaccompanied with the Spirit's glorifying God is short (v. 3. "Live" in the truest baptism, cf. Ephesians, 2. 11), but of the soul. It is sense, for heretofore he was dead. Not as ALFORD, the ark (Christ and His Spirit-filled church), not the "Arm yourselves...with a view no longer to live the rest water, which is the instrument of salvation: the water of your time." 3. may suffice-Greek, "is sufficiert only flowed round the ark; so not the mere water- Peter takes the lowest ground: for not even the past baptism, but the water when accompanied with the time ought to have been wasted in lust; but since you Spirit. answer-Greek, "interrogation;" referring to cannot recall it, at least lay out the future to better the questions asked of candidates for baptism; elicit account. us-Omitted in oldest MSS. wronght-Grat ing a confession of faith "toward God," and a renun- "wrought out." Gentiles-heathen: which many of you ciation of Satan (AUGUSTINE. ad Catechumenos, B. 4., were. when, &c.-"walking as ye have done (ALFORD, c. 1.; CYPRIAN, Ep. 7., ad Rogatian), which, when in lasciviousness;" the Greek means petulant, inflowing from "a good conscience," assure one of being modest, wantonness, unbridled conduct: not so much "saved." Lit.,"a good conscience's interrogation (in- filthy lust. excess of wine-"wine-bibbings." (ALcluding the satisfactory answer) toward God." I prefer FORD.] abominable-"nefarious."" lawless idolatries," this to the translation of WAHL, ALFORD, &c., violating God's most sacred law; not that all Peter's "enquiry of a good conscience after God:" not one of readers (Note, ch. 1. 1) walked in these, but many, ez. the parallels alleged, not even 2 Samuel, 11, 7, in the the Gentile portion of them. 4. Wherein-In respect to LXX., is strictly in point. Recent Byzantine Greek which abandonment of your former walk (s. 3). idiom (whereby the term meant (1.) the question; (2) not with them-eagerly, in troops. [BENGEL] excessthe stipulation; (3) the engagement), easily flowing lit., profusion; a sink: stagnant water remaining after from the usage of the word as Peter has it, confirms an inundation. riot-profligacy. speaking evil-chate the former translation. by the resurrection of Jesus- ing you with pride, singularity, hypocrisy, and secret joined with "saves you?" In so far as baptism applies crimes (v. 14; 2 Peter, 2. 2. However, there is no " to us the power of Christ's resurrection. As Christ's you" in the Greek, but simply "blaspheming." I death unto sin is the source of the believer's death seems to me always to be used, either directly or in unto, and so deliverance from, sin's penalty and power; directly, in the sense of impious reviling against Cas so His resurrection life is the source of the believer's Christ, or the Holy Spirit, and the Christian relizio, new spiritual life. 22. (Psalm 110. 1; Romans, 8. 34, not merely against men as such; Greek, v. 14, beic". 38; 1 Corinthians, 15. 24; Ephesians, 1. 21; 3. 10; Colos 5. They who now call you to account falsely, sha sians, 1. 16; 2. 10-15. The fruit of His patience in His have to give account themselves for this very evi voluntarily-endured and undeserved sufferings: a pat- speaking Jude, 15), and be condemned justly. read tern to us, v. 17, 18. gone-(Luke, 24. 51.) Proving-very speedily (v. 7; 2 Peter, 3. 10). Christ's comin against rationalists an actual material ascension. Lit.. "Is on the right hand of God, having gone into heaven." The oldest MS. 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 swallowed up death that we may become heirs of everlasting 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, 24; 10. 40, 42. is to the believer always near. 6. For Giving the reason for v. 5, “judge the dead." gospel preached as to...dead-as well as to them now living, and to the that shall be found alive at the coming of the Juic "Dead" must be taken in the same literal sense as i^ v. 5, which refutes the explanation "dead" in sias Moreover, the absence of the Greek article does 10 necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in t. 5 as where "the dead" is universal in meaning. The see seems to be, Peter, as representing the true attitude of Nearness of the End a Spur to 1 PETER. IV. | Watchfulness, Prayer, and Charity. the church in every age, expecting Christ at any mo 10. 12, and 17, 9 support the Protestant view. "As God ment, says, The Judge is ready to judge the quick and with His love covers my sins if I believe, so must I also dead-the dead, I say, for they, too, in their lifetime, cover the sins of my neighbour." [LUTHER.) Cf. the have had the gospel preached to them, that so they conduct of Shem and Japheth to Noah (Genesis, 9. 23), might be judged at last in the same way as those living in contrast to Ham's exposure of his father's shame. now (and those who shall be so when Christ shall come), We ought to cover others' sins only where love itself viz., "men in the flesh," and that they might, having does not require the contrary 9. (Romans, 12. 13; Heescaped condemnation by embracing the gospel so brews, 13. 2.) Not the spurious hospitality which preached, live unto God in the spirit (though death has passes current in the world, but the entertaining of passed over their flesh), Luke, 20. 38, thus being made those needing it, especially those exiled for the faith, like Christ in death and in life (Note, ch. 3. 18). He as the representatives of Christ, and all hospitality to says."live," not "made alive" or quickened; for they whomsoever exercised from genuine Christian love. are supposed to have been already 'quickened to- without grudging - Greek, "* murmuring." "He that gether with Christ" (Ephesians, 2. 5). This verse is giveth, let him do it with simplicity," i.e., open-hearted parallel to ch. 3. 19; cf. Note there. The gospel, sub- sincerity: with cordiality. Not secretly speaking stantially, was "preached" to the Old Testament against the person whom we entertain, or upbraiding church; though not so fully as to the New Testa- him with the favour we have conferred on him. 10. ment church. It is no valid objection, that the gospel every-"Even as each man hath received," in whatever has not been preached to all that shall be found dead degree, and of whatever kind. The Spirit's gifts (lit.. at Christ's coming. For Peter is plainly referring only "gift of grace," i.e.. gratuitously bestowed) are the to those within reach of the gospel, or who might have common property of the Christian community, each known God through His ministers in Old and New Christian being but a steward for the edifying of the Testament times. Peter, like Paul, argues that those whole, not receiving the gift merely for his own use. found living at Christ's coming shall have no ad- minister the same-not discontentedly envying or disvantage above the dead who shall then be raised, in- paraging the gift of another. one to another-Greek as asmuch as the latter live unto, or "according to," God, in v. 8, "towards yourselves:" implying that all form even already in His purpose. ALFORD's explanation but one body, and in seeking the good of other members is wrong," that they might be judged according to men they are promoting the good of themselves. stewardsas regards the flesh," i.e., be in the state of the com- Referring to Matthew, 25. 15, &c.; Luke, 19. 13-26. pleted sentence on sin, which is death after the flesh. 11. If any... speak-viz., as a prophet, or divinelyFor "judged" cannot have a different meaning in this taught teacher in the church assembly. the-The Greek verse from what "judge" bears in v. 5. "Live accord- has no article: "as oracles of God." This may be ing to God" means, live a life with God, such as God due to Greek, "God," having no article, it being a lives, divine: as contrasted with "according to men in principle when a governed noun omits the Greek the flesh," i... a life such as men live in the flesh. article, that the governing noun should omit it too. 7. Resuming the idea in v. 5. the end of all things-and In Acts, 7. 38 also, the Greek article is wanting: thus therefore also of the wantonness (v. 3, 4) of the wicked, English Version, "as the oracles of God," viz., the Old and of the sufferings of the righteous. [BENGEL.] Testament, would be right, and the precept be similar The nearness meant is not that of mere time, but that to Romans, 12. 6, "prophesy according to the analogy of before the Lord: as he explains to guard against misap- the faith." But the context suits better thus, Let prehension, and defends God from the charge of pro- him speak as becomes one speaking) oracles oF GOD." crastination: We live in the last dispensation, not His divinely-inspired words are not his own, but God's, like the Jews under the Old Testament. The Lord and as a steward (v. 10) having them committed to will come as a thief: He is "ready" (v. 5) to judge the him, he ought so to speak them. Jesus was the patworld at any moment: it is only God's long-suffering tern in this respect (Matthew, 7. 29; John, 12. 49; 14. 10; and His will that the gospel should be preached as a cf. Paul, 2 Corinthians, 2. 17). Note, the very same witness to all nations, that induces him to lengthen term as is applied. in the only other passages where it out the time which is with Him still as nothing. sober occurs (Acts, 7. 38; Romans, 3. 2; Hebrews, 5. 12, to the -"self-restrained." The opposite duties to the sins in Old Testament inspired writings, is here predicated of v. 3 are here inculcated. Thus "sober" is the opposite the inspired words (the substance of which was afterof "lasciviousness" (v. 3). watch-Greck," be soberly wards committed to writing) of the New Testament vigilant" not intoxicated with worldly cares and prophets. minister in acts: the other sphere of pleasures. Temperance promotes wakefulness or spiritual activity besides speaking. as of "out of" watchfulness, and both promote prayer. Drink makes the store of his "strength" (Greek, physical power in drowsy, and drowsiness prevents prayer. prayer- relation to outward service, rather than moral and inGreek, "prayers:" the end for which we should exercise tellectual "ability:" so in Mark, 12.30). giveth-Greek, vigilance. 8. above all things-not that "charity" or "supplieth:" originally said of a Choragus, who suplove is placed above "prayer," but because love is the plied the chorus with all necessaries for performing animating spirit, without which all other duties are their several parts. that God in all things may be gloridead. Translate as Greek, “Having your mutual (lit., fied-the final end of all a Christian's acts. through towards yourselves) charity intense." He presupposes Jesus Christ-the Mediator through whom all our blessits existence among them: he urges them to make it ings come down to us, and also through whom all our more fervent. charity shall cover the multitude, &c.- praises ascend to God. Through Christ alone can God The oldest MSS. have "covereth." Quoted from be glorified in us and our sayings and doings, to whom Proverbs, 10. 12; cf. 17. 9. "Covereth' so as not-Christ. be-Greek, "is." for ever and ever-Greek, harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offences. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as Engtish Version) multitude of sins," but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, covereth" his own sins; for then the Greek middle voice would be used; and, Proverbs, "unto the ages of the ages." 12. strange-they might think it strange that God should allow his chosen children to be sore tried. fiery trial-like the fire by which metals are tested and their dross removed. The Greek adds "in your case." which is to try you-Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you: God has a wise design in it-a consolatory reflection. 13. inasmuch as-The oldest MSS, read, "in Reproach for Christ's Sake " 1 PETER, V. a Subject for Joy. might have said as the contrast, but let him esteem it an honour to himself;" but the honour is to be given to God, who counts him worthy of such an bonour, involving exemption from the coming judgments on the ungodly. on this behalf-The oldest MSS, and Vulgate read, "in this name," ie., in respect of suifering for such a name. 17. Another ground of consolation to Christians. All must pass under the judgment of God: God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the gospel. the Time-Greek," season," "fit time." judgment must begin at the house of God-the church of living believers. Peter has in mind Ezekiel, 9. 6; cf. Amos, 3. 2: Jeremiah, 25. 29. Judgment is already begun, the gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, ard shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked, not only so, but he begins first at the righteous," proportion as: "in as far as" ye by suffering 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 (ch. 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 emphasis 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 (ch. 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 glory" rests upon them, as upon ilim. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined. (CAL-WETSTKIN from Rabbins.] But God limits the deVIN. and of God-Greek," and the (Spirit) of God" implying that the Spirit of glory which is Christ's Spirit) is at the same time also the Spirit of God. on their part he is evil spoken of, out on your part he is glorifiedOmitted in the two oldest Greek MSS. and Syriac and Coptic versions, but supported by one very old MS., Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," lit., blasphemed:" not merely do they "speak: against you," as in ch. 3. 16, but blasphemously mock Christ and Christianity itself. 15. But-Greek, "For." "Reproached in the name of Christ" I say v. 14), "FOR let none," &c. as...as...as...as-the as twice in italics is not in the Greek. The second Greek “as" distinguishes the class busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves jud.es 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 other's concerns. 16. a Christian-the name given in contempt first at Antioch, Acts, 11. 26; 26. 27, 28: the only three 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) in contempt," Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Acts, 10. was not an idola-indolent and passive quietism, but accompanied with ter, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the church's life, a new stage of its development, viz., its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this epistle must have been when this had become the generally recognised designation among Gentiles it is never applied by Christians to each other, as it was in after ages-an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution. let him not ve ashamed-though the world is ashamed of shame. To suffer for one's own faults is no honour (v. 15; ch. 2 20), --for Christ, is no shame (v. 14; ch. 3. 14). but let him glorify God-not merely glory in persecution: Leter stroyer's power over His people. if...at us, what shall the end be of them, &c.-If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last. gospel of God-the very God who is to indze them. 18. scarcely-Cf. "so as by fire," 1 Corinthians, 3, 15: having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure, ungerly having no regard for God: negative description. ner-loving sin: positive: the same man is at once God-forgetting and sin-loving. appear in judgment. 19. General conclusion from v. 17, 18. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amibt sufferings, persevering in well-doing. let them-Greck "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let believers commit, &2 (cf. Note, ch. 3. 14). according to the will of God- N*, ch. 3. 17.) God's will that the believer should sufer e. 17), is for his good. One oldest MS. and Pula read. "In well-doings:" contrast ill-doings, s. Our committing of ourselves to God is to be, not i active well-doings, faithful-to His covenant promises. Creator-who is therefore also our Almighty Preserver He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature 52 Creator, leaving that only of government. Faith stores it: so that the believer, living to the will of God (ch. 4. 2), rests implicitly on his Creator's faithfulness CHAPTER V. Ver. 1-14. EXHORTATIONS TO ELDERS, JUNIOTS AND ALL IN GENERAL. PARTING PRAYEI, co cz SION. 1. elders-alike in office and age (r. 5), LA 7 an elder-To put one's self on a level with those whom we exhort, gives weight to one's exhortations c! John, 11. Peter, in true humility for the gospel's salt. does not put forward his apostleship here, a bere r b presided over the elders. In the apostleship the ap is have no successors, for the signs of an apostle bar not been transmitted. The presidents over the pres byters and deacons, by whatever name designe angel, bishop, or moderator, &c., though of the a Exhortations to All Classes. 1 PETER, V. Humility our Best Clothing. ORDER as the presbyters, yet have virtually succeeded crown-Greek, stephanos, a garland of victory, the prize to a superintendency of the church analogous to in the Grecian games, woven of ivy, parsley, myrtle, that exercised by the apostles (this superintendency olive, or oak. Our crown is distinguished from theirs and priority existed from the earliest times after the in that it is "incorruptible" and "fadeth not away." apostles [TERTULLIAN}); just as the Jewish synagogue as the leaves of theirs soon did. "The crown of life." (the model which the church followed) was governed Not a kingly crown" (a different Greek word, diadema): by a council of presbyters, presided over by one of the prerogative of the Lord Jesus (Revelation, 19. 12). themselves, "the chief ruler of the synagogue. Cf. glory-Greek. "the glory." riz., to be then revealed (v. 1; VITRINGA, Synagogue, Part II, ch. 3. and 7. witness-ch. 4. 13). 5. ye younger-The deacons were originally an eye-witness of Christ's sufferings, and so qualified to the younger men, the presbyters older; but subsequentexhort you to believing patience in suffering for well-ly as presbyter expressed the office of church-ruler or doing after His example (ch. 4. 19; 2. 20). This ex- teacher, so Greek neoteros means not (as lit.) young plains the "therefore" inserted in the oldest MSS., "I men in age, but subordinate ministers and servants of therefore exhort," resuming the exhortation, ch. 4. 19. the church. So Christ uses the term "younger." For His higher dignity as an apostle is herein delicately He explains it by "he that doth serve." lit.. he that implied, as eye-witnessing was a necessary qualification ministereth as a deacon; just as He explains "the greatfor apostleship: cf. Peter's own speeches. Acts, 1. 21, est" by "he that is chief." lit., "be that ruleth," the 22: 2. 32; 10. 29. also-Implying the righteous recom- very word applied to the bishops or presbyters. So pense corresponding to the sufferings. partaker of the "the young men" are undoubtedly the deacons of the glory-according to Christ's promise: an earnest of church of Jerusalem, of whom, as being all Hebrews, which was given in the transfiguration. 2. Feed the Hellenistic Christians subsequently complained Greek, "Tend as a shepherd," by discipline and as neglecting their Grecian widows, whence arose the doctrine. Lead, feed, heed; by prayer, exhortation, appointment of the seven others. Hellenistic deacons. government, and example. The dignity is marked by So here, Peter, having exhorted the presbyters, or the term "elder;" the duties of the office, to tend or elders, not to lord it over those committed to them, oversee, by “bishop." Peter has in mind Christ's in- adds, Likewise ye neoters or younger, i.e., subordinate junction to him," Feed (tend) my sheep... Feed (pasture) ministers and deacons, submit cheerfully to the commy lambs" (John, 21. 16. Heinvites the elders to share mands of the elders. (MosHEIM.] There is no Scripwith him the same duty (cf. Acts. 20. 28. The flock is ture sanction for "younger" meaning laymen in general Christ's. which is among you-Whilst having a con- as ALFORD explains): its use in this sense is probably cern for all the church, your special duty is to feed of later date. The "all of you" that follows, refers to that portion of it which is among you. oversight the congregation generally; and it is likely that, like Greek, "bishopric," or duty of bishops, i.e., overseer. Paul, Peter should notice. previous to the general connot by constraint-necessity is laid upon them, but will-gregation, the subordinate ministers as well as the ingness prevents it being felt, both in undertaking and presbyters, writing as he did to the same region in fulfilling the duty. [BENGEL.] "He is a true pres- Ephesus), and to confirm the teaching of the apostle of byter and minister of the counsel of God who doeth and the Gentiles. Yea-To sum up all my exhortations in teacheth the things of the Lord, being not accounted one. be subject-Omitted in the oldest MSS. and righteous merely because he is a presbyter, but, be-Versions, but TISCHENDORF quotes the Vatican MS. cause righteous, chosen into the presbytery." [CLE- for it. Then translate, "Gird (ch. 1. 13; 4. 1) fast on MENS ALEXANDRINUS] willingly-One oldest MS.. humility (lowliness of mind) to one another." The Vulgate, Syriac, and Coptic, add, "as God would have verb is lit., tie on with a fast knot." [WAHL.] Or, it to be done" Romans, 8. 27). not for filthy lucre-gird en humility as the slave dress (encomboma)?" as (Isaiah. 36. 11; Titus, 1. 7.) of a ready mind-promptly the Lord girded himself with a towel to perform a and heartily, without selfish motive of gain-seeking, as servile office of humility and love, washing his discithe Israelites gave their services willing heartedly toples' feet, a scene in which Peter had played an imthe sanctuary. 3. being lords- Greck, "lording it "portant part, so that he would naturally have it beimplying pride and oppression. "Not that we have fore his mind. Cf. similarly v. 2, with John, 21. 15-17. dominion over your faith." God's heritage-Greek, "the Clothing was the original badge of man's sin and inheritances," i.e., the portions of the church committed shame. Pride caused the need of man's clothing, and severally to your pastoral charge. [BENGEL.] It is ex- pride still reigns in dress; the Christian therefore plained by "the flock" in the next clause. However, clothes himself in humility (ch. 3. 3, 4). God provides in v. 2, flock of God which is among you," answering him with the robe of Christ's righteousness, in order to "(God's) heritages" (plural to express the sheep who to receive which man must be stripped of pride. God are God's portion and inheritance, Deuteronomy, 32. 9) resisteth the proud-Quoted, as James, 4. 6, from Procommitted to you, favours English Version. The verbs, 3. 34. Peter had James before his mind, and Cf. v. 9, with flock, as one whole, is God's heritage, or flock in the gives his epistle inspired sanction. singular. Regarded in relation to its component sheep, James. 4. 7, lit., "arrayeth Himself against." Other divided among several pastors, it is in the pluralsins flee from God: pride alone opposeth itself to God; ** heritages." Cf. Acts, 1. 17. 25. "Part" (the same therefore, God also in turn opposes Himself to the Greek). Berrard of Clairvaux, wrote to Pope Eugene, proud. [GERHARD in ALFORD.] Humility is the "Peter could not give thee what he had not: what he vessel of all graces. (AUGUSTINE.] 6. under the mighty had he gave: the care over the church, not dominion," hand-afflicting you (ch. 3. 15): "accept" His chastisebeing-Greek, "becoming." ensamples- -the most ef- ments, and turn to Him that smiteth you. fective recommendation of precept (1 Timothy, 4. 12). presses the proud and exalts the humble. in due time Titus, 2. 7, "patterns." So Jesus. "A monstrosity it-wait humbly and patiently for His own fit time. One is to see the highest rank joined with the meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit." (BERNARD.] 4. And-And so: as the result of **being ensamples" (r. 3). chief Shepherd - The title peculiarly Christ's own, not Peter's or the pope's. when...shall appear Greek, "be manifested" Colossians, 3. 4). Faith serves the Lord while still unseen. that fadeth not away-Greek, "amarantine" (cf. ch. 1. 4). He de oldest MS, and Vulgate read," In the season of visita- |