Guy N. Woods Commentary On 1st Peter 11 Peter 1:1-21 Pe 1:1 ---Peter,—The word “ Peter” is the English translation of the Greek petros, a rock or stone. (See margin, American Stand­ard Version.) The Greek lexicographers define it as “ a detached but large fragment of rock.” (Thayer, etc.) It was assigned as a proper name to the disciple by the Lord because of traits of char­acter and habits of life he was later to exhibit. The Saviour saw, by anticipation, the enduring qualities of character which were to manifest themselves in his life, and hence said to him, “ Thou are Simon the son of John: thou shalt be called Cephas (which is by interpretation, Peter). (John 1:42.) The author thus began his epistle with the name which Jesus gave him instead of “ Simon Bar-Jonah” (Simon son of Jonah) by which he was once known (Matthew 16:18), an indication of the high regard he felt for the name which his Lord had assigned him. His two names occur in the New Testament in two forms, the fuller form of Simon being Symeon, appearing thus in the speech of James in Jerusalem (Acts 15:14), the shorter and usual name Simon occurring often else­where. The other, Peter, occurs not only thus, but also in the Graecized form Cephas, from the Aramaic Kepha. (John 1:42.) The Lord frequently addressed him as Simon, but the name Peter is that by which he is most often designated in the book of Acts, and by us today. 1 Peter 1:1 ---An apostle of Jesus Christ,—The words, “ an apostle,” are descriptive of the nature of Peter's work in the service of the Lord, and “ of Jesus Christ,” the source of the authority by which he exercised it. “ Apostle” (apo— from, and stcllo,— to send), an envoy or ambassador, signifies one sent on a mission with proper credentials. The credentials of the apostles were the miracles they were enabled to perform in confirmation of their work (Mark 16:20; Hebrews 2:1-4), and their mission was the proclamation of the gospel of Christ under the great commission (Mark 16:15-16; Acts 1:8). Peter was one of the twelve chosen by the Lord to be apostles at the outset of his public ministry (Luke 6:12-16), and his name appears first in all the lists thereof (Matthew 10:4; Mark 3:13; Luke 6:12-16; Acts 1:13). However, neither here nor elsewhere, did he claim, or seek to exercise, any superiority or distinction of rank over the other apostles, describing himself simply as an apostle (one among several) of Jesus Christ. 1 Peter 1:1 ---To the sojourners of the dispersion,—The word sojourners refers to people who have left their native land and are living temporarily on foreign soil, and among strangers. It is translated from parepidcemos, compounded from para, beside, epi, upon, and dcemos, a strange people, thus, literally, to dwell alongside those of a strange land. The “ Dispersion” was a technical term of com­mon usage among the Jews to designate those of their race who were scattered among the Gentile nations. (John 7:35.) It oc­curs in the Septuagint (a Greek translation of the Old Testament scriptures) in the passage, “ Thou shalt be removed into all the kingdoms of the earth.” (Deut. 25: 28.) In view of these facts, the temptation is strong to assign a literal significance to these terms here, and conclude that Peter wrote to Christian Jews away from Palestine, and in the provinces designated. An examination of the whole epistle, however, raises serious doubts as to the cor­rectness of this conclusion. In 1 Peter 2:11, the author uses the word parepidcemos (where it is translated pilgrim) in an obviously figurative sense (as does Paul in Hebrews 11:13), for Christians generally, without regard to former relationships or races: and it is therefore probable that in 1 : 1 he intended to indicate by “ so­journers” all people of God who were then sojourning on the earth among unbelievers, and therefore in a more comprehensive sense than the literal terms would signify. Other considerations suggest this conclusion: (a) From the narrative in Acts, we learn that the churches addressed— Pontus, Galatia, Cappadocia, Asia and Bithy- nia— were predominantly Gentile, and it appears unlikely that Peter would send such a missive to a minority among them, (b) Though the thoughts of the epistle are Jewish in background, and many quotations from the Old Testament occur, no reference is made to the law of Moses, as such; and the Greek word for law— norms— does not occur in its vocabulary, (c) Statements occur­ring in 1: 14, 2: 10, 4: 3, and elsewhere seem to require a non­Jewish background for those particularly addressed, (d) It is unaccountable that Peter would have written to Jewish Christian women that they were (would become, egeneetheete, 2 per. plural, aor. 1 ind. pass, of ginomai, to become) daughters of Sarah “ if ye do well.” (1 Peter 3:6.) These premises lead to the conclusion that the apostle wrote to Christians, both Jew and Gentile, without regard to their religious or racial backgrounds, as composing the body in which there is “ neither Greek nor Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all and in all.” (Colossians 3:11.) 1 Peter 1:1 ---In Pontus, Galatia, Cappadocia, Asia, and Bithynia,—The provinces designated were in that geographical subdivision known as “ Asia Minor,” north of the Mediterranean, and east of the Aegean Sea, in that country now known as Turkey. 1 Peter 1:2 ---Elect . . . according to the foreknowledge of God the Father,—“ Elect” is from eklego, a word signifying to choose or to select. A verb form of this word is translated “ choose” in John 15:16, “ chose” in Ephesians 1:4, and “ have chosen” in John 13:18. “ Foreknowledge” is from the Greek “ prognosis” previous deter­mination, purpose. (Bagster.) These, therefore, to whom Peter wrote were chosen people, selected by an exercise of the divine will, and in keeping with a purpose earlier formed. Was this purpose or plan conditional or unconditional? For centuries the religious- world has been divided into two great camps, as this question has been answered affirmatively or negatively. Some maintain that the choice of the Father in the selection of those elected was sovereign and unconditional, and that it was made before the creation of the world. They also allege that it was done without regard to the worth or merit of those elected; that it was partial in nature and limited in applica­tion ; and that the number is so fixed that it cannot be increased nor diminished. The theory was first formulated by Augustine, and adopted and popularized by Calvin during the Reformation. Such a theory of election is palpably false for many reasons. (1) It is in conflict with the scriptures which positively assert the conditionality of salvation (Matthew 7:21; Luke 13:3; Acts 17:30; 2 Thessalonians 1:7-9; 1 John 2:4; etc., etc.). (2) It represents God as a cruel and arbitrary sovereign acting by caprice and not by the principles of justice and right. (3) It cancels out all human responsibility, and reduces man to the status of a mere puppet manipulated by the Lord, unworthy of any commendation for good done, and deserving of no condemnation for any evil practiced. (4) All invitations, promises, warnings, threatenings and admoni­tions to faithfulness in the Word of God become meaningless and without significance. (5) It makes God a respecter of persons despite the definite declaration of scripture that he is not. (1 Peter 1:17.) It should be observed that 1 Peter 1:1-2 asserts the fact of elec­tion and its origin in the purpose and plan of God; the manner and means by which it is accomplished must be sought elsewhere. This information Paul supplies: “ But we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth: whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ.” (2 Thessalonians 2:13-14.) (1)God “ chose.” (2)He “ chose from the beginning.” (3) The choice was made “ in sanctification of the Spirit and belief of the truth.” (4) Those thus chosen were “ called” through the gospel. The gospel is addressed to all men: “ Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.” (Mark 16:15-16.) Thus, (a) all are called by the gospel, (b) All who believe and obey the gospel are saved, (c) But God chooses (elects) those who are saved, (d) Therefore, God chooses or elects to salvation all who obey the gospel. Such is the true doctrine of election. 1 Peter 1:2 ---In sanctification of the Spirit,—The word “ sanctification” is from the Greek agiasmos, the fundamental idea of which is de­rived from the Hebrew kadosh, separation. That which has been sanctified is set apart, separated to special purposes. We thus learn here that the function of the Spirit in election is to separate the sinner to the sphere where, through obedience and sprinkling of the blood of Christ he is made a chosen or elected one. This, the Spirit accomplishes by revealing, through the Word of truth, the means by which one obeys the Lord and is thereby enabled to appropriate to himself the benefits of the sprinkled blood. 1 Peter 1:2 ---Unto obedience and sprinkling of the blood of Jesus Christ.—The preposition “ unto” (eis) indicates the design and end of the plan provided for man’ s salvation— to bring him to obedience, without which no election is available. In the “ sprinkling of the blood of Jesus Christ,” there is an allusion to the ceremonial of Exo 24:8, where Moses took the blood and sprinkled it on the people and said, “ Behold, the blood of the covenant which the Lord hath made with you.” In similar fashion, those who are chosen to salvation “ in sanctification of the Spirit and belief of the truth” have had applied to them the precious blood of Jesus, by means of which they are cleansed from their sins, and made members of the new covenant. “ Unto obedience” indicates the human, and “ sprinkling the blood of Jesus Christ,” the divine side of salvation. The prepositions of verses 1 and 2 are significant and revealing: Election is “ according to” (kata) the purpose and plan of God; it is “ in” (en) the sphere of the Spirit’ s influence; and it is “ unto” (eis), i.e., designed to produce obedience. The work of the entire godhead in the salvation of man is evidenced in this remarkable passage. From it we learn that the Father elects, the Spirit sancti­fies, and the Son, by his blood, redeems. 1 Peter 1:2 ---Grace to you, and peace be multiplied.—The author, in this salutation, joins the lovely and impressive greeting of the Greeks \ 1 Peter 1:1. The various works of reference discuss the question whether the persons to whom this epistle is addressed were Jews or Gentiles. It is my belief that both were involved to some extent, but that generally speaking they were Gentiles according to the flesh. Chapter 2:9, 10 clearly shows they were not Jews for the writer says they were not formerly a people of God, while we know the Jews were so. Scattered is from a Greek word that originally means Jews who were dispersed among the Gentiles in various parts of the Roman Empire. However, the term has been used in a more figurative way, so that it may include Christians of both races as it does in this epistle. Strangers is from , which literally means a person from the outside who temporarily lives in a place. The word also may be used figuratively to designate Christians who are regarded as citizens belonging to Heaven (Philippians 3:20), but who are dwelling on earth for the time being. Thayer defines the word in this passage, "One who sojourns on earth." It is true the epistle specifies certain localities to which it is addressed and the writer's purpose is not revealed, yet that does not conflict with the idea that all Christains as well other servants of God are "strangers and pilgrims on the earth." (Hebrew 11:13.) The places named were provinces of the Roman Empire located in what was known as Asia Minor. 1 Peter 1:2. Elect. The first or general definition of this word is "Picked out, chosen." The reason for and manner how the choosing is done must be determined by the connection in which the word is used. Foreknowledge denotes that He knew beforehand the needs of mankind and what it would take to meet those needs; they are indicated by the rest of this verse. Sanctification means consecration to God, and it is said to be accomplished by his Spirit. That is because the Spirit guided the apostles in giving the truth to mankind that would direct them in this consecration. (See John 16:13.) Unto obedience denotes that a man will not become sanctified or consecrated except by obedience. This shows that God does not predestinate a person to salvation independent of his proper conduct. Sprinkling of the blood. The meaning of this sprinkling is explained by the comments on Hebrews 12:24. Grace is the unmerited favor of God and it brings genuine peace to those who obey the Gospel and thus become sanctified or consecrated to the Lord. Multiplied is a figurative term meaning the favor of God toward his faithful servants will be abundant. 1 Peter 1:3. Blessed means to be worthy of praise and it is ascribed to God. He is the Father of Christ which contradicts a theory that God and Christ are the same person; no one could be father of himself. Abundant means "much" and it is said of God's mercy for the children of men in that He did so much for their salvation. Begotten us again is equivalent to "born again" as in John 3:3. Lively hope or living hope is thus described because it pertains to something that will never die. to be described in the next verse. This hope was made possible by bringing Christ from the dead. 1 Peter 1:4. This verse states the hope referred to in the preceding one to which disciples are begotten. An inheritance is something not yet possessed but looked forward to. It also is not that which a person produces for himself but what he receives by inheritance. It is so termed in this case because the preceding verse says they had been begotten of God, which makes them heirs of His eternal estate. Incorruptible means it cannot decay; undefiled denotes that it is pure or unsoiled, and fadeth not away means it will be perpetual. It will be unlike the earthly possessions that are with us today and gone tomorrow. To be reserved has the idea of being held in safe keeping and also that it is to be possessed at some future time. In heaven tells where the inheritance is kept and hence it is in a safe place. (See Matthew 6:19-21.) In temporal matters when something is said to be "reserved," it is understood that only certain persons have a right to it. Such is true of the heavenly inheritance and the right persons will be described in the next verse. 1 Peter 1:5. Not only is the inheritance safely cared for, but the heirs are also assured that they will "live to see the estate settled" as the expression is often heard concerning an earthly estate. Kept is defined "being guarded" and it is by the power of God. However, the heirs must cooperate by being faithful until the time of the distribution. Revealed in the last time. On the day of judgment all intelligent creatures in the universe will see who are to be given the eternal riches. 1 Peter 1:6. Temptations. These disciples were in the midst of heathen people who made things bitter with persecution. They gave the people of God an opportunity to have their faith tested. But they could greatly rejoice in the hope they had of a better life to come, which made the heaviness of their trials seem only for a season. 1 Peter 1:7. It was their faith that was more precious than gold, even after the metal has withstood the test of the fire. The reason is that the very best of precious metals or any other like substance of earthly valuables, is subject to destruction when other earthly things shall cease to be. Also even while the earth remaineth, the joys that gold may procure for us are uncertain and often flee like the dew of morning. But the happiness that is obtained by an enduring faith will not pass away. Of course this is all on condition that the faith is found to be steadfast until the appearing of Jesus Christ. 1 Peter 1:8. We do not have to see Jesus to love him if we believe the multitude of evidences of His love for us. "We love him because he first loved us" (1 John 4:19.) His faith in the unseen Christ enables us to have great joy. Unspeakable means it cannot be fully described by human speech. Full of glory means it is a joy that imparts to one a sense of dignity, not a feeling of outward show. 1 Peter 1:9. The word receiving means "to provide for," and that is what an abiding faith will do. It provide for the faithful one the salvation of his soul. 1 Peter 1:10. The prophets refer to those in Old Testament times who were inspired to speak of the salvation to come through Christ. Enquired and searched diligently has reference to the interest they had in the predictions they were directed to make. Being Inspired enabled them to make the prophecies accurately. even though they did not personally understand "what it was all about" as they wished to. We recall that Jesus spoke about these persons of old time who wished to know those truths in their final meaning but were not permitted to. (See Matthew 13:17; Luke 10:24.) 1 Peter 1:11. This repeats the thoughts of the preceding verse, with the addition of predictions concerning the personal sufferings of Christ which were necessary for the salvation of man. (See Psalms 22 and Isaiah 53.) 1 Peter 1:12. The only "inside information" that was offered those ancient servants of God, was that their ministry of prophecy was not for their sake, but was for those to come into the service of the Lord in the next age or Christian Dispensation. Those truths are now delivered to us by the preachers of the Gospel (the apostles) in fuller detail. They are enabled to do so by the Holy Ghost (or Spirit) that was sent down from heaven. The angels desire to look into. (See Exodus 25:20; Ephesians 3:10.) 1 Peter 1:13. Gird up the loins of your mind. The first two words are from the one Greek word . Thayer gives the historical explanation of the term as follows: "A metaphor [illustration] derived from the practice of the Orientals, who in order to be unimpeded in their movements were accustomed, when about to start on a journey, or engage in any kind of work, to bind their long and flowing garments closely around their bodies and fasten them with a leathern girdle." Robinson gives the same definition and explanation. It explains "loins girded" in Exodus 12:11, and "cast thy garment about thee" in Acts 12:8. Peter uses the circumstance as an illustration on the use of the mind. The Christian is exhorted to "get himself together" and be unhampered for the service of the Lord. To be sober means to be calm and collected, and not driven to extremes by the difficulties that beset them. Such a frame of mind will enable one to maintain his hope to the end. This hope is looking for the grace or favor of God that will be given through Jesus Christ, to be realized at His revelation which means his appearance at the last day. 1 Peter 1:14. As obedient children. One becomes a child of another by having been begotten by him. Being obedient is another matter which depends on the child's own conduct. These disciples had formerly lived after the lusts of the flesh. and now they are admonished not to live any longer after that fashion. At that time it was in their ignorance that they followed such a course of life, but now the Gos-pel has shown them the folly of such a life, so that they cannot plead ignorance any more. 1 Peter 1:15. The Lord is the one who has called them into divine service. Such a call would have been fruitless had they not accepted the call, thereby acknowledging it to be a righteous invitation. Hence they should imitate the character of the One who called them, which would require that they live a life that is holy since He is holy, which is another word for righteousness. Conversation means manner of life. 1 Peter 1:16. This citation is in Leviticus 11:44 where God is admonishing the children of Israel to be holy and not like the heathen nations about them. 1 Peter 1:17. The Englishman's Greek New Testament renders the beginning of this verse, "And if as Father ye call on him," etc. The meaning is that if they approach God on the ground that He is their Father, they should have due regard for His character and act accordingly. God does not show any respect of persons in His judgments but acts according to their works. Accordingly His children should pass the time of their sojourning (see first verse) in fear or serious regard for the greatness of God and his impartial judgment to come. 1 Peter 1:18. What may be justly expected from servants who have been redeemed from bondage, will depend largely on what was exchanged for their freedom. These servants of God had formerly followed a conversation (manner of life) that was handed down by tradition from their heathen fathers. God did not procure their freedom by the use of silver and gold which are corruptible which means perishable. 1 Peter 1:19. They were redeemed, instead, with the precious blood of Christ. The reference to a lamb without blemish is from the requirement of that kind of animal sacrifices in former ages. The public life of Christ on earth showed one of spotless righteousness. "He did no sin, neither was guile found in his mouth" (1 Peter 2:22). 1 Peter 1:20. World is from [cosmos, which is used 188 times in the Greek New Testament, and in every place except one it is rendered by this word in the King James Version. It is given 8 different definitions in Thay-er's lexicon, and the particular meaning in any given place must be gathered from the connection in which it is used. The definition that will most generally fit in with the passages where it is used is the fifth one as follows: "The inhabitants of the world; the inhabitants of the earth, men, the human race." Before the existence of the human race God (whose foreknowledge is infinite) saw what was going to be needed to save mankind, namely, a sacrifice that would have the redeeming virtue of a spotless victim. He decreed that his Son should be that victim, but did not even tell any person about it until He made the promise to Abraham (Galatians 3:16). Nor was the full significance of the promise realized even by him. That great favor was reserved to be made manifest in these last times, meaning the Christian Dispensation. 1 Peter 1:21. This verse tells to whom Christ has been manifest, namely, to the believers. Not that any secrecy was kept from the world in general, for the Gospel was preached to every creature in all the world. But the manifestation was realized or recognized only by those who believed in His resurrection from the dead, and the glory that was afterward given Him. The purpose of all this grand scheme of human redemption was to show that all faith and hope has to be in God. 1 Peter 1:22. The writer of this epistle is the speaker in Acts 15:9 where he declares that the heart is purified by faith. The thought of that passage is equivalent to the one in our verse, the heart and soul being virtually the same, likewise faith being according to the truth. Through the Spirit is stated because the truth which they had obeyed was given by the inspiration of the Holy Spirit. Unto means in order to love the brethren, meaning that was one of the objects to be attained by this purification. Having gone that far, the apostle means for them to carry out that purpose by loving each other with a pure heart. That denotes a heart that is not mixed up with unrighteous sentiments. Fervently means earnestly and denotes a love for the brethren that is warm and sympathetic. 1 Peter 1:23. Born again is rendered "begotten again" by the Englishman's Greek New Testament, which is more accurate because it pertains to the father's part of reproduction. Not of corruptible seed denotes that it is not by the fleshly reproductive germ. It is the spiritual new birth and hence the seed is the word of God. This is the same thought expressed in James 1:18 which shows that God has begotten the spiritual creatures. For explanation of "born" and "begotten," see the comments at John 3:5 in the first volume of the New Testament Commentary. Liveth and abideth for ever is said because the seed is the word of God which can never die. 1 Peter 1:24. This verse indicates the temporal nature of man as regards his flesh. It is material and subject to decay, even as the glory of vegetation is destined to pass away. The apostle is not underestimating the importance of man, for even his fleshly body is made in the likeness of God. The point is to impress upon the disciples the truth that their spiritual relation to Him is not subject to decay as the fleshly nature is. Having become a part of the Lord's spiritual race, they should honor that relationship by a righteous life. 1 Peter 1:25. The reader is not left in any uncertainty as to what is meant by the spiritual seed of reproduction. It is the word that was brought into the world by the Gospel, hence the new birth does not consist of some mysterious operation of God upon sinful man. It is the simple matter of believing and obeying the Gospel. Guy N. Woods Commentary On 1st Peter 2MEANS OF GROWTH1 Peter 2:1-10 1 Peter 2:1 ---Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evel speakings,—“ Therefore” (oun) points to the logical inference drawn from the matters con­sidered in the closing portion of the first chapter. The ^meaning, expanded, is, “ In consequence of the fact that you have been regenerated to a new life by the word of God (1 Peter 1:23), lay aside, your former evil dispositions, and particularly that which is inconsistent with fervent love of the brethren” (1: 22). The New Testament writers gave much emphasis to this theme, and much space to its elaboration. For a similar discussion of it by Paul, see Ephesians 4:22-31, where most of the terms used by Peter here also occur. “ Putting away” (apothemenoi, aorist participle with impera­tive force) indicates a definite and decisive act with permanent results; and the proposition (apofrom) in composition with the verb signifies separation. Thus, those to whom Peter wrote, in one decisive and positive act, and with results so pronounced as not to need repeating, were to separate themselves once for all from the sinful acts and dispositions mentioned, and henceforth to be free of their defilement. The verb apotithemi (from which the fore­going participle is derived) means literally to discard clothing; and as here figuratively used, signifies the putting away of the evils of one’ s former life as one would discard dirty and defiled linen. (Romans 13:12; Colossians 3:8 Colossians 3:10; James 1:21.) There is an interest­ing and significant tradition which comes down to us from the period of the early church that converts were accustomed to cast off forever their old clothing following their baptism into Christ, and to array themselves in new garments as a symbol of the new life upon which they had entered. The figure is a common one in the New Testament. (Romans 13:14.) Christ is to be “ put on” in baptism (Galatians 3:27), and the evils here designated are to be “ put off.” Five terms are used by the apostle to designate the things that are to be put away. (1) “ Wickedness (kakian) is evil of any kind, but here, particularly, an evil disposition and a malignant spirit; the desire to injure another. The word “ malice” of the Authorized Version exactly represents the meaning here. (2) “ Guile” (dolon) is translated from a term the verb of which means to catch with bait; thus, here, artifice, craftiness. (3) “ Hypocri­sies” are deceptive and deceitful actions and attitudes. (4) “ En­vies” are feelings of unhappiness because another has that which one desires for himself. (5) “ Evil speakings” (katalalias) are slanderous and defamatory statements about others. The word is elsewhere translated “ backbitings” (2 Corinthians 12:20); and a verb form of it occurs in 1 Peter 2:12, where it is rendered “ speak against.” It should be observed that the sins designated in this catalog are such as operate to destroy the brotherly relationship which begets and maintains love, and to create an attitude of mind and disposition of heart where malice, bitterness and hate reign instead. These evils are closely related and develop from each other. A malicious disposition leads to deception, deceit, envy and defamation; and the effort to conceal such produces hypocrisy. All such attitudes are utterly foreign to the Spirit of Christ, and to the principles which governed and motivated his life. All such must be resolutely put away if we are to have his approval and commendation. “ If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, cannot love God whom he hath not seen.” (1 John 4:20.) 1 Peter 2:2 ---As newborn babes, long for the spiritual milk which is without guile,—Twice before, in the epistle (1:3, 23), the metaphor of a new birth and resultant entrance upon a new life has been used; and here, in the reference to “ newborn babes,” the figure is extended and repeated. It is a common one in the New Testament, being first used by the Lord in his teaching regarding the birth from above. (John 3:3, John 3:5.) Paul used it (1 Corinthians 4:15), as did John (1 John 5:1); and Jesus often compared his disciples to little children (Matthew 18:3; Mark 10:14-15). The figure is applied in the Old Testament to those who, like chil­dren, are teachable and guileless. (Isaiah 28:9.) Babes (brephe) in the text signifies children of the earliest infancy; and the words “ long for” (epipoiheo) suggest great eagerness and an ever- recurring desire for the word of God such as is characteristic of infants in their passionate longing and yearning for the milk which alone constitutes their food. As babes instinctively turn to their mothers’ breasts as the only source of their life, so are all children of God here admonished to desire the spiritual milk which is “ without guile,” and which alone can sustain their spiritual life. The appetite for spiritual food is not often as intense, alas, as that which prompts a baby to return again and again to its mother’ s breast. Infants do not have to be constantly urged and admon­ished to seek the source of their life! The word “ milk” in the text continues the figure of the new birth, and is used in opposition to the solid food (meat, 1 Corinthians 3:2; Hebrews 5:12), adaptable to the more mature. Under this figure reference is made to the simpler and more primary matters of the Christian life which are adaptable to the young and immature in Christ, in contrast to those matters which are profound and in­volved, and thus applicable only to the “ full-grown.” (Hebrews 5:14.) Here, as often elsewhere in the scriptures, emphasis is given to the fact that Christianity involves growth, such being compar­able to that characteristic of an infant in its development from childhood to maturity, attained through feeding on the food espe­cially adaptable to one’ s need. The milk is described as spiritual (logikon), rational, because it appeals to the reason, thus nourishing and sustaining it instead of performing the functions of ordinary milk in sustaining the body, the flesh. The word occurs only once elsewhere in the New Testament (Romans 12:1), where it describes the character of the service we are to render to God. There the Authorized, or King James’ Version renders it “ reasonable,” i.e., a service of the rea­son, one originating with, and performed by, the reason. “ Without guile” is, literally, “ unadulterated.” In ancient times milk was often adulterated with gypsum, a chalky-like substance to increase its volume, thus rendering it impure and contaminated. Such adulteration became a figure of the admixture of false doc­trine with the pure word of God. Irenaeus, an early Christian writer, born between 120 and 140 A.D., said of the heretics of his time, “ They mix gypsum with the milk, they taint the heavenly doctrine with the poison of their errors.” 1 Peter 2:2 ---That ye may grow thereby unto salvation.—“ That” intro­duces a purpose clause, meaning “ in order that.” “ Thereby” is, actually, “ therein.” It is in feeding on the proper spiritual food that growth and development follow; and this is the purpose of the feeding. The salvation unto which one grows is the deliverance which awaits the faithful at the consummation of all things. “ Grow” is, literally, to be nourished, such being the sole purpose of the milk which is “ without guile/’ Such nourishment results in and produces salvation. 1 Peter 2:3 ---If ye have tasted that the Lord is gracious:—This is an exact quotation of Psa 34:8, as it appears in the Septuagint, a translation from Hebrew into Greek, made in 280 B.C., so the tradition runs, and used by Christ and the New Testament writers. The passage, in our text of the Old Testament, reads: “ Oh taste and see that Jehovah is good.” The conditional particle “ if” with which the quotation begins does not imply doubt, but is a fulfilled condition, meaning “ since you have tasted that the Lord is gra­cious.” “ Gracious,” from chrestos in the Greek text, and tobh in the Hebrew, means “ good,” and is so translated in Psalms 34:8 and Luke 5:39. The metaphor of tasting that the Lord is good continues the figure suggested by reference to the milk beginning in verse 2. As an infant, once directed to the breast continues to desire it, so their first experience in partaking of the delectable delights of the Lord should prompt them to return again and again to that feast. 1 Peter 2:4 ---Unto whom coming, a living stone rejected indeed of men, but with God, elect, precious.—From the figure of milk with which the apostle has been illustrating his teaching he now turns to that of a building, and particularly to the comer stone thereof, by which he represents Christ. There is a similar transi­tion in Paul’ s writings when, in 1 Corinthians 3, after asserting that he had fed the Corinthians with milk and not with meat, he resorts to the illustration of builders laying a foundation, and writes that “ other foundation can no man lay than that which is laid, which is Jesus Christ.” (1 Corinthians 3:1-11.) “ Unto whom coming” does not refer to the primary steps of salvation when the alien sinner first comes to Christ, but to the constant approaching of the Lord characteristic of all who find strength and support from the “ living stone.” It is only through continually reaching forth to Christ— the standard and ideal of Christianity— that the means and method of constructing the Christian structure may be found. The approach is made by faith, and is constant and continuous if one is to realize the communion and union with the Lord without which all spiritual life must fail. Christ is a “ living stone," (1) because', unlike the inert, lifeless stones of the earth, he is a stone of energy, vitality, and life; and (2)having been raised from the dead, he lives to die no more. Being alive himself, he is thus the source of life to his followers. Though Peter was himself a stone (petros), he was wholly unlike the stone (lithos) which he describes here. Petros is a fragment of native rock, unhewn; whereas, lithos is one shaped and fitted for the purpose designated. “ Rejected" is from apodokitnadzo, to reject after trial and examination, as one casts aside worthless and spurious coins. The Jews examined the claims of Jesus, and because he did not con­form to their expectations of a Messiah, nor establish the earthly kingdom they desired and expected, they rejected him as spurious. That men professedly religious could thus test and reject as worth­less metal the Lord of glory is a measure of the appalling unbelief which obtained in that day, and which extends to our time on the part of those who still stumble after the same manner of unbelief. While this passage which Peter cites in support of his statement here (Psalms 118:22) limits the rejection of the stone to the builders (see below under verses 7, 8), he extends it to embrace all of those who through unbelief repudiate and reject the Saviour. The Stone was “ with God elect," literally, “ by the side of God (para) chosen." Though wicked men rejected him, God chose bim, and sent him into the world a fitted and shaped stone (lithos) for the mission he was destined to fulfil. Moreover, God regarded him as “ precious" (entimos), worthy of honor, in opposition to the attitude of repudiation and rejection characteristic of the “ build­ers," the unbelieving Jews. “ Precious" in 1 Peter 1:19, descriptive of the blood of Christ, is not the same in meaning as here. There it is translated from timios, that which has intrinsic value; here it is entimos, God’ s recognition of that intrinsic value. The contrast is further drawn out with reference to the manner in which God and men regarded Jesus. Though the Jews “ rejected him," God “ chose" him; though they counted him spurious and without value, God regarded him as worthy of great honor. 1 Peter 2:5 ---Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, accept­able to God through Jesus Christ.—Continuing the figure of a building in which Christ is the foundation stone, Peter declares that the followers of the Lord “ as living stones” are built up into it so as to constitute a “ spiritual house.” In view of the fact that Christ is a “ living stone” (verse 4), Christians are similarly described because they derive their life from his. In comparing believers to a building, Peter was doubtless recalling the famous words of the Lord to him in the coasts of Caesarea Philippi when he said to him, “ And upon this rock I will build my church, and the gates of Hades shall not prevail against it.” (Matthew 16:18.) The “ spiritual house” is the church. (1 Timothy 3:14-15.) In this spiritual house— the church— there is a “ holy priest­hood.” Here the figure changes from a building contemplated as a structure composed of many stones to a house occupied by serv­ants. The servants are designated as priests. Under the law of Moses the priests constituted a special class empowered to officiate in worship. Inasmuch as all Christians are authorized to engage in the worship of God, all Christians are priests, and thus together constitute a priesthood of believers. This priesthood is “ holy,” because its members have been separated to the sacred purpose of worship before the altar of God. The word translated “ holy” has, as its basic idea, separation for a special purpose. Derived from the same root are the words saint, sanctify, and sanctification. The kind of sacrifices which this holy priesthood is to offer is described as “ spiritual” to distinguish them in nature and character from the sacrifices required by the law of Moses. They are also spiritual to conform to the nature of the building (church) in which they are offered; to the priests which are to offer them; and to the God to whom they are to be offered. “ Offer up,” from ancphero, suggests the bearing up of sacrifices to the altar; and the aorist tense which occurs in the text here distinguishes be­tween such acts contemplated as regular and habitual and a once- for-all dedication of the life on the altar of God, the meaning here. Prayer, praise, the contribution, indeed, all the items and acts of worship are thus figuratively included in the sacrifices which Christians, as priests officiating under Christ, the High Priest (Hebrews 9:11-28), are to offer in the spiritual temple, the church: “ Through him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. But to communicate forget not: for with such sacrifices God is well pleased.” (Hebrews 13:15-16.) The purpose of these sacrifices is to be pleasing to God “ through Jesus Christ.” “ Acceptable” is from a word which means not only something received from another, but which, in addition, brings pleasure to the recipient (euprosdektos). Such is “ through Jesus Christ,” because God is approachable in no other way. (John 14:6.) 1 Peter 2:6 ---Because it is contained in scripture, Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on him shall not be put to shame.—The prophecy to which Peter refers is recorded in Isaiah 28:16, though the quotation varies some­what from both the Hebrew and the Greek Septuagint texts. It is a free rendering, such as one would make were he quoting the prophecy from memory. In Paul’ s citation of the same text (Romans 9:33), there is an even greater variation. Peter’ s quotation more nearly conforms to the Greek Septuagint text than to the original Hebrew. It does not include the words “ a tried stone” and “ a sure foundation,” and for “ shall not be in haste” it has “ shall not be put to shame.” For the meaning and significance of the phrases “ a tried stone” and “ a sure foundation,” see comments under 1 Peter 2:4-5. The phrase “ shall not be in haste,” which Peter interprets to mean “ shall not be put to shame,” indicates an attitude of mind and disposition of heart enabling one to be calm and unflurried, hence not stampeded into fearful and hasty flight. Those whose confidence is resolutely fixed on the Lord shall never have occasion to be ashamed thereof. Christ is the “ chief corner stone, elect precious" which has been laid in Zion. It is the function of a corner stone to unite and securely fasten the two walls of a building. Under the same figure, and in a passage which illustrates the meaning here, Paul wrote to the Ephesians: “ For through him (Christ) we both (Jew and Gentile) have our access in one Spirit unto the Father. So then ye are no more strangers and sojourners, but we are fellow- citizens with the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone; in whom each several build­ing, fitly framed together, groweth into a holy temple in the Lord, in whom ye also are builded together for a habitation of God in the Spirit." (Ephesians 2:18-22.) Thus, in the joining of the Jew and Gentile into “ one body"— the church— there is henceforth but one building, and in it Christ occupies the position of chief corner stone. The metaphor of the “ chief corner stone” (akrogoniaios lithos) emphasizes the function Jesus performed in uniting Jews and Gentiles into the one body, the church. (Ephesians 4:4.) The “ Stone” is said to have been laid “ in Zion (Jerusalem, 1 Kings 8:1), because there Jesus died; there he fulfilled the old law and removed it, nailing it to his cross; and there, on the first Pentecost following the resurrection, the Christian dispensation was inaugurated. 1 Peter 2:7 ---For you therefore that believe is the preciousness: but for such as disbelieve, the stone which the builders rejected, the same was made the head of the corner.—in view of the fact that the Stone (Christ) is precious (1 Peter 2:6), its preciousness (time, literally honor), is transferred to those that believe. The preciousness of the stone of the foundation is acquired by the “ liv­ing stones" (children of God) which rest upon it. This precious­ness is available only to those that believe; those who disbelieve have rejected (casi aside as spurious) the living stone, Christ, and are in the same position of builders which have rejected a stone which they regarded as worthless but later discovered to be the head stone of the corner. The word “ disbelieve” means more than the mere absence of faith; in it is the definite suggestion of positive disobedience. The words, “ The stone which the builders rejected, the same was made the head of the comer,” is a quotation from Psalms 118:22. The builders were the Jewish teachers; the stone which they rejected was Christ. 1 Peter 2:8 ---And, a s,tone of stumbling, and a rock of offence; for they stumble at the word, being disobedient: whereunto also they were appointed.— Verses 7 and 8 contrast those who believe, and the honor that is theirs through believing, with those who disbelieve and the consequences attending such unbelief. The meaning, expanded, is, “ For you who believe, there is the pre­ciousness of the stone transferred to you; but to you who disbe­lieve, the stone, instead of being a source of preciousness (honor), becomes a stone (lithos) of stumbling, and a rock (petra) of offence.” The words “ stone of stumbling” and “ rock of offence” are from Isaiah 8:14. Paul, in Romans 9:23, cites this passage and makes a similar application to that of Peter. It is interesting to observe that both Peter aind Paul, in their reference to this prophecy, follow the Hebrew text rather than the Greek Septua gint. “ Stumbling” (proskomma), to collide with something, thus suffering hurt or injury), and “ offence” (skandalon), a trap wherein with bait the unwary are caught), are terms suggestive of the ruin and utter calamity certain to overtake those who through unbelief are opposed to Christ. The passage means much more than mere vexation and mental annoyance at the claims of the Lord; it includes the ultimate consequence of unbelief and damnation awaiting those who have arrayed themselves against the “ tried stone.” The ruin awaiting such is put in contrast with the preciousness belonging to those who obey him. Peter, in his reference to the rock of offence, must have recalled his own brief period of unbelief when the Lord addressed him as a “ stumbling- block” (skandalon). (Matthew 16:23.) Those who stumble at the word do so because they are diso­bedient ; and this disobedience is the natural fruit of unbelief. The words, “ Whereunto they were appointed,” do not mean that they were predestined to such disobedience by arbitrary and immu­table decree, but because such stumbling is the inevitable result of unbelief. Having given themselves over to unbelief, the fact that they stumbled was neither fortuitous nor accidental; it was simply the working out of the principle applicable in both the natural and the spiritual realms. “ Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.” (Galatians 6:7.) God has ordained that to those who disbelieve Christ is a stone of stumbling and a rock of offence against which all such shall destroy themselves. These of whom Peter wrote were unbelievers. Hence, they were appointed to the destruction which is the inevitable lot of all such. It is idle to suppose that these individuals who deliberately repudiated Christ would have stood in the same relationship to God had they died in infancy. Had Judas been born a thousand years earlier he could not have sinned in the fashion he did. One may elect whether he will be­lieve in Christ or not. If not, then through his own choice he places himself among those appointed to destruction. The word “ appointed” (tithemi) means to set under certain and definite cir­cumstances ; to place, arrange, etc.; and God, in placing man under circumstances involving the possibility of great benefit as well as terrible dangers, expects man to seize the benefits and avoid the dangers; and if man refuses to do so, he cannot complain that God is unjust. 1 Peter 2:9 ---But ye are an elect race, a royal priesthood, a holy na­tion, a people for God’ s own possession,—“ But” (de) is a dis­junctive, and the “ ye” is emphatic, the meaning of which is, “ But as for you, in contradistinction to the Jews who rejected Christ, you are an elect race, a royal priesthood, a holy nation, a people for God’ s own possession.” The statement is designed to put in vivid contrast those who, through unbelief, were appointed to the penalties of disobedience (verse 8), and those who, through obedi­ence, became the recipients of blessings belonging only to the children of God. The phrases, an elect race, a royal priesthood,” etc., were selected from various Old Testament passages originally applicable to the Israelite people, formerly regarded as the Lord’ s “ chosen” (Isaiah 43:20-21); but who, through their unbelief, were “ broken off” (Romans 11:13-24), thus permitting the Gentiles, through Christ, to be “ grafted in.” It follows, therefore, that Christians are the true “ Israel of God,” today, the only Jews whom God recognizes! (Romans 2:28-29.) Peter describes the people of God as “ an elect race,” because they have been chosen (eklekton) to salvation, “ in sanctification of the Spirit and belief of the truth” having been “ called” by the gospel. Inasmuch as the gospel is addressed to all (Matthew 28:18­20; Mark 16:15-16; Matthew 11:28), all who believe and obey it are chosen to salvation, and thus comprise the elect race to which Peter refers. Such are also a priesthood, because empowered to officiate in worship (see comments under verse 5); and the priest­hood is a “ royal” one because of its relationship to the King. This portion of. Peter’ s quotation is from Exodus 19:6, where the Hebrew has “ kingdom of priests” instead of “ a royal priesthood.” The ideas are very similar. Children of God constitute a “ holy nation” (a) because the company to which they belong is a mon­archy with Christ as King; and (b) it is “ holy” because dedicated to a sacred purpose. The subjects of this holy nation are de­scribed as “ a people for God’ s own possession,” because they be­long to him in a special and intimate sense characteristic of no other. This is cited from Deuteronomy 7:6. Malachi 3:17 (Authorized Version) refers to them as the Lord’ s “ jewels,” i.e., a peculiar treasure belonging only to the Lord. The meaning of the words, “ a people for God’ s own possession,” literally suggests the idea of something acquired, gained, and includes the idea of preserving, keeping to one’ s self. It follows therefore that Christians are today the special, acquired treasure of God, precious jewels which he proposes to keep for himself. How we should rejoice that it is so! 1 Peter 2:9 ---That ye may show forth the excellencies of him who called you out of darkness into his marvelous light:—The words “ show forth” mean, literally, to proclaim, to publish abroad, and the verse thus reveals the obligation of all children of God to herald abroad and give wide publicity to the excellencies (virtues, gracious dealings as exhibited in the plan of salvation) of him who called us from a sinful life into the marvelous light of truth. These words are especially applicable to those among Peter’ s readers who had formerly been idol worshipers; these, through the gospel, had been called from the darkness of heathenism to the glorious light of the truth. The words apply, however, to all, both Jew and Gentile, the state of sin being often described by the sacred writers as a condition of darkness, and Christianity as a world of light. (1 John 1:5 1 John 1:7, and often elsewhere, particularly in John’ s writings, and those of Paul, Ephesians 5:8.) 1 Peter 2:10 ---Who in times past were no people, but are now the people of God: who had not obtained mercy, but now have obtained mercy.— This is a quotation from Hosea 2:23. Paul cites it in Romans 9:25-26, and applies it to the Geatiles, as Peter apparently does here. Here, again, as often elsewhere in the epistle, it appears that the Gentiles were in the mind of the writer, and that the address to the “ elect sojourners of the Dispersion” (verse 1 of the first chapter) is to be understood in a figurative sense as including children of God without regard to their racial origins. The Gentiles, before they obeyed the gospel, were “ no people,” being scattered through all the nations, with separate languages, governments, customs, etc., but through their obedience to the gospel were constituted into a holy nation with common interests, obligations, government and king. Formerly they had not “ obtained mercy” (eleemenoi, perfect passive participle, liter­ally, were up to a definite time unpitied) but now have “ obtained mercy” (eleethentes), passive aorist participle, obtained pity in a single act, and at a definite time, viz., at their conversion. For­merly unpitied and the objects of aversion and wrath, they had, by their conversion to Christ, become the objects of compassion and pity. This change in attitude on the part of God toward them was due to their renunciation of the evil which had characterized them, and to their acceptance of the truth in Christ. SECTION THREE SPECIAL DUTIES 1Pe 2: 11-4: 5CONDUCT BEFORE 1 Peter 2:11-12 1 Peter 2:11 ---Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul;— Here, quite obviously, is the beginning of a new section of the epistle. Somewhat after the fashion of Paul who often ranged widely over the whole of the scheme of redemption, only to return to the start­ing point from which to launch a new survey, so here, Peter re­turns to that point in his letter when he addressed the “ elect so­journers of the Dispersion" (verse 1 of the first chapter), from which to begin the practical portion of the epistle which follows. To this point Peter had given particular emphasis to the manner of life which should characterize his readers in view of their rela­tionship to God; here he exhorts them to walk worthily and godly before unbelievers and their persecutors. The section begins with a term of endearment. “ Beloved," as a form of address, often occurs in the New Testament (1 Corinthians 10:14 1 Corinthians 15:58; 2 Corinthians 7:1; 1 John 3:2, etc.), though only once more elsewhere in the epistle. (4: 12.) The term reveals the warm affection Peter felt for his readers, his good will in their behalf, and the close and intimate relationship he sustained toward them. The exhortations which follow take the form of an entreaty: “ I beseech you . . ." The word “ beseech" (parakaleo, to call to one's side and tenderly admonish, thus, to entreat, to exhort, to plead with) suggests the tenderness which characterized the ap­proach of the apostle to the matters to be discussed. Those thus addressed were regarded as “ sojourners and pil­grims." (A sojourner (paroik os) is one who lives as a foreigner in a strange land; a pilgrim (parepidemos) is one who remains in a place but a short while, as a traveler on a journey. Here, and in Ephesians 2:11, the meaning is metaphorical and describes the Chris­tian who, though resident on the earth, has his real and perma­nent home in heaven. Though sojourning on the earth, he dwells there as a temporary tenant only, his citizenship being in heaven (Phil. 3; 20), whence he derives his rights, privileges, laws, etc. The more nearly he conforms to the laws of the kingdom in which he has citizenship, the more apparent becomes the difference which obtains between himself and those of the land in which he so­journs ; being a citizen of that, he is alien to this; and because his life is dedicated to him who reigns above, he must ever be on guard against the evil influences of him who is the prince of this world. (John 12:31.) Such has ever been the attitude of God’ s faithful. Abraham “ became a sojourner in the land of promise, as in a land not his own” ; and the patriarchs “ confessed that they were strangers and pilgrims on the earth.” (Hebrews 11:9 Hebrews 11:13.) Such a relationship sets up obligations and establishes responsi­bilities. Christians, being strangers in the world, are (a) not to partake of the customs and characteristics peculiar to it (1 John 2:15; James 4:4); and (b) not to offend unnecessarily those among whom they dwell; (c) in addition, they are to seek the good of those about them, and encourage them also to look “ for the city which hath the foundations, whose builder and maker is God.” (Hebrews 11:10.) Because such a relationship obtains, Christians are to “ abstain from fleshly lusts which war against the soul.” “ Abstain” (apecho, to hold back from), here, present, middle, infinitive thus to keep constantly holding one’ s self back from fleshly lusts, as a con­stant, ever-present duty. The fleshly lusts are all evil desires, the effect of which is to war against the soul, i.e., against the best interests of the soul; and the word “ war” (present, indicative mid­dle of strateuo) does not mean merely a state of antagonism, but rather a constant, active, aggressive conflict which must be ever­more resisted. See Galatians 5:16-24 for a graphic description of this warfare by Paul. The “ soul,” in this passage, is man’ s higher nature, embracing the spirit, the immortal part of man directly derived from God. (Hebrews 12:9.) 1 Peter 2:12 ---Having your behavior seemly among the Gentiles;—This subdivision of the epistle, consisting of verses 11, 12, contains two general exhortations, the first negative, the second positive. Through abstinence from the fleshly lusts mentioned in verse 11, these addressed by Peter were, by their godly conduct to silence the mouths of their accusers and prompt them to glorify God. Here, the word “ Gentiles” embraces the unconverted heathen resi­dent in the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia (1: 1), and is figuratively used to designate the ungodly world in the midst of which the Christians of these provinces lived. “ Seemly,” sometimes translated good, and at other times comely, means more than mere moral rectitude. It also includes that which is beautiful, harmonious, lovely, and symmetrical. Works, in order to be good in God’ s sight, must also be beautiful; and it matters not how much one’ s life may conform to the laws of mo­rality and right, it is imperfect unless it also measures to the law of beauty, i.e., to beautiful and lovely conduct. We are just as obligated to make our lives attractive and beautiful to others as we are to make them pure. He who exhibits a stem and unbend^ ing disposition, though his life be an exemplary one, is lacking in the qualities which are described in the Bible as good. (Matthew 5:16 Matthew 26:10.) 1 Peter 2:12 ---That, wherein they speak against you as evil-doers,—“ Wherein,” i.e., in the very matter in which they speak. The speaking designated is critical and adverse, literally “ to speak down,” and to find evil satisfaction in such criticism. In spite of such Peter admonished his readers to live so circumspectly that their accusers would be able to see in their conduct occasion not only to reverse their opinion, but actually to glorify God in so doing. It is worthy of note that the word “ evil-doers” is the same as that which the chief priests applied to our Lord, and in thus being stigmatized, they were but suffering the same calumnies as the Saviour. (1 Peter 2:21.) The disciples of the period in which Peter wrote, and for many years afterward, were subjected to the most bitter calumny and the severest sort of persecution. They were charged with “ turning the world upside down,” with acting contrary to the decrees of Caesar, and with blaspheming the names of the popular gods and goddesses of the day. Unbelieving Gen­tiles, encouraged and led on by Jews, were most active in leveling false charges against the saints, charges based on numerous grounds. On political considerations they were charged with being enemies of the government (Acts 17:6-7) ; on religious considerations as opposed to the prevailing idolatry (Acts 19:27­29) ; on business grounds as having interfered with the manufac­ture of idols; and on ethical considerations as having sought to abolish the customs and practices of the day. They were, by their enemies, held responsible for, and blamed with, all the national evils of the day. Wrote Tertullian (bom about 160 A.D., died between 220 and 240 A.D.), “ If the Tiber rises to the walls of the city, if the Nile does not irrigate the fields, if an earthquake takes place, if famine or the pestilence arise, they cry forthwith: Away with the Christians to the lions.” Heathen writers, when not pos­sessed of the bitterness of spirit and maliciousness of heart charac­teristic of those actively engaged in persecution of the church, were led by the popular feeling to speak of them in similar contemptuous vein, and to join in the condemnation which all but universally prevailed during the early years of Christianity. Tacitus, Sueto­nius, and Pliny— all prominent and well-known Roman authors and historians— imbibed the prevalent spirit and described the early Christians as being possessed of a perverse and excessive superstition, wicked and deadly in its nature. In suffering such the disciples were simply experiencing that which Jesus had pre­dicted would come to pass, and were following in his own foot­steps, in demonstration of the adage that the servant is not above his lord. 1 Peter 2:12 ---They may be your good works, which they behold, glorify---God in the day of visitation.—“ By your good works” is, liter­ally” “ out of your beautiful deeds” (ek ton kalon ergon). Here, again, it should be observed that the word translated “ good” is that which is not only morally right, but beautiful, orderly, harmonious. These beautiful deeds their enemies “ behold” (epopteuontes, pres­ent active participle of epopteuo, to scrutinize minutely, to examine carefully), to keep on examining until, though their original motive was to find occasion for further accusation, they are led from such minute scrutiny to reverse their attitude and glorify God “ in the day of visitation.” The design of beautiful conduct on the part of Christians is, therefore, that God should be glorified and his name made great in the earth. To this end Jesus taught the disci­ples, “ Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” (Matthew 5:16.) Thus, the ultimate design of such conduct is not to attract to oneself honor and praise, but that God may be honored and glorified among men. As praise bestowed on a child because of its pleasing manners and obedient conduct is, in reality, praise given to the parents for the training and instruction which pro­duced such obedience, so when men praise the good works of Christians, they are actually praising and honoring the name of him who is the author of such works. The phrase “ day of visitation,” with slight variation, occurs in Luke 19:44. “ Visitation” (Greek, episkopes) is derived from the same source from which our words bishop and overseer come. Peter’ s use of the phrase was doubtless prompted by his remem­brance of the Lord’ s use thereof (“ Because thou knewest not the time of thy visitation,” Luke 19:44), where it is applied to the time when God comes to oversee his people, not only to rebuke them, but to bring them, if possible, to repentance; and such ap­pears to be its meaning here, expanded to include his coming in providence to all men, and in all the ways in which his gracious influence is wrought upon the world of mankind. It was thus the expressed hope of Peter that the godly conduct of the disciples to whom he wrote would be the means of influence for good in induc­ing many of the unbelievers who had formerly been their traducers and accusers to turn to God in penitence as they learned more and more of the salvation which had been vouchsafed to men. The context and the similarity which obtains between this phrase and the Lord’ s use of it prompts us to conclude that the “ visitation” here was a coming in grace, rather than of judgment, as the term sometime means. Though God “ visits” men with judgment, he also visits them with salvation. (Psalms 106:4.) TO CIVIL RULERS 1 Peter 2:13 ---Be subject to every ordinance of man for the Lord’ s sake:—One of the most common slanders uttered against the early disciples by the enemies of Christianity was that they were disorderly in conduct, and disposed to disregard the edicts of civil authority. In Thessalonica, for example, it was charged that “ they act contrary to the decrees of Caesar.” (Acts 17:7.) To refute such slanders, and to give special emphasis to those matters most likely to be observed by people in general, the apostle, from a dis­cussion of general precepts dealing with conduct before unbelievers in general, passes to specific exhortation with reference to the conduct of Christians in relation to the secular authorities. “ Be subject” is from hupotagete, aorist passive of hupotasso, here used with the force of the middle, signifying to place one’ s self under subjection; to render one’ s self subordinate. The word occurs in Romans 8:20; 1 Corinthians 14:32 1 Corinthians 15:27; Luke 2:51, and often elsewhere in the New Testament. Peter uses it again in 1 Peter 3:22, in the phrase, “ angels and authorities and powers being made subject unto him.” “ Ordinance” (ktisis), literally “ a creation,” and so translated in Romans 1:20 and Colossians 1:15, denotes that which has been made, and the prepositional phrase “ of man” indicates that the creation contemplated is human in origin. The Greeks and Romans were accustomed to describe the appointment of officers as the creation of them; and here, the reference is to the institution, which they administered— the civil government. Peter thus exhorted those to whom he wrote to put themselves in submission to the prevailing and secular power. It should be observed that neither here nor elsewhere in the scriptures do the sacred writers designate any special form of government to which Christians are to subject themselves, or attempt to determine the type of government best suited to their needs. Aware that the saints would have no choice in the nature of the secular power under which they lived, these writers concerned themselves solely with the conduct which should characterize them, regardless of the form of government to which they owed allegiance. Whether the government was monarchal, democratic, or totalitarian, the obligation was the same. Christians under it were “ to be subject to every ordinance of man.” It is noteworthy that the form of government which then obtained was dictatorial, totalitarian, and tyrannical; and the men who dispensed the laws thereof were corrupt, depraved, and dissolute in the ex­treme. That the Christian’ s allegiance thereto was not uncondi­tional, however, follows from the fact that the apostle who penned the words of this text himself disregarded the edicts of constituted authority when forbidden to preach in the name of Jesus. “ But Peter and John answered and said unto them, Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye: for we cannot but speak the things which we saw and heard.” (Acts 4:1-22.) When the law of God and the edicts of men are not in conflict, the Christian is obligated to obey both. When conflict exists, he must disregard the secular for the divine. Peter announced the principles that must govern in all such cases when he said, “ We must obey God rather than men.” (Acts 5:29.) The submission here enjoined by the apostle was not to be from motives purely human, nor from the fear of punishment which follows disobedience, but because “ the powers that be are ordained of God (Romans 13 : Iff.), and to be in subjection to them is to be in subjection to God, who ordained them. The submission con­templated is to be “ for the Lord’ s sake,” i.e., because he commanded it (Matthew 17:26-27), and his name is honored as the leader of those rendering such submission. 1 Peter 2:13 ---Whether to the king, as supreme;— The king alluded to was the infamous Nero, emperor of Rome, and one of the most wicked, depraved and ungodly kings who ever reigned. Under him Paul suffered martyrdom; under him, multitudes of saints died rather than renounce the faith once delivered to the saints. These to whom Peter wrote were admonished to obey him, wicked though he was, since he derived his powers from God who ordains civil government. (Romans 13:1.) Because God does not determine the form of government under which his people live, or arbitrarily select the ruler, wicked men are often elevated to positions of authority therein. An example will be seen in John 19:11. The word “ supreme” is the same adjective as that translated “ higher” in the phrase “ higher powers” in Romans 13:1. It is used here to distinguish between the rulers in the highest position and those in more obscure places and who derived their powers through (verse 14) the king. 1 Peter 2:14 ---Or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well.—The “ gov­ernors” were the proconsuls and magistrates of the provinces, subordinate officials variously designated as “ Asiarchs,” town clerks, proconsuls, etc. (Acts 19:31 Acts 19:35 Acts 19:38.) The word “ gov­ernors” means leaders (from hegeomai, to lead). “ By him” is, in the Greek text, literally “ through him” (di’ autou), the pronoun “ him” referring to the king (verse 13), and not the Lord. Peter’ s design here was to show that these “ governors” exercised their powers by virtue of the supreme authority of the king by whom they were sent. The purpose for which this was done— the design, incidentally, of all civil authority — was (a) to punish the wicked, and (b) encourage good works by protecting those engaged therein. It is significant that throughout this passage there is similarity in form and in meaning to that of Paul in the well-known passage in Romans 13:1-7. The obligation of the Christian to conform to the laws of the land in which he lives, even though the government itself is cor­rupt, and the officials who administer the laws depraved, is here, and in the passage above alluded to by Paul, clearly taught. The test is simply this: is the edict in harmony with the law of God? If yes, it must be obeyed whatever the nature of the government, and despite the depravity of its officials; if no, it must be resisted, however worthy the government and benevolent its rulers in other respects. This principle admits of no exceptions. It is fatal to disregard it. 1 Peter 2:15 ---For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men:—Instead of in­dulging in vehement vindication of their character and conduct, the saints to whom Peter wrote were admonished to make their good deeds the most conspicuous feature of their lives, this being the most effective defence available to them against the false and malicious slanders which they were suffering at the hands of their enemies. “ For so” (outos esti), “ in this way,” the will of God was discharged. This was the manner in which God wanted them to defend themselves against such attacks; and it is the way he wants us to meet such today. “ Silence,” in the text, is from phimoun, present infinitive active of phimoo, literally, to muzzle, to gag; thus, figuratively, to silence. Instances of its literal meaning, and where it is thus rendered are 1 Corinthians 9:9 and 1 Timothy 5:18. Here, meta­phorically, wicked men were to be muzzled, and the muzzle to be used was the saints’ good deeds! As a muzzle renders even a vicious and ill-tempered dog harmless, so the godly behavior of Christians effectively muzzles their most malevolent foes. The “ ignorance” designated was not merely the lack of infor­mation characteristic of the uninformed (agnoia), but a type of ignorance that is willful, persistent, and disgraceful in nature (ag­nosia). It is the same as that which Paul regarded as shameful in 1 Corinthians 15:34. “ Foolish” (aphron), senseless, indicates an evil condition not only of the mind but also of the heart, i.e., folly pre­ceding not simply from lack of understanding, but from evil and corrupt motives also. The article appears before the word foolish in the text, thus designating these foolish men as a special class engaged in slandering the children of God, and not simply foolish men in general. 1 Peter 2:16 ---As free, and not using your freedom for a cloak of wickedness, but as bondservants of God.—Though they were free, the freedom which Peter’ s readers enjoyed was not license to ungodly indulgence. New Testament writers, and Paul partic­ularly, gave much emphasis to the fact that children of God are free (Galatians 5:1), free from the law, free from sin, free from fear, but with many cautions that this freedom must be kept within circum­scribed bounds. Men were, in that day, especially disposed to allege their freedom as ground for disregarding the sanctions of the law, and as license to fleshly indulgence. Some Gentile sects, confusing liberty with libertinism, maintained that grace meant deliverance from all law (a view likewise held today by those who subscribe to the doctrine of impossibility of apostasy), and the Jews, on the plea that they were in possession of the oracles of God, often claimed immunity from law originating with man. To guard his readers against such wicked conclusions, Peter penned these words of caution. They were to remember that, though free, they were under definite obligation and with response bilities not to be disregarded. These the apostle presented both negatively and positively, (a) This freedom they enjoyed was not to be used as a cloak (covering, veil) for wickedness; (b) instead, they were to live as “ bondservants” of God. Free, they were, nevertheless, servants; the paradox being a well known Christian characteristic. There is indeed no such thing as absolute personal liberty. Liberty without restraint is license; and unrestrained license is abject bondage. The alcoholic, the dope addict, because they recognize no restraint, are in the most helpless slavery. 1 Peter 2:17 ---Honor all men. Love the brotherhood. Fear God. Honor the king.—Four rules of conduct are here designated. The first, “ honor all men,” being more general than the others, is in the aorist tense; the last three are present imperatives. As occa­sion arises, all men are to be honored; the brotherhood is to be continuously loved, God is evermore to be feared, and there is a constant, unceasing obligation to honor the king where such form of government exists. Inasmuch as all men have in them the image of God, however greatly marred it may be, they are to be accorded the respect that is their due. The “ brotherhood” is the church of the Lord in its aggregate sense; the affection we are admonished to feel for it is the love which obtains between those of the same family with common parentage, common interests, and common aims. Though not as universal as the command of the Lord in Matthew 5:44, “ love your enemies,” the special love which Christians are to feel for each other by no means excludes the love there enjoined for our enemies. The injunction to “ fear God” and “ honor the king,” being so closely joined, suggests a relationship between them. To “ fear God” is to show him holy, reverential awe; and to “ honor the king” is to accord him the respect that is due one in such a position of authority. The “ fear” we are to feel for God is not dread nor terror; it is rather fear of offending, of causing pain through misconduct. “ The fear (Hebrew yirah, reverence) of Jehovah is the beginning of knowledge.” (Proverbs 1:7.) Though we do not live under a monarchy such as was charac­teristic of the saints to whom Peter wrote, the principle applies to the public servants empowered to administer the laws of the land, and these we are to honor. DUTIES OF TO MASTERS1 Peter 2:18-25 1 Peter 2:18 ---Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the froward.— A common word for “ servant,” and that by which Paul often desig­nated himself in the familiar phrase, “ servant of Jesus Christ” (Romans 1:1; Philippians 1:1; Titus 1:1), is doulos, slave. Here, “ serv­ants” is from the milder oiketes, a domestic servant, a household slave. This class of servants, being more constantly in contact with their masters than would those slaves whose work was cus­tomarily in the fields and shops, would be subjected to greater provocation from evil masters, and are thus particularly addressed here. It is well known that many in the church during the apos­tolic age were in bondage; and instruction to those under such restraint is significantly large in the New Testament. (Ephesians 6:5-8; Colossians 3:22; 1 Timothy 6:1-2.) The reason is obvious. As Christians, they had learned of their equality with all men before God, and had come to recognize that in Christ Jesus all fleshly distinctions have been abolished. (Galatians 3:28-29.) There was thus grave danger that these considerations would prompt them to disregard their obligations, and to repudiate the relationship which subsisted between them and their earthly masters. The institution of slavery was opposed to the very spirit and genius of Christian­ity, and destined to perish as the influence thereof came to be dom- inently felt; yet, so deeply rooted was it in the social and economic fabric of the time that a frontal attack upon it would have been disastrous to the cause of Christianity. The sacred writers thus tolerated it and regulated it until such time as it would disintegrate under the impact of the cross. The relationship must have been an exceedingly trying one, particularly to those with heathen masters. In the first place it was difficult for them to reconcile subjection to men with spiritual liberty; and most difficult of all when these masters were evil men, and disposed to oppress and mistreat them. Yet, it was a rela­tionship which, for the time* they could not escape; and these instructions were vitally essential to the progress and good name of Christianity among the heathen. The “ subjection" enjoined is to be related to that designated in verse 13, “ be subject to every ordinance of man for the Lord’ s sake," the relationship of servants and masters being one of the ordinances of men there implied. It is also to be identified with the teaching of the entire context as another means by which to “ silence" (muzzle) the mouths of their accusers and prompt those about them to “ glorify God in the day of visitation." The service commanded was to be rendered “ with all fear." There are many kinds of fear: fear of punishment; fear of offend­ing God; fear of bringing reproach on the name of Christ— all of which is to be included here. These to whom Peter wrote were not only to fear the displeasure of their earthly masters, but espe­cially God, their highest Master. (Ephesians 6:5.) Moreover, their service was to be the same whether their masters were kind and benevolent or cruel and vindicative. It was to be given “ not in the way of eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the heart." (Ephesians 6:6.) The word “ good,” descriptive of humane masters, denotes inner goodness, kindness of heart; “ gentle," that which is mild and considerate; “ froward" is, literally, crooked, here figuratively used to indicate that disposition which is perverse, surly, opposed to gentle. Good and gentle masters were those who showed consid­eration for their servants; the froward were masters who oppressed and abused than. 1 Peter 2:19 ---For this is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully.—“ This” (touto, neuter singular, this thing) refers to that immediately preceding— obedience to wicked and oppressive masters. “ Acceptable” is translated from the same word (charis) as “ thank” in the passage, “ And if ye love them that love you, what thank have ye” (Luke 6: 32), where it signifies not only thanks, but also reward and praise. Here, as in that passage, such is contemplated as being witnessed by the Father, i.e., under his eye, and proceeding from his hand. The term is descriptive of the credit which belongs to those who exceed what might be ordinarily expected. Slaves of the world resent and rebel against the surly disposition and abusive conduct of their wicked masters; but Christians, in the same rela­tionship, suffer such uncomplainingly because of their conscious­ness of God’ s presence and approval. Peter is not to be under­stood as affirming here that suffering of itself is an occasion for commendation from God; it is only when such proceeds from one’ s determination to do that which is right that it is “ acceptable” (thankworthy, A.V.) in God’ s sight. 1 Peter 2:20 ---For what glory is it, if, when ye sin, and are buffeted for it, ye take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God.—“ Glory” here is not that which affords occasion for boasting, but is that impression which, by worthy conduct, is made upon others. The word literally signifies renown, fame, praise earned by com­mendable achievement. Where punishment is suffered because of improper conduct, no praise accrues to the sufferer; good people feel that in such cases the culprit is merely receiving that which hie deserved. “ Buffeted” (kolaphizo, to strike with the fist, here present passive participle) means to be repeatedly, pummelled, per­haps literally here to indicate the type and extent of the punish­ment slaves often received from their “ froward” masters. When punishment is undeserved, and is administered because of the wickedness of the master, and Christian slaves endure it patiently because they desire to do their duty to God, he approves and blesses. The word “ acceptable” is similarly derived, and means the same as in verse 19. When men endure such treatment for conscience sake they are exceeding that which their fellows ordi­narily do under such circumstances, and are therefore regarded as “ thankworthy” in God’ s sight. The early Christians often found occasion to rejoice amidst the most severe persecution and trial. (Acts 5:40-42 Acts 16:25.) 1 Peter 2:21 ---For hereunto were ye called:—Verses 18-20 deal with the duty of servants to continue in well doing, and to submit pa­tiently to whatever trials it is their lot to bear; verses 21-25 estab­lish the motive which should prompt to such manner of life. “ Here­unto (eis touto) is, literally, “ into this,” i.e., into such a life as they were experiencing had they been called (by the gospel) to do good and to suffer patiently. While primarily applicable to Chris­tian slaves, these words have a general application to all saints, for it is “ through much tribulation” that we “ enter into the kingdom of God” (Acts 14:22), and Paul warned that all who would live godly in Christ Jesus shall “ suffer persecution” (2 Timothy 3:12). These saints to whom Peter wrote were “ called” to such suffering, this being an inevitable consequence of their lot in life. Christian­ity is, itself, a calling (2 Thessalonians 2:13-14), and trials an invariable characteristic thereof. “ Because to you it hath been granted in the behalf of Christ, not only to believe on him, but also to suffer in his behalf.” (Philippians 1:29.) 1 Peter 2:21 ---Because Christ also suffered for you, leaving you an ex­ample, that ye should follow in his steps:—The calling alluded to in the first clause of verse 21 is here explained: “ because Christ also (literally, even Christ) suffered for you.” Since the disciple is not above his master, nor the servant above his lord, such suf­fering was to be expected. Two ideas are here advanced: (1) Christ suffered; hence, you, his servants, must likewise suffer; (2) in suffering the Lord left an example for his disciples to imi­tate in enduring similar trials. “ Example,” in the text, is from hupogrammon, accusative sin­gular of hupogrammos, from the preposition hupo-, under, and gramma, to write; thus, literally, to write under; to copy, and here figuratively, a pattern or model for imitation. It is a figure sug­gested by the copy-book method of teaching penmanship. Christ thus becomes the copy-head, the beautiful writing at the top of the page. Implied in the figure is a copy-book, a perfect pattern of writing, a white, unblemished sheet of paper, the student’ s effort to transcribe the copy, the awkward attempts in the beginning, persistent determination, constant and unremitting practice; and then, eventually— success! The purpose for which such an example has been provided is that we should “ follow in his steps.” “ Steps” is from ichnos, the heel of a shoe; also, a footprint. At this point the figure changes from a copy-head to a guide who goes before and breaks out the path that others may safely and surely follow. The Lord thus becomes for us not only an example of patient resignation in suf­fering trial and hardship, he went before us marking out the path and leaving us footprints of meekness, gentleness, and fortitude. Christ’ s example was cited as a particular encouragement to the Christian slaves among those to whom Peter wrote to bear pa­tiently the unjust and undeserved reproaches which they received from their heathen masters. Suffering for evil conduct they might have accepted as that which should be expected under the circum­stances; but to suffer unjustly and at the hands of unbelieving heathens was indeed a difficult trial to bear. Christ, as an example of an innocent sufferer, is offered to sustain them in bearing similar trials. Though he suffered, and suffered unjustly, this did not prompt him to sin, neither was guile found in his mouth. This pattern Peter’ s readers should strive to follow. The conduct of Christ under such great provocation is next alluded to by the apostle. 1 Peter 2:22 ---Who did no sin, neither was guile found in his mouth: —These words are cited, with slight variation, from the Septua- gint translation of Isa 53:9, sin (hamartia) being substituted for violence (anomia, lawlessness) in our version of the Hebrew text. (See, also, Zephaniah 3:13.) “ Did” is from epoiesen, aorist tense of poieo, with the negative signifying that never in a single instance did Jesus commit sin. For the meaning of the word “ guile,” see comments on 1 Peter 2:1. “ Found” is from a word (eurisko) which means to search diligently. No guile (deceit, deception) could be found in the words of our Lord, despite the fact that his enemies sought diligently and searched carefully to discover such. The Saviour’ s sincerity thus stood the test of hostile scrutiny. Peter may have cited this prophecy of Isaiah as especially signifi­cant to slaves because the Messiah is designated by that prophet as the servant of Jehovah (Isaiah 52:13), and an oppressed and afflicted one. (Isaiah 53:7-8.) Other passages where the sinless­ness of Jesus is expressly affirmed are Hebrews 7:26; 2 Corinthians 5:21; and 1 John 3:5. He himself alluded to the fact in his challenge to his enemies, “ Which of you convicteth me of sin? (John 8:46), a challenge infidels for twenty centuries have never accepted. Jesus did no sin, neither was guile found in his mouth, thus exhib­iting perfect sinlessness, both in word and in deed. These words were especially relevant to slaves whose servitude and consequent oppression by evil masters laid them open to greater temptation to practice deception and deceit, and to resort to trickery and artifice in evading and avoiding the accusations of their masters. How­ever great the provocation, Peter would have them remember, and imitate the Christ they followed. These words are as pertinent to us today as to those to whom they were originally penned. 1 Peter 2:23 ---Who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously:—The antecedent of “ who” is Christ. (Verse 21.) The verbs “ reviled” are translated from Greek im­perfects, the force of which is to signify that when our Lord was being constantly reviled, he did not retaliate with railing for rail­ing ; while suffering the bitter taunts of his most determined enemies he did not utter vain and meaningless imprecations, but committed (Greek, kept on committing) himself to God with the assurance that, though being greatly wronged by man, he would receive righteous judgment at the hands of the Father. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ 1 Peter 2:2. The disciples to whom this epistle is addressed were not actually beginners in the service of Christ. Peter only means for them to be as newborn babes in that they were to be free from the evils named in the preceding verse. This is a very appropriate illustration seeing an infant would be free from such. Also as newborn babes in that they would show a desire for the nourishment provided for them. 1 Peter 2:3. If so be ye have tasted. Sometimes an infant just arrived in the world will seem disinclined to receive the milk that nature had provided. But if the attendant is patient and urges the babe until he gets a taste he will not require to be urged further. Frequently we observe disciples who seem indifferent about the spiritual food which has been provided for them. It is fair to conclude that such persons have not as yet even tasted of the milk of the word, and hence they do not realize how precious or agreeable to the spiritual palate such nourishment is. 1 Peter 2:4. The figure of infantile nourishment is now dropped and the apostle takes up another illustration. Christ is represented as a living stone which denotes that He is not a material one such as the temples of men use for their foundation. Disallowed indeed of men refers to the rejection of Christ at the hands of the Jewish leaders. Jesus thus spoke of himself when talking to those self-righteous men (Matthew 21:42). Notwithstanding His rejection by the Jewish leaders, God accepted Him and showed him to be precious by revealing the eternal riches offered thereby. 1 Peter 2:5. Jesus is represented as a living stone for a foundation, and hence it is appropriate to consider the parts of the building upon it as lively stones also. The foundation of the building and its parts being spiritual, it follows that the whole structure is considered as a spiritual one. Every building of whatever kind is erected for some specific purpose, and this one is no exception to the rule. In the material building of the Mosaic system, there was a practice of offering sacrifices which also were of material character, namely, the bodies of animals. In this spiritual house the sacrifices are of a spiritual character, as they are composed of the religious services of the people of God. An holy priesthood. Under the old system the priests only officiated in the sacrifices, and they all came from just one of the tribes. By an interesting coincidence the performances under the new system are also conducted only by the priests. But since every disciple is a priest (verse 9 below; Revelation 1:6), it means that each one is expected to participate in the service. The things offered in the old arrangement must be acceptable to God. and the same is required under the new which is authorized by Jesus Christ. 1 Peter 2:6. The apostle now quotes from Isaiah 28:16 to show that even while the Mosaic service was in force. the Lord was planning on another one to come and made predictions concerning the same. Lay in Sion (or Zion). This literally refers to the city of Jerusalem as a whole. and some- times to a particular portion of the city designated as the "city of David." The church was started in the city of Jerusalem and hence it is often re- ferred to as "Mount Zion" (Hebrews 12:22). A conclusion is given us therefore that the foundation stone (Christ) was to be laid in the church. Chief corner stone. The corner stone of a building was imnortant because it served to unite the walls into one structure. Christ is called the elect because the word means "pointed or picked out. chosen." God chose his Son to be the chief corner stone of the final building to be erected in the Christian Dispensation. It is a pre-cious stone because of the valuable benefits it will furnish those who will accent them. To he confounded is defined by Thaver "To be put to shame." On the day of judgement The Lord Jesus Christ will put to shame all those who refused to believe in Him in this world, since that unbelief in-dicates they are ashamed of Him (Luke 9:26). 1 Peter 2:7. An unbeliver sees nothing precious or of special honor in Jesus for his interests are in the vain things of this world. That is why Paul says a man must become a believer before he can come to God (Hebrews 11:6). Note that a disobedient person is Placed opposite a believer, and that is because all disobedience is charged to unbelief. The various acts of disobedience that the Israelites committed in the wilderness kept them nut of the land of Canaan yet Paul sums it up with one word "unbelief" (Hebrews 3:19). But the disobedience of unbelievers will not affect the authority of the stone which the Lord chose to be the head of the corner. 1 Peter 2:8. Stone of stumbling and rock of offence. No part of the Bible must he interpreted in a way that will contradict another part. God does not want the anyone to do wrong or be lost (2 Peter 3:9); but man can be saved only through Christ, and therefore it was necessary that He be sent into the world. If His presence is so objectionable to some that they permit Him to be a stone over which they stumble the Lord cannot be blamed for it. Stumble at the word specifies in what way certain men stumble; it is at His word. People do not like to obey that which interferes with their sinful life and hence it becomes a stumbling stone to them. James Mac-knight translates a part of his verse as follows: "The disobedient stumble against the word, to which verily they were appointed." The thought is that they were not appointed to be dis-obedient, but to stumble at the word because of their disobedience. 1 Peter 2:9. The various things said in this verse about disciples of Christ. should cause them to exert themselves to the utmost to live up to the great honor and responsibility. Generation means race or kind, and the Lord has chosen them because they had been "born again" thus becoming another kind (John 3:3). Royal priesthood means a kingly priesthood. Under the Mosaic law the same man could not he both king and priest (2 Chronicles 26:18), but disciples of Christ are said to be both (Revelation 1:6). Christians are kings (of a secondary order of course) in that they reign under Christ and the anostles (1 Corinthians 4:8). Nation denotes a number of persons living together as a group, and Christians are such having become holy or consecrated to God by obedience to the Gospel. Peculiar is from a Greek word that means "purchased." and they are called that because they have been purchased with the blood of Christ (Acts 20:28). When a man buys something and pays a great price for it, he expects to accomplish something of importance with it. Accordingly the Lord's object in purchasing the church was to have an institution equipped for an important work. It was that they should show forth the praises [vir-tues] of him. etc. This makes it plain that no institution of man has any business to engage in religious instruction. The church alone, which was obtained by the blood of Christ. has any right to such a glorious work (Ephesians 3:21). 1 Peter 2:10. Which in time past were not a people. This clearly indicates that this epistle was not written to Jews since they in the past were the people of God. Had not obtained mercy as a people, although the families of the Gentiles ere favored when they complied with the requirements of the Patriarchal Dispensation. 1 Peter 2:11. Strangers and pilgrims is explained at chapter 1:1. Fleshly is defined by Thayer at this place, "Having the nature of flesh," and he explains it as follows: "Under the control of the animal appetites; governed by mere human nature and not by the Spirit of God." Peter confirms this definition and explanation by saying which war against the soul. 1 Peter 2:12. Having your conversation (conduct) honest (righteous) among the Gentiles. These disciples were Gentiles in the sense of not being Jews according to the flesh, but the word is from ETHNOS which means the heathen nations generally who had not accepted the Gospel. Speak against you. The heathen people were in the habit of speaking evil of the Christians because they would not mix with them in their sinful practices. (See chapter 4:4). Good works which they shall behold. When the test comes upon these disciples in the form of persecutions (the day of visitation), and the heathen see how they are patient and law abiding, it will disprove the false charges they have been making. It will then be evident that such a conduct is caused by their faith in God and as a result these heathen accusers will give God the glory. 1 Peter 2:13. Submit yourselves. The Lord wants his people to be law-abiding citizens of the nations in which they live. Paul teaches this obligation in Romans 13:1-7. However, this command is subject to the proviso stated in Acts 5:29; when the law of man conflicts with those of God then it is the duty of Christians to obey the latter. Whether it be to the king, as supreme. In some countries the highest temporal ruler is called a king, and if disciples live there it is their duty to respect him. 1 Peter 2:14. Or unto governors refers to the deputies or other executioners acting under the supreme ruler. In either case the obligation of obedience is the same on the part of the disciples. This verse shows two objects of government and they are summed up in the words punishment and praise. The first is classified as the penal code and is the one being considered in 1 Timothy 1:9-10. The second is for the encouragement of those who wish to be good citizens. The two parts of government are denoted also in Romans 13:3. All this disproves a theory that we would not need any government if everybody lived righteously. The human family could not continue in an orderly manner without some form of government, and hence the Lord's people are required to respect that form under which they are living. 1 Peter 2:15. It was sometimes charged that the disciples of Christ were opposed to the rulers of the land. Such an accusation was made against Christ and Paul (Luke 23:2; John 19:12; Acts 17:7). Such charges were foolish and showed the ignorance of those who made them, for there was nothing in the conduct of the accused that even hinted at rebellion against the laws of the land. Our verse means that such ignorance may be exposed if the disciples will practice well doing, showing that they are good and law-abiding citizens of the community. 1 Peter 2:16. To be free means they had been delivered from the bondage of sin, but that does not signify they had the license to ignore all manner of service. They should therefore not take undue advantage of their liberty from sin which they had received from Christ, and use it to cover up a feeling of maliciousness or toward the rulers of the land. On the other hand, they should let it be known that, being servants of God, they were all the more desirous of living quiet and obedient lives under the government. Such an example would have a tendency to make a favorable impression on those who represent the powers that be. That is why the apostle makes the remark in verse 13 that disciples are to submit themselves to the ordinances of man "for the Lord's sake." The same thought is expressed by Paul Colossians 3:23. The apostle is writing of the obligation of disciples toward their masters, that they should do it "as to the Lord." 1 Peter 2:17. Honor all men. The same command is given by Paul in Romans 13:7, but the connection shows that the honor is to be shown to those only to whom it is due. Love the brotherhood. This is the whole band of brethren in Christ, and v e should love them all as being in the one body, and not be partial or show favoritism. Fear God. Not the kind of fear that is like being terrified, for if we love Him as we should it will cast out such fear (1 John 4:18). We should fear God in the sense of reverencing Him and being unwilling to grieve Him. Honor the king. (See verses 13 and 14.) 1 Peter 2:18. The subject of servants is commented upon at length at Ephe-sians 6:5 and the reader is asked to see that place. The masters were not all of the same temperament and they showed it in their treatment of their servants. Froward means to be unfair and surly, but whether they were thus or were gentle, the servant was told to obey them even though it cause them much unpleasantness. 1 Peter 2:19. To be thankworthy means to be entitled to thanks for something; to be commended for it. An instance of it is when a man is doing what is right and he is persecuted for it. If he has a clear conscience on the matter lie will endure the mistreatment cheerfully. 1 Peter 2:20. To be buffeted means to be treated roughly for one's wrong doing. If that is done to a man who is guilty lie has no room to complain. He should take it patiently on the ground that "it was coming to him." On the other hand, if a man is mistreated for doing what is right it should be regarded as a persecution. Christians are taught to endure persecutions, and hence if such a person is patient under the mistreatment he will be deserving of commendation. 1 Peter 2:21. Hereunto were ye called. The disciples of Christ are called upon to endure sufferings for His sake. (See Acts 14:22; Romans 8:17; Philippians 1:29; 2 Timothy 3:12.) Jesus does not require his followers to bear-any burden that is greater than He carried himself, hence He set an example by going through the severest of sufferings. Now the disciples are called upon to follow his steps in that they cheerfully accept the trials that are forced upon them for His sake. 1 Peter 2:22. Jesus did no sin in the conduct of his own body, neither was any guile (deceitful language) found in his mouth. If Jesus who was sinless had to suffer persecution, surely His imperfect followers should expect to endure such treatment. 1 Peter 2:23. Reviled not again. When vile and disrespectful things were said to Jesus, he did not "answer back" but bore it meekly (Matthew 27:39; Hebrews 12:3). Even while Jesus was on the cross he did not make any remarks about the cruelty of his enemies but rather prayed for them (Luke 23:34). Committed himself. Jesus confided in the mercy and wisdom of his Father and left the case in His hands (Luke 23:46). 1 Peter 2:24. Bare our sins. Jesus never sinned and hence none were literally attached to Him at any time. But something had to be done and some one had to "take the blame" in order to satisfy the vengence of a just God. No mere man was good enough and no angel was human enough to accomplish the purpose, hence the Son was called upon to make the sacrifice. Thayer's first definition of the original for tree is "that which is made of wood . . . a gibbet, a cross." When Jesus died on the tree of the cross He became a perfect sacrifice that provided for the remission of sins for all who will accept it on the Lord's terms. Those terms require that man become dead to sins which denotes that he separate himself from a life of sin, then follow up with a life of righteouness. Stripes is from MOLOPS which Thayer defines, "a bruise, wale, wound which trickles with blood." Since it is the blood of Christ that brings salvation from sin, we can understand why Peter says by whose stripes ye were healed. 1 Peter 2:25. As sheep going astray. All mankind went astray from God and were lost in the wilderness of sin. Continuing the language belonging to the business of a shepherd and the flock, the apostle represents these disciples as the wandering sheep who heard the voice of the Shepherd and returned to him. Jesus is not only a shepherd. in that He attends to the feeding, but also is their Bishop in that he inspects and governs them. Guy N Woods Commentary On 1st Peter 3DUTIES OF WIVES TO 1 Peter 3:1-6 1 Peter 3:1 ---In like manner, ye wives, be in subjection to your own husbands;—From the consideration of duties derived from the relationship of servants and masters, discussed at length in the preceding chapter, the apostle passes to another element in the social life of the people involving, according to the concepts which then prevailed, an almost equal degree of subordination— that of wives to their husbands. Here, as elsewhere throughout the epis­tle, Peter’ s design appears to be to inculcate such principles as would enable the suffering saints to whom he wrote to bear pa­tiently and worthily their burdens, however heavy and galling such should be. The lot of women in non-Greek countries, particularly before the influence of the gospel began to be felt, was a deplorable one. Aristotle writes that among the barbarians (non-Greeks) women and slaves held the same rank; and though among the Greeks her position was not quite so degraded, they considered her as holding only an intermediate position between free persons and slaves, mother of her children, but not worthy to educate them, qualified to receive orders, but never to give them. As the influence of Christianity began to exercise itself such barbarous ideas were destined to fail; slavery was to perish, and women to be elevated to their proper place in society; it was essential to the well-being of the cause which was to produce such effects, however, that these changes should be gradual and not violent; produced by instruction and not by revolution. Hence, the instructions given. “ In like manner” (omoios, in the same manner), i.e., in har­mony with the principles taught as to the duty of Christian slaves to be subject to their masters, so wives are to be constantly sub­mitting (present participle, middle voice) themselves to their own husbands. The word “ own,” in the text, is einphatic and signifi­cant. Christian women, with heathen husbands, might be tempted to despise their husbands and exhibit contempt for them, feeling obligated only to those Christian men with whom they were associated in the church. The effect of such an attitude would be dis­astrous, not only to the church, but to the family and to society in general. Though Christians, and in an enviable position, they were not to forget the obligations that are fundamental and vital to the permanence of society. 1 Peter 3:1 ---That, even if any obey not the word, they may without the word be gained by the behavior of their wives;—In some in­stances both the husband and the wife would obey the gospel; in others, only the wife; and it is of the latter with which the apostle deals here. “ The word” in the phrase, “ if any obey not the word,” is the gospel. (Romans 1:16.) “ Obey not” is translated from a term which denotes a degree of antagonism in addition to diso­bedience, plus an element of stubbornness. It means, literally, not to allow one’ s self to be pursuaded. The text, as it runs in our translation, makes the apostle assert that such men may “ without the word” be gained, i.e., they may be led to the word of truth without the word of truth! Such an idea is contradictory and does not correctly represent what the apostle actually said. The Greek article does not appear before the noun “ word” in the phrase, “ may without the word be gained . . .” Here, “ word” does not refer, as it does in the former phrase, to the word of truth— the gospel. Instead, it refers to the exhortations, the persuasions of the wives. These husbands had heard the gospel and were familiar with its demands. They had thus far been stubborn, rebellious, disobedi­ent. Peter admonished the wives of such men to desist from fur­ther importunity, lest such should descend to nagging; and instead, by godly conduct and discreet behavior to encourage them to do that which they already understood to be their duty. Properly translated, the passage reads: “ If any obey not the word, they may without a word (from the wife) be gained by her godly behavior.” This is an instance when silent eloquence is more effective than vigorous and vehement debate. “ Be gained” is a significant and important statement. Every soul saved is a gain to the Lord, to the church, and to itself. “ Behavior” sums up the conduct of the wives addressed. 1 Peter 3:2 ---Beholding your chaste behavior coupled with fear.—The word “ beholding” occurs also in 1 Peter 2:12, where see notes. It suggests the scrutiny of an eyewitness, and implies information from close and minute observation. From such examination, these unbelieving husbands would be able to form an evaluation of the chaste behavior of their wives and attribute such to the influence of Christianity. “ Fear” in the text is reverence, awe, and is with reference to the husband, and not God. It is the same sort of fear as that designated by Paul in Ephesians 5:33. From Clement of Alex­andria, born about the middle of the second century, comes this excellent comment: “ The wise woman, then, will first choose to persuade her husband to be her associate in what is conducive to happiness. And should that be found impractical, let her by her­self earnestly aim at virtue, gaining her husband’ s consent in every­thing, so as never to do anything against his will, with exception of what is reckoned as contributing to virtue and salvation.” (Ante-Nicene Fathers, Vol 2, page 432.) 1 Peter 3:3 ---Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel;—The teaching of this verse is closely associated with that which immediately precedes it. Christian wives, far from following the tactics by which their worldly sisters attract and hold the attention of their husbands, are to give emphasis instead to “ the hidden man of the heart,” the “ incorruptible apparel of a meek and quiet spirit which is in the sight of God of great price.” (Verse 4.) Their adornment was thus not to be the (a) braiding of the hair; (b) wearing of jewels of gold; or (c) putting on of apparel. It is obvious from the mention of putting on apparel that the apostle’ s words are to be regarded as hortatory rather than unconditionally prohibitive. Taken literally, and without qualifi­cation, they would forbid not only the braiding of the hair and the wearing of jewels of gold, but also the putting on of clothing. It is, therefore, clear that Peter did not intend for his words to be interpreted as an unqualified and unconditional prohibition of the things mentioned, but as an exhortation to regard such as second­ary and trivial in comparison with the inner adornment of char­acter exhibited in the meek and quiet spirit composing the incorruptible apparel which he enjoins. The form of exhortation here followed— sometimes styled a Hebraism— is a common one in the sacred writings. Jesus said, “ Work not for the food which per- isheth, but for the food which abideth unto eternal life.” (John 6:27.) Literally, these words forbid one to work for his daily bread; regarded as a Hebraism, which they are, they simply mean that one is not to place his chief emphasis on material things, but to give paramount attention to that which abideth unto eternal life. So here, the apostle does not forbid women to wear jewels, or to adorn themselves with modest apparel; he does admonish them to regard such as utterly worthless in comparison with the graces which adorn the Christian character, and which alone determine one’ s worth in God’ s sight. Paul also gave attention to the vanity characteristic of worldly women in adorning themselves with “ braided hair, gold or pearls or costly raiment” (1 Timothy 2:9), and from the historians of the period in which Peter wrote, we learn that women were disposed to go to extreme lengths in braiding and plaiting their hair, often arranging massive whorls of it several inches above the head into which had been woven twisted strands of gold and chains of pearls which glistened and scintillated in the light, thus making an im­pression of great brilliance. Clement of Alexandria says that many women of his time dared not touch their heads for fear of disar­ranging their hair, and that they regarded sleep with terror lest during it they should destroy their waves. It is such vanity as this that the apostle condemns. Forbidden is any lavish display of artificial adornments and all gaudiness contributing to the vanity of those participating. Christians, whether men or women, should array themselves in modest and unassuming garments, befitting their station in life, and the cause which they have espoused. 1 Peter 3:4 ---But let it be the hidden man of the heart, in the incor­ruptible apparel of a meek and quiet spirit, which is in the sight of God of great price.—The “ hidden man of the heart” is equivalent in meaning to that of the “ inward man” of 2 Corinthians 4:16 and Romans 7:22, and the “ new man” Colossians 3:10. “ Of the heart” (genitive of apposition) indicates that the life of this “ hidden man” manifests itself in the realm of the heart, and not in orna­mental display. It is said to be an “ incorruptible apparel” because it is not perishable and worthless like the ornaments of gold and silver which the worldly minded use; and it consists of a meek and quiet spirit. A “ meek spirit” is one not characterized by self-will, envy, pride, presumption or obstancy; and a “ quiet spirit” is one that is calm, tranquil, and at peace. The adjective “ great” modify­ing “ price” in the text (poluteles) is used in Mark 14:3 to de­scribe the value of the ointment which Mary used to anoint the Lord “ beforehand” for his burying, thus indicating the preciousness with which God regards those women who adorn themselves in the manner which Peter admonishes. 1 Peter 3:5 ---For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands:—To the precepts of the preceding verses, the apostle adds the example of faithful and godly women of old. These saintly sisters of the Old Testament period are styled “ holy women” because they were set apart to a life of faithfulness to God and to their husbands; and they are said to have “ hoped in God” because their expectations were grounded in him. The basis of their acceptance with God and their value to their husbands was not in the gaudy and spectacular ornaments of the thoughtless and vain, but in the worthy lives and submissive attitudes exhibited. For such they are imperishably inscribed in Inspiration’ s Hall of Fame. (Hebrews 11:11 Hebrews 11:35.) 1 Peter 3:6 ---As Sarah obeyed Abraham, calling him lord: whose chil­dren ye now are, if ye do well, and are not put in fear by any terror.—Genesis 18:12 is an instance of that to which Peter alludes in his reference to Sarah the faithful wife of the patriarch Abraham. In referring to him as “ lord” (a term which, as here used, is a title of honor addressed to one regarded as superior), Sarah revealed an attitude of habitual and continuous subordination. Because she recognized the supremacy of her husband and gladly assumed her proper sphere in the home, she serves as an example for Christian wives today. “ Whose children ye now are” is, literally, “ whose daughters you became” (hes egnethete tekna), i.e., by following the pattern of Sarah. By adorning themselves as Sarah did they became daughters of her to the extent that a child is like its parent. It is significant that this figure— a common one in the sacred writings— is used of those who follow in the steps of Abraham as believers: “ Know therefore that they that are of faith, the same are the sons of Abraham.” (Galatians 3:7.) “ And he (Abraham) received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircum- rision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them.” (Romans 4:11.) The words “ if ye do well” contain the condition on which such a relationship to Sarah is obtained, and by which it is kept. Sarah earned her right to be regarded as the mother of those wives who do well by her own godly conduct; and her daughters are those who imitate her example. The “ terror” against which the apostle warns in the final clause of the verse is not the “ fear” (phobos) which he enjoins in verse 2, but the shrinking, shuddering fear (ptoesis) of one in the grip of extreme trepidation. In his admo­nition to Christian wives to avoid such an attitude, the writer appears to be guarding them from running out of one extreme into another. Those who had unbelieving husbands would often have heavy burdens to bear, and much abuse to hear, and if they exhib­ited terror in the presence of such husbands as if constantly ex­pecting curses or blows, such an attitude might provoke the very thing they were seeking to avoid. Hence, Peter instructed them to “ do well” and then to proceed with their daily tasks with calm, unruffled spirit, whatever might be the attitude of their husbands. DUTIES OF TO WIVES 1 Peter 3:7 The exhortation of this portion of the epistle, like that of the two preceding sections— to Christian slaves (1 Peter 2:18-25), and to Christian wives of unbelieving husbands (1 Peter 3:1-16) —is closely connected with 1 Pet. 2: 11-17 in which the apostle admonishes godly conduct before the world as the most effective answer to the slanders evil men were disposed to utter against them. In discharging worthily and properly the duties of the relationship in which they lived they would demonstrate a worthy life, show honor to all men, and evidence reverence toward God. The instruction to husbands is brief and appears to have been inserted parenthetically to guard against abuse to the wives just addressed. The general tenor of the epistle is to show the duty of submission and the obligation to recognize and accept the subor­dination characteristic of one’ s position in life; and lest the hus­bands should conclude that there were no mutual obligations and that, though the wives were bound, they were loosed with reference to any duties in the marriage state, these lines were penned. It is also significant that while the apostle particularly addressed him­self to the wives of unbelieving husbands, the implication here is that the wives of these believers were also Christians. This was a logical conclusion from the nature of the society then existing. Wives might occasionally obey the gospel without their husbands, but not likely would husbands become Christians without their wives. 1 Peter 3:7 ---Ye husbands, in like manner, dwell with your wives according to knowledge,—“Dwell,” translated from a term which denotes domestic association, sums up the relationships of the marriage state. Such association is to be “ according to knowl­edge,” i.e., with due understanding of the nature of the marital relation, each showing proper regard for the other, and both dis­charging the duties peculiarly theirs. 1 Peter 3:7 ---Giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life;—The word “ giv­ing,” translated from a term which occurs nowhere else in the scriptures (aponemo), means to assign; to apportion; and “ honor” in the text is the rendering of the same word translated “ precious” in 1 Peter 1:19. Christian husbands are to regard their faithful wives as precious and to assign to them the honor that is their due. The woman is called a “ weaker vessel” not because of moral or intellectual weaknesses, but solely from the fact that she lacks the physical prowess commonly characteristic of man. The husband is exhorted to dwell with his wife in due consideration of the fact that she is physically weaker; and to regard her always as a fellow heir of the grace of life— life eternal— which awaits all of the faith­ful. (John 17:3.) In styling the wife as the weaker vessel the implication is that man is also a vessel— both the husband and wife being instruments which God uses in his service. 1 Peter 3:7 ---To the end that your prayers be not hindered.—The word “ hindered” is the rendering of a word which means literally to cut in, to interrupt. Where strife and discord obtain in a home, prayer is cut into and interrupted— the message to heaven is short-cir­cuited! Bitterness, division, and bickering are opposed to the spirit of prayer and operate to terminate all efforts in that respect. Only where peace and harmony prevail can the husband and wife join their efforts in united prayer to the throne of grace.DUTIES OF TO ONE ANOTHER1 Peter 3:8-12 1 Peter 3:8 ---Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded:—“ Finally” (to telos, the end) does not, of course, indicate the end of the epistle, but the conclusion of the special addresses to the various classes. Having addressed slaves, Christian wives, and husbands, this por­tion of the epistle is concluded with an exhortation to Christians generally in their relations with each other. These duties are embraced in five Greek words, three of which occur nowhere else in the New Testament. “ Likeminded” is unity of mind and pur­pose, agreement in all the major details of Christian life and activ­ity; “ compassionate.” derived from the Greek sumpatheis, from which we get our word sympathy, is that attitude of mind which leads one to rejoice when others rejoice, and to weep when others weep; “ loving as brethren” (literally, brother lovers) is the special feeling which brothers of a common parentage have for each other; “ tenderhearted” (literally, goodhearted) is an attitude which mani­fests itself in pity and affection; and “ humbleminded” is the oppo­site of arrogance and pride. These are fundamental Christian principles and must be characteristic of all who desire to follow in the footsteps of the Master. 1 Peter 3:9 ---Not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.—Here Peter (as did Paul in Romans 12:17 and 1 Thessalonians 5:15) echoes the spirit of the sermon on the mount in those significant words of our Lord: “ But I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.” (Matthew 5:39.) “ Not rendering” is, literally not giving back; and the preposition “ for” as here used denotes something given in exchange. Christians are, under no circumstances, to give back evil in exchange for evil done them, or to engage in reviling though reviled themselves. This verse was designed to forbid all retaliation, whether in word or in deed. In the phrase, “ but contrariwise blessing,” the word “ blessing” is not a noun, but a present participle. The meaning is, “ Instead of giving back evil in exchange for evil, or reviling when reviled, be continually blessing!” This, too, is in harmony with what the Lord taught in the mountain instruction when he said, “ Love your enemies and pray for (bless, King James translation) them that persecute you.” (Matthew 5:44.) Christianity is, itself, a blessing; and those who are Christians are called to receive the blessing which it offers and thus should ever be blessing others themselves. Our Father blesses us; we must, then, bless others; from him we receive forgiveness for our sins; therefore we must be constantly forgiving others. Retaliation for evil done us oper­ates to deprive us of the blessing to which we, as Christians, have been called.1 Peter 3:10 ---For, he that would love life, and see good da's, let him refrain his tongue from evil, and his lips that they speak no guile;— To support his argument that Christians should re­frain from all wrongdoing and evil speaking, in order to be as­sured of the protection, approbation and blessing of God, the apostle cites a statement from Psalms 34:12-16. The quotation extends from verse 10 through 12 and follows the Greek Septua- gint translation of the Old Testament with slight variation. “ He that would love life” is, literally, “ he that willeth to love life,” that is, who now loves life and wishes to continue to do so. The “ good days” are days of happiness, usefully and worthily spent. To enjoy such one must “ refrain” his tongue from evil and his lips from speaking guile. “ Refrain” is translated from a term (pauo) which means to cease, and implies a natural unruliness on the part of the tongue to utter evil things. The evil to be refrained from includes all perverse speaking, and the guile is deceit and sill deception. (See the word defined more particularly in the com­ments on 1 Peter 2:1.) In each of these verses which Peter cites from the Psalms, we have excellent examples of the parallelism in Hebrew poetry, in which the movement and rhythm are obtained by a repetition of the idea in slightly different form. 1 Peter 3:11 ---And let him turn away from evil, and do good; let him seek peace, and pursue it.—“ Turn away” is from ekklino, to bend away from, as one inclines himself in a narrow path to let another pass. The Christian must, therefore,' shun, avoid, and turn aside from all appearance of evil (1 Thessalonians 5:22) and do only that which is good. He is to “ seek peace” because in a world of war and strife it is not always apparent, and, when seen, may be seized and possessed only by diligent pursuit. 1 Peter 3:12 ---For the eyes of the Lord are upon the righteous, and his ears unto their supplication: but the face of the Lord is upon them that do evil.—The preposition “ upon” in this pas­sage is from the Greek word (epi). The eyes of the Lord are upon the righteous and the evil. His eyes are upon the righteous with approval, and his ears are tuned to their supplications, but his face is upon those who do evil with extreme displeasure. (Isaiah 59:1-2; John 9:31.) “ He that turneth away his ear from hearing the law, even his prayer is an abomination.” (Proverbs 28:9.)WHEN 1 Peter 3:13-171 Pe 3:13 ---And who is he that will harm you, if ye be zealous of that which is good?— These words contain an inference drawn by the apostle from the teaching of the passage which he had just cited from David and the Psalms. Since the Lord watches for the righteous, and his ears are ever open to their prayers, who can harm them? The word “ harm” means to do one real and per­manent evil, and is emphatic. It will be observed that the apostle does not affirm that men will not seek to injure them; or, that they will not succeed in such injury; he teaches that with God’ s contin­ual watchfulness over them though men do persecute them, even­tually all matters will result in their good, and no permanent and real harm will befall them. (See Matthew 10:28; Mark 10:29-30; Romans 8:28.) “ Zealous” means to be full of zeal, to devote one­self earnestly to the cause espoused. These words, addressed to suffering saints, were a glorious and heart-warming assurance of ultimate triumph over the difficulties and hardships through which they were even then passing. They offer similar hope for our time. 1 Peter 3:14 ---But even if ye should suffer for righteousness’ sake, blessed are ye: and fear not their fear, neither be troubled;—To clarify his statement in verse 13, and to guard his readers against the erroneous conclusion that they need expect no difficul­ties of any nature, these words were penned. They mean, “ But if it should happen that sufferings come to you because of your obe­dience to the Lord, regard this as a blessing, because Jesus said, "Blessed are they that have been persecuted for righteousness* sake: for theirs is the kingdom of heaven.” (Matthew 5:10.) The word “ blessed” means happy, prosperous, and denotes an inner, spiritual form of prosperity. To suffer for righteousness’ sake is to suffer on account of righteousness, i.e., because of the godly life and holy conduct characteristic of the righteous. The final clause, “ and fear not their fear, neither be troubled,” is quoted from Isaiah 8:12. and means, “ be not influenced by the terror which your persecutors would instill in you, neither be agitated.” It is an injunction to complete composure in the face of bitter and determined enemies. 1 Peter 3:15 ---But sanctify in your hearts Christ as Lord:—This clause, with variations, is from Isaiah 8:13. To sanctify is to set apart; and to sanctify in one’ s heart Christ as Lord is to regard him with that reverence and awe befitting the Lord of glory. “ But” (de, adversative) suggests “ nay, rather,” i.e., instead of being tormented with the fear which your enemies would instill in you, be concerned only with the enthronement of Christ in your hearts as Lord. This done, you may be sure that nothing can dis­turb you. “ Christ” (Hebrew Messiah) means the “ anointed one” ; “ Lord” (kurios), literally a master or owner, here designates him who has authority over all things, both in heaven and on earth (Matthew 28:18-20), the Saviour of the world. Peter offers here direct and unequivocal testimony to the deity of the Lord Jesus, and to his relationship to the God of the universe. 1 Peter 3:15 ---Being ready always to give answer to every man that ask­eth you a reason concerning the hope that is in you, yet with meekness and fear:—This readiness to “ give answer” (liter­ally, to make defence, apologia), is to be constant: “ being ready always . . .” It is to be given “ to every man that asketh ... a reason,” not necessarily to every scoffer and captious person who lacks the sincerity of honest inquirers. Our Lord often met such inquiries with the dignity of complete silence. It is significant that the words “ answer” and “ reason” in the text are closely related in meaning: To every one who asks an account we are to give an account. The answer is to be given with reference to the hope entertained, i.e., with respect to the grounds on which the hope is based. This obligation implies sufficient acquaintance with the word of God to substantiate one’ s hope therewith, and godli­ness of life consistent with its teaching. It is said that every citi­zen in Athens was expected to keep himself sufficiently informed in civic affairs to be able to participate intelligently in any discus­sion thereof. Christians should be equally well informed in the things of God and as skillful in their presentation. The defence is to be made with “ meekness and fear.” When called on to justify their position, Christians are to do so with reason and logic; but not with bold defiance nor arrogance and pride; the “ answer” is to be made with “ meekness,” i.e., an atti­tude .free of scorn, haughtiness and bitterness; and “ in fear,” fear of God and the judgment. 1 Peter 3:16 ---Having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good man­ner of life in Christ.—In addition to the attitude of “ meekness and fear” enjoined in the preceding verse, he who would success­fully defend his faith must have a good conscience, i.e., a firm conviction of the righteousness of his cause, and his worthiness to represent it. However skillful he may be in debate, his work must fail if his life is inconsistent with that for which he contends. Only when the two harmonize— skillfulness of speech, and godliness of life— is the answer effective and convincing. When the conscience is clear, the spirit meek and the heart filled with the knowledge and holy fear of God, the false accusers of the righteous will be put to shame. The word “ revile” in this passage does not designate formal accusations, but wild, unfounded charges. Those who indulge in such will eventually be put to shame because they will be exposed as liars, slanderers and calum­niators of those who are good. 1 Peter 3:17 ---For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.—See a similar statement from the writer earlier in the epistle in 1 Peter 2:20. These words were penned in further confirmation of that which he had said in the preceding verses. The value of suffering for right­eousness’ sake is often emphasized in the epistle. To endure patiently and uncomplainingly silences false accusers (verse 16); it is in imitation of Christ’ s own example (verse 18); and is “ better” because there is the possibility that such is the “ will of God” (verse 17). The words, “ if the will of God should so will,” are in a construction signifying, not a probability, but merely a possi­bility : “ If it should happen to be the will of God . . .”CHRIST AN EXAMPLE OF 1st Peter 3: 18-4: 6BEING UNTO GOD AND CHRIST1 Peter 3:18-22 1 Peter 3:18 ---Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God;—One can­not escape the conclusion that the apostles of our Lord were Christ-intoxicated men! It is highly significant that they did not write on any theme associated with redemption without being immediately reminded of, and alluding to, their matchless leader and guide. Peter’ s reference to suffering wrongfully for righteous­ness’ sake brought immediately to his mind the one who, above all others, suffered in this manner; and he is offered, as in 1 Peter 2:21-25, as a pattern for other innocent sufferers. Here, as there, the apostle appeared to be unwilling to quit the subject with Christ presented as no more than an example of suffering; and he there­fore proceeds to present the higher aspects of the Lord’ s suffering and death in relation to the redemption and salvation of man. To this end, the writer sets forth the reason why it is blessed to suffer for righteousness’ sake. Christ suffered in this manner; Christ is our example; hence, he who suffers as the Lord did, more nearly identifies himself with Christ. Each word in this text is vitally significant. Christ “ suffered” ; he suffered “ for” \ 1 Peter 3:1. One definition of likewise is "moreover," denoting that the writer has something more to say, but not necessarily on the same subject he has been considering. The wives addressed are disciples who have husbands not members of the church. Wives are expected to be in subjection to their husbands regardless of their religious profession. But if the Christian wives show that they can live in obedience to their companions in marriage notwithstanding their religion, it will speak well for their profession. Be won without the word. A man might not be interested directly by the written word, but when he sees the principles of that word as practiced by his Christian wife, he may thereby be led into obedience to the truth. 1 Peter 3:2. This continues the thought in the preceding verse. Chaste means pure and conversation refers to the general life or conduct. Fear is used in the sense of a person who has respect for another and who is unwilling to do anything improper toward him. If a husband observes that his wife is that kind of woman, and that the religion she professes prompts her unto such an attitude toward him, he may become a disciple also as a result of such godly influence. 1 Peter 3:3. One definition of adorning is "decoration," and means the general appearance of one that is arranged for the observation of another. One of the items that Peter forbids is putting on of apparel. He does not specify any certain kind of dress (as Paul does in 1 Timothy 2:9). However, we know the wife is not forbidden the putting on of clothing, hence the unavoidable conclusion is that she must not depend on the display of articles mentioned in this verse to interest her husband. Instead of a gaudy display of jewelry or showy garments, she will restrict herself within reasonable and modest bounds in her use of such feminine dainties, and rely on the better attractions named in the preceding verses and some others to follow. (See the comments on this subject at 1 Timothy 2:9-10.) 1 Peter 3:4. It is right for a woman to display a proper attraction for the opposite sex, but it is much more important that she appear as she should in the eyes of God; the things that will please Him are described in this verse. Hidden man of the heart is a figure of speech to denote the opposite of the outward body that may receive material adornment. Not corruptible means something not subject to decay as is the material of bodily dress. Meek and quiet are virtually the same in effect. The first indicates a mind of humbleness and the second denotes the conduct that such a spirit manifests. In God's sight such qualities are of great price which signifies they are of much value. That is because they are durable and destined to outlast all temporal ornaments such as those made of gold and silver. 1 Peter 3:5. The phrases holy women and trusted in God are expressed as being related, and account for the other statement that they adorned themselves according to the principles that are discussed in the preceding verses of the chapter. It should not be overlooked that the kind of women here described will be in subjection to their own husbands as those were in old time called "holy." 1 Peter 3:6. Obeyed and lord are related in this verse, for both in the Old Testament and the New where this circumstance is recorded, the word lord means "ruler." It is therefore not used as a title of rank under royalty as the term is used in the East. Not afraid with any amazement. This means the wife must not obey her husband because she is "scared" or frightened into it, but should do it from a motive of modesty and respect. Such women are called daughters of Sara (Sarah in the Old Testament) because they are a generation of faithful wives like the wife of Abraham. 1 Peter 3:7. Dwell with them according to knowledge means for the husband to act intelligently toward his wife. That will cause him to remember that she is the weaker vessel in that she belongs to the "weaker sex" physically, and therefore is not as rugged as he. But while there is this difference in their strength, yet they are equal heirs to the grace of life, which means the favors that the Lord has promised to those who live for Him. Prayers be not hindered. This phrase indicates that where husbands and wives are both disciples, they will engage in mutual prayer services in their homes. Yet such services would be hindered were their love not mutual also. 1 Peter 3:8. The instructions are now directed more generally and apply to Christians in the various walks of life. To be of one mind means to be united upon the matters that pertain to the service of Christ, especially those which have to do with their treatment of each other. Having compassion one of another all comes from one Greek word which Thayer defines in part as "sympathetic." Love as brethren denotes the love one has for another because he is a brother in Christ. Pitiful is virtually the same as tender hearted, and courteous means to be friendly and kind. 1 Peter 3:9. The first half of this verse means not to return evil for evil, but to return good for evil. It is the same thought that Paul teaches in Romans 12:19-21. Ye are thereunto called. When the Gospel call was made to them it was with the understanding they would conduct themselves after this manner. Disciples must be willing to bless (do good) their brethren in Christ if they expect to inherit a blessing from Him. 1 Peter 3:10. This is a quotation from Psalms 34:12 and is made a part of the apostle's letter to Christians. It is presented as a higher basis for an enjoyable life than the popular standards of the world. An evil tongue is one that speaks to the injury of another's good name, and to speak guile is to use speech that is deceitful. 1 Peter 3:11. Eschew evil denotes that one avoids it and does that which is good instead. Seek peace expresses the mere desire for it while ensue it is a stronger term and means to take active steps to accomplish it. 1 Peter 3:12. The Lord sees everything at all times and in all places, hence the word over is used in a special sense here. The connection shows it means He has his eyes upon the righteous for their good, even as a faithful guardian keeps watch over his charge. On the same principle His ears are ready to listen to the prayers of His righteous servants. But the Lord will not even look toward the doers of evil; He will "turn his back to them." An ancient prophet expresses the same thought (on the favorable side) by the words, "To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word" (Isaiah 66:2). 1 Peter 3:13. This verse is similar in thought to Galatians 5:23. It does not mean that nobody will oppose those who do good, for they will. They might even do a person some bodily damage which would be considered as harmful. However, in the end the true servant of God will be the victor and hence no actual harm will result. Jesus taught this in Matthew 10:28 where he showed that real harm is that which affects the soul. Our verse means therefore that if we do that which is good, nothing harmful can happen to us even if we do lose our temporal lives. 1 Peter 3:14. This is virtually like the preceding verse as to the security of the righteous; they have much for which to be thankful. Enemies may threaten us but we need not be afraid of them. At the worst they can only-kill the body while the soul may con tinue to live and be with "God who gave it." 1 Peter 3:15. Sanctify is from HAGIAZO and Thayer's first definition is, "To render or acknowledge to be venerable [sacred], to hallow." The reader should carefully note that the word has a twofold meaning, namely, either to cause another to become holy (which can be done to man by the Gospel), or to recognize another to be already that way (which can be done only to the Lord who is the author of the Gospel). The passage instructs disciples to recognize the Lord as holy and entitled a permanent place in their hearts. The way this can be done is made clear in Ephesians 3:17 by the words, "That Christ may dwell in your hearts by faith." Add to this the statement as to the source of faith (Romans 10:17) and the subject is complete. We should make ourselves so familiar with the word of God that He will be in our hearts (minds) all the time. If all this is done we will be prepared to comply with the rest of the verse. Answer means an explanation that shows the basis for believing anything that might be called in question. When any man asks us to show that basis we must be prepared to do so. Neither is this to be done at stated times only or after we have "brushed up" our memory on it, but we are to be ready always. This will be possible if we have obeyed the first part of the verse which will have made us acquainted with the word of God. With meekness and fear. We should be humble and not overbearing when someone asks us to defend our position. We should have great respect for the subject and answer the questions according to Him who is living in our hearts and whom we fear or reverence. 1 Peter 3:16. This verse implies that at least some who call for an explanation of our faith may be unfriendly. They may approach us with a "chip-on-the shoulder" attitude, which explains why the preceding verse instructs us to be meek and respectful; if we observe all these instructions we can have a good conscience. When the critics make their approach with the questions, they often imply that no good reason can be given for the conduct of the disciples because they (the disciples) are evildoers so they will say. But when the reasons are shown to be well founded in the word of God it will put to shame the false accusers. Good conversation means their conduct or manner of life is good and in harmony with the word of God. 1 Peter 3:17. If a person suffers for well doing it may be considered as a persecution, and such an experience will be something in which to rejoice. The early disciples found joy in suffering shame for the sake of Christ (Acts 5:41). But if one suffers on account, of his evil doing it is to be regarded as a chastisement, and in such a case the guilty one may well be ashamed of himself. 1 Peter 3:18. No unjust person could suffer and die on behalf of another like him, hence it was necessary for the just Christ to do this. Put to death in the flesh. In order to die it was necessary for Christ to take on a fleshly body. He was quickened or returned to life by the Spirit. The italicized phrase is an important key to the passage of several verses. The Deity or Godhead is composed of three persons, the Father, Son and Holy Spirit. These are all equal as being divine and pure, but the Father and Son are the makers and preservers of all things. They accomplish their wonderful works through the services of the Spirit. It should therefore be understood that the leading thought in this and the following verse is what was accomplished for Christ through the instrumentality of the Spirit. 1 Peter 3:19. By which (Spirit). The services of the Spirit is still the subject that was introduced in the preceding verse. Christ (in cooperation with his Father) did some preaching through the agency of the Spirit. But since the Spirit never speaks directly to sinful man concerning his personal duty, it is necessary to have also the services of a human preacher. That preacher was Noah, for 2 Peter 2:5 says he was "a preacher of righteousness," which would. mean he did the right kind of preaching. The connection shows that the ones to whom he preached were disobedient persons, hence the preaching consisted in exhortation and call to repentance. In prison. This is a figure of speech drawn from the direct preaching that Jesus did in person to sinners while He was on earth. In Isaiah 42:7 Isaiah 49:9 it is predicted that Jesus would preach to people in prision (of sin), and by that same figure the ones to whom Noah preached might be called "spirits in prison." 1 Peter 3:20. The preceding verse tells what was done--that some preaching was done to people in the prison house of sin. The present verse tells when it was done, namely in the days- of Noah. The reason given for the preaching is that they were disobedient. A fuller description is given in Genesis 6:5 which says "every imagination [purpose] of the thoughts of his heart was only evil continually." The length of time during which God labored or "strived" with man (through Noah) is explained by the longsuffering of Him. The period of longsuffering included the time necessary for the building of the ark. One of Thayer's definitions of the original Greek word for soul is, "That in which there is life; a living being," hence it is used in this passage to mean the eight members of Noah's family. Saved by water. Being heavier than the ark and its contents, the water bore them on its bosom and thus kept them safe from the revages of the flood. 1 Peter 3:21 Like figure. The only comparison the apostle makes is between the water of the flood and that of baptism. No writer in the New Testament ever refers to the ark as a type of the church. The fact that Peter does specify the one item and call it a figure, but makes no mention of any other comparison shows it was not because he was so far away from the subject. There are too many items that are against the theory. The people are said to have been saved by water, yet that element came after the people entered the ark, while baptism is necessary before people can enter the church. Again, there were unclean beasts taken into the ark, while only those who are saved or clean are added to the church (Acts 2:47). Not the putting away of the filth of the flesh. This statement indicates that baptism is a washing of the whole body. No one would have formed the erroneous idea that baptism was intended as a cleaning bath for the body had the rite been performed by sprinkling, for all would know that such an act would not cleanse anything. The explanation is suggested by the practice in Old Testament times of washing the bodies of animal sacrifices in water. Answer is from and Thayer defines it at this place as folio s: "A demand; earnest seeking, i.e. a craving, an intense desire, to long for something." That which is desired is a good conscience toward God. When a sinner is taught that he must be baptized for the remission of sin, and he has the desire to do right, he will not have a good conscience until he obeys this command. The above explanation is inserted to avoid an erroneous idea about baptism, after which the writer resumes the subject of salvation by baptism. The information is added that the salvation is accomplished by the resurrestion of Jesus Christ. Had He not come from the dead it would not have availed anything for a man to be baptized. 1 Peter 3:22. After Jesus accomplished his work on earth for the redemption of man, He ascended to heaven as the great Conqueror. Just before He left the earth he told his apostles that "All power [authority] is given unto me in heaven and in earth." That truth is here repeated by the apostle, and suggests the beautiful language of David in Psalms 24:7-10. Guy N. Woods Commentary On 1st Peter 4 OF GOD'S GRACE 1 Peter 4:1 ---Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind;—“ Forasmuch then” es­tablishes a logical connection with matters earlier mentioned by the apostle, and, in particular, Christ’ s sufferings. (1 Peter 3:18.) Peter exhorted his readers, in imitation of the motives which in­fluenced the Lord to “ arm” themselves with the “ same mind.” “ Mind” (ennoia) refers to the thoughts, the will; and the meaning is that Christians are to be influenced by the same purposes, thoughts, and intentions which characterized the Saviour in the sufferings which he endured. In view of the fact that Peter was addressing saints who were soon to pass through the fiery ordeal of persecution they were to protect themselves in the fray with the only effective armor available to them, the purposes which motivated Christ under similar trials. This armor consisted in an unwavering faith in the righteousness of his cause and patient resignation in whatever might befall him here. 1 Peter 4:1 ---For he that hath suffered in the flesh hath ceased from sin;— Of similar import is Paul’ s statement: “ For he that hath died is justified from sin.” (Romans 6:7.) To indicate that suffering is not an unmitigated evil, Peter directed attention to the fact that one who suffers in the flesh is made to cease from sin. Obviously this does not include all suffering, or suffering by all people; the contectual limits indicate that it is the suffering of righteous people in imitation of Christ that is here contemplated. One who has embraced the mind of Christ, and whose life is so influenced by him that he suffers persecution is not in danger of succumbing to the weaker temptations of the flesh. To such an individual these al­lurements lose their appeal. Martyrs, in the hour of persecution and death, do not toy with temptation or surrender to the seduc­tions of the world! 1 Peter 4:2 ---That ye should no longer live the rest of your time in the flesh to the lusts of men, but to the will of God.—“ That” introduced the purpose clause which follows, and which is closely connected with the verb “ arm” in the preceding verse. The mean­ing is, “ Arm yourselves with the mind of Christ in order that ye may no longer live in the flesh to the lusts of men, but to the will of God.” “ In the flesh” refers to the period of bodily existence in the world, and “ the rest of your time” to that portion of it remain­ing for such sojourn. “ Lusts” denotes passionate desires and is here used to indicate those that are evil. “ Lusts of men” is put in contrast with “ the will of God” which will, when followed, be­comes the only effective defence against such desires. “ For this is the will of God, even your sanctification, that ye abstain from fornication . . . not in the passion of lust, even as the Gentiles who know not God.” (1 Thessalonians 4:3 1 Thessalonians 4:5.) 1 Peter 4:3 ---For the time past may suffice to have wrought the desire of the Gentiles,—The tense of the verbs in this verse is signifi­cant. “ Past” is, in the Greek, a perfect participle, and “ have wrought” a perfect infinitive, indicating that the period under consideration had been terminated and closed. The statement is one of irony, and means that enough time, and more than enough, had already been given to ungodly living such as was generally characteristic of the Gentiles of that period. For a similar admon­ition from Paul, see Romans 13:11-12. 1 Peter 4:3 ---And to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries:—The Gen­tiles (a figurative term indicative of the great unregenerate and heathen world) are said to have “ walked” in the sins enumerated, not only because life itself is a journey, but because there is a disposition for those engaging in such to go on from sin to sin, each departure leading to deeper degradation. “ Lasciviousness” (aselgeia), a plural term in the Greek text, embraces the unbridled lusts and excesses of the age— outward actions and overt deeds as distinguished from the “ lusts” (epithumia, desires) which are inwardly entertained. “ Winebibbings” (oinoplilugia) from oinos, wine, and phluo, to bubble up, to overflow, is a vivid picture of drunkenness; “ revellings” (komos) was first used innocently of village merrymaking, but later came to be applied to rioting, drinking parties, and is so used here; “ carousings” (potos) were drinking matches in which each participant sought to outdo all others engaging; and the “ abominable idolatries” were licentious and drunken parties in which not only fleshly sins were engaged in, but also idolatrous worship. The first three sins designated by the apostle are primarily personal sins; the last three are social evils, and all common to the unregenerate world of the first cen­tury. 1 Peter 4:4 ---Wherein they think it strange that ye run not with them into the same excess of riot, speaking evil of you:— Because the unconverted people of that period were utterly unrestrained in their conduct and did not regard the acts enumerated in the fore­going verse as objectionable, they looked with astonishment on the refusal of Christians to participate with them, considering them anti-social, unfriendly, and bigoted. The words “ run not with them into the same excess of riot” are significant and impressive. “ Run” denotes more than mere association; it indicates eagerness of participation and fellowship in the vices mentioned. “ Excess” is from a term which means, literally, an overflowing, and in clas­sical Greek referred to gutters suddenly swollen from rains which poured their contents into common sewers. The picture is one of depraved and abandoned groups wildly rushing into filthy and ungodly excesses in a whirlpool of sin. Those thus engaged “ speak evil” (literally, blaspheme) Christians for their refusal to engage with them in such. 1 Peter 4:5 ---Who shall give an account to him that is ready to judge the living and the dead.—“ Who” is in apposition to the parti­ciple translated “ speaking evil” and establishes what is taught clearly elsewhere (Matthew 25:31-46), that the wicked will eventu­ally answer in judgment for their evil conduct here. These who demanded an accounting for the conduct of Christians about them would themselves be required one day to render an accounting for their own lives. The “ living and the dead” is a comprehensive statement embracing all men, whether alive or in the tomb, and was designed to indidate the universality of the judgment. (2 Corinthians 5:10.) 1 Peter 4:6 ---For unto this end was the gospel preached even to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit.—The words “ for unto this end” indicate the purpose or object for which the gospel was preached to the dead, viz., that they might be judged according to men in the flesh, but live according to God in the spirit. That which was preached was the “ gospel,” God’ s power to save (Romans 1:16) ; and the preaching thereof was to “ the dead,” dead and in the spirit land when Peter wrote, but alive and in the world when the gospel was preached to them. As a result of having heard this preaching, they obeyed the gospel and became Christians; but they had since died, and were thus dead when the epistle was written. While they lived they too were subjected to the evil speaking which Peter’ s readers were then suffering; and they, although judged and condemned by “ men in the flesh” be­cause of their faithfulness and fidelity to the cause, lived according to God in the spirit, i.e., in the higher, nobler life of the spirit. Such we conceive to be the meaning of what is doubtless one of the most controversial and difficult passages in the Bible. That these to whom the gospel was preached were not the same as those contemplated in 1 Peter 3:19-20, follows from the fact that those who were the objects of Noah’ s preaching rejected that patriarch’ s warnings and perished in disobedience in the flood; whereas, these who were the objects of the preaching to which Peter refers had accepted the gospel, and, though dead, had the approbation of God in the spirit realm. SECTION FOUR TO LIVING1t Peter 4: 7-5: 9 1 Peter 4:7-111 Pe 4:7 ---But the end of all things is at hand:—“ Of all things” is from a word which appears first in the text (panton) and is thus emphatic: “ Of all things the end is at hand.” “ At hand” (eggidzo) means literally “ to draw near,” and is the word used by John the Baptist to announce the near approach of the kingdom of Christ. (Matthew 3:1.) “ Of all things the end draws near.” What end? The consummation of the age, and the judgment day, so many commentators contend; and to the objection thjit these matters were not at hand when Peter wrote, two thousand years having elapsed, and the end not yet, it is alleged that Peter, in common with all the apostles, held, and here gives expression to the erro­neous view that the return of Christ was, at the time he wrote, imminent and pending and would occur in his lifetime! Those who hesitate to impute error to the apostles in this bold fashion nevertheless weaken his words with the assertion that the time clock of God in the grand sweep of eternity is little concerned with the passage of time, “ a thousand years being as one day.” (2 Peter 3:8.) The first objection is a denial of the inerrancy of the scrip­tures, imputing error to the writers; and the second is based on a misconception of 2 Peter 3:8. (See comments on this passage.) Moreover, the words of the text served as a basis and ground for the exhortation which follows, and hence must be determined in harmony with man’ s relation to time, and not God’ s. It thus follows that the “ end” was not the judgment day and the consummation of the age. It should be remembered that these words of the apostle were written on the eve of the destruction of the Jewish state. Already terminated as a system of acceptable worship, its forms and ceremonies had persisted through the efforts of unbelieving Jews who had desperately resisted the march of Christianity. Soon the temple, the Levitical system, and the Jewish economy were to perish in the fearful destruction about to fall upon Jerusalem. For these relics of a former system of worship the end approached, and with it would come times of trial and difficulty for all and particularly those who had espoused a religion traceable to Jews. Aware that Christianity had its origin with a Jew— Christ— the persecutors of the Jews would not distinguish between them and Christians. It was inevitable that they should suffer in consequence of the doom soon to befall the Jewish state. Hence, the occasion of the admonition which follows. 1 Peter 4:8 ---Be ye therefore of sound mind, and be sober unto prayer:—An injunction to sobriety was especially pertinent in view of the fearful trials soon to come. A sound mind and a sober disposition prompting to regular and persistent prayer would best avail them in the midst of the dangers with which they were soon to be as­sailed. 1 Peter 4:8 ---Above all things being fervent in your love among your­selves; for love covereth a multitude of sins:—“ Fervent” (ek- tenes, to stretch out, as of a string drawn taut on an instrument; see comments on 1 Peter 1:22) suggests the intensity which should characterize Christians in their love for one another. In view of the fact that love is the badge of their discipleship (John 13:35), it behooves them to exhibit intense affection for each other. It is possible that Peter, having just referred to a love which stretches itself on behalf of the brethren, should think of it as having ex­tended itself in its fervency to cover the sins of the brethren. When one loves another he forgives; and thus the way to peace and harmony in the church is through fervent love. In recognition of its potency Peter admonished that this be “ above all things,” i.e., before all other things in the order of importance. The words “ love covers a multitude of sins” are reminiscent of Jas 5:20 where, however, the meaning is different from this. There, it appears to be the design of the writer to point out that the love we have for our brethren prompts us to busy ourselves in their behalf in restoring them to the truth so that God may forgive them and thus cover their sins. Both Peter and James were doubtless influenced in their use of the phrase by Solomon in Proverbs 10:12. 1 Peter 4:9 ---Using hospitality one to another without murmuring:— The word “ hospitality” is translated from a term which means “ friendly to strangers.” This duty is given much emphasis in the New Testament. (Romans 12:13; Hebrews 12:2; 1 Timothy 3:2.) Christian travelers of the period in which Peter wrote were often under considerable difficulty in finding proper accommodations. The inns— hotels— of the time were places of gross sin and cor­ruption ; and the homes of heathen friends if open to them would often subject them to ridicule for their espousal of Christianity or what was worse, temptation to resume their former manner of life. Hence, only the private homes of Christians provided suitable as­sociation for those whose travels took them away from their homes. To guard the hospitality-minded against imposition by unworthy people, the letters of commendation mentioned by Paul (2 Corinthians 3:1) came into use. The hospitality thus enjoyed was to be rendered “ without murmuring,” i.e., without giving vent to expressions of displeasure either secretly or otherwise, because of the responsibility involved. The bestowal of such hospitality would necessitate some expense; occasionally it would be attended by considerable inconvenience and the duty at other times might become somewhat of a nuisance; yet, the obligation was clear and the responsibility certain. It was to be discharged without complaint. Here, as also in the formal contributions of the saints, God loves a cheerful giver. (2 Corinthians 9:7.) 1 Peter 4:10 ---According as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God;—“ Gift” (charisma) here is the same as those under consid­eration in 1 Corinthians 12. The word “ received” is in the aorist tense (lambano) and points to a definite time when the gift was received, either when they were baptized (Acts 2:38) or through imposition of an apostle’ s hands (Acts 8:16). Whatever the nature of the gift— means by which to identify it not being available— it was a gift of grace and designed to be used in the interests of others. In the administration of such gifts the saints were to be “ good stewards” (literally, beautiful stewards, kalos) of the manifold grace of God. The word “ manifold” (poikile), here descriptive of the grace of God, signifies that which exists in varied content, and suggests that widespread bestowal of such gifts in the apostolic age. 1 Peter 4:11 ---If any man speaketh, speaking as it were oracles of God;—In verse 10 the apostle had alluded to the reception and administration of gifts characteristic of the apostolic age. Here, he proceeds to instruct his readers concerning two classes of such gifts— those in which one speaks and those requiring doing. The word “ oracle” (logia) was used in classical Greek of the alleged sayings of heathen deities; and it occurs in the New Testament in Acts 7:38; Romans 3:2; and Hebrews 5:12 with no trace, of course, of its former significance. The oracles here referred to were divine utterances delivered through the recognized agencies of the early church— the apostles, prophets, and inspired teachers. The mean­ing is that these gifts were properly exercised only when that which was said was in harmony with the oracles of God. When one allegedly spoke by inspiration it was to be done in such fashion that the utterance was to be readily recognizable as of divine ori­gin. In this, as in all matters pertaining to the “ manifold grace of God,” the speaker was to discharge his obligation as a “ good steward.” 1 Peter 4:11 ---If any man ministereth, ministering as of the strength which God supplieth:—The “ ministering” (serving) under consideration was such as required the exercise of the gifts of the apostolic period requiring doing as distinguished from those in the foregoing clause involving speaking alone. Those thus exercised were to be mindful of the fact that they served with strength not their own, and with that which God alone supplies. “ Ministereth” is derived from the same word translated “ deacon” in the New Testament (e.g., Philippians 1:1), though here, as often in the sacred writings, it does not designate those appointed to this work, but simply those who serve. The verb “ supplieth” (choregeo), trans­lated “ giveth” in the King James* Version, meant in classical Greek to supply the expenses of a chorus in public performances, and then came to indicate any liberal bestowal of whatever nature. It occurs in this latter sense in 2 Corinthians 9:10. 1 Peter 4:11 ---That in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.—These words designate the design of the proper exer­cise of the gifts mentioned: that God may be glorified through Jesus Christ. Such is the first and paramount duty of man; and in so teaching Peter was but echoing the words of the Lord when he said, “ Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16), as also Paul: “ Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31). There is a possibility that the words “ whose is the glory and the dominion for ever and ever. Amen,” were a portion of some an­cient prayer, and are appended here as a doxology. It is not clear from the construction of the passage what the antecedent of “ whose” is, whether God, the Father, or Jesus Christ, the Son, though the probability is that the reference is to God. “ For ever and ever” is, literally, “ unto the ages of the ages.” It is a phrase indicative of eternity, and is so used with frequency in the New Testament. “ Amen,” with which the ascription of praise con­cludes, occurs many times in the scriptures and with a variety of uses. It was often on the lips of the Lord, occurring in the famil­iar phrase, “ verily, verily (actually amen, amen) about twenty-five times in the book of John. The word occurs in the phraseology of the Lord— though variously rendered— about a hundred times. It is derived from a Hebrew verb which means to support; and when passive, to be a support, trustworthy, sure. It is sometimes an endorsement of what is said— as in the foregoing instance from Peter— in whicn case it means “ so it is” ; in others a petition mean­ing “ be it so,” the use made of it at the conclusion of our prayers. AS 1 Peter 4:12-191 Pe 4:12 ---Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you:—Here the writer reverts to a subject with which he has intermittently dealt from the begin­ning of the epistle: the occasion and design of suffering by the saints. (1 Peter 1:3-9.) “ Beloved” is plural, thus “ beloved ones” a term of endearment indicative of the vast sympathy which Peter entertained for the embattled saints. The word “ strange,” occur­ring also in 1 Peter 4:4, suggests that which is foreign, alien; these suffering disciples were not to regard their trials as foreign to the cause they had espoused, but as common to it and characteristic of it. (2 Timothy 3:12.) The fiery trial of persecution was not a thing alien to their profession; it was their home portion in this life, its design being to prove (test) them. The figure here used is that of gold ore cast into a crucible for the purpose of separating the worthless dross from the precious metal. The illustration is a frequent one in the Bible. (Psalms 66:20; Proverbs 27:21.) 1 Peter 4:13 ---But insomuch as ye are partakers of Christ’ s sufferings, rejoice;—These words are remindful of those which Peter must have often heard from the lips of the Lord: “ Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad.” (Matthew 5:11-12.) “ Insomuch” signifies “ to the extent in which.” Thus, so far as the sufferings of Christians are of the same kind, originate in the same causes and are prompted by the same motives as those the Saviour suffered, they have occasion to rejoice in the assurance that such suffering will secure for them participation in his glory in the by and by. 1 Peter 4:13 ---That at the revelation of his glory also ye may rejoice with exceeding joy.— The “ revelation of his glory” designates the time of his return to judge the world. (Luke 17:30.) The “ joy” the saints are to experience in the suffering they must undergo here is to be regarded as a token and earnest of the “ exceeding joy” which will be theirs in that day. 1 Peter 4:14 ---If ye are reproached for the name of Christ, blessed are ye; because the Spirit of glory and the Spirit of God resteth upon you.—The particle “ if” with which this verse begins does not denote a contingency, but declares a fact. As used here, it corresponds roughly to the word “ when.” The verb reproached describes the nature of the persecution here particularly dealt with. The word means to revile, to slander, to blaspheme; to speak evil of another. “ For the name of Christ” is, literally, “ in the name of Christ,” i.e., because of their adoption of the name of Christ— the name Christian— and their loyalty to it. Thus, “ When you are reviled because of your loyalty to Christ, blessed are you.” The word “ blessed” is the same, and means the same here as in the beatitudes. (Matthew 5:1-12.) It is blessed to be thus reproached because it identifies one with his Lord; it shows one’ s willingness to suffer in his behalf; and it is such suffering as will be rewarded in heaven. (Matthew 5:11-12.) As evidence of the blessedness of those thus persecuted, the apostle declares that the “ Spirit of glory and the Spirit of God resteth upon” them. The “ Spirit of glory” and the “ Spirit of God” are the same, and refer to the Holy Spirit — the third person in the godhead. Since the Spirit is promised to those who are faithful, and abides with those who are persecuted, his presence is a token of the blessedness of those who suffer for righteousness’ sake. The verb “ resteth” is of special significance here, being translated from the same word as thus used in the Greek version of the Old Testament of the abiding presence of the Lord. (Isaiah 11:2.) 1 Peter 4:15 ---For let none of you suffer as a murderer, or a thief, or an evil-doer, or as a meddler in other men’ s matters:—See the comments on 1 Peter 3:14-17. Only such suffering as is for right­eousness’ sake is blessed; the blessing being dependent not on the fact of suffering, but the occasion or the cause which prompts it. This fundamental principle is taught negatively in this verse, and positively in the verse which follows. Human life was lightly regarded in that period and murder was common. Thievery was an especially frequent crime, particularly among slaves. The word “ evil-doer,” a term equivalent to law-violater, or criminal, sums up all infraction of law; and “ a meddler in other men’ s matters” is one who concerns himself improperly with the affairs of others. This entire phrase—“ a meddler in other men’ s matters”— is trans­lated from the Greek word, allotrioepiskopos, compounded from allotrios, belonging to another, and episkopos, the usual word for bishop or overseer in the New Testament; thus, literally, a bishop or overseer over other men's matters! The word forbids all in­trusion into those things which do not concern us, all interference in the affairs of others. For an illustration of the principle taught here, see John 21:21-22. The lesson is one needing emphasis at all times and places. 1 Peter 4:16 ---But if a man suffer as a Christian, let him not be ashamed; but let him glorify God in this name.—To suffer “ as a Christian” is to suffer persecution for being a Christian; and those thus suffering are not to be ashamed (because they suffer for this reason) but are to “ glorify God” * (praise and honor him) “ in this name” (i.e., in the name Christian). A thrilling example of such will be seen in the conduct of Peter and John in Jerusalem when persecuted for preaching in the name of Christ, and their consequent “ rejoicing that they were counted worthy to suffer dis­honor for the Name.” (Acts 5:41.) The name “ Christian” (christianos, a follower of Christ) oc­curs three times in the New Testament. (Acts 11:26 Acts 26:28; 1 Peter 4:16.) It was given, by divine origin, for the first time to the disciples in Antioch (Acts 11:26), being the “ new name” which the “ mouth of the Lord would name” (Isaiah 62:2). The etymology and derivation of the word “ Christian” contain an amazing epitome of the root, the growth, and the spread of the religion which he whom the name honors established. The mean­ing is of Hebrew origin; it appears in the New Testament in Greek form, with a Latin termination; and points, like the inscription which Pilate caused to be placed on the cross to the world-wide empire which he established. 1 Peter 4:17 ---For the time is come for judgment to begin at the house of God:—“ For the time” is translated from a phrase which means “ it is the season.” Thus the period designated by the apos­tles was already upon his readers. “ Judgment” (krima), as used here, denotes severe trial. The house of God is the family of God, the church. (1 Timothy 3:15.) The meaning is that the time when severe trial would fall upon the church was at hand. That the “ judgment” here contemplated is not the day when all the nations shall be gathered before the judgment bar of God (2 Corinthians 5:10; Matthew 25:31-46), follows from the fact that this day was at least 1,900 years distant when Peter wrote; whereas, the “ judgment” to which he alludes was at hand and impending. What that “ judg­ment” was, and the “ time” when it would appear, is indicated in the verses which follow. 1 Peter 4:17 ---And if it begin first at us, what shall be the end of them that obey not the gospel of God?—This is an a fortiori argu­ment— from the less to the greater— similar to that of Paul in Romans 11:21, “ For if God spared not the natural branches, neither will he spare thee.” “ End” (telos) denotes the doom awaiting those to whom Peter referred as not having obeyed the gospel. The significance is, If the church, which is ever the object of God’ s care, is soon to fall into trial and sore persecution, how much greater must be the misery and wretchedness of those who do not rely on the Lord, and are thus without the comforting assurances of the gospel ? 1 Peter 4:18 ---And if the righteous is scarcely saved, where shall the ungodly and sinner appear?—This is a quotation from the Greek translation of Pro 11:31. It is cited to illustrate and enforce the teaching of verse 17. If, in the afflictions which then loomed large on the horizon, the righteous man was scarcely saved, how infinitely worse the lot of the lost, and impossible the salvation of the ungodly and sinner. “ Scarcely” (molis) denotes that which is accomplished only with great difficulty. It does not suggest doubt as to the outcome; only wonder that such a thing is possible! The '‘ righteous” man is one who is upright, virtuous, and good; one who keeps the commandments of God. (Matthew 7:21; 1 John 2:4.) The “ judgment” (verse 17) which drew near would be so severe that even the pure and good would with great difficulty escape the destruction which it threatened. If such were so with reference to the righteous, what of the “ ungodly” and “ sinner” ? The “ ungodly” man (asebes) is a man destitute of reverential awe toward God; an impious, irreligious character; and the “ sinner” (hamartolos) is one whose life is devoted to sin. In the Greek text the article appears before the word “ ungodly” only, thus indi­cating that the term “ sinner” is to be understood as an additional description of the “ ungodly” man, and that both terms refer to the same individual. Impiety, irreverence, leads irresistibly into posi­tive sin. What, then was the “ judgment” (verse 17) soon to begin? Not the general judgment, for (a) it was then (and may still be) in the distant future; (b) in it the “ righteous” will scarcely (with great difficulty) be saved; whereas, the deliverance of the right­eous in the last day and their entrance into the heavenly king­dom will be “ richly supplied” : “ Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ ” (2 Peter 1:10-11.) Inasmuch as it was the same apostle who declared that the “ righteous shall scarcely be saved” and the faithful shall be “ richly supplied” with an entrance, it must follow that he does not refer in these pas­sages to the same salvation. The verb “ supplied” (epichoregeo) is derived similarly to that which occurs in 1 Peter 4:11, com­pounded with the preposition epi, and with the adverb “ richly” add­ed. The ultimate salvation thus promised is not only freely sup­plied; its abundance is enhanced by the word “ richly.” But if such is to be the manner of entrance into final bliss by the right­eous, how can it be said that the “ righteous” shall scarcely (i.e., with great difficulty) be saved ? It is obvious that two different “ salvations” are contemplated by the apostle in these pas­sages. To what salvation does he refer in our text? Intimations of imminent trial and extreme suffering in the epistle are frequent. A fiery trial is soon to come upon the saints (1 Peter 4:12); they are to suffer as Christians (verse 16) ; there was an “ end” approaching necessitating a “ sound mind” and that the saints be “ sober unto prayer” (verse 7). In the disaster which was then threatening, they would “ scarcely” be saved. The words of this epistle were penned shortly before the destruction of Jeru­salem by the Romans. The effects of this terrible disaster extend­ed into the remotest sections of the earth. Conducted by heathens who, in many instances, made no effort to distinguish between Jewish Christians and Gentile Christians, it was impossible that the effects of this mighty pogrom should not be felt by Gentile Christians also. There is a remarkable similarity between these words of the apostle and those of the Lord in describing the end of the Jewish state. (Matthew 24:1-28.) Particularly is this true of the following: “ And except those days had been shortened, no flesh would have been saved; but for the elect's sake those days shall be shortened." (Matthew 24:22.) The “ elect” were the saints; the “ shortening” referred to was the termination of the terrible, siege in Jerusalem; and the salvation of the “ flesh” mentioned was physical deliverance from the trials and ordeals of that event. We hence conclude that the salvation of the “ righteous” alluded to by Peter and to be accomplished with such difficulty as to be a matter of wonder was deliverance from complete destruction in the persecution which swept over the world in connection with the destruction of the temple and annihilation of the Jewish state in Jerusalem. 1 Peter 4:19 ---Wherefore let them also that suffer according to the will of God commit their souls in well-doing unto a faithful Creator.—“ Wherefore” is a logical term pointing to the con­clusion to be drawn from the foregoing premises. The Christian who suffers persecution for faithfulness suffers according to the will of God, and thus in keeping with a wise and holy purpose. In view of this he is to “ commit” (deliver as a deposit) his soul into the hands of God who as a faithful Creator will preserve inviolate the trust imposed. 1st Peter Chapter FourVerse 1 The visible divisions in this chapter are: (1) the security of the faithful in judgment (1 Peter 4:1-6); (2) the destruction of Jerusalem prophesied (1 Peter 4:7-11); (3) special instructions to the Christians as the approaching terror develops (1 Peter 4:12-19). Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin; (1 Peter 4:1) Christ suffered in the flesh ... This merely means "For as Christ died." Arm ye yourselves also with the same mind ... This is equivalent to Paul's "Let this mind be in you which was also in Christ Jesus" (Philippians 2:5). He that hath suffered in the flesh hath ceased from sin ... This does not mean that Christ, after suffering, rested from sin; on the other hand, the entire final clause of the verse regards the status of Christians. As Caffin said, "The apostle first spoke of the Master, then turned to the disciple.[1]The thing primarily in view here is exactly the Christian teaching expounded by Paul in Romans 6:1-11; and Barclay said of that passage in this context, "We think that is what Peter is thinking here."[2] As baptized believers in Christ, Peter's readers, so soon to undergo persecutions are here admonished to live above sin. "In Christ" they are already dead to sin; they must live above it. As Kelcy said, "Not that the one who has ceased from sin is without sin, but that his life is not a life of sin (1 John 1:8 1 John 1:10).[3] The thought of this whole verse is that, just as Christ's suffering preceded his glorification, so also, for the Christian, his death to sin, and the patient endurance even of physical death itself, if necessary, shall likewise precede a similar glorification for him.[4][1] B. C. Caffin, Pulpit Commentary, Vol. 22,1Peter (Grand Rapids: Wm. B. Eerdmans Publishing House, 1950), p. 170. [2] William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, 1976), p. 247. [3] Raymond C. Kelcy, The Letters of Peter and Jude (Austin, Texas: R.B. Sweet Company, 1972), p. 82. Verse 2 that ye no longer should live the rest of your time in the flesh to the lusts of men, but to the will of God.The meaning of these entire first three verses is closely paralleled in thought by Romans 6:1-11. "Peter is saying much the same thing as Paul inRomans 6, but in different language."[5] "He who has shared Christ's cross is no longer alive to the pull of sin through the ordinary human desires, but is alive only to the pull of the will of God."[6] The complete effectiveness of the new status of Christians, however, will always be more or less, depending upon the individual's own attention and zeal in spiritual matters. [4] David H. Wheaton, The New Bible Commentary, Revised (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 1246. [5] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1973), p. 129. [6] Stephen W. Paine, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 981. Verse 3 For the time past may suffice to have wrought the desire of the Gentiles, and to have walked in lasciviousness, lusts, winebibbings, reveling, carousings, and abominable idolatries:Like other lists of sins given in the New Testament, this one is by no means exhaustive, Peter having linked together here a number of related sins typical of the whole conduct of the wicked. Here, "violence and lust are classed with drunkenness which fosters them."[7] Also, the climax of the list is "abominable idolatries," identifying the scandalous idol temples as the general source and encouragement of Gentile licentiousness. This verse, along with many others, is proof that 1Peter was not addressed to "Jewish Christians." After the Babylonian captivity, the Jews finally and totally rejected idolatry. "Will of the Gentiles" in this same verse is further indication of the Gentile character of the recipients. For the time past ... This, along with "the rest of your time" in 1 Peter 4:2, comprises the whole earthly life of the people Peter was addressing. The time past may suffice ... "Literally, for sufficient is the past. There is an irony in the word similar to that in 1 Peter 3:17."[8]The primary thought here is that through their own experience those Christians who had forsaken Gentile debaucheries to obey the gospel already knew the frustration and emptiness of such a life. Peter's words here imply, "Surely you have already had enough of such things." We found Paul making exactly the same appeal, "What fruit then had ye at that time in the things whereof ye are now ashamed? for at the end of those things is death" (Romans 6:21). [7] J. H. A. Hart, Expositor's Greek Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 71. [8] A. J. Mason, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 424. Verse 4 wherein they think it strange that ye run not with them into the same excess of riot, speaking evil of you:Ye run not with them ... Perhaps here is the source of a common expression, running with" this or that social set, or with certain friends or associates. Excess of riot ... The tendency of all riot, lust, violence, etc., is for the indulgence to increase, being multiplied geometrically beyond all consideration or reason. Those who indulge are like an engine with no governor and subject to unlimited acceleration until it is destroyed. They think it strange ... speaking evil of you ... No one is any more unpopular at a drinking party than a teetotaler; and the same is true of all abstainers from popular sins. Verse 5 who shall give account to him that is ready to judge the living and the dead.Bold and uninhibited sinners, arrogantly indulging to excess in every form of wickedness, and speaking evil of those who will not join in their orgies, shall give an account of their deeds. God will judge the living and the dead. Living and the dead ... From the inception of Christianity, this appears to have been somewhat of a stereotyped way of speaking of the final judgment. Peter himself used it at the home of Cornelius (Acts 10:42), and it appears in Paul's charge to Timothy (2 Timothy 4:1), such early usage of the expression pointing back to Jesus himself as the author of it. It refers to the fact that the final judgment will gather earth's total population, the dead of all ages, as well as the living generation which shall be upon the earth when the time comes; and they shall all be judged at the same time (Matthew 25:31-46). Since most of the New Testament references to this event attribute the judgment to Jesus Christ, it is likely that the mention of "him who is ready" in this verse is to be understood as a reference to Christ. Verse 6 For unto this end was the gospel preached even to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit.To this end ... has the effect of "with the final judgment in view." Was the gospel preached even to the dead ... "The dead" here are exactly the same as the dead in the previous verse, all who had lived on earth and had died previously from the time of Peter's words, there being, it seems, a particular reference to Christians who had recently died and who were the object of certain anxieties on the part of their Christian relatives. Paul, it will be remembered, addressed the Thessalonians on the same subject. Barnes spoke of this thus: It was natural in such a connection to speak of those who had died in the faith, and to show for their encouragement that, though they had been put to death, yet they still lived to God.[9]Significantly, the dead mentioned here "were dead at the time of Peter's writing, but were not dead when the gospel was preached to them."[10] Fancy theories built upon ignorance of what this verse says and envisioning all kinds of campaigns to preach the gospel to the hosts of the dead, with the postulation of a glorious second chance for all who were disobedient in life - such notions are not merely preposterous; they are contradictory to many plain teachings of the New Testament. Judged ... according to men ... but live according to God ... Bruce's explanation of this is excellent: Deceased Christians are not deprived of the benefits of the gospel. "According to men" they are judged in the flesh (suffered bodily death); yet "according to God" (from God's point of view), the spiritual life which they received ... endures for ever.[11]The plain meaning is that the gospel was preached to people when living, who are now dead; just as it would be perfectly correct to say that it was preached to saints in glory, or to souls that are in perdition, meaning that it was preached to them when on earth.[12]This verse with such a mention of preaching "to the dead" has been grossly misunderstood; but the real motivation for the misunderstanding does not lie in any unusual difficulty in the text itself, but in the desire of people who are enraptured with the thought of a second chance. As Barclay put it, "It gives a breath-taking glimpse of a gospel of a second chance!"[13]Peter's thought here is squarely directed against objections which the Christian community encountered from their pagan contemporaries, the thought of the objection being, "You people die just like the rest of us; what then could be the advantage of being a Christian?" Peter's reply is: "No," the apostle said, "Those who have died (the dead) may be judged in the flesh like men, by suffering physical death; but because the gospel was preached to them (while alive, when they responded), they are now living in the spirit like God."[14][9] Albert Barnes, Barnes' Notes on the New Testament (Grand Rapids, Michigan: Baker Book House, 1953), p. 191. [10] Raymond C. Kelcy, op. cit., p. 86. [11] F. F. Bruce, op. cit., p. 129. [12] Daniel D. Wheedon, Commentary on the New Testament, Vol. V (New York: Hunton and Eaton, 1890), p. 216. [13] William Barclay, op. cit., p. 249. [14] David H. Wheaton, op. cit., p. 1245. Verse 7 But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer: OF Such a verse as this, along with many others similar to it, is a problem to some people. "The night is far spent, the day is at hand" (Romans 13:12), "The Lord is at hand" (Philippians 4:5), "The coming of the Lord is at hand" (James 5:8), "It is the last hour" (1 John 2:18), "The time is near" (Revelation 1:3). What is actually meant by all such expressions in the New Testament? Throughout this series, it has been repeatedly pointed out that neither Christ nor any of the holy apostles believed that the time of the Second Advent of Christ was a thing of their lifetime. See article, "Speedy Return of Christ," in my Commentary on 1,2 Thessalonians , 1,2Timothy, Titus, and Philemon, pp. 18ff. The entire New Testament was written as a spiritual guide for the redeemed, and it is most likely that every one of such expressions noted above was for the purpose of inspiring watchfulness and preparedness on their part. Christ plainly said that not even he himself knew the "day or the hour" of the events of final judgment (Matthew 24:36); and it is irresponsible for anyone to affirm that the apostles decided, in spite of this, that they knew when the Second Advent would be. It is fundamentalist modernist scholars who insist on taking these words of the apostles literally. The church of all ages has had no difficulty at all in construing them spiritually. There is a simple, glorious truth in such expressions for everyone on earth. As Barclay said: For every one of us the time is near. The one thing that can be said of every man is that he will die. For every one of us the Lord is at hand; and we cannot tell the day nor the hour when we shall go to meet him ... all life is lived in the shadow of eternity.[15]Is it not exceedingly likely, therefore, that this is what the apostles intended as the meaning of these passages? That this is true is further implied by a fact, that being the ability of the first generations to have dropped these expressions from the New Testament; but they were not dropped; they were still believed late in the second century at the time of the formation of the New Testament canon; and thus it is obvious that they believed them in exactly the sense of Barclay's quotation above. It is not therefore the true meaning of the apostles that troubles people; it is the false meaning imported into such texts by the grossly literal fundamentalist modernists who, like the Pharisees of old, pervert every spiritual statement in the New Testament to support their evil insinuations. Their purpose in perverting the meaning of these is to support their false claim that Christ and the apostles were ignorant in thinking that the end of time (with Christ's coming) was an event to be expected speedily. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ 1 Peter 4:2. This continues the thoughts of the preceding verse. It is not enough to make a break in one's life of sin, but he should practice sin no longer. Lusts of men means the lusts that men of the world practice, while the will of God will direct the disciple in a pathway of righteousness. 1 Peter 4:3. It is a popular notion that every person should have the privilege of some worldly enjoyment. The apostle does not endorse that idea, yet even if such a claim were allowed, the writer shows that they have had their full opportunity along that line. Will of the Gentiles means the manner of the nations who are still in heathendom. Walked in lasciviousness means to continue in the way of filthy desires. Lusts is repeated from the preceding verse; it especially means "desire for what is forbidden"--Thayer. Excess of wine. A little wine for the stomach's sake (1 Timothy 5:23) will not make a man drunk, hence the ex cessive use of it would be that amount that will intoxicate. Revellings, ban-quetings. These words are similar in meaning according to the definitions of Thayer. The first he defines, "A revel, carousal," and the second is, "A drinking, carousing." The overall meaning of the two words is a reference to any disorderly or riotous conduct, including dancing and late "night parties." Abominable idolatries. There are no forms of idolatry that are right; the first word is used to intensify the extreme objectionable character of such practices to the loathing of God. 1 Peter 4:4. They means the Gentiles or unconverted nations referred to in verse 3. Think it strange means to be surprised at something as though a novelty had been introduced from the outside. It would especially have the idea of something very unexpected. This describes the impression that was being made on these Gentiles by the conduct of the Christians. The heathen thought there was much reason for indulging in the worldly practices because it brought them gratification for their fleshly lusts. They thought their standard of life was correct and that all normal people should follow it. When they observed the Christians' opposite way of life they concluded that something was wrong with them and expressed themselves with evil accusations. Excess of riot; an extreme degree of loose and disorderly conduct. 1 Peter 4:5. Give account denotes that these people who persecute Christians in this world, will have to answer for it to the Lord Jesus Christ, he being ready (authorized and qualified) to judge the quick (living) and the dead. There will be men living when Jesus comes (1 Corinthians 15:51), and they will have to stand before the judgment of Christ, as well as the ones not living. (See Acts 10:42 Acts 17:31.) 1 Peter 4:6. For this cause. For the reason that is about to be stated. This verse does not teach that people will be preached to after they die. Why give the Gospel to dead people when they will not have any opportunity of obeying it then? This is clearly taught in the story of the rich man and Lazarus in Luke 16:19-31. It is important to observe that the words was and are do not have the same tense; the one is past and the other is present. The Gospel was preached at some time before Peter was writing, but the ones who received that preaching afterward died. Hence at the time the apostle was writing this epistle he would say they are dead. Judged according to men in the flesh. At the last day men will be judged according to the way they lived while in the flesh or before they died (2 Corinthians 5:10). If they have been falsely accused notwithstanding their obedience to the Gospel, they will be permitted to live according to God; will live with Him in the spirit or in the spirit world. This grand truth should be comforting to all the true servants of Christ who are persecuted for righteousness' sake. 1 Peter 4:7. End of all things is at hand or near comparatively speaking, for "our life on earth is but a span." With the day of judgment an assured event and not far away, it behooves us to be sober or serious minded. Watch unto prayer is the same as "watch and pray" as Jesus taught while here (Matthew 26:41). 1 Peter 4:8. The original word for charity means such love for the brethren as causes one to have a genuine interest in their welfare. To cover the sins does not mean to shield another in wrong, for that would make the two equally guilty. But there are countless instances where the sins are not positively proved, or where there might be some question as to the extent of the wrong done, if any. In such cases we should exercise that charity that will give the other person the "benefit of the doubt." If that is done the sins will be covered in that they will not be held against the other person nor be spread out publicly. 1 Peter 4:9. Hospitality one to another. This is the treatment to be shown by the brethren toward each other, and is different from that which pertains to "strangers" (Hebrews 13:2). Since the disciples of Christ have a common relation to Christ, they ought to feel "at home" when in each other's company. Without grudging denotes that, it will be without murmuring or complaining. When brethren extend the hospitality of their homes to each other, it should not be in the attitude of "have-to" duty, as if they were dealing with "objects of charity." 1 Peter 4:10. Received the gift. The preceding verse deals with hospitality, hence the present one has that subject principally under consideration, so that the gift has special application to the good things of life with which one can manifest hospitality. He should not be selfish with the favors he has in possession since they all came from God and the disciple is but a steward (agent) under Him. Of course the principle of this passage will logically apply to any talent a man may possess. 1 Peter 4:11. Speak as the oracles of God. In old times certain persons were consulted who were supposed to have special or superhuman knowledge. Those who believed in them would go there for information, then speak or deliver that information to others. The persons thus consulted were referred to as "oracles." Myers Ancient History says the following on this subject: "The Romans, like the Greeks, thought that the will of the gods was communicated to men by means of oracles, and by strange sights, unusual events, or singular coincidences." Peter therefore means for the disciples to speak as the oracles of God (the Bible) and not those of superstition. If any man minister or serve, let him do whatever his ability under God will enable him to do. By such performances the glory will go to God who is the giver of all talents, and all will be accomplished through Christ. Dominion (rule or authority, Matthew 28:18) for ever and ever signifies that Jesus is to reign until he has put all foes beneath His feet (1 Corinthians 15:25). 1 Peter 4:12. To think strange has the same meaning that the word does in verse 4; disciples should not be surprised if trials and persecutions come upon them. (See verse 1.) 1 Peter 4:13. They would not rejoice in the sufferings as though they are things that give pleasure in themselves. To pretend to find such to be enjoyable would be affectation. The rejoicing is over the thought of being a partaker or partner with Christ. If His disciples share in his suffering they may expect to have a part in His glory when the day of redemption arrives. 1 Peter 4:14. To be reproached means to be reviled or have belittling things said of one. If that kind of treatment is given to a man because of his connection with Christ, he then will have much reason to rejoice on the principle set forth in the preceding verse. Such enemies unconsciously recognize the glory (honor) of God that has been bestowed upon His servants by the Spirit. It should be observed that no specific wrong is charged against the disciple, only he is reproached just because of his profession of faith in Christ. Their part refers to the enemies who revile the disciples because of their devotion to Christ. Your part means that the persecuted disciples feel glorified or honored by such treatment, because it is an acknowledgement that the worst that can be said of them is that they are believers in Christ. 1 Peter 4:15. Suffer is from the Greek word PASCHO, and Thayer defines it at this place (and many others) as follows: "To suffer, to undergo evils, to be afflicted." Peter applies his instruction to specific actions that are wrong, and hence to things that the disciples could commit but should not. They-are forbidden to act in such a way that they could justly be made to suffer for it. The apostle is not expecting his readers to prevent such mistreatment being unjustly forced upon them, for that would be requiring what might be impossible. He means for them not to he guilty and thus bring suffering upon themselves as a punishment for the deeds now to be mentioned. Murderer and thief are specific and it would be proper for them to be made to suffer were they guilty of being such persons. Evildoer seems more general yet it refers to any violation of law and in any given instance the accusation could be made specific. Busybody in other men's matters all comes from one Greek word . and Thayer defines it as follows: "One who takes the supervision of affairs pertaining to others and in no wise to himself, a meddler in other men's affairs." He then gives the following explanation of the origin of the word: "The writer seems to refer to those who, with holy hut intemperate zeal, meddle with the affairs of the Gentiles--whether public or private, civil or sacred in order to make them conform to the Christian standard." The lexicons of Robinson and Strong give virtually the same definition and explanation of the word, which is not in any other passage in the New Testament. 1 Peter 4:16. Any man suffer. These words are not in the Greek text in this- verse, but they are justified by the language in the preceding verse. To suffer as a Christian is the same as to suffer for the name of Christ as in verse 14. For the significance of the name Christian, see the comments at Acts 11:26 in the first volume of the New Testament Commentary. To suffer as a Christian does not specify any wrong-doing on the part of the accused, but only means persecution for being a follower of Christ. A man need not be ashamed for being a fol- lower of Him and of having such an experience, for it Promises him the recognition of Christ before his Father in heaven (Matthew 10:32); for this reason he may glorify God or give God the glory. On this behalf means in this respect or because of this great honor. 1 Peter 4:17. Is come has been supplied by the King James Version, but the words are inserted in square brackets by the Englishmen's Greek New Testament, and they are included also in three other translations that I have examined. It is an important item in explaining this passage, for it shows that whatever Peter meant by Judy-»tent was not to wait until the last day of the world. Hence the word refers to the persecutions that God will let come on His People in this life, to test their faith whether they are genuine children of God. With this thought in mind I will ask the reader to see the following passages. (1 Corinthians 11:19; 2 Timothy 3:12; Hebrews 12:6-11; James 1:2-4.) Us and house of God are used in the same connection which shows who is to receive the judgment mentioned; it means the Christians. If good people like Christians deserve the unpleasant experiences in the form of persecutions in order to keep them in the line of obedience, then certainly those who make no profession at all will come to a sad end afterward. 1 Peter 4:18. Righteous scarcely be saved. The salvation of the righteous is no uncertain matter, and the Bible in no place indicates any doubt about it. As to whether a man becomes and remains righteous is another subject, and lie is warned all through the word of God to be watchful and not become slack in his service to the Lord. But our passage is speaking only of the faithful and so far as the salvation of them is concerned the scriptures are definite. (See John 10:28 John 11:26 :2 Timothy 2:19; 2 Peter 1:10. 11: Revelation 20:6.) The word for scarcely is defined "with difficulty" by Thayer, hence we should have no trouble in understanding the statement. The trials that will be forced upon Christians by the foe will make the conflict difficult, but if they will be faithful to the end in spite of the difficulties (which is something that all who will can do), then their salvation is as sure as that the Lord lives. If the words ungodly and sinner are used separately they mean virtually the same. Peter uses them in one sentence hence he recognizes a distinction. Ungodly his direct reference to a man's deliberate disrespect for God, while sinner has more reference to the kind of personal life he is following without any special consideration of what he thinks of God. Of course both men described are wrong and will not be saved unless they repent. The question about where they shall appear is an implied declaration that they will appear or show up at the day of judgment on the left side of Him before whom all nations will be gathered (Matthew 25:31-33). 1 Peter 4:19. This verse is the grand and consoling conclusion from the truths that have been considered in the preceding three chapters. To suffer according to the will of God means to suffer persecutions for having lived in harmony with His will. Commit the keeping of their souls. Man can kill the body but not the soul (Matthew 10:28). This commitment must be done in well doing, and since God created that soul He is the one who can and will keep it safely. Guy N. Woods Commentary On 1st Peter 5DUTIES OF ELDERS1 Peter 5:1-4 1 Peter 5:1 ---The elders therefore among you I exhort,—“ Therefore” logically associates the present exhortation with the sequence of thought at the end of the preceding chapter. There, the saints were admonished to continue in “ well-doing” and to prepare them­selves for the “ judgment” impending (1 Peter 4:17 1 Peter 4:19) ; and here, the elders are" instructed to encourage them in the one, and to assist them in preparing for the other. The word “ elder” is translated from the Greek presbuteros, a presbyter. Originally, it had reference to age, but it later came to be the most common designation of those empowered by the Holy Spirit to exercise oversight of the churches. (Acts 20:28.) Each congregation of the apostolic age had a plurality of men so func­tioning, their duties being to feed the flock (Acts 20:28), to ad­minister discipline (1 Thessalonians 5:12), and to watch for the souls of the saints committed to their care (Hebrews 13:17). They are thus variously styled “ bishops” (Acts 20:28), “ pastors” (Ephesians 4:11), “ teachers” (Ephesians 4:11), and “ presbyters” (1 Timothy 4:14), in keeping with the functions required of them. Their activities, in the functional capacities above designated, were limited to the congregations in which they held membership, and the foregoing designations are descriptive of the same men— the distinctions between elders, bishops and pastors which later developed and which are currently used in the denominational world being with­out New Testament sanction. Qualifications of elders are listed in 1 Timothy 3:1-7; Titus 1:5-16. The word “ exhort” is a term of persuasion; and far from sup­porting the Romish view that Peter exercised supremacy over the other apostles, the word is a common one to the sacred writers and the duty involved a fitting one for all saints. (Hebrews 3:13 Hebrews 10:25.) The exhortation to the elders was based on three considerations: (1) Peter was also an elder; (2) he was a witness of the sufferings of Christ; and (3) he shared with the saints to whom he wrote the hope of ultimate glory. 1 Peter 5:1 ---Who am a fellow-elder,—(ho sumprebuteros, the fellow- elder). Though one of the apostles, he chose to base his exhorta­tion on the fact that he, too, was an elder, and thus on the same level in this respect as those to whom he wrote. 1 Peter 5:1 ---And a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed:—Though Peter had seen— from afar— the agony of Christ on the cross, and was, in this manner, a “ witness” of the suffering of Christ, the word “ witness” here (martus) signifies “ testimony,” and the meaning is that Peter was chosen to testify regarding the sufferings he had seen. The Lord had said he was to do this (Acts 1:8), and Peter, on more than one occasion, alluded thereto (Acts 3:15 Acts 10:39). Here, as in 1 Peter 1:11 1 Peter 4:13, the thought of these sufferings led the apostle to make mention of the glory which awaits those who patiently and faithfully endure. 1 Peter 5:2 ---Tend the flock of God which is among you,—The verb “ tend” (poimaino, to shepherd; to care for sheep) points to the similarity which obtains between the work of a shepherd and the duty of elders in the church. The word includes more than simply preaching or teaching; in it are all the varied duties which we sometimes, and properly so, style the “ pastoral” office. The noun form of the verb “ tend” is translated “ pastors” in Ephesians 4:11. A shepherd and his sheep have long served as a figure of teachers and those committed to their care. When David was taken from the sheepfolds of his father it was that he might feed Israel, “ the flock of Jehovah.” “ So he was their shepherd according to the integrity of his heart, and guided them by the skillfulness of his hands.” (Psalms 78:70-72.) One of the many charges leveled against the disobedient kings and rulers of Judah was that they did not tend the flock but scattered and destroyed it. (Jeremiah 23:1-4.) It is the flock of God, and not of the shepherds; a reminder that elders serve under the “ Chief Shepherd” to whom they, also, must some day give an account. The words “ which are among you” identi­fies the ones for whom the shepherds are responsible: those of their own flock, or congregation. 1 Peter 5:2 ---Exercising the oversight, not of constraint, but willingly, according to the will of God;—The words “ exercising the oversight’ * translate the Greek participle episkopountes, derived from episkopos, the usual word for “ bishop” or “ overseer.” (Acts 20:28.) An episkopos is a superintendent, or overseer; and in exercising oversight of the flock of God, bishops or elders are obligated to superintend and direct the affairs of the congregation committed to their care. (Hebrews 13:17.) To fail to do so is to be remiss in duty and recreant to the trust imposed; and for the con­gregation to refuse to recognize this oversight when properly exer­cised and by duly qualified and appointed elders, is to be in rebel­lion against God himself. This oversight the elders are to exercise “ not of restraint,” i.e., not in forced service and through a burdened sense of duty, but “ willingly,” and in harmony with the will of God who requires it. 1 Peter 5:2 ---Nor yet for filthy lucre, but of a ready mind;—“ Filthy lucre” is from the compound adverb aischrokerdes, and occurs only here, though an adjectival form of the word is in 1 Timothy 3:8 and Titus 1:7. The word describes gain1 that is base and dishonorable. This statement is significant beyond the instruction which it con­tains in revealing that in the apostolic age elders were supported financially by the congregation in the work in which they were engaged. Despite the troublous times which then prevailed and the comparative poverty of the congregations in most parts of the world, there was sufficient money available to make the work lu­crative. Paul provided that the elders who ruled well should be accorded a double stipend—“ especially those who labor in the word and in teaching.” (1 Timothy 5:17.) The duties of elders are so varied and pressing that the church will never make the growth it should until this practice— of supporting elders fully that they may devote their entire time to the work of the church— is adopted. These words of warning were necessary because there was always the possibility that some would be tempted to use their position in the church for base ends and personal gain. It is noteworthy that the term used to describe the character of money obtained in this manner is that which the Greek writers commonly used of one who sought gain in a sordid way. Thus an elder (or, for that matter, any spiritual teacher) who obtains money as the result of the mis­use of his position is as base and disreputable as the extortioner, the trafficer in the bodies of women, and the seller of slaves. Then, as now, some turned religion into a trade and commercialized the gospel of Christ, “ supposing that godliness is a way of gain.” (1 Tim. 5:5.) In contrast with all such is the faithful elder who serves with a “ ready mind,” his service being a willing one, i.e., eagerly and with earnest desire to please the Father. 1 Peter 5:3 ---Neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.—In verse 2, Peter forbade the elders to exercise their functions from base and sordid motives of avarice and greed; here, he warns them against the unseemly ambition and abuse of power in the same work. Such ambition and abuse of power was, in the apostle's view, as wrong as that condemned in the preceding verse; and the history of reli­gion from the apostolic age to the present is a demonstration of the correctness of this claim.. Warnings against such a disposition recur in our Saviour's teaching. (Matthew 20:25-28; Luke 22:24­26; Mark 9:34-35.) The words “ lording it over” (from kataku- rieuo, to rule over other highhandedly and autocratically) sug­gests an arrogant, domineering spirit, and is here positively for­bidden to those who would serve acceptably as elders or bishops. That such a spirit early manifested itself in the church may be seen from 3 John 1:9. The “ charge allotted” to the elders was the congregation in which they served. These words are translated from kleron, plural of kleros, a lot or portion. In the Greek Septuagint, the word designated a portion assigned by lot. (Deuteronomy 10:9 Deuteronomy 12:12.) Jehovah is there declared to be the “ portion” or “ lot” of the Le- vites, the priestly tribe. The word as here used is applied to that portion of the church which the elders have assigned to them as their lot or portion over which to exercise superintendency— i.e., the congregations in which they hold membership. It is significant that our English word clergy derives from kleros, the lot or por­tion over which elders are to exercise watchful care. In this, as in many other instances, the denominational world has abandoned the New Testament usage; and instead of applying the word.to the members of the church as Peter did, they use it as a special desig­nation for preachers! Elders, far from manifesting a spirit of arrogance and autoc­racy in their work, are to serve as “ ensamples” to the flock, the church. The word “ ensample” is from tupos, type; the print or mark left from the impression; thus, an example or pattern. Elders are to serve therefore as patterns or models for the emulation of those committed to their care, even as they follow the pattern of Christ, the “ chief shepherd/’ (Verse 4.) It is important to note that in the foregoing verse that which Peter forbids is the abuse of authority and not its proper \. To cite this passage as proof that elders are vested with no authority in directing the affairs of the congregation is utterly to misapprehend the apostle’ s teaching. It is not the exercise of spiritual authority as such which is here condemned; it is its excesses and abuses; and in doing this, the apostle directed attention to the fact that the power of a good example is much more effective than the mere exercise of authority, and that to seek for such influence is the best guarantee against its improper use. It is not to be forgotten that to deny to elders the proper exercise of authority in the oversight of the church is as much a perversion of New Testament teaching as it is for the elders to abuse their rights and privileges through improper seizure of authority. There is in the church today tendencies toward both extremes; each of them should be, and must be strictly curbed. 1 Peter 5:4 ---And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.—The words “ chief Shepherd” occur nowhere else in the New Testament, and were, therefore, coined by Peter, perhaps in memory of the Lord's allusion to himself as the Good Shepherd in the parable of the sheepfold. (John 10:14.) The Hebrew writer in similar fashion referred to “ the great shepherd of the sheep.” (Hebrews 13:20.) Elders are thus to regard themselves as under-shepherds, deriving their powers and exercising their functions by the will of the “ Chief Shepherd,” Christ. The manifestation of Christ will be at his second coming, at which time the under-shepherds, here particularly addressed, will “ receive the crown of glory that fadeth not away.” Instead of striving for material gain or popular ap­plause elders are to serve in such fashion that the unfading crown of glory reserved for such will be there. The words “ that fadeth not away” are from amarantinos, not subject to withering; a flower that never fades, hence, the symbol of perpetuity and immortality. See a similar use and further explanation of the term in 1 Peter 1:4. “ Of glory” is in apposition to “ crown” and it is, therefore a glorious crown. The crown (stephanos) is the wreath or chaplet worn by heroes or conquerors, and not the diadema of sovereignty or royalty. It designates the reward which is bestowed for faithful and valued service. And it is an amaranthine wreath, not subject to fading as were the wreaths fashioned for, and bestowed on, the popular heroes of the day. The thought and word occur in one of Milton's finest passages: “ Immortal Amaranth, a flower which once In Paradise, hard by the tree of life, Began to bloom, but soon, for man's offence To heaven removed, where first it grew, there grows And flowers aloft, shading the fount of life; And where the river of bliss through midst of heaven Rolls o’ er Elysian flowers her amber stream With these, that never fade, the spirits elect Bind their resplendent locks, inwreathed with beams.” — Paradise Lost, III, 353-361. DUTIES OF THE YOUNG1 Peter 5:5 a 1 Peter 5:5 a--- Likewise, ye younger, be subject unto the elder.—“ Likewise” (homoios, as in 1 Peter 3:7, in like manner, in your turn), points to the corresponding obligations of the younger mem­bers of the church. “ Be subject (hupotasso, cf. 1 Peter 2:13 1 Peter 2:18 1 Peter 3:1) is an injunction to these younger members to be subject to the older members of the congregation. “ Elder” in the text is plural (presbuterio) as is the word younger (neoteroi). Does the word “ elder” here refer to age alone, or to the functional position designated by the term in verse 1 ? It is not possible to know defi­nitely. In support of the view that it refers to men who serve as elders in the church is the fact that in the verses immediately pre­ceding such are unmistakably designed by the word. It would be unusual for a word to be used in two different senses in such close connection. On the other hand, it seems natural to regard the words “ younger” and “ elder” as opposed to each other, and hence in natural antithesis, the first of the younger people, and the second of the older people in the congregation. Paul, in 1 Timothy 5:1, uses the word in this ordinary signification; and such seems the more probable meaning here. But, whether the word be taken in its functional or its ordinary sense, the obligation of the younger to the older people remains. All such are, of course, to be in subjec­tion to the elders of the church, and in addition to render that deference and respect owed by the young to the aged. AND 1st Peter 5: 5b-9 1 Peter 5:5 b---Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble.—Here, the effort to designate obligations of spe­cific classes is dropped and the duty of all declared. It is as if the apostle had said, “ Why should I attempt to specify particular duties for each class when one injunction will cover them all.” “ All of you gird yourselves with humility to serve one another.” “ Gird yourselves” is translated from the Greek verb egkomboomai, a term of exceeding interest and significance. The noun from which it is derived (kombos) signifies a knot; and the noun form means to tie with a knot. From this noun, the verb of our text, denoting the garment thus tied on, is derived. It was used at the beginning of the Christian era of the white scarf or apron which slaves wore tightly fastened around the waist to distinguish them from freemen. Used figuratively here, the meaning is, “ Tie on humility like a slave’ s apron.” The saints were thus to array themselves in humility; to tie it on securely like a garment so that it might never fall away. So arrayed, they were to regard no service as too menial or lowly, no task too small for them to per­form. Peter must have had a vivid mental picture of the Lord’ s action when he tied a towel about him and washed the disciples’ feet, when these words were penned. (John 13:10-17.) The phrase, “ for God resisteth the proud, but giveth grace to the humble,” is a quotation from the Greek translation of the Old Testament, occurring in Prov. 3; 34. The verb “ resisteth” is a military term, as of an army marshaled for battle. Spiritual forces are thus arrayed against the proud. These words of Solomon are cited by Peter as an additional reason why saints should clothe themselves in the garment of humility. “ Grace” is favor unmer­ited ; God sheds his favor only upon those who humble themselves in his sight. 1 Peter 5:6 ---Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time;—The “ hand of God” is mighty because it is all-powerful and irresistible in its oper­ations. Inasmuch as it is sheer folly for man to resist God, the wise course is for one to humble himself under the Lord's hand, with the assurance that he will be exalted in due time. The Sav­iour’ s words, “ And whosoever shall exalt himself shall be hum­bled; and whosoever shall humble himself shall be exalted” (Matthew 23:12), must have been in Peter’ s thoughts when he wrote these words. 1 Peter 5:7 ---Casting all your anxiety upon him, because he careth for you.—The word “ casting” is derived from a term which means to deposit, and is in the aorist tense here, thus signifying a once- for-all act by which one rids himself forevermore of all anxious care by depositing it with the Lord! “ Be not therefore anxious, saying, What shall we eat, or What shall we drink? or, Where­withal shall we be clothed ... For your heavenly Father knowetlf that ye have need of all these things.” One may, with complete confidence, cast his anxiety on the Lord for the reason that he cares for his saints, and will not forsake them in their time of need. (Psalms 55:22.) 1 Peter 5:8 ---Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:—“ Be sober” is an admonition to calmness of mind; mental self­control. The verb occurs in 1 Peter 4:7. “ Be watchful” is trans­lated from a word often used by the Lord. (Mark 13:35 Mark 13:37; Matthew 26:40-41.) An “ adversary” is, technically, an opponent in a lawsuit; here, it is used to identify Satan as the one on the opposite side of a trial for life or death. He is the “ devil,” because he is a calumniator, one who deliberately and knowingly makes false charges against the saints of God; and he is called “ a roar­ing lion,” because of the fierceness with which he stalks, and if possible, runs down the saints. The word “ roar” describes the howl of the lion or wolf in hunger. He is a serpent because of his subtilty (2 Corinthians 11:1-4) ; a lion becausejof his strength and feroc­ity. The verb “ walketh about” indicates his restless energy; and “ seeking” the persistence with which he searches out his victims. “ Walketh about” is translated from a word which means, literally, to prowl about, not daring to enter the fold where the sheep are, but ready to spring upon, and devour any wanderer outside. The word “ devour” is, in the Greek, to gulp down, or swallow, thus utterly to destroy. 1 Peter 5:9 ---Whom withstand stedfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world.—“ Withstand” (onthistemi) is translated from the same word as “ resist” in the familiar passage in James, “ But resist the devil and he will flee from you.” (James 4:7.) The verb means to stand firmly against attack; to be unwavering in resist­ance. The word “ stedfast” (stereos) indicates rock-like stability, a solidity and firmness originating in faith; not, however, objective faith— unwavering orthodoxy— but an immovable trust in Gpd. The means by which to withstand Satan are, (1) stedfastness in faith; (2) recognition that the suffering to which the saints are subjected is not peculiar to them; and (3) that the same suffering has been undergone by the brethren before them. Not alone in their trials, they were to remember that they formed a community of believers who were all suffering for the Name they so proudly wore. “ Brethren” in the text is a collective term, properly, “ brotherhood,” and is so translated in 1 Peter 2:17. “ In the world” is a comprehensive term, meaning in all parts of the world.SECTION FIVE , 1 Peter 5:10-14, 1 Peter 5:10-11 1 Peter 5:10 ---And the God of all grace, who called you unto his eter­nal glory in Christ, after that ye have suffered a little while, shall himself perfect, establish, strengthen you.—“ Grace'’ is the unmerited favor of God. He is the God of “ all grace” as he is the God of “ all comfort” (2 Corinthians 1:3), because he is the sole source and giver of the grace and comfort the saints so sorely need. These to whom Peter wrote had been “ called” ; this calling had been accomplished by means of the gospel (2 Thessalonians 2:13-14); the calling was to a share of God's eternal glory; and the sphere was Christ. Compared with the glories that are to be revealed they were to know that, however severe the trials of the moment, it was for “ a little while,” working for them “ more and more exceedingly an eternal weight of glory.” (2 Corinthians 4:17.) “ Perfect,” “ establish,” and “ strengthen” are verbs in the future tense. “ Perfect” (katariidzo, to mend, repair, used of fishermen repairing their nets, Mark 4:21) indicates the action of God in eliminating the deficiencies of the saints and bringing them to a standard of usefulness in his service; “ establish” (sterizo, to make fast, to support that which totters) refers to the fixity and immo­bility of those who rely on the Lord, the term being used by the Lord in his admonition to Peter, “ When thou hast turned again, establish (sterizo) thy brethren.” (Luke 22:32.) “ Strengthen” (sthenoo, to impart strength), a word meaning to supply strength to resist attack, occurs nowhere else in the New Testament. 1 Peter 5:11 ---To him be the dominion for ever and ever. Amen.—See the comments on 1 Peter 4:11. One who has been perfected, established, and strengthened will rejoice to ascribe to him who is the source of all grace, and the supplier of all strength “ dominion for ever and ever,” and with fervency and adoration indeed ex­claim, “ Amen!” DESIGN AND BEARER OF THE EPISTLE1 Peter 5:121 Pe 5:12 ---By Silvanus, our faithful brother, as 1 account him, I have written unto you briefly, exhorting, and testifying that this is the true grace of God: stand ye fast therein.—The epis­tle was “ by” Silvanus, either as the bearer of the letter, or the one to whom Peter dictated it (Romans 16:22), or both. It is possible that Peter wrote with his own hand these words, following a prac­tice of Paul, in attestation of the letter itself. (Galatians 6:11.) It appears that such was a common practice of the New Testament writers as a guarantee of the genuineness thereof. Silvanus is the same as the Silas of Act 15:22 Acts 15:32 Acts 15:40, and the Silvanus of 1 Thessalonians 1:1; 2 Corinthians 1:19. He accompanied Paul on the second of the great missionary tours recorded in Acts, and was with him in Corinth in A.D. 53. (Acts 18:5.) He was very active in the church in Jerusalem, and was possessed of prophetic gifts. (Acts 15:32.) It was characteristic of the Jews who trav­eled extensively in Gentile lands to change the form of their names (e.g., Saul to Paul, Joshua to Jason, John surnamed Mark, etc.). Silvanus was “ a faithful brother,” known as such to the brethren for whom the epistle was intended, and declared to be such by Peter. The apostle wrote “ briefly,” literally, by a few words (di’ oligon), both with reference to the length of the letter and the importance of the subjects treated. Its design was to exhort and testify regarding the true grace of God. The exhortation was therefore earnest persuasion; the testimony strong confirmation of the matters presented. The purpose of the apostle was to supply indisputable evidence of the soundness of the faith which they possessed. This was the true grace of God which had been bestowed upon them, and in it they were to continue. It was theirs; they were experiencing and enjoying its blessings; hence, their obliga­tion to “ stand fast therein.” The construction in the Greek text is significant: eis hen hestekate, “ into which (having entered) stand!”CLOSING 1 Peter 5:13-14 1 Peter 5:13 ---She that is in Babylon, elect together with you, saluteth you; and so doth Mark my son.—For “ She that is in Babylon,” the King James translation has “ The church that is in Babylon . . .” The American Standard version adds the marginal reading, “ That is, The church, or The sister.” There is, however, no noun in the Greek text corresponding to the word “ church,” and it is therefore not properly inserted in this passage. The words, “ she . . . elect together with you,” are from he suneklekte, nominative feminine form of sunekiklektos, elect with others, thus, actually, “ the co-elect woman.” What woman? Some expositors regard the word woman as figurative, and understand the reference to be the church in Babylon, supporting such a view by citing 2 John 1:1. The “ elect lady” there, however, does not refer to a church, but to an individual; and in the light of the fact that Mark— an indi­vidual— is joined with the “ co-elect woman,” it is unaccountable that a figure of speech and a person would be joined in the salu­tation in such fashion; and we therefore conclude that the reference is to a sister in the church in Babylon. To what sister? She was then in Babylon; she had traveled among the saints in Asia Minor; and she was known to the people to whom the epistle was ad­dressed. What sister could so well meet these conditions as Peter’ s wife? She was a “ sister-wife” (adelphe gune, a wife who was also a sister in Christ), and she accompanied Peter on his travels at least a portion of the time. (1 Corinthians 9:5.) There was an especial appropriateness in sending a greeting from her to saints with whom she had been formerly associated and whom she well knew, in an epistle that had dealt so specifically with the duties and responsibilities of women. (1 Peter 3:1-7.) Mark, styled the “ son” of Peter, was John Mark, the disciple who incurred the extreme displeasure of Paul because of his de­fection at Perga on the first missionary journey (Acts 13:5 Acts 13:13 Acts 15:36-41), but who was later restored to the good graces of that apostle by subsequent faithfulness and fidelity to duty (Colossians 4:10; 2 Timothy 4:11). He was the “ son” of Peter, as Timothy was the “ child” of Paul (Philippians 2:22; 1 Timothy 1:1-2), a spiritual relation­ship, and not a fleshly one. Mark composed one of the biographies of Jesus, “ The Gospel According to Mark,” and was, traditionally, “ the interpreter of Peter.” His mother’ s name was Mary; and he was a cousin of Barnabas. (Acts 12:2; Col. 4; 10.) The reference to “ Babylon” as the place from which these salu­tations were sent raises again the question, already considered in the Introduction, From what place did Peter write the epistle? Because Rome is referred to as “ Babylon” in the Revelation (Revelation 14:8 Revelation 17:6 Revelation 17:18 Revelation 18:2 Revelation 18:10), all Catholic theologians and many Protestant commentators maintain that reference thereto is to be regarded as mystical and figurative; and that Peter was in Rome when the letter was penned. Opposed to this view, however, are the following weighty considerations: (1) Internal evidence leads irresistibly to the conclusion that First Peter was written before the destruction of Jerusalem. (According to eminent Talmudic authorities, the Jews did not begin to designate Rome by the fig­urative term “ Babylon” until after that event. (2) In the foregoing references in the Revelation Rome is never referred to as “ Baby­lon” by this designation alone, but always as “ Babylon, the great,” “ Babylon, the strong city,” etc. (3) The fact that the word “ Baby­lon” is used thus mystically in a highly symbolic and figurative book such as the Revelation does not argue that reference thereto is the same in a book of an entirely different character such as First Peter. (4) Other geographical references in First Peter are admittedly literal. Why, then, should it be concluded that “ Baby­lon” is the sole exception? (5) Peter wrote long before John penned the Revelation, and thus could not have been following John’ s use of the term. (6) The name “ Babylon,” when figura­tively used, is the symbol of confusion, corruption, apostasy. What possible reason could Peter have had in using the term in this fashion in an epistle designed to protect the ones addressed from just such a manner of life which it typified ? A candid considera­tion of all the facts leads to the conclusion that the word ‘‘ Babylon" is to be taken in its ordinary, geographical sense; and that Peter was in the well-known city by that name on the Euphrates when he wrote the epistle which bears his name. 1 Peter 5:14 ---Salute one another with a kiss of love.—Greeting, by means of a kiss, appears to hsfcvfe been a common practice in the early church, and to have been followed for some centuries after the beginning of the Christian era. The custom is mentioned by Justin Martyr, Tertullian, Chrysostom, Augustine, and numerous other early writers; and references thereto are frequent in the New Testament. (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26.) According to the historians of the early church, the abuses to which the practice would ordinarily lead were avoided by the separation of the sexes when the church assembled for worship— an arrangement inherited from the synagogue. The “ Constitu­tions of the Holy Apostles," believed to have been written be­tween A.D. 300 and 400, contain the following injunction: “ Then let the men give the men, and the women give the women, the Lord’ s kiss. But let no one do it with deceit, as Judas betrayed the Lord with a kiss." (Book 2, 57, page 422, Vol. 7, The Ante- Nicene Fathers.) Clement of Alexandria, who died about A.D. 220, wrote, under the heading, “ Love and the Kiss of Charity," these words: “ And if we are called to the kingdom of God, let us walk worthy of the kingdom, loving God and our neighbor. But love is not proved by a kiss, but by kindly feeling. But there are those that do nothing but make the churches resound with a kiss, not having love itself within. For this very thing, the shameless use of a kiss, which ought to be mystic, occasions foul suspicions and evil reports. The apostle calls the kiss holy." (“ The Instruc­tor," Ch. 12, Ante-Nicene Fathers, Vol. 2, page 291.) It should be noted that the apostle did not enjoin kissing as a method of greeting; the custom already prevailed. His words were designed to insure that the custom would be observed in keeping with the morality and chastity characteristic of the high calling of Christianity. Kissing, as a mode of salutation, was no more sanctioned than the handshake is today, both methods being customs of the times. But, as Christianity requires complete sin­cerity in this manner of greeting today, so it enjoined it in the kiss of that day. The kiss was to be one “ of love,” i.e., prompted by love, and in exhibition of it. 1 Peter 5:14 ---Peace be unto you all that are in Christ.—It is significant that Paul, the apostle to the Gentiles, chose to use as his benedic­tion the Greek word of greeting, charis (“ Grace be with you all, 1 Corinthians 16:23; Romans 16:24), while Peter, the apostle to the Cir- cumcism, followed the Hebrew greeting, shalom, peace. (Matthew 10:13. This blessing is available only in Christ, who is “ our peace.” (Ephesians 2:14.) Thus, only those who have been “ baptized into Christ” (Galatians 3:27) have entered the sphere where this peace is enjoyed. 1st Peter Chapter Five Verse 1 This chapter concludes the epistle with exhortations concerning the eldership and the general attitude of submission and obedience for all (1 Peter 5:1-11), ending with salutations and benediction (1 Peter 5:12-14). The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: (1 Peter 5:1) In this verse, "There is neither self-exaltation nor disparagement, nor any hint of primacy, such as some have claimed for Peter."[1] The storm of persecution coming upon the church naturally focused Peter's mind upon "the need for adequate leadership."[2]The elders which are among you ... Since these men are those exercising the oversight of the church (1 Peter 5:2), the church officials of that name are meant here. Significantly, in some of the older manuscripts "exercising the oversight" is omitted, probably for the purpose of denying the eldership the same authority which came, in time, to be attributed to "bishops" only. However, as Hunter noted, "In New Testament times the government of the local church was in the hands of a body of men called almost indifferently elders or overseers (bishops)."[3] Other New Testament synonyms for the same office are presbyters, pastors, shepherds and stewards. See more on this under 1 Peter 5:2. Which are among you ... As Zerr noted, "Elders have no authority over disciples among whom they are not residing."[4] This is the reason that the apostles commanded elders to be ordained in "every church" (Acts 14:23;Titus 1:5). Whom am a fellow-elder ... The authority of the eldership is in the group sharing the office and is not to be exercised individually, each elder himself being subject, as is the whole church, to the eldership. Zerr noted that "Thayer defines the word elder as a fellow-elder."[5]Who am a witness of the sufferings of Christ ... Primarily, this is a reference to Peter's apostleship; for as Hart said: The qualifications of an apostle in the strict sense limited the office only to those who were companions of the Twelve in all the time from John's baptism to the Assumption, or at least witnesses of the resurrection (Acts 1:22).[6]Construing "witness of the sufferings" as meaning an eyewitness of the crucifixion, however, some are "inclined to doubt this, for we are told that after the arrest in the garden, 'all the disciples forsook him and fled' (Matthew 26:56)."[7] But there is no validity to the view that Peter did not actually see the crucifixion. He could well have been among the number mentioned by Luke who beheld the event "from afar" (Luke 23:49); for Mark, shortly after saying that all the apostles forsook him and fled, placed Peter in the courtyard as an observer of the trials (Mark 14:50-54); and even beyond this, there is the fact that Peter witnessed the agony in Gethsemane. Who am also a partaker of the glory that shall be revealed ... Selwyn thought this clause has reference to the transfiguration which Peter, along with James and John, had witnessed during the Lord's ministry, saying: Peter had experienced and was known to have experienced the special revelation of the glory that had been restored to Jesus at the Ascension ... and would be manifested to all when he came again at the End.[8][1] Roy S. Nicholson, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 299. [2] David H. Wheaton, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1247. [3] Archibald M. Hunter, The Interpreter's Bible. Vol. XII (New York and Nashville: Abingdon Press, 1957), p. 147. [4] E. M. Zerr, Bible Commentary, 1Peter (Marion, Indiana: Cogdill Foundation, 1954), p. 265. [5] Ibid. [6] J. H. A. Hart, Expositor's Greek Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 76. [7] William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, 1976), p. 268. [8] E. G. Selwyn, The First Epistle of St. Peter (London: Macmillan and Company, 1946), p. 229. Verse 2 Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind;Tend the flock of God ... The flock does not belong to the elders, but to God. The word here is exactly the same "that Jesus used when he admonished Peter to tend his sheep (John 21:16)."[9]Exercising the oversight ... See under preceding verse. As Dummelow, and many others, stressed, "Elders were not then distinguished from bishops as they soon afterward were."[10] This is plain from the word [@episkopos] from which "oversight" is translated. This, of course, requires a date for the epistle prior to A.D. 70. Very soon, however, the elevation of so called "bishops" to a rank and dignity they did not have in the New Testament began to appear; and "The omission of this clause from the Vatican and Sinaitic manuscripts was prompted by ecclesiastical reason,"[11] for the fear that elders might be supposed to have equal authority with bishops, which was of course true. Incidentally, the close kinship of the Vatican and Sinaitic Manuscripts is evident in a thing like this, accounting for the fact of their correspondence in the treatment of Mar 16:12-20. For more on this, see the Introduction to my Commentary on Mark. Not of constraint, but willingly ... "In times of persecution, lukewarm elders might regret their prominence,"[12] thus Peter admonishes elders not to quail under the pressure of the time. Such a fact is also possibly behind Paul's words, "If any man desire the office of a bishop" (1 Timothy 3:1). According to the will of God ... Peter had just spoken of them as "partakers of Christ's sufferings" (1 Peter 4:13), and this clause shows that all Christians, elders included, are called to suffer for the cause of the Lord. As Paul put it, "If we suffer with him, we shall also reign with him" (2 Timothy 2:12). Many Christians fail because they do not properly discern the nature of the life to which they are committed. It is not one unending "high," comparable to a stroll along some flower-lined pathway to the accompaniment of sweet music. It is a fight (2 Timothy 4:7); it is like being a soldier (2 Timothy 2:4), subject to disagreeable and difficult assignments; it is like training for an athletic contest (2 Timothy 2:5), involving all kinds of austerity, self-discipline and hard work; it is called "taking up one's cross" (Matthew 16:24), etc. Nor yet for filthy lucre ... This shows that, "Even in the earliest times, the elders received money in payment for such services as they rendered to the other brethren."[13]Another thought based upon this verse was given by Zerr who wrote: These principles disprove a popular notion that a person can be a member of a congregation even though he is too far away to be among the elders and the other members. The idea that a person can live in one community and "have his membership in another one" has no Scriptural authority.[14][9] Raymond C. Kelcy, The Letters of Peter and Jude (Austin, Texas: R. B. Sweet Company, 1972), p. 98. [10] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1047. [11] B. C. Caffin, The Pulpit Commentary, Vol. 22,1Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 206. [12] J. H. A. Hart, op. cit., p. 76. [13] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 587. [14] E. M. Zerr, op. cit., p. 265. Verse 3 neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.This verse is somewhat difficult; for, as Mason said, "The English version here is somewhat too strict for the Greek and for the sense."[15] The New Testament clearly teaches that in a sense (limited, of course), the elders are "lords" or rulers over their congregations; and what is prohibited here is not the exercise of their lawful authority, but the improper exercise of it. Zerr has this: The Englishman's Greek New Testament renders it: "Not as exercising lordship over your possessions." ... If a man considers the church as his own, then he is indeed likely to rule in an improper manner.[16]Thus it is not to be thought here that "Peter was commanding the bishops not to tyrannize over the inferior clergy."[17] It is from the word here rendered "lots" or "charge allotted" that the English word "clergy"[18] is derived; but the passage carries no such meaning. The power motive is present in every church, and there is "no corruption so odious as that which in public purports to be benevolent and disinterested."[19] The desire for power is an ever-present threat to every congregation on earth. [15] A. J. Mason, Ellicott's Bible Commentary, Vol. VII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 433. [16] E. M. Zerr, op. cit., p. 266. [17] B. C. Caffin, op. cit., p. 207. [18] J. R. Dummelow, op. cit., p. 1047. [19] Elmer G. Homrighausen, The Interpreter's Bible, Vol. XII (New York and Nashville: Abingdon Press, 1967), p. 151. Verse 4 And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.The chief Shepherd ... is a reference to the Lord Jesus Christ who called himself the "Good Shepherd" (John 10:11). See more on this under 1 Peter 2:25. Crown of glory that fadeth not away ... "The Greek words here mean literally an amaranthine wreath."[20]Amaranth is the name of a flower which, like our "immortelles", does not lose its color or form."[21] However, Peter here used the word as the best figure available for describing the eternal glory of the heavenly reward, thus providing another example of the extensive use of such figurative language throughout 1Peter. It is partially because of things like this that "Babylon" in 1 Peter 5:13 is understood as meaning "Rome." [20] B. C. Caffin, op. cit., p. 207. [21] A. J. Mason, op. cit., p. 433. Verse 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble.Ye younger ... "The reference here is to age, not to official rank. Younger men are to defer to their elders."[22] Despite this view which is quite common among commentators, however, Kelcy observed that "There is no evidence of a transition of thought from one group to another,"[23] therefore construing the passage as a reference to the submission to the congregation's official elders, as mentioned above. Yea, all of you ... Here there is indeed the transition to a larger group of the whole church, all of whom are commanded to be humble and submissive to others in the giving of loving service to brothers and sisters in Christ. Gird yourselves with humility to serve one another ...Gird yourselves... must evidently have been written by Peter in vivid remembrance of that occasion when Jesus himself girded himself with a towel and washed the disciples' feet, even Peter's (John 13:4), and that at a time when not a one of the Twelve consented to do such a thing. In this clause, the Greek word actually means "an apron worn by slaves, which was tied around them when at work, to keep their dress clean."[24]Macknight also defined it as "a frock put over the rest of the clothes,"[25] giving the meaning to be that "humility should be visible over all the other Christian virtues, in our whole behavior."[26]God resisteth the proud, but giveth grace to the humble ... Throughout the holy Scriptures, proud and haughty spirits are condemned. Pride leads the list of all of the sins (Proverbs 6:16-18). This passage echoes the very words of the Saviour (Luke 14:11). Humility is such a wonderful virtue that all of the publican's sins did not destroy him because he had it; and all of the Pharisee's righteousness could not save him because he did not have it (Luke 18:1-14). [22] Archibald M. Hunter, op. cit., p. 152. [23] Raymond C. Kelcy, op. cit., p. 101. [24] B. C. Caffin, op. cit., p. 207. [25] James Macknight, Macknight on the Epistles, Vol. V (Grand Rapids, Michigan: Baker Book House, 1969), p. 503. [26] Ibid. Verse 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time;In due time ... Christians may not always be exalted in this life; and, indeed, it might be said that they seldom are; but the exaltation will come. "It might be in the present life, but it will certainly be in the world to come."[27]Under the mighty hand of God ... This is a common "Old Testament expression used in connection with deliverance (Exodus 3:19; 20:33)."[28] The author of James also remembered this same teaching of Jesus (James 4:6 James 4:10). [27] Albert Barnes, Notes on the New Testament, 1Peter (Grand Rapids, Michigan: Baker Book House, 1953), p. 205. [28] J. H. A. Hart, op. cit., p. 78. Verse 7 casting all your anxiety upon him, because he careth for you.The thought here contrasts the living and true God with the dumb idol gods of paganism who had no feeling, concern, or interest of any kind whatever in their worshipers. Even those pagan gods and goddesses which were supposed to be more glorious were always represented as being far off from their devotees, and as having no care whatever for them. It is one of the most glorious teachings of the Bible that God, yes, even the Almighty God, loves his children, is concerned and interested in their welfare; and his eyes are always upon his beloved. Verse 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:This warning against the devices and evil intentions of man's inveterate foe, Satan, should be strictly heeded. Nothing could be any clearer than the presentation in Scripture of the kingdom of evil as an organized wickedness, directed by a powerful and malignant leader, a personal ruler of darkness, having as his objective the destruction of souls. The current theology which downgrades this danger, or even denies the reality of Satan, is wrong. It is contrary to the word of God. The Saviour himself warned Peter of Satan's "sifting him"; and from this it is clear that Peter got the message. As a roaring lion ... Satan is represented in Scripture under various figures: (1) the roaring lion; (2) the angel of light (2 Corinthians 11:14); and (3) the serpent (2 Corinthians 11:3; Revelation 20:2). These representations also answer to the three avenues of temptation: (1) the lust of the flesh; (2) the lust of the eye; and (3) the pride of life, the same being also the three avenues through which Satan assailed Jesus in the temptation (Matthew 4:1 ff). As a roaring lion ... In the time at which Peter wrote, Satan was indeed, not a sly and stealthy serpent, nor disguised as an angel of light; but he was a roaring lion elevated in the person of Nero upon the throne of the Caesars and thundering his decrees of death and destruction, like a roaring lion! Many of the Christians would be terrified and intimidated, and some under threat of death would renounce their faith. Satan's true nature is more visible in this than in the other Scriptural likenesses; because he adopts other methods only when circumstances make it impossible for him openly and wantonly to destroy, as was the case in the Neronian persecution. Paine was not wrong, therefore, when he wrote: "This passage may well be a veiled reference to Nero or to his amphitheater with its lions!"[29]ENDNOTE: [29] Stephen W. Paine, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 984. Verse 9 whom withstand stedfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world.Whom withstand ... Satan is not to be yielded to; whatever he may do to the bodies of Christians, there is really nothing that he is able to do to them. Stedfast in your faith ... A glance at the marginal reading in the ASV shows that this should be translated "the faith," and thus be understood objectively as "the Christian faith," not as a sinner's subjective "trust/faith." The same sufferings ... See under 1 Peter 5:2. Who are in the world ... There is a poignant suggestion in this that being "in the world" was one and the same thing as being under Nero and his persecution. Someone has said that in the times of the Caesars, the world itself was but a dreary prison for those who were proscribed by the emperor. Verse 10 And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, establish, strengthen you.In Christ ... Peter's usage of this mighty phrase, both here and at the end of the epistle, indicates his respect and appreciation of the doctrine, no less than that of Paul, despite the fact that he did not emphasize it as Paul did. After ye have suffered a little while ... A while should here be understood for "the whole of life," and not as indicating the short duration of the persecutions. In the relative sense, even a long life is but "a little while." Perfect ... This verb is the same that is used of "preparing" the earthly body for the incarnation of Christ inHebrews 10:5;[30] and is therefore strongly suggestive of other passages in the New Testament where total and absolute perfection is the obvious meaning, as in Matthew 5:48. However, there is another scriptural meaning of it. It is the "word for mending nets (Mark 1:19) or setting a broken bone"[31] and this is the meaning that many commentators prefer. This writer cannot resist the conviction, however, that "the absolute perfection of Christians in Christ" is what this speaks of. The very proximity of the phrase "in Christ" seems to suggest this. For discussion of the whole theology of perfection, see in my Commentary on Galatians, Ephesians, Philippians, and Colossians, pp. 130-133. Taking the word in the other sense also yields some very beautiful thoughts, as in Barclay, who understood it to mean "restore," as Moffatt translated it. He wrote as an illustration of the thought: Sir Edward Elgar once listened to a young girl singing a solo from one of his own works. She had a voice of exceptional purity and clarity ... When she had finished, he said, "She will be really great when something happens to break her heart."[32]Something was about to happen which would indeed break the hearts of many Christians, recalling the words spoken by the blessed Christ who "learned obedience by the things which he suffered, having been made perfect" (Hebrews 5:8-9). Many of the precious saints would be "made perfect" in the same sense, through the awful things they were about to suffer. Establish ... This word means "to fix, to make fast, to set,"[33] as when concrete sets. Strengthen ... means "to make strong,"[34] and suggests the strengthening that comes to steel, or iron, when it is heated with fire and suddenly cooled, thus "tempering" it and giving it much greater hardness and strength. The onset of the fires of persecution would harden and strengthen the faith of many. [30] W. E. Vine, An Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell Company, 1940), vol. 3p. 175. [31] Archibald M. Hunter, op. cit., p. 157. [32] William Barclay, op. cit., p. 273. [33] W. E. Vine, op. cit., vol. 2p. 41. [34] Ibid., vol. 4p. 81. Verse 11 To him be the dominion for ever and ever. Amen."This is the true consolation in trouble, to extol the power of God."[35] If God indeed has the dominion for ever and ever, the Christian may safely rest his case in God. ENDNOTE: [35] A. J. Mason, op. cit., p. 435. Verse 12 By Sylvanus our faithful brother, as I account him, I have written unto you briefly, exhorting, and testifying that this is the true grace of God: stand ye fast therein.By Sylvanus our faithful brother ... "On its narrowest interpretation, this means simply that Sylvanus was the bearer of the letter,"[36] the same being the technical meaning of the phrase; and it is perhaps best to let that meaning stand. We do not feel any need to help the apostle out with his Greek by making Sylvanus also the "writer" of this letter. Peter was fully competent to have written this epistle. Sylvanus' name is linked with Paul's in the writing of Thessalonians; he is called Silas (Acts 15:22); he is referred to as a chief man among the brethren (Acts 15:22), also as a prophet (Acts 15:32). After the defection of John Mark, he was Paul's traveling companion, being cast into prison with Paul at Philippi. Thus, he was well acquainted with many of the churches that would be receiving this epistle, thus being a very appropriate bearer of it. As I account him ... does not imply any lack of confidence in Sylvanus, the same being Peter's manner of recommending him. Exhorting, and testifying ... Again, it is clear that "testifying" in apostolic times was not merely sounding off in public meetings, as the word is often understood today. It was exhorting and commanding the people to obey the word of God. This is the true grace of God ... The entire epistle Peter had written with its magnificent overtones of so many varied and profound Christian teachings - that is the true grace of God. Stand ye fast therein ... This reminds one of Paul's great charge, "Having done all, to stand." The unanimous appeal of the apostles of Christ was for Christians to stand firmly against every foe, not being swept off their feet, or made to defect from the holy faith by anything whatsoever. ENDNOTE: [36] Archibald M. Hunter, op. cit., p. 158. Verse 13 She that is in Babylon, elect together with you, saluteth you; and so doth Mark my son.She that is in Babylon ... Although questioned by some who would see in this a reference to Peter's wife, the best view is almost certainly that the church in Babylon is meant. But where was Babylon? If these words are a mystical reference to Rome, as there seems every reason to believe, then the reference is to the great capital of the Caesars which was the center of the persecutions. See introduction for discussion of this. The figurative language throughout 1Peter; the fact that ancient Babylon was destroyed never to be rebuilt; the total absence in the New Testament, as well as in history, of any reference to Peter's ever having been in Babylon, literally; and the very early traditions that Peter did indeed preach in Rome and that he was martyred there (the same tradition having arisen much too early to be accredited to later claims of the apostate church); the pressing need, at the very time Peter wrote, to have spoken very guardedly concerning Nero and his city; the current usage of that very expression "Babylon" to mean Rome, as in Hebrew poetry; and the similar usage of it in Revelation - all these considerations taken together have great weight in indicating that the meaning here is Rome on the Tiber. What are some of the spiritual implications of such a designation? (1) Just as ancient Babylon was a center of enmity and oppression of God's people, so Rome had become in the times of the apostles. (2) As Babylon was destroyed, so shall Rome also be destroyed. (3) Peter reminds his readers afresh that they, as the Israel of God, are "exiles in a foreign land,"[37] as were the ancient Jews in Babylon. (4) "The point of the allegory is that Rome was becoming the oppressor of the new Israel, not that it was the center of the world."[38]And so doth Mark my son ... Peter was Mark's mentor, not his actual father; and he is called "my son" in the sense that Paul thus referred to Timothy. It is almost universally agreed that this is the John Mark of Acts, who is the author of the second Gospel. See the introduction to Mark in my Commentary on Mark for a full discussion. [37] G. J. Polkinghorne, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 598. [38] J. H. A. Hart, op. cit., p. 80. Verse 14 Salute one another with a kiss of love. Peace be unto you all that are in Christ.Kiss of love ... Paul similarly commanded this greeting (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26). Comment on this was made under all those references. "The practice seems to have been universal in those times."[39]Peace be unto you all ... "This is the same blessing Peter had heard the Lord use, the old Hebrew blessing (Matthew 10:12 f; Mark 5:34; Luke 2:14 Luke 2:29; John 20:19 John 20:21 John 20:26)."[40] The peace in view is primarily the well-being of the soul, the harmony of the recipients with the Father in heaven. In Christ ... This incredibly important expression carries the thought that: (1) all blessings are exclusively for those in Christ, his baptized followers; (2) perfection and holiness without which no one may see God are achieved by the Christian's identity as Christ; (3) the ultimate grounds of all justification for human beings is the perfect faith and perfect obedience of the Son of God; etc., etc. For full discussion of this principal theme of the New Testament, see in my Commentary on Romans, especially in Romans 3, pp. 94-154. Peter's significant mention of this doctrine in this chapter fully establishes it as having been derived "from Christ himself."[41][39] B. C. Caffin, op. cit., p. 211. [40] J. R. Dummelow, op. cit., p. 1048. [41] Ibid., p. 1039. "THE FIRST EPISTLE OF PETER" Chapter Five IN THIS CHAPTER 1) To examine the duties of elders, in their role as shepherds (pastors) and overseers (bishops) 2) To note the importance of submission and humility in our relation to elders, one another, and God 3) To consider how we might best counter our adversary, the devil 4) To glean how Peter sought to encourage his brethren in their suffering SUMMARY The final chapter contains charges to elders and their respective flocks. As a fellow elder, Peter commands elders to shepherd the flock of God among them, serving as overseers. Doing so willingly and eagerly, they were to serve as examples to the flock. The younger members of the flock are then commanded to submit to their elders and to one another, with humility (1 Peter 5:1-5). They were to also humble themselves under the mighty hand of God and cast their cares upon Him, trusting that He would exalt them in due time because He cares for them. Since their adversary the devil walks about like a lion seeking to devour them, they are to be sober and vigilant, resisting him steadfast in the faith. They can take courage in knowing that other brethren are likewise suffering (1 Peter 5:6-9). The epistle draws to a close, first with a prayer that God will eventually perfect, establish, strengthen, and settle them. Mention is made of Silvanus, and Peter's purpose in writing. Greetings are sent by "she who is in Babylon" and "Mark, my son". Finally, a command to greet one another with a kiss of love is given, along with a prayer for peace to all who are in Christ Jesus (1 Peter 5:10-14). OUTLINE I. THE DUTIES OF AND THE FLOCK (1 Peter 5:1-5) A. THE ELDERS' DUTIES AS (1 Peter 5:1-4)1. As exhorted by a fellow elder a. A witness of the sufferings of Christ b. A partaker of the glory that will be revealed 2. To shepherd the flock of God among them a. Serving as overseers 1) Not be compulsion but willingly 2) Not for dishonest gain but eagerly 3) Not as lords but as examples b. So when the Chief Shepherd appears, they will receive the unfading crown of glory B. THE ' DUTIES AS THE FLOCK (1 Peter 5:5)1. Submit yourselves a. To your elders b. To one another 3. Clothe yourselves with humility a. For God resists the proud b. For God gives grace to the humble II. THE DUTIES TO GOD AND SATAN (1 Peter 5:6-9) A. DUTIES GOD (1 Peter 5:6-7)1. Humble yourselves under His mighty hand, that He may exalt you in due time 2. Cast all your care upon Him, for He cares for you B. DUTIES SATAN (1 Peter 5:8-9)1. Be sober and vigilant of your adversary a. The devil walks about like a roaring lion b. The devil seeks whom he may devour 2. Resist your adversary a. Remaining steadfast in the faith b. Knowing that the same sufferings are experienced by brethren in the world III. REMARKS (1 Peter 5:10-14) A. CLOSING PRAYER (1 Peter 5:10-11)1. May the God of all grace perfect, establish, strengthen, and settle you a. Who called us to His eternal glory by Christ Jesus b. After you have suffered a while 2. To Him be the glory and dominion forever and ever. Amen B. CLOSING (1 Peter 5:12-14)1. Peter has written to them briefly a. By Silvanus, a faithful brother b. Exhorting and testifying that this is the true grace of God in which they stand 2. Greetings from: a. She who is in Babylon, elect together with you b. Mark, his son 3. Greet one another with a kiss of love 4. Peace to you all who are in Christ Jesus. Amen REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- The duties of shepherds and the flock (1 Peter 5:1-5) - The duties to God and Satan (1 Peter 5:6-9) - Concluding remarks (1 Peter 5:10-14) 2) How does Peter identify himself as he exhorts the elders? (1 Peter 5:1)- As a fellow elder - As a witness of the sufferings of Christ - As a partaker of the glory that will be revealed 3) What is the duty of the elders? (1 Peter 5:2)- To shepherd the flock of God among them 4) How were they to serve as elders? (1 Peter 5:3-4)- As overseers - Not by compulsion, but willingly - Not for dishonest gain, but eagerly - Not as lords, but as examples to the flock 5) What reward can elders look forward to when the Chief Shepherd appears? (1 Peter 5:5)- The crown of glory that does not fade away 6) What twofold duty is enjoined upon those who are younger? (1 Peter 5:5)- To submit to the elders and to one another - To be clothed with humility 7) What were they commanded to do in relation to God? (1 Peter 5:6-7)- Humble themselves under the mighty hand of God - Cast all their care upon Him 8) Why were they to do this? (1 Peter 5:6-7)- That God might exalt them in due time - Because He cares for them 9) Who is their adversary? What is he doing? (1 Peter 5:8)- The devil; walking about like a lion, seeking whom he may devour 10) What should they do in regards to their adversary? (1 Peter 5:8-9)- Be sober, be vigilant - Resist him, steadfast in the faith 11) What should encourage them in their suffering? (1 Peter 5:9-10)- Knowing that the same sufferings are experienced by their brethren in the world - That after they have suffered a while, God will perfect, establish, strengthen and settle them 12) By whom has Peter penned this epistle? (1 Peter 5:12)- Silvanus, a faithful brother 13) What has been Peter's purpose in writing this epistle? (1 Peter 5:12)- To exhort and testify that this is the true grace of God in which they stand 14) Who sends them greetings? (1 Peter 5:13)- She who is in Babylon, elect together with them - Mark, his son 15) What final charge does Peter give? What final prayer? (1 Peter 5:14)- Greet one another with a kiss of love - Peace to all who are in Christ Jesus This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ 1 Peter 5:2. Feed is from which Thayer defines, "To feed, to tend a flock, keep sheep; to rule, govern." This is all logical, for if a shepherd is to attend to the proper feeding and keeping of a flock, he should have the right to rule or govern it. Which is among you. The same word among is used that is used in the preceding verse in relation to the elders and the members. In other words, both the elders and the members under their rule must be among or in the midst of each other. These fundamental principles disprove a popular notion that a person can be a member of a congregation even though he is too far away to be among the elders and the other members. The idea that a person can live in one community and "have his membership" in another has no scriptural authority. If he is so far away or is otherwise so situated that he cannot attend the services of a congregation, then he cannot be considered a member of it, and the elders can have no jurisdiction over him. Taking the oversight is from a Greek word that means "To look upon, inspect, oversee, look after, care for"--Thayer. It should be understood that the phrase applies to men who have been placed into the eldership according to the scriptural procedure that is shown in 1 Timothy 3 and Titus 1. Not by constraint. They should not have to be forced into the office but should accept it willingly. Not for filthy lucre is translated "not for base gain" by The Englishman's Greek New Testament. This refers to the temporal support that was given to elders who devoted their time to the care of the congregation. See the comments at 1 Timothy 5:17 1 Timothy 1:8 where it is evidently-shown that it. is right to support an elder so lie can give his entire attention to the flock in spiritual matters. But our verse warns that a man should not use the office for the sake of his personal support. He should have a ready mind which means he accepts the work because his mind is concerned for the spiritual welfare of the flock. 1 Peter 5:3. Neither as being lords over God's heritage. There have been elders dealt with on the charge that they "lorded it over God's heritage," using this statement as the basis for the action. Such an action is a misuse of the passage even though it had been properly translated, which it had not, and further because it entirely leaves out the very point the writer is making. One meaning of lord is "ruler," and 1 Timothy 3:5:5:17; Hebrews 13:7 Hebrews 13:17 shows that elders are to rule. Therefore the elders are to be lords over God's heritage. Peter is not objecting to the manner of anyone's rule itself, but to the motive some might have who rule. The men who wrote the Authorized Version knew there was no original word in this passage for the name of God, hence they put it in italics. And because they misunderstood the main point the apostle was making they erred in the rendering of the original. Heritage is possessive and in the 2nd person as the inflection denotes. The passage, therefore, should have been rendered as follows: "Not as being lords over your own heritage." The Englishman's Greek New Testament renders it, "Not as exercising lordship over your possessions." The manner of the ruling is not the subject, but the motive or attitude of the rulers. If a man considers the church as his own, then he is indeed likely to rule in an improper manner. And so if an elder will keep in mind that the heritage or church is not his own, he will not have the incentive to bear the wrong kind of rule, which is the point the apostle is making. The wording of the passage as we have it in the King James Version not only inserts a word (the name of God) not authorized by the original, and also erroneously renders the word for heritage, but gives a thought that is positively contrary to that of the apostle. Being examples to the flock. If an elder will back up his instructions with his own example of right living his word will have more weight with the members of the flock. Such elders will win the respect of the members so that they will be led "to esteem them very highly in love for their work's sake" (1 Thessalonians 5:13). 1 Peter 5:4. The writer continues the subject of a shepherd and his flock. Chief Shepherd is Christ who calls himself the "good shepherd" in John 10:11. When He is included in the parable it represents the elders of congregations as shepherds who are acting on behalf of the Chief who owns all of the groups of sheep where-ever they may he in the world. If these under shepherds perform their work faithfully they will be rewarded when the chief Shepherd appears. Fadeth not away. The phrase is used in contrast with the crowns bestowed by men; being composed of material substances they soon fade and lose their glory or beauty. 1 Peter 5:5. The duties and authority of elders have been considered, now the younger or other members of the flock are to submit themselves to the elders. All of you be subject one to another. This instruction is not based upon any definite authority that one has for another, but rather pertains to the respect that each member should have for the others. Since the Bible does not contradict itself, we know this does not mean to ignore the rule of the elders which the other members are to observe. But every member of the body of Christ should wish to please his fellow-member in whatever is right, and should be willing to grant such requests that he might make. This will show the true spirit of humility and will receive the grace or favor of God who resists the proud. 1 Peter 5:6. Humble yourselves. When it is said that God gives grace to the humble (preceding verse), it means those who become such of their own accord. The proud will finally be made humble by the Lord (Matthew 23:12), but such humility will bring only shame to the victim. The exaltation that is promised to the ones who willingly become humble is to come in due time, which means at the judgment day. 1 Peter 5:7. Casting all your care upon him means upon God, for the preceding verse says He is the one who will exalt the humble. Not that we are to be thoughtless about the stern realities of life, for the next verse will contradict that. It means that we should believe that our interests are His interests and that we should not always be fretting about the future. Jesus taught that we should not be overanxious about the morrow (Matthew 6:25-34), and our present verse declares that he careth for you. Then let us go on our pilgrim journey with abiding faith in Him who holds the universe in the hollow of his hand. 1 Peter 5:8. To be sober means to be serious minded and vigilant denotes that the one is watchful--is on his guard, and the reason for this exhortation is next stated. The English word devil in the King James Version comes from the Greek words which are and . The first refers to Satan the chief of devils, the second is a name for the evil spirits in Hades or the unseen world. The reader should see the extended description of these evil spirits or demons, at Matthew 8:28-29 in the first volume of the New Testament Commentary. The word in our verse is from the first Greek word and means Satan or the devil. We know that Satan does not literally walk about among men, for he does not have a material or visible body and hence could not be seen by human eyes. Yet Peter exhorts the disciples to be vigilant which means watchful. But it would be useless to be on the lookout for a being whom no one can see. Matthew 25:41 speaks of the devil and his angels. The last word means messengers of any kind, so that any being who carries messages or has communication on behalf of Satan may be said to be one of his angels. We know the Bible teaches that he has various agencies among mankind who are working for him. Roaring lion is said because a lion roars when he is hungry and prowling around looking for food. 1 Peter 5:9. This verse will throw more light on the preceding one. The pronoun whom refers to the devil, and Christians are exhorted to resist Then in direct connection with the subject they are told that their brethren have been experiencing the same afflictions. This makes it plain that when Christians are tempted and persecuted by evil men, as these disciples had been, the apostle would say it is the work of the devil, and in that way he goes about like a roaring (ravenous) lion. The reference to your brethren is for the purpose of encouraging them in their conflicts with the enemy. When they know that these afflictions are accomplished (endured to the end) by their brethren in Christ elsewhere, they may conclude they can do the same since what one can do (under Christ) another can accomplish by endurance. 1 Peter 5:10. God of all grace. Since grace means the unmerited favor of God, it is fitting that all such favors should be attributed to Him. This is especially true since it pertains to the favor of saving mankind from his sins, when strict justice would demand that he be condemned. God alone through his Son has the power to bestow such a favor on human beings. An item of this unmerited favor is the calling of man into the eternal glory of serving God in this world and of enjoying His presence in the world to come. This call is made by Christ Jesus and the instrument with which it is accomplished is the Gosnel. After that ye have suffered a while. The last word is used in a comparative sense, and has the same thought as Paul's remarks in 2 Corinthians 4:17 and Romans 8:18. The last part of the verse is a wish on behalf of the brethren for certain blessings to be given to them by the God of all grace. Perfect means to be complete in Christ; stablish denotes being confirmed in the faith; strengthen is general and means to enable them to be strong in the Lord; to settle signifies giving one a firm and definite position in the service of Christ. 1 Peter 5:11. The antecedent of him is the "God of all grace" in the preceding verse. Glory means honor and respect, and dominion has the idea of authority and rulership. Peter ascribes these qualities to God and declares they are to belong to Him for ever. For the meaning of amen see the comments at Romans 16:24 in the first volume of the New Testament Commentary. 1 Peter 5:12. Both Thayer and Robinson say that Silvanus is another form for Silas. It was by him that Peter sent this epistle to the brethren designated in chapter 1:1. As I suppose is not an expression of doubt, but as Peter had only lately become acquainted with Silvanus, he concluded (one meaning of suppose) that he was a faithful brother, basing his conclusion on commendations of the brethren from whom he had recently come. Written briefly is another comparative phrase, considering the vast amount of subject matter covered in the epistle. Exhorting pertains to the urging that the writer does for the brethren to discharge their duties, and testifying refers to the evidences he had as proof of his declarations. The conclusion that is reached from the truths set forth in the epistle, is that the brethren were standing in the true grace of God. 1 Peter 5:13. Church that is at Babylon. There is so much uncertainty in the discussions to be found in the histories, lexicons and commentaries on this phrase, that I shall be careful to avoid speculation. The word church is not the original at all but has been supplied by the translators. The Greek words at this place are as follows in the composition; HE EN , and the literal rendering of them by the Englishman's Greek New Testament is, "she in Babylon." A number of other translations render it in the same way, which seems reasonable since the other salutations are from individuals also. As to what person is meant the matter is equally indefinite, except that it is some Christian woman who had been elected or chosen by the Lord the same as the ones to whom the epistle is written. (See the word explained at chapter 1:1.) We know that ancient Babylon was completely destroyed never to be rebuilt, according to both prophecy and history, hence the term is used figuratively and that also is subject to some uncertainty. Marcus my son refers to John Mark, and Peter calls him his son because he had converted him, hence he was his "son in the faith" as Paul called the evangelist (1 Timothy 1:2). 1 Peter 5:14. Kiss of charity or love refers to the salutation of the kiss as was customary in old times. The custom as it is related to Christians is explained at 1 Corinthians 16:20. The peace that Peter wishes for the brethren is on condition that they are in Christ Jesus. That is equivalent to the peace that is "first pure" set forth in James 3:17.