{"commentary":{"id":"adam-clarke","name":"Adam Clarke Bible Commentary","website":"https://en.wikipedia.org/wiki/Adam_Clarke","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Adam Clarke Bible Commentary","language":"eng","textDirection":"rtl","sha256":"92e28c9363c876d215e296f2fe04abb3ab7e34a2aacebdf06bd62ae79c6e3dba","availableFormats":["json"],"listOfBooksApiLink":"/api/c/adam-clarke/books.json","listOfProfilesApiLink":"/api/c/adam-clarke/profiles.json","numberOfBooks":57,"totalNumberOfChapters":854,"totalNumberOfVerses":13318,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1PE","commentaryId":"adam-clarke","name":"1 Peter","commonName":"1 Peter","introduction":"Preface to the First and Second Epistles of Peter Dr. Lardner and Professor Michaelis have done much to remove several difficulties connected with the person of St. Peter, the people to whom he wrote, the places of their dispersion, and the time of writing. I shall extract what makes more immediately for my purpose. \"The land of Palestine, says Cave, at and before the coming of our blessed Savior, was distinguished into three several provinces, Judea, Samaria, and Galilee. In the upper, called also Galilee of the Gentiles, within the division belonging to the tribe of Naphtali, stood Bethsaida, formerly an obscure and inconsiderable village, till lately re-edified and enlarged by Philip the Tetrarch; and, in honor of Julia, daughter of Augustus, called by him Julias. It was situated upon the banks of the sea of Galilee, called also the lake of Tiberias, and the lake of Gennesareth, which was about forty furlongs in breadth, and a hundred in length; and had a wilderness on the other side called the desert of Bethsaida, whither our Savior used often to retire. \"At this place was born Simon, surnamed Cephas, or Petros, Petrus, Peter, signifying a stone, or fragment of a rock. He was a fisherman upon the forementioned lake or sea, as was also in all probability his father Jonas, Jonah, or John. He had a brother named Andrew: which was the eldest of the two is not certain; for, concerning this, there were different opinions among the ancients. Epiphanius supposed Andrew to be the elder; but, according to Chrysostom, Peter was the first-born. So likewise Bede and Cassian, who even make Peter's age the ground of his precedence among the apostles; and Jerome himself has expressed himself in like manner, saying, 'that the keys were given to all the apostles alike, and the Church was built upon all of them equally; but, for preventing dissension, precedency was given to one. John might have been the person, but he was too young; and Peter was preferred on account of his age.' \"The call of Andrew and Peter to a stated attendance on Jesus is recorded in three evangelists. Their father Jonas seems to have been dead; for there is no mention of him, as there is of Zebedee, when his two sons were called. It is only said of Andrew and Peter that, when Jesus called them, they left their nets and followed him. Follow me, said he, and, I will make you fishers of men. \"Simon Peter was married when called by our Lord to attend upon him; and upon occasion of that alliance, it seems, had removed from Bethsaida to Capernaum, where was his wife's family. Upon her mother our Savior wrought a great miracle of healing. And, I suppose, that when our Lord left Nazareth, and came and dwelled at Capernaum, he made Peter's house the place of his usual abode when he was in those parts. I think we have a proof of it in the history just noticed. When Jesus came out of the synagogue at Capernaum, he entered into Simon's house, Luk 4:38. Compare Mar 1:29, which is well paraphrased by Dr. Clarke: 'Now when Jesus came out of the synagogue, he went home to Peter's house;' and there it was that the people resorted unto him. \"Some time after this, when our Lord had an opportunity of private conversation with the disciples, he inquired of them what men said of him; and then whom they thought him to be. 'Simon Peter answered and said, Thou art the Christ, the Son of the living God;' Mat 16:13-16. So far likewise in Mar 8:27-29, and Luk 9:18-20. Then follows, in Mat 16:17-19 : 'And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven:' that is, 'it is not a partial affection for me, thy Master, nor a fond and inconsiderate regard for the judgments of others for whom thou hast a respect, that has induced thee to think thus of me; but it is a just persuasion formed in thy mind by observing the great works thou hast seen me do by the power of God in the confirmation of my mission and doctrine.' 'And I say unto thee, thou art Peter, and upon this rock will I build my Church - and I will give unto thee the keys of the kingdom of heaven.' By which many of our interpreters suppose that our Lord promised to Peter that he should have the honor of beginning to preach the Gospel after his resurrection to Jews and Gentiles, and of receiving them into the Church; if so that is personal. Nevertheless, what follows, 'And whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven;' this, I say, must have been the privilege of all the apostles, for the like things are expressly said to them, Luk 22:29, Luk 22:30, Joh 20:21-23. Moreover, all the apostles concurred with Peter in the first preaching both to Jews and Gentiles. As he was president in the college of the apostles, it was very fit, and a thing of course, that he should be primarily concerned in the first opening of things. The confession now particularly before us was made by him; but it was in answer to a question that had been put to all; and he spoke the sense of all the apostles, and in their name. I suppose this to be as true in this instance, as in the other before mentioned, which is in Joh 6:68, Joh 6:69. In the account which St. John has given us of our Savior's washing the disciples' feet, Peter's modesty and fervor are conspicuous. When the Jewish officers were about to apprehend our Lord, 'Peter, having a sword, drew it, and smote a servant of the high priest, and cut of his right ear.' Our Lord having checked Peter, touched the servant's ear, and healed him. So great is Jesus everywhere! They that laid hold of Jesus led him away to the house of Caiaphas; the rest of the disciples now forsook him and fled; 'but Peter followed him afar off, unto the high priest's palace; and went in and sat with the servants to see the end.' Here Peter thrice disowned his Lord, peremptorily denying that he was one of the disciples, or had any knowledge of him, as related by all the evangelists; for which he soon after humbled himself, and wept bitterly. We do not perceive that Peter followed our Lord any farther; or that he at all attended the crucifixion. It is likely that he was under too much concern of mind to appear in public; and that he chose retirement, as most suitable to his present temper and circumstances. \"On the first day of the week, early in the morning, when Mary Magdalene and other women came to the sepulcher, bringing sweet spices which they had prepared, 'they saw an angel, who said unto them, Be not affrighted; ye seek Jesus who was crucified: he is not here, for he is risen: Go quickly, and tell his disciples that he is risen from the dead.' As in Matthew, 'Tell his disciples and Peter.' As in Mark, 'Behold he goeth before you into Galilee.' That was a most gracious disposal of Providence to support the disciples, Peter in particular, in their great affliction. \"Our Lord first showed himself to Mary Magdalene, and afterwards to some other women. On the same day likewise on which he arose from the dead, he showed himself to Peter, though the circumstances of this appearance are nowhere related. And it has been observed, that as Mary Magdalene was the first woman, so Peter was the first man, to whom Jesus showed himself after he was risen from the dead. \"We have nowhere any distinct account of this apostle's travels: he might return to Judea, and stay there a good while after having been at Antioch, at the time spoken of by St. Paul in the Epistle to the Galatians. However, it appears from Epiphanius that Peter was often in the countries of Pontus and Bithynia; and by Eusebius we are assured that Origen, in the third tome of his Exposition of the Book of Genesis, writes to this purpose: 'Peter is supposed to have preached to the Jews of the dispersion in Pontus, Galatia, Bithynia, Cappadocia, and Asia; who, at length coming to Rome, was crucified with his head downwards, himself having desired it might be in that manner.' For the time of Peter's coming to Rome, no ancient writer is now more regarded by learned moderns than Lactantius, or whoever is the author of the book of the Deaths of Persecutors; who says that Peter came thither in the time of Nero. However, it appears to me very probable that St. Peter did not come to Rome before the year of Christ 63 or 64, nor till after St. Paul's departure thence at the end of his two years' imprisonment in that city. The books of the New Testament afford a very plausible, if not certain, argument for it. After our Lord's ascension we find Peter, with the rest of the apostles, at Jerusalem. He and John were sent by the apostles from Jerusalem to Samaria, whence they returned to Jerusalem. When Paul came to Jerusalem, three years after his conversion, he found Peter there. Upon occasion of the tranquility of the Churches in Judea, Galilee, and Samaria, near the end of the reign of Caligula, Peter left Jerusalem, and visited the Churches in several parts of that country, particularly at Lydda and Joppa, where he tarried many days. Thence he went to Caesarea, by the seaside, where he preached to Cornelius and his company. Thence he returned to Jerusalem, and sometime afterwards was imprisoned there by Herod Agrippa. This brings down the history of our apostle to the year 44. A few years after this he was present at the council of Jerusalem; nor is there any evidence that he came there merely on that occasion. It is more probable that he had not yet been out of Judea: soon after that council he was at Antioch, where he was reproved by St. Paul. \"The books of the New Testament afford no light for determining where Peter was for several years after that. But to me it appears not unlikely that he returned after a short time to Judea from Antioch, and that he stayed in Judea a good while before he went thence any more; and it seems to me that, when he left Judea, he went again to Antioch, the chief city of Syria. Thence he might go to other parts of the continent, particularly Pontus, Galatia, Cappadocia, Asia, and Bithynia, which are expressly mentioned in the beginning of his first epistle. In those countries he might stay a good while; and it is very likely that he did so; and that he was well acquainted with the Christians there, to whom he afterwards wrote two epistles. When he left those parts, I think he went to Rome, but not till after Paul had been in that city and was gone from it. Several of St. Paul's epistles furnish out a cogent argument of Peter's absence from Rome for a considerable space of time. St. Paul, in the last chapter of his Epistle to the Romans, written, as we suppose, in the beginning of the year 58, salutes many by name, without mentioning Peter; and the whole tenor of the epistle makes it reasonable to think that the Christians there had not yet had the benefit of the apostle's presence and instructions. During his two years' confinement at Rome, which ended, as we suppose, in the spring of the year 63, St. Paul wrote four or five epistles; those to the Ephesians, the Second Epistle to Timothy, to the Philippians, the Colossians, and Philemon; in none of which is any mention of Peter, nor is any thing said or hinted whence it can be concluded that he had ever been there. I think, therefore, that Peter did not come to Rome before the year 63, or perhaps 64. And, as I suppose, obtained the crown of martyrdom in the year 64 or 65; consequently, St. Peter could not reside very long at Rome before his death. \"Cave likewise, in his life of St. Peter, written in English in 1676, places his death in 64 or 65; nor was his mind much altered when he published his Historia Literaria in 1688; for there also he supposes that St. Peter died a martyr at Rome, in the year of Christ 64, at the beginning of Nero's persecution; and indeed he expresses himself with a great deal of assurance and positiveness. Jerome concludes his article of St. Peter saying, 'He was buried at Rome, in the Vatican, near the triumphal way; and is in veneration all over the world.' \"It is not needful to make any remarks upon this tradition; but it is easy to observe it is the general, uncontradicted, disinterested testimony of ancient writers, in the several parts of the world, Greeks, Latins, and Syrians. As our Lord's prediction concerning the death of Peter is recorded in one of the four gospels, it is very likely that Christians would observe the accomplishment of it, which must have been in some place, and about this place there is no difference among Christian writers of ancient times; never any other place was named besides Rome; nor did any other city ever glory in the martyrdom of Peter. There were, in the second and third centuries, disputes between the bishop of Rome and other bishops and Churches about the time of keeping Easter, and about the baptism of heretics; yet none denied the bishop of Rome what they called the chair of Peter. It is not for our honor or interest, either as Christians or Protestants, to deny the truth of events ascertained by early and well attested tradition. If any make an ill use of such facts, we are not accountable for it. We are not, from the dread of such abuses, to overthrow the credit of all history, the consequences of which would be fatal. Fables and fictions have been mixed with the account of Peter's being at Rome; but they are not in the most early writers, but have been added since: and it is well known that fictions have been joined with histories of the most certain and important facts.1 Peter-1 \"Having written the history of the Apostle Peter, I now proceed to his epistles; concerning which three or four things are to be considered by us; their genuineness, the persons to whom they were sent, the place where, and the time when, they were written. \"The first epistle was all along considered, by catholic Christians, as authentic and genuine; this we learn from Eusebius, who says: 'Of the controverted books of the New Testament; yet well known and approved by many, are that called the Epistle of James, and that of Jude, and the second and third of John.' And in another place, 'One epistle of Peter, called the first, is universally received. This the presbyters of ancient times have quoted in their writings as undoubtedly genuine; but that called his second, we have been informed, (by tradition), has not been received as a part of the New Testament; nevertheless, appearing to many to be useful, it has been carefully studied with other scriptures.' By which, I think, we may be assured that a great regard was shown to this epistle by many Christians in the time of our learned ecclesiastical historian. Jerome says, 'Peter wrote two epistles called catholic, the second of which is denied by many to be his, because of the difference of the style from the former.' And Origen before them, in his commentaries upon the gospel of St. Matthew, as cited by Eusebius, says, 'Peter, on whom the Church is built, has left one epistle universally acknowledged: let it be granted that he also wrote a second, for this has been doubted.' \"What those learned writers of the third and fourth centuries say of those two epistles, we have found agreeable to the testimony of more ancient writers, whom we have consulted: for the first epistle seems to be referred to by Clement of Rome; it is plainly referred to by Polycarp several times; it is also referred to by the martyrs at Lyons; it was received by Theophilus, bishop of Antioch; it was quoted by Papias; it is quoted in the remaining writings of Irenaeus, Clement of Alexandria, and Tertullian: consequently it was all along received. But we do not perceive the second epistle to be quoted by Papias, nor by Irenaeus, (though in Grabe's edition this epistle is twice quoted), nor Tertullian, nor Cyprian. However, both these epistles were generally received in the fourth and following centuries by all Christians, except the Syrians: for they were received by Athanasius, Cyril of Jerusalem, the council of Laodicea, Epiphanius, Jerome, Rufin, Augustine, and others. \"The first epistle being allowed to be St. Peter's, we can argue in favor of the other also, in this manner: It bears in the inscription the name of the same apostle; for so it begins, 'Simon Peter, a servant and an apostle of Jesus Christ.' And in Pe2 1:14 are these words: 'Knowing that I must shortly put off this my tabernacle, even as our Lord Jesus Christ has showed me.' \"The writer of this epistle may have had a particular revelation concerning the time of his death, not long before writing this. But it is probable that here is a reference to our Lord's prediction concerning St. Peter's death, and the manner of it, which are recorded in Joh 21:18, Joh 21:19. From Pe2 1:16-18, it appears that the writer was one of the disciples who were with Jesus in the mount, when he was transfigured in a glorious manner. This certainly leads us to Peter, who was there, and whose name the epistle bears in the inscription, Pe2 3:1 : 'This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance;' plainly referring to the former epistle, which has been always acknowledged to be Peter's. These words are express. But it might have been argued, with some degree of probability, from Pe2 1:12, Pe2 1:15, that he had before written to the same persons. Once more, Pe2 3:15, Pe2 3:16, he calls Paul brother, and otherwise so speaks of him and his epistles as must needs be reckoned most suitable to an apostle. The writer, therefore, is the Apostle Peter, whose name the epistle bears in the inscription. We are led here to the observation which Wall placed at the head of his notes upon this second epistle: 'It is,' says he, 'a good proof of the cautiousness of the ancient Christians in receiving any book for canonical, that they not only rejected all those pieces forged by heretics under the name of apostles; but also if any good book, affirmed by some men or some Churches to have been written and sent by some apostle, were offered to them, they would not, till fully satisfied of the fact, receive it into their canon.' He adds: 'There is more hazard in denying this to be Peter's, than in denying some other books to be of that author to whom they are by tradition ascribed. For they, if they be not of that apostle to whom they are imputed, yet may be of some other apostle, or apostolical man; but this author is either the apostle, or else by setting his name, and by other circumstances, he does designedly personate him, which no man of piety and truth would do.' And then he concludes: 'This epistle being written by him but a little before his death, Pe2 1:14, and perhaps no more than one copy sent, it might be a good while before a number of copies, well attested, came abroad to the generality of the Christian Churches.' \"Certainly these epistles, and the discourses of Peter, recorded in the Acts, together with the effects of them, are monuments of Divine inspiration, and of the fulfillment of the promise which Christ made to him, when he saw him and his brother Andrew employed in their trade, and casting a net into the sea; Follow me, and I will make you fishers of men, Mat 4:19. \"Concerning the persons to whom these epistles were sent, there have been different opinions among both ancients and moderns. Mr. Wetstein argues from divers texts that the first epistle was sent to the Gentiles. Mr. Hallett, in his learned introduction to the Epistle to the Hebrews, observes, 'Some go upon the supposition that St. Peter's epistles were written to the Jews, but it seems to me more natural to suppose that they were written to Gentile Christians, if we consider many passages of the epistles themselves:' where he proceeds to allege many passages, and in my opinion, very pertinently; some of which will be also alleged by me by and by. \"To me it seems that St. Peter's epistles were sent to all Christians in general, Jews and Gentiles, living in Pontus, Galatia, Cappadocia, Asia, and Bithynia; the greatest part of whom must have been converted by Paul, and had been before involved in ignorance and sin, as all people in general were till the manifestation of the Gospel of Christ. That St. Peter wrote to all Christians in those countries is apparent, from the valedictory blessing or wish at the end of the epistle, Pe1 5:14 : Peace be with you all that are in Christ Jesus. Lewis Capellus, who thought that St. Peter's first epistle was written to Jewish believers, allows that the second epistle was written to all Christians in general, and particularly to Gentiles, induced thereto by the comprehensiveness of the address at the beginning of that epistle, To them that have obtained like precious faith with us. He should have concluded as much of the first epistle likewise, for they were both sent to the same people, as is evident from St. Peter's own words, Pe2 3:1. Moreover, the inscription of the first epistle seems to be as general as that of the second. Let us observe it distinctly: to the elect, εκλεκτοις, says Wall upon the place: 'He uses the word εκλεκτοι, choice ones, just as St. Paul does the word ἁγιοι, saints, for the word Christians: and as St. Paul directs almost all his epistles to the saints, that is, the Christians of such a place; so St. Peter here, to the elect or choice ones, that is, Christians, sojourning in the dispersions of Pontus, Galatia, and Bithynia. Strangers, παρεπιδημοις· good men, though at home, are strangers, especially if they meet with opposition, trouble, and affliction, as those Christians did to whom St. Peter is here writing; for he speaks of their trials and temptations, Pe1 1:6, Pe1 1:7, and exhorts them, Pe1 2:11, as sojourners and strangers, ὡς παροικους και παρεπιδημους, to abstain from fleshly lusts. Says Ecumenius upon Pe1 1:1, Pe1 1:2 : 'He calls them strangers, either on account of their dispersion, or because all that live religiously are called strangers on this earth; as David also says, 'I am a sojourner with thee, and a stranger, as all my fathers were,' Psa 39:12. Scattered throughout Pontus, or of the dispersion of Pontus, Galatia; so he calls them, not because they had been driven out from their native country, but because he writes to the Christians of divers countries, who also were but a few or a small number in every place where they dwelt. I shall now show that these Christians were, for the most part, of the Gentile stock and original. Pe1 1:14 : 'As obedient children, not fashioning yourselves according to the former lusts in your ignorance.' This might be very pertinently said to men converted from Gentilism to Christianity; but no such thing is ever said by the apostle concerning the Jewish people, who had been favored with Divine revelation, and had the knowledge of the true God. And Pe1 1:20, Pe1 1:21, he says, that 'through Christ they did now believe in God;' therefore they were not worshippers till they were acquainted with the Christian revelation. In like manner, Pe1 2:9, St. Peter speaks of those to whom he writes as having been 'called out of darkness into God's marvelous light.' Moreover, they were not once God's people; Pe1 2:10 : 'Which in times past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.' Words resembling those of St. Paul, Rom 9:24, Rom 9:25, where he is unquestionably speaking of Gentile converts. There are also other expressions which plainly show that these persons had been Gentiles, and had lived in the sins of Gentilism; Pe1 1:18 : 'Forasmuch as ye know that ye were redeemed from your vain conversation, received by tradition from your fathers.' And Pe1 4:3 : 'For the time past may suffice us to have wrought the will of the Gentiles; when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.' St. Peter does not charge himself with such things, but they to whom he writes had been guilty in those respects; and, by way of condescension, and for avoiding offense, and for rendering his argument more effectual, he joins himself with them. And more, when St. Peter represents the dignity of those to whom he writes, upon account of their Christian vocation, Pe1 2:9, as 'a chosen generation, a peculiar people, a royal priesthood;' certainly the expressions are most pertinent and emphatical, if understood of such as had been brought from Gentilism to the faith of the Gospel, as indeed they plainly were. For he there says, 'they were to show forth the praises of Him who had called them out of darkness into his marvelous light.' To all which might be added, what was hinted before, that the persons to whom Peter writes were for the most part the Apostle Paul's converts. This must be reckoned probable from the accounts which we have in the Acts of St. Paul's travels and preaching. Whence we know that he had been in Galatia, and the other countries mentioned by St. Peter at the beginning of his first epistle. Moreover he observes, Pe2 3:15, that 'his beloved brother Paul had written unto them.' We may reasonably suppose that he thereby intends St. Paul's Epistles to the Galatians, the Ephesians, and Colossians, all in those countries, and for the most part Gentile believers. Nor do I see reason to doubt that if Peter had, before now, seen and read St. Paul's Epistles to Timothy; and if we should add them, as here intended also, it would be no prejudice to our argument. For those epistles likewise were designed for the use and benefit of the Churches in those parts. To me these considerations appear unanswerable; I shall, therefore, take notice of but one objection, which is grounded upon Pe1 2:12 : 'Having your conversation honest among the Gentiles; that whereas they speak against you as evil doers, they may by your good works, which they shall behold, glorify God in the day of visitation.' Upon the first clause in that verse Beza says, that this place alone is sufficient to show that this epistle was sent to Jews. But I think not. From St. Paul may be alleged a text of the like sort, Co1 11:32 : 'Give no offense, neither to the Jews, nor to the Gentiles, (και Ἑλλησι), nor to the Church of God.' It might be as well argued from that text that the Corinthians were by descent neither Jews nor Greeks, as from this, that the persons to whom St. Peter wrote were not originally Gentiles. In the text of St. Paul just quoted, by Jews, and Gentiles or Greeks, are intended such as were unbelievers. So it is likewise in the text of St. Peter which we are considering as is apparent from the latter part of the verse above transcribed at large. St. Peter had a right to distinguish those to whom he writes from the Gentile people among whom they lived, as he had at the beginning of the epistle called them elect, or choice ones, and strangers; and they likewise went by the name of Christians, as we perceive from Pe1 4:16. \"St. Peter's two epistles, then, were sent to all Christians in general, living in those countries, the greatest part of whom had been converted from Gentilism or heathenism. \"Our next inquiry is concerning where these epistles were written. \"At the end of the first epistle St. Peter says: 'The Church that is at Babylon, elected together with you, saluteth you;' which text, understood literally, has been thought by some to denote, 1. Babylon in Assyria; or, 2. Babylon in Egypt. 3. By others it is interpreted figuratively, and is supposed to denote Jerusalem; or, 4. Rome. So that there are four opinions concerning the place where this epistle was written. \"If St. Peter had read St. Paul's Epistle to the Romans before he wrote his first epistle, it was written after St. Paul's journey from Corinth to Jerusalem, described in Acts 20, 21; for the Epistle to the Romans was written from Corinth. How much later than the time of this journey the First Epistle of Peter was written it is very difficult, for want of sufficient data, to determine. The epistle itself has hardly any marks which can guide us in deciding the year of its composition; and we know nothing of the history of St. Peter from the time of the apostolic council at Jerusalem, Acts 15., which is the last place where St. Luke mentions him, till his arrival many years afterwards at Rome, where, according to the accounts of ecclesiastical writers, he suffered martyrdom. However, a comparison of the first with the second epistle of St. Peter will enable us to form at least an opinion on this subject. St. Peter says, in his second epistle, Pe2 3:1 : Ταυτην ηδη, αγαπητοι, δευτεραν ὑμιν γραφω επιστολην· whence we may conclude that his first epistle was written to the same persons as the second. But if the second epistle was written fifteen or twenty years after the first, they who received the one were not the same persons as they who received the other; and we might rather expect that in this case St. Peter would have called his first epistle an epistle which he had written to their fathers. It appears, then, that the interval between the dates of the two epistles could not have been very long; and as the second epistle was written shortly before St. Peter's death; we may infer that the first epistle was written either not long before, or not long after, the year 60. On the other hand, Lardner assigns this epistle too late a date; for he is of opinion that it was written between 63 and 65. This reason for supposing that it was not written till after 63 is, that an earlier date cannot be assigned for St. Peter's arrival at Rome; and as he takes the word Babylon, whence St. Peter dates his epistle, not in its proper but in a mystical sense, as denoting Rome, he concludes that the epistle was not written before the time above mentioned. But if we take Babylon in its proper sense, the argument not only proves not what Lardner intended, but the very reverse; for if St. Peter's arrival in Rome is to be dated about the year 63, an epistle written by St. Peter, in Babylon, must have a date prior to that year. \"St. Peter, in the close of his epistle, sends a salutation from the Church in Babylon, which, consequently, is the place where he wrote his epistle. But commentators do not agree in regard to the meaning of the word Babylon, some taking it in its literal and proper sense, others giving it a figurative and mystical interpretation. Among the advocates for the latter sense have been men of such learning and abilities, that I was misled by their authority in the younger part of my life to subscribe to it; but at present, as I have more impartially examined the question, it appears to me very extraordinary that, when an apostle dates his epistle from Babylon, it should ever occur to any commentator to ascribe to this work a mystical meaning, instead of taking it in its literal and proper sense. For, in the first century, the ancient Babylon, on the Euphrates, was still in existence; and there was likewise a city on the Tigris, Seleucia, not far distant from the ancient Babylon, to which the name of modern Babylon was given; but through some mistake it has been supposed that the ancient Babylon, in the time of St. Peter, was no longer in being; and in order to furnish a pretense for a mystical interpretation, it has been denied that Seleucia was ever so called. \"It is true that the ancient Babylon, in comparison of its original splendor, might be called in the first century a desolated city; yet it was not wholly a heap of ruins, nor wholly destitute of inhabitants. This appears from the account which Strabo, who lived in the time of Tiberius, has given of it: for he says that Alexander (who died at Babylon, and who intended, if he had lived, to have made it the place of his residence) proposed to rebuild there a pyramid, which was a stadium in length, in breadth, and in height; but that his successors did not put the design into execution: that the Persians destroyed a part of Babylon, and that the Macedonians neglected it; but that Babylon had suffered the most from the building of Seleucia, by Seleucus Nicator, at the distance of three hundred stadia from it, because Seleucia then became the capital of the country, and Babylon was drained of its inhabitants. Strabo then adds: at present Seleucia is greater than Babylon, which last city has been desolated, so that one may say of it, what the comic poet said of Megalopolis in Arcadia: 'A great city is become a great desert.' If this be not sufficient proof that Babylon was still in existence in the first century, the reader may consult Cellarii Geographia, tom. ii., page 747; and Assemani Bibliotheca Orientalis, t","order":60,"numberOfChapters":5,"sha256":"d0d3aeaddccc36eb7f321a1e3646882a42736e62125702fb2e42c8cbd67a138a","firstChapterNumber":1,"firstChapterApiLink":"/api/c/adam-clarke/1PE/1.json","firstChapterReference":{"commentaryId":"adam-clarke","book":"1PE","chapter":1},"lastChapterNumber":5,"lastChapterApiLink":"/api/c/adam-clarke/1PE/5.json","lastChapterReference":{"commentaryId":"adam-clarke","book":"1PE","chapter":5},"totalNumberOfVerses":102},"chapter":{"number":4,"content":[{"type":"verse","number":1,"content":["As Christ hath suffered - He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession.\nHe that hath suffered in the flesh, hath ceased from sin - This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God's mercy, he is delivered from his sin.\nSome suppose the words are to be understood thus: \"Those who have firmly resolved, if called to it, to suffer death rather than apostatize from Christianity, have consequently ceased from, or are delivered from, the sin of saving their lives at the expense of their faith.\" Others think that it is a parallel passage to Rom 6:7, and interpret it thus: \"He that hath mortified the flesh, hath ceased from sin.\" Dr. Bentley applies the whole to our redemption by Christ: He that hath suffered in the flesh hath died for our sins. But this seems a very constrained sense. \n"]},{"type":"verse","number":2,"content":["That he no longer should live - in the flesh - Governed by the base principle of giving up his faith to save his life; to the lusts of men - according to the will of his idolatrous persecutors; but to the will of God; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer for it. \n"]},{"type":"verse","number":3,"content":["The time past of our life - This is a complete epitome of the Gentile or heathen state, and a proof that those had been Gentiles to whom the apostle wrote.\n1. They walked in lasciviousness, εν ασελγειαις· every species of lechery, lewdness, and impurity.\n2. In lusts, επιθυμιαις· strong irregular appetites, and desires of all kinds.\n3. In excess of wine, οινοφλυγιαις· wine, and φλυω, to be hot, or to boil; to be inflamed with wine; they were in continual debauches.\n4. In revellings, κωμοις· lascivious feastings, with drunken songs, etc. See the note on Rom 13:13.\n5. In banquetings, ποτοις· wine feasts, drinking matches, etc.\n6. In abominable idolatries, αθεμιτοις ειδωλολατρειαις· that is, the abominations practised at their idol feasts, where they not only worshipped the idol, but did it with the most impure, obscene, and abominable rites.\nThis was the general state of the Gentile world; and with this monstrous wickedness Christianity had everywhere to struggle. \n"]},{"type":"verse","number":4,"content":["They think it strange - Ξενιζονται· They wonder and are astonished at you, that ye can renounce these gratifications of the flesh for a spiritual something, the good of which they cannot see.\nExcess of riot - Ασωτιας αναχυσιν· Flood of profligacy; bearing down all rule, order, and restraints before it.\nSpeaking evil of you - Βλασφημουντες· Literally, blaspheming; i.e. speaking impiously against God, and calumniously of you. \n"]},{"type":"verse","number":5,"content":["To judge the quick and the dead - They shall give account of these irregularities to Him who is prepared to judge both the Jews and the Gentiles. The Gentiles, previously to the preaching of the Gospel among them, were reckoned to be dead in trespasses and sins, Eph 2:1-5; under the sentence of death, because they had sinned. The Jews had at least, by their religious profession, a name to live; and by that profession were bound to give to God. \n"]},{"type":"verse","number":6,"content":["Was the Gospel preached also to them that are dead - This is a most difficult verse; the best translations I have seen of it are the following: - \n\"For this indeed was the effect of the preaching of the Gospel to the dead, (the unconverted Gentiles), that some will be punished as carnal men; but others, (those converted to Christianity), lead a spiritual life unto God.\" - Wakefield.\n\"For this purpose hath the Gospel been preached even to the dead, (i.e. the Gentiles), that although they might be condemned, indeed, by men in the flesh, (their persecutors), yet they might live eternally by God in the Spirit.\" - Macknight.\n\"For this cause was the Gospel preached to them that were dead; that they who live according to men in the flesh, may be condemned; but that they who live according to God in the Spirit, may live.\" - Knatchbull.\nThere are as many different translations of this verse, and comments upon it, as there are translators and commentators. That of Sir Norton Knatchbull, could the Greek text bear it, appears the most simple; but that of Dr. Macknight, which is nearly the sense given by Mr. Wesley in his Paraphrase, is more likely to be the true one among those already proposed.\nBut if the apostle had the same fact in view which he mentions, Pe1 3:19, Pe1 3:20, then the antediluvians are the persons intended: For this cause - that Christ is prepared to judge the quick and the dead, and to dispense righteous judgment in consequence of having afforded them every necessary advantage, was the Gospel preached by Noah to them also who are dead - the antediluvian world, then dead in trespasses and sins, and condemned to death by the righteous judgment of God; but in his great compassion he afforded them a respite, that though they were condemned as men in the flesh, (for this was their character; my Spirit will not always strive with man, forasmuch as he is Flesh, Gen 6:3), yet, hearing this Gospel by Noah, they may believe, and live according to God in the Spirit - live a blessed life in eternity according to the mercy of God, who sent his Spirit to strive with them. This appears to me to be the most consistent sense; especially as the apostle seems to refer to what he had said of the Spirit of Christ in Noah preaching to the spirits in prison - the rebellions that lived before the flood. See the notes on Pe1 3:19-20 (note). \n"]},{"type":"verse","number":7,"content":["But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Gen 6:13, God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people.\nIn a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand.\nIf these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer.\nBe - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes. \n"]},{"type":"verse","number":8,"content":["Have fervent charity - Αγαπην εκτενη· Intense love; for love shall cover a multitude of sins. A loving disposition leads us to pass by the faults of others, to forgive offenses against ourselves, and to excuse and lessen, as far as is consistent with truth, the transgressions of men. It does not mean that our love to others will induce God to pardon our offenses. See the note on Jam 5:20. \n"]},{"type":"verse","number":9,"content":["Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on Heb 13:2 (note).\nWithout grudging - Ανευ γογγυσμων· Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man; then it will be without grumbling. \n"]},{"type":"verse","number":10,"content":["Hath received the gift - Χαρισμα· A gift; any blessing of providence or grace. I cannot think that the word means here the Holy Ghost, or any of his supernatural gifts or influences; it may include those, but it signifies any thing given by the mere mercy and bounty of God: but perhaps in this place it may signify some or any office in the Church; and this sense, indeed, the connection seems to require.\nStewards of the manifold grace - Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord's property, and to be employed in his work, and to promote his glory. \n"]},{"type":"verse","number":11,"content":["If any man speak - In order to explain or enforce God's word, and edify his neighbor, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, etc., who undertook to teach others, should speak by the same influence; or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate.\nOf the ability which God giveth - Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands; and they are to minister this as coming immediately from God, and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give any thing as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever. \n"]},{"type":"verse","number":12,"content":["Think it not strange concerning the fiery trial - Πυρωσει· The burning. The metaphor is old, but noble; it represents the Christians at Pontus as having fire cast upon them for the trying of their faith, as gold is tried by fire, Pe1 1:7, to which the apostle alludes - Macknight.\nSt. Peter returns here to what he had often touched upon in this epistle, namely, to exhort the Christians to behave with patience and integrity under their present severe persecution; to which purpose he uses the following arguments: - \nFirst, He intimates that it was not a strange or unusual thing for the people of God to be persecuted.\nSecondly, That if they suffered here as Christ did, they should hereafter be glorified with him.\nThirdly, Besides the prospect of that future glory; they had at present the Spirit of God for their support and comfort.\nFourthly, That it was an honor for any of them to suffer, not as a malefactor, but as a Christian.\nFifthly, Though the afflictions began with the Christians, yet the weight of the storm would fall upon the unbelievers. From these considerations he exhorted them to persevere in their duty, and trust all events with God. See Dodd. \n"]},{"type":"verse","number":14,"content":["If ye be reproached for the name of Christ - To be reproached for the name of Christ is to be reproached for being a Christian, that is, for being like Christ. This is the highest honor to which any man can arrive in this world, and therefore the apostle says to such? Happy are ye.\nThe Spirit of glory and of God resteth upon you - As this Divine Spirit rested upon Jesus, so does it rest upon his persecuted followers. There is a various reading here, και δυναμεως, and of power, which is found in some of the chief MSS., (the Codex Alexandrinus, and above twenty others), the later Syriac, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, some copies of the Itala, Athanasius, Theophylact, Cyprian, and Cassiodorus; and in them the whole verse reads thus: If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, And of Power, and of God, resteth upon you. This is agreeable to our Lord's words, Mat 5:11, Mat 5:12. So that what constituted them unhappy in the sight of the world was their chief happiness in the sight of God; they carried Christ the fountain of blessedness in their heart, and therefore could not be unhappy.\nOn their part he is evil spoken of - Κατα μεν αυτους βλασφημειται, κατα δε ὑμας δοξαζεται· By them he is blasphemed, by you he is honored. \n"]},{"type":"verse","number":15,"content":["But let none of you suffer - as a busybody in other men's matters - Αλλοτριοεπισκοπος· The inspector of another; meddling with other people's concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in public office is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring. \n"]},{"type":"verse","number":16,"content":["Yet if - as a Christian - If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on this very account. Christ suffered by the Jews because he was holy; Christians suffer because they resemble him.\nThe word Χριστιανος, Christian, is used only here and in Act 11:26; Act 26:28. See the note on the Act 11:26 (note). \n"]},{"type":"verse","number":17,"content":["Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to endure various calamities; see Mat 24:9, Mat 24:21, Mat 24:22; Mar 13:12, Mar 13:13; Joh 16:2, etc. Here his true disciples are called the house or family of God. That the converted Jews suffered much from their own brethren, the zealots, or factions into which the Jews were at that time divided, needs little proof; and some interpreters think that this was in conformity to the purpose of God, (Mat 23:35 : That on you may come all the righteous blood shed from the foundation of the world), \"that the Jewish Christians were to be involved in the general punishment; and that it was proper to begin at them as a part of the devoted Jewish nation, notwithstanding they were now become the house of God, because the justice of God would thereby be more illustriously displayed.\" See Macknight. But probably the word κριμα, which we here translate judgment, may mean no more than affliction and distress; for it was a Jewish maxim that, when God was about to pour down some general judgment, he began with afflicting his own people in order to correct and amend them, that they might be prepared for the overflowing scourge. In Bava Kama, fol. 60, 1, we have the same sentiment, and in nearly the same words, as in Peter, viz.: \"God never punishes the world but because of the wicked, but he always begins with the righteous first. The destroyer makes no difference between the just and the unjust, only he begins first with the righteous.\" See Eze 9:1-7, where God orders the destroyer to slay both old and young in the city: But, said he, begin at my sanctuary.\nAnd if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenitent, and obey not the Gospel of God? Here is the plainest reference to the above Jewish maxim; and this, it appears, was founded upon the text which St. Peter immediately quotes. \n"]},{"type":"verse","number":18,"content":["And if the righteous scarcely be saved - If it shall be with extreme difficulty that the Christians shall escape from Jerusalem, when the Roman armies shall come against it with the full commission to destroy it, where shall the ungodly and the sinner appear? Where shall the proud Pharisaic boaster in his own outside holiness, and the profligate transgressor of the laws of God, show themselves, as having escaped the Divine vengeance? The Christians, though with difficulty, did escape, every man; but not one of the Jews escaped, whether found in Jerusalem or elsewhere.\nIt is rather strange, but it is a fact, that this verse is the Septuagint translation of Pro 11:31 : Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner. For this the Septuagint and St. Peter have, If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Such a latitude of construction can scarcely be accounted for. The original is this: הן צדיק בארץ ישלם אף כי רשע וחוטא hen tsaddik baarets yeshullam aph ki rasha vechote: \"Behold, to the righteous it shall be returned on the earth; and also to the wicked and the transgressor.\"\nThe Chaldee paraphrast has given this a different turn: Behold, the righteous shall be strengthened in the earth; but the ungodly and the sinners shall be consumed from the earth.\nThe Syriac thus: If the righteous scarcely live, the ungodly and the sinner where shall he stand?\nThe Arabic is nearly the same as the Septuagint and the apostle; the Vulgate follows the Hebrew.\nI have on several occasions shown that, when Cestius Gallus came against Jerusalem, many Christians were shut up in it; when he strangely raised the siege the Christians immediately departed to Pella in Coele-syria, into the dominions of King Agrippa, who was an ally of the Romans, and there they were in safety; and it appears, from the ecclesiastical historians, that they had but barely time to leave the city before the Romans returned under the command of Titus, and never left the place till they had destroyed the temple, razed the city to the ground, slain upwards of a million of those wretched people, and put an end to their civil polity and ecclesiastical state. \n"]},{"type":"verse","number":19,"content":["Suffer according to the will of God - A man suffers according to the will of God who suffers for righteousness' sake; and who, being reviled, reviles not again.\nCommit the keeping of their souls - Place their lives confidently in his hand, who, being their Creator, will also be their preserver, and keep that safely which is committed to his trust. God is here represented as faithful, because he will always fulfill his promises, and withhold no good thing from them that walk uprightly.\nBut they had no reason to hope that he would care for their lives and souls unless they continued in well-doing. He who is employed in God's work will have God's protection. The path of duty ever was, and ever will be, the only way of safety.\n1. The apostle recommends fervent charity - unfeigned love both to God and man. It is well said of this grace that it is a universal virtue which ought to precede, accompany, and follow, all others. A charity which has God for its principle, and Jesus Christ for its pattern, never faileth. If our charity be extensive enough to cover all the defects of our neighbor in bearing with them; that of God is sufficient to cover all the sins of a sincere penitent by blotting them out. If we ought to be charitable to all, it is after the example of our heavenly Father, who is loving to every man, and hateth nothing that he has made.\n2 The difficulty of escaping the corruption that is in the world is great; and, consequently, the danger of losing our souls. In this great work, watchfulness, prayer; faith, and obedience, are indispensably necessary. He who does not walk with God here cannot see nor enjoy him hereafter.\n\n"]}],"introduction":"We should suffer patiently, after the example of Christ, Pe1 4:1. And no longer live according to our former custom, but disregard the scoffs of those who are incensed against us because we have forsaken their evil ways, who are shortly to give account to God for their conduct, Pe1 4:2-5. How the Gospel was preached to Jews and Gentiles, Pe1 4:6. As the end of all things was at hand, they should be sober, watchful, charitable, benevolent, good stewards of the bounty of Providence; and, when called to instruct others, speak as the oracles of God, Pe1 4:7-11. Of the persecutions and trials which were coming upon them, and how they were to suffer so as not to disgrace their Christian character, Pe1 4:12-16. Judgment was about to begin at the house of God, and even the righteous would escape with difficulty from the calamities coming upon the Jews; but they must continue in well-doing, and thus commit the keeping of their souls to their faithful Creator, Pe1 4:17-19. \n"},"thisChapterLink":"/api/c/adam-clarke/1PE/4.json","thisChapterReference":{"commentaryId":"adam-clarke","book":"1PE","chapter":4},"nextChapterApiLink":"/api/c/adam-clarke/1PE/5.json","nextChapterReference":{"commentaryId":"adam-clarke","book":"1PE","chapter":5},"previousChapterApiLink":"/api/c/adam-clarke/1PE/3.json","previousChapterReference":{"commentaryId":"adam-clarke","book":"1PE","chapter":3},"numberOfVerses":18}