{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1PE","commentaryId":"jamieson-fausset-brown","name":"1 Peter","commonName":"1 Peter","introduction":"ITS GENUINENESS is attested by Pe2 3:1. On the authority of Second Peter, see the Introduction. Also by POLYCARP (in EUSEBIUS [Ecclesiastical History, 4.14]), who, in writing to the Philippians, quotes many passages: in the second chapter he quotes Pe1 1:13, Pe1 1:21; Pe1 3:9; in the fifth chapter, Pe1 2:11. EUSEBIUS says of PAPIAS [Ecclesiastical History, 3.39] that he, too, quotes Peter's First Epistle. IRENÆUS [Against Heresies, 4.9.2] expressly mentions it; and in [4.16.5], Pe1 2:16. CLEMENT OF ALEXANDRIA [Miscellanies, 1.3, p. 544], quotes Pe1 2:11-12, Pe1 2:15-16; and [p. 562], Pe1 1:21-22; and [4, p. 584], Pe1 3:14-17; and [p. 585], Pe1 4:12-14. ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) mentions this Epistle; in [Homily 7, on Joshua, vol. 2, p. 63], he mentions both Epistles; and [Commentary on Psalm 3 and on John], he mentions Pe1 3:18-21. TERTULLIAN [Antidote to the Scorpion's Sting, 12], quotes expressly Pe1 2:20-21; and [Antidote to the Scorpion's Sting, 14], Pe1 2:13, Pe1 2:17. EUSEBIUS states it as the opinion of those before him that this was among the universally acknowledged Epistles. The Peschito Syriac Version contains it. The fragment of the canon called MURATORI'S omits it. Excepting this, and the Paulician heretics, who rejected it, all ancient testimony is on its side. The internal evidence is equally strong. The author calls himself the apostle Peter, Pe1 1:1, and \"a witness of Christ's sufferings,\" and an \"elder,\" Pe1 5:1. The energy of the style harmonizes with the warmth of Peter's character; and, as ERASMUS says, this Epistle is full of apostolic dignity and authority and is worthy of the leader among the apostles.\n\nPETER'S PERSONAL HISTORY.--Simon, Or Simeon, was a native of Bethsaida on the Sea of Galilee, son of Jonas or John. With his father and his brother Andrew he carried on trade as a fisherman at Capernaum, his subsequent place of abode. He was a married man, and tradition represents his wife's name as Concordia or Perpetua. CLEMENT OF ALEXANDRIA says that she suffered martyrdom, her husband encouraging her to be faithful unto death, \"Remember, dear, our Lord.\" His wife's mother was restored from a fever by Christ. He was brought to Jesus by his brother Andrew, who had been a disciple of John the Baptist, but was pointed to the Saviour as \"the Lamb of God\" by his master (Joh 1:29). Jesus, on first beholding him, gave him the name by which chiefly he is known, indicative of his subsequent character and work in the Church, \"Peter\" (Greek) or \"Cephas\" (Aramaic), a stone (Mat 4:18). He did not join our Lord finally until a subsequent period. The leading incidents in his apostolic life are well known: his walking on the troubled waters to meet Jesus, but sinking through doubting (Mat 14:30); his bold and clear acknowledgment of the divine person and office of Jesus (Mat 16:16; Mar 8:29; Joh 11:27), notwithstanding the difficulties in the way of such belief, whence he was then also designated as the stone, or rock (Mat 16:18); but his rebuke of his Lord when announcing what was so unpalatable to carnal prejudices, Christ's coming passion and death (Mat 16:22); his passing from one extreme to the opposite, in reference to Christ's offer to wash his feet (Joh 13:8-9); his self-confident assertion that he would never forsake his Lord, whatever others might do (Mat 26:33), followed by his base denial of Christ thrice with curses (Mat 26:75); his deep penitence; Christ's full forgiveness and prophecy of his faithfulness unto death, after he had received from him a profession of \"love\" as often repeated as his previous denial (Joh 21:15-17). These incidents illustrate his character as zealous, pious, and ardently attached to the Lord, but at the same time impulsive in feeling, rather than calmly and continuously steadfast. Prompt in action and ready to avow his convictions boldly, he was hasty in judgment, precipitate, and too self-confident in the assertion of his own steadfastness; the result was that, though he abounded in animal courage, his moral courage was too easily overcome by fear of man's opinion. A wonderful change was wrought in him by his restoration after his fall, through the grace of his risen Lord. His zeal and ardor became sanctified, being chastened by a spirit of unaffected humility. His love to the Lord was, if possible, increased, while his mode of manifesting it now was in doing and suffering for His name, rather than in loud protestations. Thus, when imprisoned and tried before the Sanhedrim for preaching Christ, he boldly avowed his determination to continue to do so. He is well called \"the mouth of the apostles.\" His faithfulness led to his apprehension by Herod Agrippa, with a view to his execution, from which, however, he was delivered by the angel of the Lord.\n\nAfter the ascension he took the lead in the Church; and on the descent of the Holy Spirit at Pentecost, he exercised the designed power of \"the keys\" of Christ's kingdom, by opening the door of the Church, in preaching, for the admission of thousands of Israelites; and still more so in opening (in obedience to a special revelation) an entrance to the \"devout\" (that is, Jewish proselyte from heathendom) Gentile, Cornelius: the forerunner of the harvest gathered in from idolatrous Gentiles at Antioch. This explains in what sense Christ used as to him the words, \"Upon this rock I will build my Church\" (Mat 16:18), namely, on the preaching of Christ, the true \"Rock,\" by connection with whom only he was given the designation: a title shared in common on the same grounds by the rest of the apostles, as the first founders of the Church on Christ, \"the chief corner-stone\" (Eph 2:20). A name is often given in Hebrew, not that the person is actually the thing itself, but has some special relation to it; as Elijah means Mighty Jehovah, so Simon is called Peter \"the rock,\" not that he is so, save by connection with Jesus, the only true Rock (Isa 28:16; Co1 3:11). As subsequently he identified himself with \"Satan,\" and is therefore called so (Mat 16:23), in the same way, by his clear confession of Christ, the Rock, he became identified with Him, and is accordingly so called (Mat 16:18). It is certain that there is no instance on record of Peter's having ever claimed or exercised supremacy; on the contrary, he is represented as sent by the apostles at Jerusalem to confirm the Samaritans baptized by Philip the deacon; again at the council of Jerusalem, not he, but James the president, or leading bishop in the Church of that city, pronounced the authoritative decision: Act 15:19, \"My sentence is,\" &c. A kind of primacy, doubtless (though certainly not supremacy), was given him on the ground of his age, and prominent earnestness, and boldness in taking the lead on many important occasions. Hence he is called \"first\" in enumerating the apostles. Hence, too, arise the phrases, \"Peter and the Eleven,\" \"Peter and the rest of the apostles\"; and Paul, in going up to Jerusalem after his conversion, went to see Peter in particular.\n\nOnce only he again betrayed the same spirit of vacillation through fear of man's reproach which had caused his denial of his Lord. Though at the Jerusalem council he advocated the exemption of Gentile converts from the ceremonial observances of the law, yet he, after having associated in closest intercourse with the Gentiles at Antioch, withdrew from them, through dread of the prejudices of his Jewish brethren who came from James, and timidly dissembled his conviction of the religious equality of Jew and Gentile; for this Paul openly withstood and rebuked him: a plain refutation of his alleged supremacy and infallibility (except where specially inspired, as in writing his Epistles). In all other cases he showed himself to be, indeed, as Paul calls him, \"a pillar\" (Gal 2:9). Subsequently we find him in \"Babylon,\" whence he wrote this First Epistle to the Israelite believers of the dispersion, and the Gentile Christians united in Christ, in Pontus, Galatia, Cappadocia, Asia, and Bithynia.\n\nJEROME [On Illustrious Men, 1] states that \"Peter, after having been bishop of Antioch, and after having preached to the believers of the circumcision in Pontus, &c. [plainly inferred from Pe1 1:1], in the second year of Claudius went to Rome to refute Simon Magus, and for twenty-five years there held the episcopal chair, down to the last year of Nero, that is, the fourteenth, by whom he was crucified with his head downwards, declaring himself unworthy to be crucified as his Lord, and was buried in the Vatican, near the triumphal way.\" EUSEBIUS [Chronicles, Anno 3], also asserts his episcopate at Antioch; his assertion that Peter founded that Church contradicts Act 11:19-22. His journey to Rome to oppose Simon Magus arose from JUSTIN'S story of the statue found at Rome (really the statue of the Sabine god, Semo Sanctus, or Hercules, mistaken as if Simon Magus were worshipped by that name, \"Simoni Deo Sancto\"; found in the Tiber in 1574, or on an island in the Tiber in 1662), combined with the account in Acts 8:9-24. The twenty-five years' bishopric is chronologically impossible, as it would make Peter, at the interview with Paul at Antioch, to have been then for some years bishop of Rome! His crucifixion is certain from Christ's prophecy, Joh 21:18-19. DIONYSIUS OF CORINTH (in EUSEBIUS [Ecclesiastical History, 2.25]) asserted in an epistle to the Romans, that Paul and Peter planted both the Roman and Corinthian churches, and endured martyrdom in Italy at the same time. So TERTULLIAN [Against Marcion, 4.5, and The Prescription Against Heretics, 36, 38]. Also Caius, the presbyter of Rome, in EUSEBIUS [Ecclesiastical History, 2.25] asserts that some memorials of their martyrdom were to be seen at Rome on the road to Ostia. So EUSEBIUS [Ecclesiastical History, 2.25, and Demonstration of the Gospel, 3.116]. So LACTANTIUS [Of the Manner in Which the Persecutors Died, 2]. Many of the details are palpably false; whether the whole be so or not is dubious, considering the tendency to concentrate at Rome events of interest [ALFORD]. What is certain is, that Peter was not there before the writing of the Epistle to the Romans (A.D. 58), otherwise he would have been mentioned in it; nor during Paul's first imprisonment at Rome, otherwise he would have been mentioned in some one of Paul's many other Epistles written from Rome; nor during Paul's second imprisonment, at least when he was writing the Second Epistle to Timothy, just before his martyrdom. He may have gone to Rome after Paul's death, and, as common tradition represents, been imprisoned in the Mamertine dungeon, and crucified on the Janiculum, on the eminence of St. Pietro in Montorio, and his remains deposited under the great altar in the center of the famous basilica of St. Peter. AMBROSE [Epistles, 33 (Edition Paris, 1586), p. 1022] relates that St. Peter, not long before his death, being overcome by the solicitations of his fellow Christians to save himself, was fleeing from Rome when he was met by our Lord, and on asking, \"Lord, whither goest Thou?\" received the answer, \"I go to be crucified afresh.\" On this he returned and joyfully went to martyrdom. The church called \"Domine quo vadis\" on the Appian Way, commemorates the legend. It is not unlikely that the whole tradition is built on the connection which existed between Paul and Peter. As Paul, \"the apostle of the uncircumcision,\" wrote Epistles to Galatia, Ephesus, and Colosse, and to Philemon at Colosse, making the Gentile Christians the persons prominently addressed, and the Jewish Christians subordinately so; so, vice versa, Peter, \"the apostle of the circumcision,\" addressed the same churches, the Jewish Christians in them primarily, and the Gentile Christians also, secondarily.\n\nTO WHOM HE ADDRESSES THIS EPISTLE.--The heading, Pe1 1:1, \"to the elect strangers (spiritually pilgrims) of the dispersion\" (Greek), clearly marks the Christians of the Jewish dispersion as prominently addressed, but still including also Gentile Christians as grafted into the Christian Jewish stock by adoption and faith, and so being part of the true Israel. Pe1 1:14; Pe1 2:9-10; Pe1 3:6; Pe1 4:3 clearly prove this. Thus he, the apostle of the circumcision, sought to unite in one Christ Jew and Gentile, promoting thereby the same work and doctrine as Paul the apostle of the uncircumcision. The provinces are named by Peter in the heading in the order proceeding from northeast to south and west. Pontus was the country of the Christian Jew Aquila. To Galatia Paul paid two visits, founding and confirming churches. Crescens, his companion, went there about the time of Paul's last imprisonment, just before his martyrdom. Ancyra was subsequently its ecclesiastical metropolis. Men of Cappadocia, as well as of \"Pontus\" and \"Asia,\" were among the hearers of Peter's effective sermon on the Pentecost whereon the Spirit decended on the Church; these probably brought home to their native land the first tidings of the Gospel. Proconsular \"Asia\" included Mysia, Lydia, Caria, Phrygia, Pisidia, and Lyaconia. In Lycaonia were the churches of Iconium, founded by Paul and Barnabas; of Lystra, Timothy's birthplace, where Paul was stoned at the instigation of the Jews; and of Derbe, the birthplace of Gaius, or Caius. In Pisidia was Antioch, where Paul was the instrument of converting many, but was driven out by the Jews. In Caria was Miletus, containing doubtless a Christian Church. In Phrygia, Paul preached both times when visiting Galatia in its neighborhood, and in it were the churches of Laodicea, Hierapolis, and Colosse, of which last Church Philemon and Onesimus were members, and Archippus and Epaphras leaders. In Lydia was the Philadelphian Church, favorably noticed in Rev 3:7, &c.; that of Sardis, the capital, and of Thyatira, and of Ephesus, founded by Paul, and a scene of the labors of Aquila and Priscilla and Apollos, and subsequently of more than two whole years' labor of Paul again, and subsequently censured for falling from its first love in Rev 2:4. Smyrna of Ionia was in the same quarter, and as one of the seven churches receives unqualified praise. In Mysia was Pergamos. Troas, too, is known as the scene of Paul's preaching and raising Eutychus to life (Act 20:6-10), and of his subsequently staying for a time with Carpus (Ti2 4:13). Of \"Bithynia,\" no Church is expressly named in Scripture elsewhere. When Paul at an earlier period \"assayed to go into Bithynia\" (Act 16:7), the Spirit suffered him not. But afterwards, we infer from Pe1 1:1, the Spirit did impart the Gospel to that country, possibly by Peter's ministry, In government, these several churches, it appears from this Epistle (Pe1 5:1-2, \"Feed,\" &c.), were much in the same states as when Paul addressed the Ephesian \"elders\" at Miletus (Act 20:17, Act 20:28, \"feed\") in very similar language; elders or presbyter-bishops ruled, while the apostles exercised the general superintendence. They were exposed to persecutions, though apparently not systematic, but rather annoyances and reproach arising from their not joining their heathen neighbors in riotous living, into which, however, some of them were in danger of falling. The evils which existed among themselves, and which are therefore reproved, were ambition and lucre-seeking on the part of the presbyters (Pe1 5:2-3), evil thoughts and words among the members in general, and a want of sympathy and generosity towards one another.\n\nHIS OBJECT seems to be, by the prospect of their heavenly portion and by Christ's example, to afford consolation to the persecuted, and prepare them for a greater approaching ordeal, and to exhort all, husbands, wives, servants, presbyters, and people, to a due discharge of relative duties, so as to give no handle to the enemy to reproach Christianity, but rather to win them to it, and so to establish them in \"the true grace of God wherein they stand\" (Pe1 5:12). However, see on Pe1 5:12, on the oldest reading. ALFORD rightly argues that \"exhorting and testifying\" there, refer to Peter's exhortations throughout the Epistle grounded on testimony which he bears to the Gospel truth, already well known to his readers by the teaching of Paul in those churches. They were already introduced \"into\" (so the Greek, Pe1 5:12) this grace of God as their safe standing-ground. Compare Co1 15:1, \"I declare unto you the Gospel wherein ye stand.\" Therefore he does not, in this Epistle, set forth a complete statement of this Gospel doctrine of grace, but falls back on it as already known. Compare Pe1 1:8, Pe1 1:18, \"ye know\"; Pe1 3:15; Pe2 3:1. Not that Peter servilely copies the style and mode of teaching of Paul, but as an independent witness in his own style attests the same truths. We may divide the Epistle into: (I) The inscription (Pe1 1:1-2). (II) The stirring-up of a pure feeling in believers as born again of God. By the motive of hope to which God has regenerated us (Pe1 1:3-12); bringing forth the fruit of faith, considering the costly price paid for our redemption from sin (Pe1 1:14-21). Being purified by the Spirit unto love of the brethren as begotten of God's eternal word, as spiritual priest-kings, to whom alone Christ is precious (Pe1 1:22; Pe1 2:10); after Christ's example in suffering, maintaining a good conversation in every relation (Pe1 2:10; Pe1 3:14), and a good profession of faith as having in view Christ's once-offered sacrifice, and His future coming to judgment (Pe1 3:15; Pe1 4:11); and exhibiting patience in adversity, as looking for future glorification with Christ, (1) in general as Christians, Pe1 4:12-19; (2) each in his own sphere, Pe1 5:1-11. \"The title \"Beloved\" marks the separation of the second part from the first, Pe1 2:11; and of the third part from the second, Pe1 4:12\" [BENGEL]. (III). The conclusion.\n\nTIME AND PLACE OF WRITING.--It was plainly before the open and systematic persecution of the later years of Nero had begun. That this Epistle was written after Paul's Epistles, even those written during his imprisonment at Rome, ending in A.D. 63, appears from the acquaintance which Peter in this Epistle shows he has with them. Compare Pe1 2:13 with Ti1 2:2-4; Pe1 2:18 with Eph 6:5; Pe1 1:2 with Eph 1:4-7; Pe1 1:3 with Eph 1:3; Pe1 1:14 with Rom 12:2; Pe1 2:6-10 with Rom 9:32-33; Pe1 2:13 with Rom 13:1-4; Pe1 2:16 with Gal 5:13; Pe1 2:18 with Eph 6:5; Pe1 3:1 with Eph 5:22; Pe1 3:9 with Rom 12:17; Pe1 4:9 with Phi 2:14; Rom 12:13 and Heb 13:2; Pe1 4:10 with Rom 12:6-8; Pe1 5:1 with Rom 8:18; Pe1 5:5 with Eph 5:21; Phi 2:3, Phi 2:5-8; Pe1 5:8 with Th1 5:6; Pe1 5:14 with Co1 16:20. Moreover, in Pe1 5:13, Mark is mentioned as with Peter in Babylon. This must have been after Col 4:10 (A.D. 61-63), when Mark was with Paul at Rome, but intending to go to Asia Minor. Again, in Ti2 4:11 (A.D. 67 or 68), Mark was in or near Ephesus, in Asia Minor, and Timothy is told to bring him to Rome. So that it is likely it was after this, namely, after Paul's martyrdom, that Mark joined Peter, and consequently that this Epistle was written. It is not likely that Peter would have entrenched on Paul's field of labor, the churches of Asia Minor, during Paul's lifetime. The death of the apostle of the uncircumcision, and the consequent need of someone to follow up his teachings, probably gave occasion to the testimony given by Peter to the same churches, collectively addressed, in behalf of the same truth. The relation in which the Pauline Gentile churches stood towards the apostles at Jerusalem favors this view. Even the Gentile Christians would naturally look to the spiritual fathers of the Church at Jerusalem, the center whence the Gospel had emanated to them, for counsel wherewith to meet the pretensions of Judaizing Christians and heretics; and Peter, always prominent among the apostles in Jerusalem, would even when elsewhere feel a deep interest in them, especially when they were by death bereft of Paul's guidance. BIRKS [HorÃ&brvbr EvangelicÃ&brvbr] suggests that false teachers may have appealed from Paul's doctrine to that of James and Peter. Peter then would naturally write to confirm the doctrines of grace and tacitly show there was no difference between his teaching and Paul's. BIRKS prefers dating the Epistle A.D. 58, after Paul's second visit to Galatia, when Silvanus was with him, and so could not have been with Peter (A.D. 54), and before his imprisonment at Rome, when Mark was with him, and so could not have been with Peter (A.D. 62); perhaps when Paul was detained at CÃ&brvbrsarea, and so debarred from personal intercourse with those churches. I prefer the view previously stated. This sets aside the tradition that Paul and Peter suffered martyrdom together at Rome. ORIGEN'S and EUSEBIUS' statement that Peter visited the churches of Asia in person seems very probable.\n\nThe PLACE OF WRITING was doubtless Babylon on the Euphrates (Pe1 5:13). It is most improbable that in the midst of writing matter-of-fact communications and salutations in a remarkably plain Epistle, the symbolical language of prophecy (namely, \"Babylon\" for Rome) should be used. JOSEPHUS [Antiquities, 15.2.2; 3.1] states that there was a great multitude of Jews in the Chaldean Babylon; it is therefore likely that \"the apostle of the circumcision\" (Gal 2:7-8) would at some time or other visit them. Some have maintained that the Babylon meant was in Egypt because Mark preached in and around Alexandria after Peter's death, and therefore it is likely he did so along with that apostle in the same region previously. But no mention elsewhere in Scripture is made of this Egyptian Babylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews thence to Seleucia, and a plague five years after still further thinned their numbers, yet this does not preclude their return and multiplication during the twenty years that elapsed between the plague and the writing of the Epistle. Moreover, the order in which the countries are enumerated, from northeast to south and west, is such as would be adopted by one writing from the Oriental Babylon on the Euphrates, not from Egypt or Rome. Indeed, COSMAS INDICOPLEUSTES, in the sixth century, understood the Babylon meant to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was the carrier of this Epistle.\n\nSTYLE.--Fervor and practical truth, rather than logical reasoning, are the characteristics, of this Epistle, as they were of its energetic, warm-hearted writer. His familiarity with Paul's Epistles shown in the language accords with what we should expect from the fact of Paul's having \"communicated the Gospel which he preached among the Gentiles\" (as revealed specially to him) to Peter among others \"of reputation\" (Gal 2:2). Individualities occur, such as baptism, \"the answer of a good conscience toward God\" (Pe1 3:21); \"consciousness of God\" (Greek), Pe1 2:19, as a motive for enduring sufferings; \"living hope\" (Pe1 1:3); \"an inheritance incorruptible, undefiled, and that fadeth not away\" (Pe1 1:4); \"kiss of charity\" (Pe1 5:14). Christ is viewed less in relation to His past sufferings than as at present exalted and hereafter to be manifested in all His majesty. Glory and hope are prominent features in this Epistle (Pe1 1:8), so much so that WEISS entitles him \"the apostle of hope.\" The realization of future bliss as near causes him to regard believers as but \"strangers\" and \"sojourners\" here. Chastened fervor, deep humility, and ardent love appear, just as we should expect from one who had been so graciously restored after his grievous fall. \"Being converted,\" he truly does \"strengthen his brethren.\" His fervor shows itself in often repeating the same thought in similar words.\n\nIn some passages he shows familiarity with the Epistle of James, the apostle of special weight with the Jewish legalizing party, whose inspiration he thus confirms (compare Pe1 1:6-7 with Jam 1:2-3; Pe1 1:24 with Jam 1:10; Pe1 2:1 with Jam 1:21; Pe1 4:8 with Jam 5:20, both quoting Pro 10:12; Pro 5:5 with Jam 4:6, both quoting Pro 3:34). In most of these cases Old Testament quotations are the common ground of both. \"Strong susceptibility to outward impressions, liveliness of feeling, dexterity in handling subjects, dispose natures like that of Peter to repeat afresh the thoughts of others\" [STEIGER].\n\nThe diction of this Epistle and of his speeches in Acts is very similar: an undesigned coincidence, and so a mark of genuineness (compare Pe1 2:7 with Act 4:11; Pe1 1:12 with Act 5:32; Pe1 2:24 with Act 5:30; Act 10:39; Pe1 5:1 with Act 2:32; Act 3:15; Pe1 1:10 with Act 3:18; Act 10:43; Pe1 1:21 with Act 3:15; Act 10:40; Pe1 4:5 with Act 10:42; Pe1 2:24 with Act 3:19, Act 3:26).\n\nThere is, too, a recurrence to the language of the Lord at the last interview after His resurrection, recorded in Joh 21:15-23. Compare \"the Shepherd . . . of . . . souls,\" Pe1 2:25; \"Feed the flock of God,\" \"the chief Shepherd,\" Pe1 5:2, Pe1 5:4, with Joh 21:15-17; \"Feed My lambs . . . sheep\"; also \"Whom . . . ye love,\" Pe1 1:8; Pe1 2:7, with Joh 21:15-17; \"lovest thou Me?\" and Pe2 1:14, with Joh 21:18-19. WIESINGER well says, \"He who in loving impatience cast himself into the sea to meet the Lord, is also the man who most earnestly testifies to the hope of His return; he who dated his own faith from the sufferings of his Master, is never weary in holding up the suffering form of the Lord before his readers to comfort and stimulate them; he before whom the death of a martyr is in assured expectation, is the man who, in the greatest variety of aspects, sets forth the duty, as well as the consolation, of suffering for Christ; as a rock of the Church he grounds his readers against the storm of present tribulation on the true Rock of ages.\" \n\n\n\nNext: 1 Peter Chapter 1\n\n","order":60,"numberOfChapters":5,"sha256":"d7037e855735a967e617907b75a342b80b3a52dbe6bc27a42d2b46c8013e4bca","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1PE/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":1},"lastChapterNumber":5,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1PE/5.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":5},"totalNumberOfVerses":99},"chapter":{"number":4,"content":[{"type":"verse","number":2,"content":["That he, &c.--\"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God\" as his rule. \"Rest of his time in the flesh\" (the Greek has the preposition \"in\" here, not in Pe1 4:1 as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (Pe1 4:3). \"Live\" in the truest sense, for heretofore he was dead. Not as ALFORD, \"Arm yourselves . . . with a view no longer to live the rest of your time.\"\n\n"]},{"type":"verse","number":3,"content":["may suffice--Greek, \"is sufficient.\" Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account. \n\nus--omitted in oldest manuscripts. \n\nwrought--Greek, \"wrought out.\" \n\nGentiles--heathen: which many of you were. \n\nwhen, &c.--\"walking as ye have done [ALFORD] in lasciviousness\"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust. \n\nexcess of wine--\"wine-bibbings\" [ALFORD]. \n\nabominable--\"nefarious,\" \"lawless idolatries,\" violating God's most sacred law; not that all Peter's readers (see on Pe1 1:1) walked in these, but many, namely, the Gentile portion of them.\n\n"]},{"type":"verse","number":4,"content":["Wherein--In respect to which abandonment of your former walk (Pe1 4:3). \n\nrun not with them--eagerly, in troops [BENGEL]. \n\nexcess--literally, \"profusion\"; a sink: stagnant water remaining after an inundation. \n\nriot--profligacy. \n\nspeaking evil--charging you with pride, singularity, hypocrisy, and secret crimes (Pe1 4:14; Pe2 2:2). However, there is no \"of you\" in the Greek, but simply \"blaspheming.\" It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek, Pe1 4:14, below.\n\n"]},{"type":"verse","number":5,"content":["They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jde 1:15), and be condemned justly. \n\nready--very speedily (Pe1 4:7; Pe2 3:10). Christ's coming is to the believer always near.\n\n"]},{"type":"verse","number":6,"content":["For--giving the reason for Pe1 4:5, \"judge the dead.\" \n\ngospel preached also to . . . dead--as well as to them now living, and to them that shall be found alive at the coming of the Judge. \"Dead\" must be taken in the same literal sense as in Pe1 4:5, which refutes the explanation \"dead\" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of \"dead\" to particular dead persons, for there is no Greek article in Pe1 4:5 also, where \"the dead\" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, \"men in the flesh,\" and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), Luk 20:38, thus being made like Christ in death and in life (see on Pe1 3:18). He says, \"live,\" not \"made alive\" or quickened; for they are supposed to have been already \"quickened together with Christ\" (Eph 2:5). This verse is parallel to Pe1 3:18; compare Note, see on Pe1 3:18. The Gospel, substantially, was \"preached\" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or \"according to,\" God, even already in His purpose. ALFORD'S explanation is wrong, \"that they might be judged according to men as regards the flesh,\" that is, be in the state of the completed sentence on sin, which is death after the flesh. For \"judged\" cannot have a different meaning in this verse from what \"judge\" bears in Pe1 4:5. \"Live according to God\" means, live a life with God, such as God lives, divine; as contrasted with \"according to men in the flesh,\" that is, a life such as men live in the flesh.\n\n"]},{"type":"verse","number":7,"content":["Resuming the idea in Pe1 4:5. \n\nthe end of all things--and therefore also of the wantonness (Pe1 4:3-4) of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mere \"time,\" but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is \"ready\" (Pe1 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing. \n\nsober--\"self-restrained.\" The opposite duties to the sins in Pe1 4:3 are here inculcated. Thus \"sober\" is the opposite of \"lasciviousness\" (Pe1 4:3). \n\nwatch--Greek, \"be soberly vigilant\"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer. \n\nprayer--Greek, \"prayers\"; the end for which we should exercise vigilance.\n\n"]},{"type":"verse","number":8,"content":["above all things--not that \"charity\" or love is placed above \"prayer,\" but because love is the animating spirit, without which all other duties are dead. Translate as Greek, \"Having your mutual (literally, 'towards yourselves') charity intense.\" He presupposes its existence among them; he urges them to make it more fervent. \n\ncharity shall cover the multitude, &c.--The oldest manuscripts have \"covereth.\" Quoted from Pro 10:12; compare Pro 17:9. \"Covereth\" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, \"covereth a (not 'the,' as English Version) multitude of sins\"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, \"covereth\" his own sins; for then the Greek middle voice would be used; and Pro 10:12; Pro 17:9 support the Protestant view. \"As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor\" [LUTHER]. Compare the conduct of Shem and Japheth to Noah (Gen 9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.\n\n"]},{"type":"verse","number":9,"content":["(Rom 12:13; Heb 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love. \n\nwithout grudging--Greek, \"murmuring.\" \"He that giveth, let him do it with simplicity,\" that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.\n\n"]},{"type":"verse","number":10,"content":["every--\"even as each man hath received,\" in whatever degree, and of whatever kind. The Spirit's gifts (literally, \"gift of grace,\" that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use. \n\nminister the same--not discontentedly envying or disparaging the gift of another. \n\none to another--Greek as in Pe1 4:8, \"towards yourselves\"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves. \n\nstewards--referring to Mat 25:15, &c.; Luk 19:13-26.\n\n"]},{"type":"verse","number":11,"content":["If any . . . speak--namely, as a prophet, or divinely taught teacher in the Church assembly. \n\nas the, &c.--The Greek has no article: \"as oracles of God.\" This may be due to Greek: \"God,\" having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In Act 7:38 also, the Greek article is wanting; thus English Version, \"as the oracles of God,\" namely, the Old Testament, would be \"right,\" and the precept be similar to Rom 12:6, \"prophesy according to the analogy of the faith.\" But the context suits better thus, \"Let him speak as (becomes one speaking) oracles OF GOD.\" His divinely inspired words are not his own, but God's, and as a steward (Pe1 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mat 7:29; Joh 12:49; Joh 14:10; compare Paul, Co2 2:17). Note, the very same term as is applied in the only other passages where it occurs (Act 7:38; Rom 3:2; Heb 5:12), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets. \n\nminister--in acts; the other sphere of spiritual activity besides speaking. \n\nas of--\"out of\" the store of his \"strength\" (Greek, physical power in relation to outward service, rather than moral and intellectual \"ability\"; so in Mar 12:30). \n\ngiveth--Greek, \"supplieth\"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts. \n\nthat God in all things may be glorified--the final end of all a Christian's acts. \n\nthrough Jesus Christ--the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings. \n\nto whom--Christ. \n\nbe--Greek, \"is.\" \n\nfor ever and ever--Greek, \"unto the ages of the ages.\"\n\n"]},{"type":"verse","number":12,"content":["strange--they might think it strange that God should allow His chosen children to be sore tried. \n\nfiery trial--like the fire by which metals are tested and their dross removed. The Greek adds, \"in your case.\" \n\nwhich is to try you--Greek, \"which is taking place for a trial to you.\" Instead of its \"happening to you\" as some strange and untoward chance, it \"is taking place\" with the gracious design of trying you; God has a wise design in it--a consolatory reflection.\n\n"]},{"type":"verse","number":13,"content":["inasmuch as--The oldest manuscripts read, \"in proportion as\"; \"in as far as\" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered. \n\nwith exceeding joy--Greek, \"exulting joy\"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings (Pe1 1:6, Pe1 1:8). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.\n\n"]},{"type":"verse","number":14,"content":["for--Greek, \"IN the name of Christ,\" namely, as Christians (Pe1 4:16; Pe1 3:14, above); \"in My name, because ye belong to Christ.\" The emphasis lies on this: Pe1 4:15, \"as a murderer, thief,\" &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (Pe1 2:20). \n\nreproached--Reproach affects noble minds more than loss of goods, or even bodily sufferings. \n\nthe spirit . . . upon you--the same Spirit as rested on Christ (Luk 4:18). \"The Spirit of glory\" is His Spirit, for He is the \"Lord of glory\" (Jam 2:1). Believers may well overcome the \"reproach\" (compare Heb 11:26), seeing that \"the Spirit of glory\" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [CALVIN]. \n\nand of God--Greek, \"and the (Spirit) of God\"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God. \n\non their part he is evil spoken of, but on your part he is glorified--omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, CYPRIAN, &c. \"Evil spoken of,\" literally, \"blasphemed\"; not merely do they \"speak against you,\" as in Pe1 3:16, but blasphemously mock Christ and Christianity itself.\n\n"]},{"type":"verse","number":15,"content":["But--Greek, \"For.\" \"Reproached in the name of Christ\" I say (Pe1 4:14), \"FOR let none,\" &c. \n\nas . . . as . . . as . . . as--the \"as\" twice in italics is not in the Greek. The second Greek, \"as,\" distinguishes the class \"busybody in other men's matters,\" from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, \"a bishop in what is (not his own, but) another's\" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.\n\n"]},{"type":"verse","number":16,"content":["a Christian--the name given in contempt first at Antioch. Act 11:26; Act 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves \"brethren,\" Act 6:3; \"disciples,\" Act 6:1; \"those of the way,\" Act 9:2; \"saints,\" Rom 1:7; by the Jews (who denied that Jesus was the CHRIST, and so would never originate the name Christian), in contempt, \"Nazarenes.\" At Antioch, where first idolatrous Gentiles (Cornelius, Act 10:1-2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name \"Christians.\" The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages--an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution. \n\nlet him not be ashamed--though the world is ashamed of shame. To suffer for one's own faults is no honor (Pe1 4:15; Pe1 2:20), --for Christ, is no shame (Pe1 4:14; Pe1 3:13). \n\nbut let him glorify God--not merely glory in persecution; Peter might have said as the contrast, \"but let him esteem it an honor to himself\"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly. \n\non this behalf--The oldest manuscripts and Vulgate read, \"in this name,\" that is, in respect of suffering for such a name.\n\n"]},{"type":"verse","number":17,"content":["Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel. \n\nthe time--Greek, \"season,\" \"fit time.\" \n\njudgment must begin at the house of God--the Church of living believers. Peter has in mind Eze 9:6; compare Amo 3:2; Jer 25:29. Judgment is already begun, the Gospel word, as a \"two-edged sword,\" having the double effect of saving some and condemning others, and shall be consummated at the last judgment. \"When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous\" [WETSTEIN from Rabbins]. But God limits the destroyer's power over His people. \n\nif . . . at us, what shall the end be of them, &c.--If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last. \n\ngospel of God--the very God who is to judge them.\n\n"]},{"type":"verse","number":18,"content":["scarcely--Compare \"so as by fire,\" Co1 3:15; having to pass through trying chastisements, as David did for his sin. \"The righteous\" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The \"scarcely\" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure. \n\nungodly--having no regard for God; negative description. \n\nsinner--loving sin; positive; the same man is at once God-forgetting and sin-loving. \n\nappear--in judgment.\n\n"]},{"type":"verse","number":19,"content":["General conclusion from Pe1 4:17-18. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing. \n\nlet them--Greek, \"let them also,\" \"let even them,\" as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let believers commit. (Compare Note, see on Pe1 3:14). \n\naccording to the will of God--(See on Pe1 3:17). God's will that the believer should suffer (Pe1 4:17), is for his good. One oldest manuscript and Vulgate read, \"in well-doings\"; contrast ill-doings, Pe1 4:15. Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active well-doings. \n\nfaithful--to His covenant promises. \n\nCreator--who is therefore also our Almighty Preserver. He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature and Creator, leaving that only of government. Faith restores it; so that the believer, living to the will of God (Pe1 4:2), rests implicitly on his Creator's faithfulness.\n\n\n\n\nNext: 1 Peter Chapter 5\n\n"]}],"introduction":"LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN. (1Pe. 4:1-19)\n\nfor us--supported by some oldest manuscripts and versions, omitted by others. \n\nin the flesh--in His mortal body of humiliation. \n\narm-- (Eph 6:11, Eph 6:13). \n\nthe same mind--of suffering with patient willingness what God wills you to suffer. \n\nhe that hath suffered--for instance, Christ first, and in His person the believer: a general proposition. \n\nhath ceased--literally, \"has been made to cease,\" has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (Rom 6:6-11, especially, Pe1 4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. \"The flesh\" is the sphere in which sin has place.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1PE/4.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":4},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1PE/5.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":5},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1PE/3.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":3},"numberOfVerses":18}