4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES
4:12-19 SUFFERING FOR THE GLORY OF GOD
4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES
[4:7] The conjunction ‘but’ connects this passage back to the judgement of God (v.5). That is part of the consummation of history which is here called ‘the End’. That time is ‘at hand’ (Mk 1:15; Rom 13:12). For similar expressions see:
- 1 Cor 7:29 ‘the time is short’.
- Heb 10:25 ‘as ye see the day approaching’.
- 1 Jn 2:18 ‘it is the last time’.
In light of the nearness of ‘the End’ Christians ought to be watchful and well-behaved (Mt 24:45-25;13; Mk 13:33-37; Rom 13:11-14; Phil 4:4-6; Heb 10:23-31; Jas 5:7-11; Rev 22:12).
‘sober’ (sōphronéō) self-controlled They are to remain clear-headed and not get overly-excited or emotional (see 2 Thess 2:2). It is not necessary for them to give up their usual routine, they are to be disciplined (nḗphō) and alert so that they can pray.
[4:8] Above everything else they are to keep their love for one another at full strength (see 1:22; 2:17) for love will cover a multitude of sins. This is a quotation from Prov 10:12. They are not to harbour grudges but overlook the offences of others.
‘fervent’ intense (ektenḗs)
‘have’ hold fast, adhere, cling (échō)
[4:9] ‘be hospitable’ (philóxenos)
This probably refers to the hosting of travelling apostles or other Christians. Hospitality was to be exercised without grumbling, especially perhaps should the visitors decide to overstay.
[4:10-11] ‘As every man hath received the gift (chárisma), even so minister the same one to another, as good stewards of the manifold grace (cháris) of God.’
This is a general exhortation to Christians to use whatever gift they have received for the benefit of others. Every Christian is a steward (oikonómos). In those days a steward was the slave entrusted with managing his master’s household and property. The local church is viewed as a household in 1Tim 3:5, 15.
‘As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.’
(poikílos) means many in number and varied in kind. God’s grace is diversified, it is bestowed freely and takes many forms. The word ‘manifold’ occurs twice in 1 Peter:
1 Pet 1:6 ‘manifold temptations’
1 Pet 4:10 ’ manifold grace of God’
Peter mentions two categories of gift which perhaps together stand for all of the gifts. These are a) speaking and b) serving. His not concern is not just with the gifts but also how they are exercised.
Those who speak (preach and teach) should speak realizing that they are speaking the words of God ( 2 Cor 5:20; 1 Thess 2:13). ‘Oracles’ are divine utterances (Acts 7:38; Rom 3:2). Those who serve are not to depend upon their own resources but must rely on the strength that God supplies. Keating (2011, p.108) comments: ‘Our ability to exercise these gifts does not come from within us — God himself supplies the words to speak and the strength to serve.’
‘Giveth’ – supplies (chorēgéō) This verb originally referred to the provision of a choir for a public festival at the benefactor’s own expense. Eventually it carried the idea of lavish or unstinting giving.
All speaking and serving should have the glorification of God through Jesus Christ as the chief aim.
V.11 finishes with a short doxology to God, the relative pronoun does not refer to Jesus Christ but to God. ‘Glory’ links to ‘glorified’ in the previous clause. ‘Dominion’ (krátos) is power, might, sovereignty. The doxology, like many in the Bible, ends with an ‘Amen’ – may it be so! (Neh 8:6; Psa 41:13; Rom 1:25; Gal 1:5; Phil 4:20; 1 Pet 5 :11).
From its first mention in Num 5:22 and a passage in Deut 27:15–26 (where the word appears 12 times) it would seem that ‘Amen’ started life in the Old Testament as a sort of legal shortcut. Instead of formally repeating all the words of an oath, Israelites would merely say: ‘Amen.’ ie, ‘I agree with that.’
4:12-19 SUFFERING FOR THE GLORY OF GOD
This section returns to the theme of suffering which was introduced in 1:6 and which has been present throughout the letter so far (1:6-7; 2:18-25; 3:9-18; 4:1-4). There is no noticeable connection between this section and the previous verses but there are a few less obvious links.
- The word (xenízō) meaning ‘think it strange’ or ‘be surprised’ is used in v. 4 and v.12.
- The notion of glorifying God occurs in v. 11 and in v.16.
- The idea of impending judgement is in v.5 and in vv.17-18.
4:12-16 The Christians will be partakers of Christ’s suffering. Peter reminds these ‘strangers’ and ‘aliens’ (1:1; 2:11) that even in their trials they are ‘beloved’ (agapētós). Using word play (see xenízō v.4) they are not to be ‘shocked’ (xenízō) as if it would be a ‘strange’ (xénos) thing for them to face a ‘fiery ordeal’ (púrōsis) lit. ’burning’. It is to try them: the word ‘is’ (gínomai); a present participle meaning ‘to begin to be.’ Their trial would be ongoing, not just a one-off event.
[13-16]
v.13 They will have future glory.
v. 14 God will have present glory.
‘But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.’
Their fiery trial amounts to ‘sharing’ (koinōnéṓ̄) in the sufferings of the Messiah. This should cause them to ‘rejoice’ (chairete) and also, when Christ’s glory is revealed, they will then ‘rejoice with exultation’ ( charete agalliomenoi).
Note the word ‘also.’ Their rejoicing in suffering now is but a foretaste of the rapturous joy they will experience when the glory of Christ will be fully revealed.
When Christians are insulted on account of Christ they are ‘blessed,’ not just in the future but in the present time. This section is reminiscent of the beatitudes in Mt 5:11-12. Peter has already mentioned the topic of suffering unjustly in 2:20 and 3:17.
The verb ‘to insult’ or ‘reproach’ (oneidízō), and its noun (oneidismós), is used elsewhere to describe how Jesus Christ was treated:
Mt 27:44 ‘cast…in his teeth.’
Rom 15:3 ‘that reproached thee.’
Heb 11:26 ‘the reproach of Christ
Heb 13:13 ‘bearing his reproach.’
The Christians who suffer unjustly because of Christ are already blessed for (i.e because) ‘the spirit of glory and of God resteth’ upon them. Achtemeier (2009, p.308) comments:
‘The clause is framed in uncharacteristically awkward prose …with repeated neuter articles preceding genitival phrases tied together with a coordinating “and,” thus making both phrases appear to modify “Spirit. “
J. N. D. Kelly (1969, p.186) explains:
‘In part the wording is inspired by LXX Is. xi. 2 (‘and the Spirit of God shall rest upon him’). But while the broad meaning of the sentence is reasonably clear, the Greek is bafflingly difficult to construe, and it is possible that the original text (copyists very soon began altering it) is lost. As the text stands, we have the neuter definite article with the genitive ‘of the glory’ (to tes doxes) followed by and, and then a second neuter definite article with Spirit of God (to tou theou pneuma). The article may be repeated so as to give emphasis: ‘the Spirit of the glory—yes, the Spirit of God’. In both cases, on this assumption, it is one and the same Spirit, the genitives denoting its possessor and source, which is first (because of the mention of glory in 13) described as ‘the glory’, and then for purposes of clarification as ‘God’. Admittedly the reduplicated article is cumbersome, but this is the best sense that can be made of the sentence. An alternative explanation is that two distinct subjects are required, and so we should take ‘the of the glory’ as a substantival phrase equivalent to ‘the presence of the glory’, i.e. the Shekinah; but the precedents quoted for this use of the bare article (Mt. xxi. 21; i Cor. x. 24; Jas. iv. 14; 2 Pet. ii. 22) are instances of a well recognized usage which is of dubious relevance here. The motive, too, for this curious periphrasis, alleged to be reverence, is odd in view of the writer’s readiness to speak of the divine glory elsewhere.’
‘On their part he (it) is evil spoken of, but on your part he (it) is glorified’ probably refers back to the ‘name of Christ’ in v.14a.
Verse 15 begins with a ‘But.’ Peter reminds his readers that the promised blessedness does not apply to those who are badly treated for criminal behaviour. He gives four categories which seem to be listed in descending order of gravity:
1) Murderer
2) Thief
3) Evildoer (kakopoiós) see 2:12,14; 3:17
4) Busybody (allotrioepískopos) mischief-maker, meddler, one who gets involved in the affairs of other people.
This is a hapax legomenon, a word that occurs just once in a body of literature. There are more than fifty such words in 1 Peter. A list of New Testament hapax legomena may be viewed or downloaded here.
There is no shame, however, in someone suffering as a ‘Christian’ (follower of Christ) but he should rather glorify God ‘on this behalf’ i.e. on being described as a Christian, on account of bearing the name ‘Christian.’ This is one of the earliest (see Acts 11:26; 26:28) occurrences of ‘Christian and the first to bring out the stigma ‘(ashamed’ v.16) attached to such a designation in the society of the time.
[17-19] ‘For’ explains the reason why Christians who suffer unjustly should give God glory in that situation. Peter is assuring the Christians that those who persecute them will not go unpunished. They must realize that God’s first concern is with believers, he will certainly turn his attention to the ungodly sinners later. In fact, the suffering which the believers endure now represents the beginning of God’s final judgement (note the absolute tó kríma ‘the judgement’) on all human beings see 1: 17; 2:23; 4:5.
The idea that judgement will start with God’s people is present in the Old Testament:
‘Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.’ Isa 10:12
‘For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.’ Jer 25:29
‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.’ Ezek 9:6
Also:
‘Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.
In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.
For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,
in order that he may not take vengeance on us afterward when our sins have reached their height.’ 2 Macc 6:12-15 RSV
‘So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:
Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:
Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.’ 2 Thess 5:4-8
Peter emphasizes the point that it is much better to suffer the refining judgement of God as a Christian now than the later damnation of the ungodly who reject God’s good news. He does this by use of two parallel questions each beginning with ‘And.’
v. 17b ‘and if it first begin at us, what shall the end be of them that obey not the gospel of God?,
v.18 ‘And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?’
These two questions have much the same meaning, the latter is almost an exact citation of Proverbs 11:31 LXX.
The conclusion of v.19 is that in such circumstances Christians ought to realize that their suffering is not random but is in accord with the will of God. They must therefore commit their souls (i.e. themselves’) to God and continue in active well-doing. God is the faithful Creator, he has the power to create and therefore has the power to sustain them. He is someone who can be trusted. The word (ktístēs) for Creator occurs only here in the New Testament.
1 PETER 3:18-22 THE SPIRITS IN PRISON
1 PETER 4:1-6 THE GOSPEL PREACHED TO THE DEAD
Written Exposition 