Coke's Commentary on the Holy Bible · 1 Peter Kabanata 4

1 Peter 4:1. Forasmuch then, &c.— "I have already observed, that Christ suffered, though he was perfectly innocent: as therefore Christ, your great Lord and Master, hath suffered for you in the flesh, do you also wear the same spirit, as armour; (Ephesians 6:11.)conscious that you ought to suffer for the truth, if called thereunto: for it is rationally to be supposed, that he, who has uponthis account suffered in the flesh, hath ceased from leading an unholy life, and is resolved to live, during the residue of his abode in the flesh, not in conformity to the lusts of men, but to the will of God," 1 Peter 4:2. Dr. Bentley would read these verses thus; As Christ hath suffered for us in the flesh, arm yourselves with the same mind; for he that suffered in the flesh, hath died for our sins, 1Pe 4:2 that we should no longer live in the flesh, &c.

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1 Peter 4:3. For the time past of our life, &c.— St. Peter did not mean that it is lawful for men to satiate themselves with vice, and that they need not leave it off till they are weary of it; but he stirs up those to whom he wrote, to care and diligence for the future, in the practice of holiness, from the consideration of their having lived so long in the vices of the Heathens. It would have been the greatest shame for them, now that they were better instructed, to have continued in, or returned any more to such abominable practices: their future lives were to be consecrated unto the true God. There is no reason to interpret the word idolatries in a figurative sense, more than any other of the vices mentioned in this verse: on the contrary, St. Peter, by calling their idolatries abominable, seems to lay a particular emphasis upon this last expression; so as to make one ready to suspect, that those Christians had once been guiltyof some of the most cruel and debauched of the rites of the idolatrous Heathens. Some think that St. Peter joined the vices mentioned in this verse with abominable idolatries, because the Heathens were guilty of such horrible excesses, even in their religious worship. Surely Christianity was a most astonishing blessing to mankind in delivering them from such abominations!

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1 Peter 4:4. Wherein they think it strange, &c.— In the Syriac the words run thus: And behold now, they are amazed and blaspheme you, because you do not grow wanton with them in the same intemperance as formerly. 'Εν ω, wherein, or in which, refers to the will of the Gentiles, 1 Peter 4:3. The word ξενιζονται, rendered they think it strange, properly signifies, they are strangers; but it appears that many Greek writers used it for being astonished, or standing in admiration of a thing, as new, absurd, or surprizing: and accordingly it is so rendered in some of the ancient versions and fathers. Indeed the allusion is fine, and what obtains in many languages, to express men's admiring or wondering, as strangers do at the customs and manners of a people in a foreign country. Thus in England we say that "such a thing is very strange," when we mean that it is very surprising, or very different from what we have known, expected, or been used to. Their idolatrous neighbours and acquaintance had formerly looked upon these Gentile Christians, as of the same country and religion; but now they regarded them as strangers, or as a people whose conduct was new, strange, and surprising. See 1 Peter 4:12. Act 17:20 and 2Ma 9:6. Possibly St. Peter in the word συντρεχοντων, running, might allude to the orgies of Bacchus; in which his worshippers ran forward, like persons agitated by the furies, and, with the vehemence and transport of madmen, rushed together to the commission of the most abominable wickedness. The word αμαχυσις, rendered excess, has various significations. It is used for a puddle or sink of waters, and here may be applied metaphorically, for a sink or gulph of vice. It is used elsewhere for sloth, effeminacy, confusion, prodigality, excess, or profusion; in which last sense Archbishop Leighton understands it. The word 'Ασωτια signifies riot, luxury, prodigality, or a lewd and dissolute life: see Proverbs 28:7. St. Peter has joined these two words to express the astonishing wickedness and debauchery of the Heathens, and that even in their religious worship. He adds, that on this account they railed, or spoke evil of them: they railed at them as unsocial, and deserters of the sacred temples. Genuine converts from vice to true experimental religion, are more exposed to the ridicule and insults of their old companions than others; and indeed it was no small trial to the primitive Christians, when they were accused as morose and unsocial, and of different manners from the rest of mankind. There was great occasion for resolution and fortitude in those who adhered to Christianity; as they dared to dissent from the rest of their neighbours in matters of religion. But neither this nor any other temptation was to make them depart from truth, or practise wickedness: though Christianity was a sect every where spoken against; yet to the judgment of men they were to oppose the judgment of Christ who will soon judge the quick and the dead; for a day and a thousand years are the same to him.

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1 Peter 4:6. For, for this cause was the gospel preached, &c.— "For this is the end for which the gospel was preached to those believers, who are now the dead in Christ (1 Thessalonians 4:16.), as well as to those who are still living upon earth, that they, by a divine power attending it, being thoroughly mortified and dead to their former inclinations and courses of life, might be eventually censured and condemned, and even put to death, for their novel and unsociable principles and behaviour, as being judged according to the dictates of corrupt nature, and of mere natural men; but that they might really live after a spiritual and joyful manner, by a holy conformity to the image and will of God in their renewed souls, as being quickened from the death of sin to the life of righteousness, and assisted by his Spirit to do the things that are pleasing in his sight through Jesus Christ; and might at last be raised up to a glorious and immortal life, by his Spirit that dwelleth in them." (Romans 8:11.) See this verse more fully treated on in the Inferences.

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1 Peter 4:7. But the end of all things is at hand:— That is, of all things relating to the Jewish temple, city, and nation:—an event, which so strongly corroborated the prophecies, and was on many accounts so alarming in itself, and so confirmatory of the Christian religion, that we cannot wonder the sacred writers dwell so often upon it. In opposition to the fleshly lusts of the Heathens, hinted at 1Pe 4:6 and mentioned expressly, 1Pe 4:2-4 the Christians are exhorted to be sober, or temperate; and in opposition to the stupor and security of the unbelieving Jews, they were to watch unto prayer; that they might not be involved in the like calamities with the unbelieving Jews and apostate Christians.

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1 Peter 4:8. And above all things have fervent charity— See on James 5:12. Lest they should imagine that the sobriety and prayer recommended in the preceding verse were all that was required of them, St. Peter here inculcates mutual love, as a principal part of their duty. They were to make conscience of all the duties of the Christian life, but to lay the greatest stress upon the most important; and this, both in the idea of St. Peter and St. Paul, is love. Comp. 1 Corinthians 13:13. Instead of charity, as we have frequently observed, the word αγαπη should be rendered love. Have fervent love; for love will cover a multitude of sins. See Proverbs 10:12.

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1 Peter 4:9. Use hospitality, &c.— We have had frequent occasion to remark the especial necessity and importance of hospitality, for the want of inns in the Eastern world. Dr. Robertson, speaking of the little intercourse between nations during the middle ages of Christianity, observes as a proof hereof, "that there were no inns, or houses of entertainment for the reception of travellers, during those ages. Among people (says he) whose manners are simple, and who are seldom visited by strangers, hospitality is a virtue of thefirst rank. This duty of hospitality was so necessary in that state of society which took place during the middle ages, that it was not considered as one of those virtues which men may practise or not, according to the tempers of their minds, and the generosity of their hearts: hospitality was enforced by statutes, and they who neglected this duty, were liable to punishment. The laws of the Slavi were remarkably rigorous: they ordained, that the moveables of an inhospitable person should be confiscated, and his house burned. In consequence of these laws, or of that state of society which made it proper to enact them, hospitality abounded while the intercourse among men was inconsiderable, and secured the stranger a kind reception under every roof where he chose to take shelter. This too proves clearly, that the intercourse among men was rare; for as soon as this increased, what was a pleasure became a burthen, and the entertaining of travellers was converted into a branch of commerce." See his History of Charles V. vol. 1: p. 326. But by the word hospitality, I conceive all other supply of the wants of our brethren in outward things to be here comprehended. Now, for this, the way and measure, indeed, must receive its proportion from the estate and ability of persons. But certainly the great straitening of hands in these things, is more from the straitness of hearts than of means. A large heart, with a little estate, will do much with cheerfulness and little noise, while hearts glued to the poor riches they possess, or rather are possessed by, can scarcely part with any thing, till they be pulled from all. Now, for supply of our brethren's necessities, one good help is, the retrenching of our own superfluities. Turn the stream into that channel where it will refresh thy brethren, and enrich thyself, and let it not run into the dead sea. Thyvain excessive entertainments, thy gaudy variety of dresses, these thou dost not challenge, thinking it is of thine own; but know, as follows, thou art but steward of it, and this is not faithfully laying out; thou canst not answer for it; yea, it is robbery; thou robbest thy poor brethren that want necessaries, whilst thou lavishest thus on unnecessaries. Such a feast, such a suit of apparel, is direct robbery in the Lord's eye, and the poor may cry, That is mine which you cast away so vainly, by which both I and you might be profited, Proverbs 3:27-28. With-hold not good from him therefore to whom it is due, &c.

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1 Peter 4:10. As every man hath received, &c.— "And as all talents for public offices, as well as private capacities of usefulness in the church, are the free gift of God, let every one who is favoured with them, be careful to employ them, in proportion to what he has received, for the advantage and edification one of another, as persons entrusted with, and accountable to their great Lord and Master for the various gifts andendowmentswhichhehasgraciously bestowed upon them, that they may manage them with wisdom and faithfulness, like honorable stewards, (καλοι οικονομοι, ) for the good of the church for which he gave them." By the manifold or various grace of God, we may understand, that great diversity, of gifts, which all proceeded from one and the same Spirit, and which were all of pure grace, or free favour; for none of the Christians could demand any of them by any claim of justice, or as a debt due to him. Now every one of those gifts was to be made use of, not merely for the private advantage of the persons upon whom they were bestowed, but for the glory of God, and the public good of mankind; and more particularly of the Christian church; that the Christiansmight promote divine knowledge, experience, and piety in each other. See Romans 12:6-8.

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1 Peter 4:11. If any man speak, &c.— St. Peter having, in the preceding verse, spoken of the gifts of the Holy Ghost, which were distributed among the Christians in great diversity,—and recommended it to everyone to make use of his own spiritual gifts for the good of the church,—in this verse he descends to particulars, and instances in the two offices of a pastor or teacher, and a deacon, who were very commonly in that age, not only chosen by the direction of the Spirit, but who likewise had extraordinary helps from God, to direct and assist them in the discharge of their particular office. Perhaps St. Peter, by using the word λογια, oracles, might allude to the high-priest's consulting the oracle by Urim and Thummim. When he inquired in that manner, the divine oracle gave answers to the children of Israel, and that oracle, in the LXX. is frequently called λογιον . The teacher or minister in the Christian church was to speak as giving answers to the people, as uttering divine oracles, or as teaching the word of God, not of men. The original of if any man minister, might be rendered, if any man officiate or serve as a deacon, let him, &c. See Acts 6:2.

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1 Peter 4:12.— St. Peter here returns to what he has 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: first, He insinuates that it was not a strange or unusual thing, for the people of God to be persecuted: secondly, Though they suffered here as Christ did, they should hereafter, if faithful, be glorified with him: thirdly, Besides the prospect of that future glory, they had at present the Spirit of God for their support and comfort: fourthly, That it was an honour for any one of them to suffer, not as a malefactor, but as a Christian: fifthly,Thoughafflictionsbegan 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 trusts all events with God, 1 Peter 4:12-19.

Think it not strange, &c.— See on 1 Peter 4:4. By serious and frequent meditations Christians should be prepared for the cross, and then they would not think persecution a strange thing: it would not then terrify or surprise them. See ch. 1 Peter 1:6 1 Peter 2:21. 1 Thessalonians 3:3-4. By πυρωσις, fire or burning, is meant that trial as it were by fire, or that hot and fiery persecution of the Christians, which had then proceeded chieflyfrom the unbelieving Jews. The image is the same here as in ch. 1Pe 1:7 where see the note. This may help to explain Matthew 24:7-9. For this fiery trial was a literal and exact accomplishment of that part of our Lord's prophecy, then shall they deliver you up to be afflicted, &c. This fiery persecution happened only for a trial of the Christians. It was not to burn them up, or a fire kindled to their destruction; but it was to prove them, whether they would conceal or deny the truth; whether they would give up Christianity, or continue true to their profession.

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1 Peter 4:13. But rejoice, inasmuch, &c.— But, in proportion to your partaking the sufferings of Christ, rejoice, that at the revelation of his glory, you may rejoice with exceeding great joy. Christ will not always be concealed from the eyes of men: there is a time coming, when he will make himself conspicuous to all, and be revealed from heaven, as theuniversal Judge, with the greatest glory, and most divine majesty. See 1 Corinthians 1:7.

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1 Peter 4:14. For the Spirit of glory and of God resteth upon you:— The Venetian reading is, The Spirit of honour, and of glory, and divine power, even the Spirit of God, resteth upon you. The meaning seems to be, in general, "You shall have the Spirit of God in a very glorious manner, to support you, in proportion to the trials which you are called to bear; and this will spread a glory round you, even though you may be treated in the most infamous manner, as the vilest of malefactors;"—which we know was the case with several of the primitive Christians. See Isaiah 11:2; Isaiah 17:14.Acts 1:8; Acts 1:8; Act 2:3 and comp. Exodus 40:35.

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1 Peter 4:15. But let none of you suffer as a murderer, &c.— Let not therefore any of you suffer as a murderer, or a thief, or a malefactor; or as one who busily affects the government of other men, or the magistrates office. See ch. 1 Peter 2:20. &c. and the Apostolic Constitutions, b, 5 : 100: 2. Dr. Lardner has well observed, "That the word αλλοτριοεπισκοπος, cannot here signify merely 'a prying into the concerns of private families;' which could not be ranked with such crimes as are here mentioned, nor expose a man to the punishment of the civil magistrate: but it may signify a man who presumes to inspect and direct the affairs of others; perhaps who aspires to public authority;—a temper which shewed itself much among the Jews, particularly at Alexandria and Caesarea, and which would naturally give great offence to the Romans, and make them very dangerous enemies. If therefore any thing of this kind might appear among Christians, it would be of particular bad consequence in those times."

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1 Peter 4:16. Let him not be ashamed;— There is no shame in suffering, unless it be for some crime: to be a Christian, and to suffer for being so, is an honour. Grotius's remark on the words is this: "If a man was not to be ashamed to die with Phocion, how much less to die for Christ!" It was sometimes deemed a sufficient accusation of the primitive Christians, "that they were the disciples of Jesus;" and upon that account alone many of them suffered death: but what a glorious thing was it thus to die, when their bitterest adversaries had no crime to lay to their charge, nothing to object against them, but that they were Christians!

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1 Peter 4:17. For the time is come, &c.— 'Ο καιρος, the time; the signal time prophesied of, Matthew 24:9; Matthew 24:21-22.Mark 13:12-13; Mark 13:12-13. By το κριμα, judgment, seems here to be meant the particular distress which was to happen before Jerusalem should be utterly destroyed.—The Christians were to expect to feel some of the first effects of that general calamity: it was to begin with them, as our Saviour had plainly prophesied in the text already referred to. It was God's way of old, to begin with sending calamities on his own people; and indeed a state of trial seems highly proper before a state of recompence. See ch. 1 Peter 1:6. The present verse looks like an allusion to Eze 9:6 comp. Jeremiah 25:29. By us here seems to be meant the Christians of that age, whether formerly Jews or Gentiles; for they appear now to have been persecuted generally every where. See ch. 1 Peter 5:9. They who obey not the gospel of God, is a proper description of the unbelieving Jews: they were not chargeable with idolatry; they acknowledged and worshipped the true God; but they rejected the gospel which God revealed by his Son;—and therefore they came to so dreadful an end. See 1 Thessalonians 2:14-16. Whoever compares the accounts in the Scriptures, or ancient fathers, concerning the persecutions which befel the Christians about this time, with the sufferings of the Jews as related by Josephus, will easily see, that the distress only began with the Christians, and was light compared with what afterwards fell upon the Jews: for, when Jerusalem was destroyed, the Christians escaped with their lives, and enjoyed more peace and tranquillity than they had done before. God delivered Noah in the time of the flood, Lot out of Sodom, and the Christians at the destruction of Jerusalem. See the next note.

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1 Peter 4:18. And if the righteous, &c.— St. Peter having, in the preceding verse, compared the case of the Christians with that of the unbelieving Jews, he intimated that the approaching calamities were only to begin at the house of God; but the end, the weight of the storm, would fall upon the unbelievingJews, because of their refusal of the gospel. But in this verse he seems to have enlarged his view, and to have compared the present case of faithful Christians, to the case of the idolatrous and wicked world at the last day, as he had already done, 1 Peter 4:5. The verse before us is taken from Pro 11:31 according to the text. The apostle seems to have quoted the words, not by way of proof, but as alluding to that ancient proverb, and according the words of the Wise King to his present subject. The word scarcely, or with great difficulty, must allude to the difficulties arising to good men in their Christian course, from the dangerous snares and temptations of sin and the world. St. Peter has put it by way of question, Where shall the ungodly and the sinner appear? In which he alludes to an earthly court of judicature, where the innocent, or such as are sure of pardon, may appear with courage and cheerfulness; but the guilty are afraid and unwilling to appear at all. The turn of the expression in the original is very lively: The ungodly and the sinner—where shall he appear? It seems as if the apostle were solicitous to lead the sinner to consider where he should hide his head, since wherever he was, he would find God immediately appearingagainst him as an irresistible enemy. This he might say, by way of warning to persecutors, and to encourage Christians to hope and trust that God would vindicate their cause, and preserve them from turning aside to crooked paths.

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