Bible Commentaries

For as much then as Christ suffered in the flesh (Χριστου ουν πατοντος σαρκι — Christou oun pathontos sarki). Genitive absolute with second aorist active participle of πασχω — paschō to suffer, and the locative case of σαρχ — sarx (flesh). The ουν — oun (then, therefore) draws and applies the main lesson of 1 Peter 3:18-22, the fact that Christ suffered for us.

Arm ye yourselves also (και υμεις οπλισαστε — kai humeis hoplisasthe). Direct middle first aorist imperative of οπλιζω — hoplizō old verb from οπλον — hoplon (weapon, John 18:3), in metaphorical sense, here only in N.T.

With the same mind (την αυτην εννοιαν — tēn autēn ennoian). Accusative of the thing (content), εννοιαν — ennoian old word (from εν νους — enυπογραμμος — nous), putting in mind, thinking, will, in N.T. only here and Hebrews 4:12. “Here again Christus Patiens is our οτι — hupogrammos ” (Bigg).

For (πεπαυται αμαρτιας — hoti). Reason for the exhortation.

Hath ceased from sin (παυω — pepautai hamartias). Perfect middle indicative of αμαρτιας — pauō to make cease and the ablative singular αμαρτιαις — hamartias but B reads the dative plural hamartiais (cf. Romans 6:1.). Temptation has lost its appeal and power with such a man.

That ye no longer should live (εις το μηκετι βιωσαι — eis to mēketi biōsai). Purpose clause with εις το — eis to (negative μη — mē) and the first aorist (for the Attic second aorist βιωναι — biōnai) active infinitive of βιοω — bioō old verb, to spend a life (from βιος — bios course of life, Luke 8:14), here only in N.T.

The rest of your time in the flesh (τον επιλοιπον εν σαρκι χρονον — ton epiloipon en sarki chronon). Accusative of time (χρονον — chronon period of time). Επιλοιπον — Epiloipon is old adjective (επι λοιπος — epiεις το — loipos remaining in addition), here only in N.T. But eis to here can be result (so that) as in Romans 1:20; Romans 4:18.

Past (παρεληλυτως — parelēluthōs). Perfect active participle of the compound verb παρερχομαι — parerchomai old verb, to go by (beside) as in Matthew 14:15 with ωρα — hōra (hour).

May suffice (αρκετος — arketos). No copula in the Greek, probably εστιν — estin (is) rather than δυναται — dunatai (can). Late and rare verbal adjective from αρκεω — arkeō to suffice, in the papyri several times, in N.T. only here and Matthew 6:34; Matthew 10:25, apparently referring to Christ‘s words in Matthew 6:34 (possibly an axiom or proverb).

To have wrought (κατειργασται — kateirgasthai). Perfect middle infinitive of κατεργαζομαι — katergazomai common compound (κατα εργον — kataτο βουλημα — ergon work) as in 1 Corinthians 5:3.

The desire (τελημα — to boulēma). Correct text, not πεπορευμενους — thelēma Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephesians 2:1-3) as today some Christians copy the ways of the world.

And to have walked (πορευομαι — peporeumenous). Perfect middle participle of κατειργασται — poreuomai in the accusative plural of general reference with the infinitive εν ασελγειαις — kateirgasthai Literally, “having walked or gone.”

In lasciviousness (εν — en aselgeiais). All these sins are in the locative case with επιτυμιαις — en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).

Lusts (οινοπλυγιαις — epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.

Winebibbings (οινος — oinophlugiais). Old compound (πλυω — oinos wine, κομοις — phluō to bubble up), for drunkenness, here only in N.T. (also in Deuteronomy 21:20).

Revellings (κειμαι — komois). Old word (from ποτοις — keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.

Carousings (πινω — potois). Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις — pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).

Abominable idolatries (ειδωλον λατρεια — athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος — eidōlonτεμιστος — latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω — themitos ατεμιτος — themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274).

Wherein (εν ωι — en hōi). “In which thing” (manner of life).

They think it strange (χενιζονται — xenizontai). Present passive indicative of χενιζω — xenizō old verb (from χενος — xenos stranger), to entertain a guest (Acts 10:23), to astonish (Acts 17:20). See also 1 Peter 4:12. “They are surprised or astonished.”

That ye run not with them (μη συντρεχοντων υμων — mē suntrechontōn humōn). Genitive absolute (negative μη — mē) with present active participle of συντρεχω — suntrechō old compound, to run together like a crowd or a mob as here (just like our phrase, “running with certain folks”).

Into the same excess of riot (εις την αυτην της ασωτιας αναχυσιν — eis tēn autēn tēs asōtias anachusin). Αναχυσιν — Anachusin (from αναχεω — anacheō to pour forth) is a late and rare word, our overflowing, here only in N.T. Ασωτιας — Asōtias is the character of an abandoned man (ασωτος — asōtos cf. ασωτως — asōtōs in Luke 15:13), old word for a dissolute life, in N.T. only here, Ephesians 5:18; Titus 1:6.

Speaking evil of you (βλασπημουντες — blasphēmountes). Present active participle of βλασπημεω — blasphēmeō as in Luke 22:65. “The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race” (Bigg).

Who shall give account (οι αποδωσουσιν λογον — hoi apodōsousin logon). Future active indicative of αποδιδωμι — apodidōmi For this use with λογον — logon (account) see Matthew 12:36; Luke 16:2; Acts 19:40; Hebrews 13:17. For the sudden use of the relative οι — hoi see Romans 3:8.

To him that is ready to judge (τωι ετοιμως κρινοντι — tōi hetoimōs krinonti). Dative, “to the one readily judging,” correct text, not ετοιμως εχοντι κριναι — hetoimōs echonti krinai “to the one ready to judge,” which “softens the rugged original” (Hart). That is Christ apparently (1 Peter 1:13; 2 Corinthians 5:10), but the Father in 1 Peter 1:17.

The quick and the dead (ζωντας και νεκρους — zōntas kai nekrous). “Living and dead.” Those living at the time and those already dead (1 Thessalonians 4:15).

Was the gospel preached (ευηγγελιστη — euēggelisthē). First aorist passive indicative of ευαγγελιζω — euaggelizō Impersonal use.

Even to the dead (και νεκροις — kai nekrois). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take “dead” here in the spiritual sense (dead in trespasses and sins as in Colossians 2:13; Ephesians 2:1), but consider it “impossible” for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of πσυχη — psuchē (life) in Matthew 16:25. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment.

That they might be judged (ινα κριτωσιν μεν — hina krithōsin men). Purpose clause with ινα — hina and the first aorist passive subjunctive of κρινω — krinō to judge, whereas ζωσιν δε — zōsin de (by contrast) is the present active subjunctive of ζαω — zaō to live. There is contrast also between κατα αντρωπους — kata anthrōpous (according to men) and κατα τεον — kata theon (according to God).

But the end of all things is at hand (παντων δε το τελος ηγγικεν — pantōn de to telos ēggiken). Perfect active indicative of εγγιζω — eggizō to draw near, common late verb (from εγγυς — eggus), same form used by the Baptist of the Messiah‘s arrival (Matthew 3:2) and by James in James 5:8 (of the second coming). How near Peter does not say, but he urges readiness (1 Peter 1:5.; 1 Peter 4:6) as Jesus did (Mark 14:38) and Paul (1 Thessalonians 5:6), though it is drawing nearer all the time (Romans 12:11), but not at once (2 Thessalonians 2:2).

Be ye therefore of sound mind (σωπρονησατε ουν — sōphronēsate oun). In view of the coming of Christ. First aorist (ingressive) active imperative of σωπρονεω — sōphroneō (σως — sōs sound, πρην — phrēn mind) as in Mark 5:15.

Be sober unto prayer (νηπσατε εις προσευχας — nēpsate eis proseuchas). First aorist (ingressive of νηπω — nēphō (see 1 Peter 1:13) and plural προσευχας — proseuchas (prayers). Cf. Ephesians 6:18.

Above all things (προ παντων — pro pantōn). See this phrase in James 5:12.

Being fervent (εκτενη εχοντες — ektenē echontes). Present active participle of εχοντες — echontes and predicate accusative of adjective εκτενης — ektenēs (from εκτεινω — ekteinō to stretch out), stretched out, here only in N.T., “holding intent you love among yourselves.”

For love covereth a multitude of sins (οτι αγαπη καλυπτει πλητος αμαρτιων — hoti agapē kaluptei plēthos hamartiōn). See James 5:20 for meaning, sins of the one loved, not of the one loving.

Using hospitality (πιλοχενοι — philoxenoi). “Friendly to strangers,” old word (from πιλοσ χενος — philosανευ γογγυσμου — xenos), in N.T. only here and 1 Timothy 3:2; Titus 1:8. No verb here in the Greek.

Without murmuring (χωρις γογγυσμων — aneu goggusmou). Like chōris goggusmōn in Philemon 2:14. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew 25:35). Inns were rare and very poor. Hospitality made mission work possible (3 John 1:5).

Gift (χαρισμα — charisma). Late N.T. word (in late papyri) from χαριζομαι — charizomai to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1 Corinthians 12:4, 1 Corinthians 12:9, 1 Corinthians 12:29-31; Romans 12:6).

Ministering (διακονουντες — diakonountes). Present active participle plural of διακονεω — diakoneō common verb (Matthew 20:28), though εκαστος — hekastos (each) is singular.

As good stewards (ως καλοι οικονομοι — hōs kaloi oikonomoi). For “steward” (οικονομος — oikonomos house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See καλος — kalos used with διακονος — diakonos in 1 Timothy 4:6.

Of the manifold grace of God (ποικιλης χαριτος τεου — poikilēs charitos theou). For ποικιλος — poikilos (many-colored) see note on 1 Peter 1:6 and note on James 1:2.

If any man speaketh (ει τις λαλει — ei tis lalei). Condition of first class, assumed as a fact.

Speaking as it were oracles of God (ως λογια τεου — hōs logia theou). No predicate in this conclusion of the condition. For λογια τεου — logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον — Logion (old word) is a diminutive of λογος — logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.

If any one ministereth (ει τις διακονει — ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.

Which God supplieth (ης χορηγει ο τεος — hēs chorēgei ho theos). Ablative case (ης — hēs) of the relative attracted from the accusative ην — hēn object of χορηγει — chorēgei (present active indicative of χορηγεω — chorēgeō old verb, to supply from χορηγος — chorēgos chorus leader, in N.T. only here and 2 Corinthians 9:10). Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.

That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.

Whose is (ωι εστιν — hōi estin). “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6.

Think it not strange (μη χενιζεστε — mē xenizesthe). Prohibition with μη — mē and the present passive imperative of χενιζω — xenizō for which verb see 1 Peter 4:4. “Be not amazed.”

Concerning the fiery trial among you (τει εν υμιν πυρωσει — tei en humin purōsei). Instrumental case, “by the among you burning,” metaphorical sense of old word (since Aristotle), from πυροω — puroō to burn (πυρ — pur fire). See 1 Peter 1:7 for the metaphor. See Revelation 18:9, Revelation 18:18 only other N.T. examples. It occurs in Proverbs 27:21 for the smelting of gold and silver and so in Psalm 56:10 (lxx 65:10): “Thou didst smelt us as silver is smelted” (επυρωσας ημας ως πυρουται το αργυριον — epurōsas hēmās hōs puroutai to argurion).

Which cometh upon you (υμιν γινομενηι — humin ginomenēi). Present middle participle of γινομαι — ginomai (already coming) with dative case υμιν — humin prove you (προς πειρασμον — pros peirasmon). “For testing.”

As though a strange thing happened unto you (ως χενου υμιν συμβαινοντος — hōs xenou humin sumbainontos). Genitive absolute with ως — hōs giving the alleged reason, and υμιν — humin dative case with συμβαινοντος — sumbainontos (present active participle of συμβαινω — sumbainō to go together, to happen (Mark 10:32), agreeing with χενου — xenou (strange, Hebrews 13:9).

Inasmuch (κατο — katho). “In so far forth as” (“according to which thing”), old conjunction, in N.T. only here and 2 Corinthians 8:12; Romans 8:26.

Ye are partakers of (κοινωνειτε — koinōneite). Present active indicative of κοινωνεω — koinōneō old verb (from κοινωνος — koinōnos partner), to share in either with genitive (Hebrews 2:14) or dative as here (πατημασιν — pathēmasin).

That ye may rejoice with exceeding joy (ινα χαρητε αγαλλιωμενοι — hina charēte agalliōmenoi). Purpose clause with ινα — hina and second aorist passive subjunctive of χαιρω — chairō with the present middle participle of αγαλλιαω — agalliaō to exult (1 Peter 1:8), “that ye may rejoice exulting.” See 1 Peter 1:6-8 for this same idea associated with the second coming of Christ as here.

If ye are reproached (ει ονειδιζεστε — ei oneidizesthe). Condition of first class assumed as true with ει — ei and present passive indicative of ονειδιζω — oneidizō for which verb see James 1:5.

For the name of Christ (εν ονοματι Χριστου — en onomati Christou). “In the matter of the name of Christ.” For the idea see Matthew 5:11.; Matthew 19:29; Acts 5:41; Acts 9:16; Acts 21:13. This is the only N.T. example of just ονομα Χριστου — onoma Christou here used because of the use of Χριστιανος — Christianos in 1 Peter 4:16. For the beatitude μακαριοι — makarioi see Matthew 5:11.

The Spirit of glory and the Spirit of God (το της δοχης και το του τεου πνευμα — to tēs doxēs kai to tou theou pneuma). Note repetition of the article (το — to) though πνευμα — pneuma only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God.

Resteth upon you (επ ημας αναπαυεται — eph' hēmas anapauetai). Quotation from Isaiah 11:2. Present middle indicative of αναπαυω — anapauō to give rest, refresh (Matthew 11:28). “He rests upon the Christian as the Shechinah rested upon the tabernacle” (Bigg). Cf. 1 Peter 1:8; Matthew 3:16.

Let no one of you suffer (μη τις υμων πασχετω — mē tis humōn paschetō). Prohibition with μη — mē and present active imperative (habit prohibited).

As (ως — hōs). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (κακοποιος — kakopoios evildoer, 1 Peter 2:12, 1 Peter 2:14), and one unusual term αλλοτριεπισχοπος — allotriepiscopos (a meddler in other men‘s matters). Note η ως — ē hōs (or as) = or “also only as” (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from αλλοτριος — allotrios (belonging to another, 2 Corinthians 10:15) and επισκοπος — episkopos overseer, inspector, 1 Peter 2:25). The idea is apparently one who spies out the affairs of other men. Deissmann (Bible Studies, p. 224) gives a second-century papyrus with αλλοτριων επιτυμητης — allotriōn epithumētēs a speculator alienorum. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to “things forbidden.” Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (Church in the Roman Empire, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in 1 Thessalonians 4:11; 2 Thessalonians 3:11 and women as gossipers in 1 Thessalonians 5:13. It is interesting to note also that επισκοπος — episkopos here is the word for “bishop” and so suggests also preachers meddling in the work of other preachers.

But if as a Christian (ει δε ως Χριστιανος — ei de hōs Christianos). Supply the verb πασχει — paschei (condition of first class, “if one suffer as a Christian”). This word occurs only three times in the N.T. (Acts 11:26; Acts 26:28; 1 Peter 4:16). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts 11:26). Each instance bears that idea. It is not the usual term at first like ματηται — mathētai (disciples), saints (αγιοι — hagioi), believers (πιστευοντες — pisteuontes), etc. The Jews used Ναζωραιοι — Nazōraioi (Nazarenes) as a nickname for Christians (Acts 24:5). By a.d. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled Χρηστιανοι — Chrēstianoi (ι ει — iη — ei and μη αισχυνεστω — ē pronounced alike).

Let him not be ashamed (μη — mē aischunesthō). Prohibition with αισχυνω — mē and present passive imperative of εν τωι ονοματι τουτωι — aischunō Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark 14:68). See the words of Jesus in Mark 8:38 and Paul‘s in 2 Timothy 1:12. Peter is not ashamed now. In this name (en tōi onomati toutōi). Of Christian as in Mark 9:41, “because ye are Christ‘s.”

For the time is come (οτι ο καιρος — hoti ho kairos). No predicate, probably εστιν — estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter Ezekiel 9:1-11). The construction is unusual with του αρχασται — tou arxasthai (genitive articular aorist middle infinitive of αρχω — archō), not exactly purpose or result, and almost in apposition (epexegetic), but note του ελτειν — tou elthein used as subject in Luke 17:1. The persecution on hand (1 Peter 1:7) was a foretaste of more to come. By “house of God” he can mean the same as the “spiritual house” of 1 Peter 2:5 or a local church. Biggs even takes it to refer to the family.

And if it begin first at us (ει δε πρωτον απημων — ei de prōton aph'hēmōn). Condition of first class again, with the verb αρχεται — archetai understood. “From us” (απ ημων — aph' hēmōn) more exactly.

End (τελος — telos). Final fate.

Of them that obey not the gospel of God (των απειτουντων τωι του τεου ευαγγελιωι — tōn apeithountōn tōi tou theou euaggeliōi). “Of those disobeying the gospel of God.” See the same idea in Romans 2:8. See Mark 1:14 for believing in the gospel.

And if the righteous is scarcely saved (και ει ο δικαιος μολις σωζεται — kai ei ho dikaios molis sōzetai). First-class condition again with ει — ei and present passive indicative of σωζω — sōzō Quotation from Proverbs 11:31. See 1 Peter 3:12, 1 Peter 3:14; Matthew 5:20. But the Christian is not saved by his own righteousness (Philemon 3:9; Revelation 7:14). For μολις — molis see Acts 14:18 and for ασεβης — asebēs (ungodly, without reverence) see Romans 4:5; 2 Peter 2:5.

Will appear (πανειται — phaneitai). Future middle of παινω — phainō to show. For the question see Mark 10:24-26.

Wherefore (ωστε — hōste). Picking up the thread of consolation again (Bigg).

Commit their souls (παρατιτεστωσαν τας πσυχας — paratithesthōsan tas psuchas). Present (continuous) middle imperative third plural of παρατιτημι — paratithēmi old word, a banking figure, to deposit, as in 1 Timothy 1:18; 2 Timothy 2:2, the word used by Jesus as he died (Luke 23:46).

In well-doing (εν αγατοποιιαι — en agathopoiiāi). Late and rare word, only here in N.T., from αγατοποιεω — agathopoieō (1 Peter 2:15, 1 Peter 2:20).