fiery trial--like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."
which 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.
13. 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.
with exceeding joy--Greek, "exulting joy"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings ([1Pe 1:6], ). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.
14. for--Greek, "IN the name of Christ," namely, as Christians ([1Pe 4:16]; , above); "in My name, because ye belong to Christ." The emphasis lies on this: [1Pe 4:15], "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing ([1Pe 2:20]).
reproached--Reproach affects noble minds more than loss of goods, or even bodily sufferings.
the spirit ... upon you--the same Spirit as rested on Christ ([Lu 4:18]). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" ([Jas 2:1]). Believers may well overcome the "reproach" (compare [He 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].
and 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.
on 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 [1Pe 3:16], but blasphemously mock Christ and Christianity itself.
15. But--Greek, "For." "Reproached in the name of Christ" I say ([1Pe 4:14]), "FOR let none," &c.
as ... 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.
16. a Christian--the name given in contempt first at Antioch. [Ac 11:26]; ; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," [Ac 6:3]; "disciples," [Ac 6:1]; "those of the way," [Ac 9:2]; "saints," [Ro 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, [Ac 10:1], , 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.
let him not be ashamed--though the world is ashamed of shame. To suffer for one's own faults is no honor ([1Pe 4:15]; [1Pe 2:20]),--for Christ, is no shame ([1Pe 4:14]; [1Pe 3:13]).
but 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.
on this behalf--The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.
17. 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.
the time--Greek, "season," "fit time."
judgment must begin at the house of God--the Church of living believers. Peter has in mind [Eze 9:6]; compare [Am 3:2]; [Jr 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.
if ... 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.
gospel of God--the very God who is to judge them.
18. scarcely--Compare "so as by fire," [1Co 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.
ungodly--having no regard for God; negative description.
sinner--loving sin; positive; the same man is at once God-forgetting and sin-loving.
appear--in judgment.
19. General conclusion from [1Pe 4:17], . 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.
let 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 [1Pe 3:14]).
according to the will of God--(See on [1Pe 3:17]). God's will that the believer should suffer ([1Pe 4:17]), is for his good. One oldest manuscript and Vulgate read, "in well-doings"; contrast ill-doings, [1Pe 4:15]. Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active well-doings.
faithful--to His covenant promises.
Creator--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 ([1Pe 4:2]), rests implicitly on his Creator's faithfulness.
Chapter 5
[1Pe 5:1-14]. Exhortations to Elders, Juniors, and All in General. Parting Prayer. Conclusion.
1. elders--alike in office and age ([1Pe 5:5]).
I ... also an elder--To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare [2Jo 1, 2]). Peter, in true humility for the Gospel's sake, does not put forward his apostleship here, wherein he presided over the elders. In the apostleship the apostles have no successors, for "the signs of an apostle" have not been transmitted. The presidents over the presbyters and deacons, by whatever name designated, angel, bishop, or moderator, &c., though of the same ORDER as the presbyters, yet have virtually succeeded to a superintendency of the Church analogous to that exercised by the apostles (this superintendency and priority existed from the earliest times after the apostles [Tertullian]); just as the Jewish synagogue (the model which the Church followed) was governed by a council of presbyters, presided over by one of themselves, "the chief ruler of the synagogue." (Compare Vitringa [Synagogue and Temple, Part II, chs. 3 and 7]).
witness--an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example ([1Pe 4:19]; 2:20). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from [1Pe 4:19]. His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, [Ac 1:21], ; 2:32; 10:39.
also--implying the righteous recompense corresponding to the sufferings.
partaker of the glory--according to Christ's promise; an earnest of which was given in the transfiguration.
2. Feed--Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "elder"; the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to him, "Feed (tend) My sheep ... Feed (pasture) My lambs" ([Joh 21:16]). He invites the elders to share with him the same duty (compare [Ac 20:28]). The flock is Christ's.
which is among you--While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."
oversight--Greek, "bishopric," or duty of bishops, that is, overseer.
not by constraint--Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [Bengel]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [Clement of Alexandria].
willingly--One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" ([Ro 8:27]).
not for filthy lucre--([Is 56:11]; [Tit 1:7]).
of a ready mind--promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.
3. being lords--Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."
God's heritage--Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [Bengel]. It is explained by "the flock" in the next clause. However, in [1Pe 5:2], "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, [De 32:9]) committed to you, favors English Version. The flock, as one whole, is God's heritage, or flock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in the plural "heritages." Compare [Ac 1:17], , "part" (the same Greek). Bernard of Clairvaux, wrote to Pope Eugene, "Peter could not give thee what he had not: what he had he gave: the care over the Church, not dominion."