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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The work of a Christian is twofold--doing the will of God and suffering his pleasure. This chapter directs us in both. The duties we are here exhorted to employ ourselves in are the mortification of sin, living to God, sobriety, prayer, charity, hospitality, and the best improvement of our talents, which the apostle presses upon Christians from the consideration of the time they have lost in their sins, and the approaching end of all things, ver. 1-11. The directions for sufferings are that we should not be surprised at them, but rejoice in them, only take care not to suffer as evil-doers. He intimates that their trials were near at hand, that their souls were in danger as well as their bodies, and that the best way to preserve their souls is to commit them to God in well-doing.
Adam Clarke: Commentary on the Bible - 1831
We should suffer patiently, after the example of Christ, Pe1 4:1. And no longer live according to our former custom, but disregard the scoffs of those who are incensed against us because we have forsaken their evil ways, who are shortly to give account to God for their conduct, Pe1 4:2-5. How the Gospel was preached to Jews and Gentiles, Pe1 4:6. As the end of all things was at hand, they should be sober, watchful, charitable, benevolent, good stewards of the bounty of Providence; and, when called to instruct others, speak as the oracles of God, Pe1 4:7-11. Of the persecutions and trials which were coming upon them, and how they were to suffer so as not to disgrace their Christian character, Pe1 4:12-16. Judgment was about to begin at the house of God, and even the righteous would escape with difficulty from the calamities coming upon the Jews; but they must continue in well-doing, and thus commit the keeping of their souls to their faithful Creator, Pe1 4:17-19.
Albert Barnes: Notes on the Bible - 1834
4:0: This chapter relates principally to the manner in which those to whom the apostle wrote ought to bear their trials, and to the encouragements to a holy life, notwithstanding their persecutions. He had commenced the subject in the preceding chapter, and had referred them particularly to the example of the Saviour. His great solicitude was, that if they suffered, it should not be for crime, and that their enemies should not be able to bring any well-founded accusation against them He would have them pure and harmless, patient and submissive; faithful in the performance of their duties, and confidently looking forward to the time when they should be delivered. He exhorts them, therefore, to the following things:
(a) To arm themselves with the same mind that was in Christ; to consider that the past time of their lives was enough for them to have performed the will of the flesh, and that now it was their duty to be separate from the wicked world, in whatever light the world might regard their conduct - remembering that they who calumniated them must soon give account to God, Pe1 4:1-6.
(b) He reminds them that the end of all things was at hand, and that it became them to be sober, and watch unto prayer, Pe1 4:7.
(c) He exhorts them to the exercise of mutual love and hospitality - virtues eminently useful in a time of persecution and afflictions, Pe1 4:8-9.
(d) He exhorts them to a performance of every duty with seriousness of manner, and fidelity - whether it were in preaching, or in dispensing alms to the poor and needy, Pe1 4:10-11.
(e) He tells them not to think it strange that they were called to pass through fiery trials, nor to suppose that any unusual thing had happened to them; reminds them that they only partook of Christ's sufferings, and that it was to be regarded as a favor if anyone suffered as a Christian; and presses upon them the thought that they ought to be careful that none of them suffered for crime, Pe1 4:12-16.
(f) He reminds them that the righteous would be saved with difficulty, and that the wicked would certainly be destroyed; and exhorts them, therefore, to commit the keeping of their souls to a faithful Creator, Pe1 4:18-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pe1 4:1, He exhorts them to cease from sin by the example of Christ, and the consideration of the general end that now approaches; Pe1 4:12, and comforts them against persecution.
John Gill
INTRODUCTION TO 1 PETER 4
In this chapter the apostle goes on to exhort to an holy life and conversation, and to the several duties of religion, and to suffer cheerfully for the sake of Christ. From the consideration of Christ's sufferings, he exhorts the saints to arm themselves with the same mind, and cease from sin, and live no longer to the lusts of men, but to the will of God, 1Pet 4:1 the reason, or argument engaging to it, is taken from the past time of life, in which they walked in all manner of sin, and which ought to suffice, though they should be spoken evil of by wicked men, for not continuing therein, 1Pet 4:3 and to fortify their minds against such abuses, the apostle takes notice of the general judgment, when such persons must give an account for their evil speaking to the Judge of quick and dead; and that though those to whom the Gospel is preached, and embrace it, suffer death for it, being judged of men in their bodies, yet they live to God in their souls, 1Pet 4:5 and seeing the end of all things is near, he exhorts to various things, as to sobriety, watchfulness unto prayer, and especially to fervent charity, since that covers a multitude of sins, 1Pet 4:7 and to hospitality, without grudging, and to a communication of all good things, as faithful stewards of them, 1Pet 4:9 and particularly to the dispensation of the Gospel, according to the word of God; and to a ministration to the poor, according to a man's ability, with a view to the glory of God, by Christ, 1Pet 4:11 and next, the apostle proceeds to comfort the saints under reproaches and persecutions, and to instruct them how to behave under such circumstances; as that they should not think such things strange, though grievous, since they were for the trial of their graces, 1Pet 4:12 but should rather rejoice, since they were partakers of the sufferings of Christ now, and should share in his glory when revealed, which would make them exceeding glad, 1Pet 4:13 yea, inasmuch as it was for the name of Christ they suffered reproach, they ought to reckon themselves happy persons; since the glorious Spirit of God rested on them, and since the issue of it was, the glorifying of God by them, though he was evil spoken of by those that reproached them, 1Pet 4:14 indeed, they ought not to suffer as persons guilty of capital crimes; should they, they would have reason to be ashamed, but not since they suffered as Christians; but, on the contrary, should give glory to God for it, who had done them so much honour as to call them to it, 1Pet 4:15, and to reconcile their minds to sufferings, he observes, that the time was come, that afflictions should begin with the people of God, on account of which, the righteous are scarcely saved, though certainly; and that, therefore, sad must be the state of the disobedient and ungodly, even of their wicked persecutors, 1Pet 4:17 wherefore, upon the whole, seeing it was the will of God they should suffer, they ought to suffer patiently, and, in well doing, commit the care of their souls to their faithful Creator, 1Pet 4:19.
John Wesley
Arm yourselves with the same mind - Which will be armour of proof against all your enemies. For he that hath suffered in the flesh - That hath so suffered as to he thereby made inwardly and truly conformable to the sufferings of Christ. Hath ceased from sin - Is delivered from it.
Robert Jamieson, A. R. Fausset and David Brown
LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN. (1Pe. 4:1-19)
for us--supported by some oldest manuscripts and versions, omitted by others.
in the flesh--in His mortal body of humiliation.
arm-- (Eph 6:11, Eph 6:13).
the same mind--of suffering with patient willingness what God wills you to suffer.
he that hath suffered--for instance, Christ first, and in His person the believer: a general proposition.
hath 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, 1Pet 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.
4:14:1: Քրիստոսի չարչարե՛լն մարմնով վասն մեր, եւ դուք ՚ի նո՛յն միտս վառեցարո՛ւք. զի որ չարչարի՛ մարմնով՝ դադարէ ՚ի մեղաց[3045]. [3045] Ոմանք. Քրիստոս ՚ի չարչարելն վասն. եւ ոմանք. Քրիստոսի չարչարելն վասն։
1 Քանի որ Քրիստոս մարմնով չարչարուեց մեզ համար[8], դուք եւս զինուեցէ՛ք նոյն մտքով. որովհետեւ, ով մարմնով չարչարւում է, դադարում է մեղանչելուց,[8] Լաւագոյն յուն. բն. չունեն մեզ համար բառերը:
4 Քանի որ Քրիստոս մեզի համար չարչարուեցաւ մարմնով, դուք ալ նո՛յն մտքով զինուեցէք. վասն զի ան որ մարմնով չարչարուեցաւ՝ մեղանչելէ դադարեցաւ.
Քրիստոսի չարչարելն`` մարմնով վասն մեր, եւ դուք ի նոյն միտս վառեցարուք. զի որ չարչարի մարմնով, դադարէ ի մեղաց:

4:1: Քրիստոսի չարչարե՛լն մարմնով վասն մեր, եւ դուք ՚ի նո՛յն միտս վառեցարո՛ւք. զի որ չարչարի՛ մարմնով՝ դադարէ ՚ի մեղաց[3045].
[3045] Ոմանք. Քրիստոս ՚ի չարչարելն վասն. եւ ոմանք. Քրիստոսի չարչարելն վասն։
1 Քանի որ Քրիստոս մարմնով չարչարուեց մեզ համար[8], դուք եւս զինուեցէ՛ք նոյն մտքով. որովհետեւ, ով մարմնով չարչարւում է, դադարում է մեղանչելուց,
[8] Լաւագոյն յուն. բն. չունեն մեզ համար բառերը:
4 Քանի որ Քրիստոս մեզի համար չարչարուեցաւ մարմնով, դուք ալ նո՛յն մտքով զինուեցէք. վասն զի ան որ մարմնով չարչարուեցաւ՝ մեղանչելէ դադարեցաւ.
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4:11: Итак, как Христос пострадал за нас плотию, то и вы вооружитесь тою же мыслью; ибо страдающий плотию перестает грешить,
4:1  χριστοῦ οὗν παθόντος σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν σαρκὶ πέπαυται ἁμαρτίας,
4:1. Χριστοῦ (Of-Anointed) οῦν (accordingly) παθόντος (of-having-had-experienced) σαρκὶ (unto-a-flesh) καὶ (and) ὑμεῖς (ye) τὴν (to-the-one) αὐτὴν (to-it) ἔννοιαν (to-a-considering-in-unto) ὁπλίσασθε , ( ye-should-have-implemented-to ,"ὅτι (to-which-a-one) ὁ (the-one) παθὼν (having-had-experienced) σαρκὶ (unto-a-flesh) πέπαυται ( it-had-come-to-cease ) ἁμαρτίαις, (unto-un-adjustings-along-unto)
4:1. Christo igitur passo in carne et vos eadem cogitatione armamini quia qui passus est carne desiit a peccatisChrist therefore having suffered in the flesh, be you also armed with the same thought: for he that hath suffered in the flesh hath ceased from sins:
1. Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin;
4:1. Since Christ has suffered in the flesh, you also should be armed with the same intention. For he who suffers in the flesh desists from sin,
4:1. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
[38] Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin:

1: Итак, как Христос пострадал за нас плотию, то и вы вооружитесь тою же мыслью; ибо страдающий плотию перестает грешить,
4:1  χριστοῦ οὗν παθόντος σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν σαρκὶ πέπαυται ἁμαρτίας,
4:1. Christo igitur passo in carne et vos eadem cogitatione armamini quia qui passus est carne desiit a peccatis
Christ therefore having suffered in the flesh, be you also armed with the same thought: for he that hath suffered in the flesh hath ceased from sins:
4:1. Since Christ has suffered in the flesh, you also should be armed with the same intention. For he who suffers in the flesh desists from sin,
4:1. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Мысль о Христе, пострадавшем за людей, воскресшем из мертвых и вознесшемся на небо (1Пет. 3:18, 21-22), должна, по Апостолу, побуждать и всех христиан вооружиться готовностью страдать, в случае надобности, за Христа, зане пострадавый плотию креста от греха: "Пострадавый" вместо: умерший. Петр говорит подобно Павлу: "если мы с Ним умерли, то с Ним и оживем" (2Тим. 2:1) и: "будем мертвыми для греха, живыми же для Бога" (Рим. 6:11). Вообще толкованием приведенного изречения Ап. Петра и обоих рассматриваемых нами стихов гл. IV служит вся глава IV послания Ап. Павла к Римлянам: там и здесь мысль одна, только у Ап. Павла она раскрыта несравненно подробнее. Сущность дела в том, что обращающийся ко Христу верою в Его искупительную крестную смерть сораспинается Ему, а через крещение спогребается Ему, и, как мертвый не грешит, так и христианин должен считать себя мертвым для греха, грех не должен иметь над ним власти, а жить он должен для Одного Бога (Рим 6:1-23). "Если Христос умер за нас плотью (ибо без сомнения не бессмертным и божеским своим естеством), то и мы в оплату Ему должны для Него умереть греху, не вдаваться более в человеческие похоти, но остальное во плоти время жить по одной только воле Божией" (блаж. Феофил.), ища плода закона - святости и конца его - жизни вечной (Рим 6:22).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Mortification of Sin.A. D. 66.
1 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; 2 That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. 3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

The apostle here draws a new inference from the consideration of Christ's sufferings. As he had before made use of it to persuade to patience in suffering, so here to mortification of sin. Observe,

I. How the exhortation is expressed. The antecedent or supposition is that Christ had suffered for us in the flesh, or in his human nature. The consequent or inference is, "Arm and fortify yourselves likewise with the same mind, courage, and resolution." The word flesh in the former part of the verse signifies Christ's human nature, but in the latter part it signifies man's corrupt nature. So the sense is, "As Christ suffered in his human nature, do you, according to your baptismal vow and profession, make your corrupt nature suffer, by putting to death the body of sin by self-denial and mortification; for, if you do not thus suffer, you will be conformable to Christ in his death and resurrection, and will cease from sin." Learn, 1. Some of the strongest and best arguments against all sorts of sin are taken from the sufferings of Christ. All sympathy and tenderness for Christ as a sufferer are lost of you do not put away sin. He dies to destroy it; and, though he could cheerfully submit to the worst sufferings, yet he could never submit to the least sin. 2. The beginning of all true mortification lies in the mind, not in penances and hardships upon the body. The mind of man is carnal, full of enmity; the understanding is darkened, being alienated from the life of God, Eph. iv. 18. Man is not a sincere creature, but partial, blind, and wicked, till he be renewed and sanctifies by the regenerating grace of God.

II. How it is further explained, v. 2. The apostle explains what he means by being dead to sin, and ceasing from sin, both negatively and positively. Negatively, a Christian ought no longer to live the rest of his time in the flesh, to the sinful lusts and corrupt desires of carnal wicked men; but, positively, he ought to conform himself to the revealed will of the holy God. Learn, 1. The lusts of men are the springs of all their wickedness, Jam. i. 13, 14. Let occasional temptations be what they will, they could not prevail, were it not for men's own corruptions. 2. All good Christians make the will of God, not their own lusts or desires, the rule of their lives and actions. 3. True conversion makes a marvellous change in the heart and life of every one who partakes of it. It brings a man off from all his old, fashionable, and delightful lusts, and from the common ways and vices of the world, to the will of God. It alters the mind, judgment, affections, way, and conversation of every one who has experienced it.

III. How it is enforced (v. 3): For the time past of our life may suffice us to have wrought the will of the Gentiles, &c. Here the apostle argues from equity. "It is but just, equal, and reasonable, that as you have hitherto all the former part of your life served sin and Satan, so you should now serve the living God." Though those were Jews to whom the apostle wrote, yet the living among the Gentiles they had learned their way. Observe, 1. When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent; the hazard he has run so many years, the mischief he has done to others, the dishonour done to God, and the loss he has sustained, are very afflicting to him. 2. While the will of man is unsanctified and corrupt, he walks continually in wicked ways; he makes them his choice and delight, his work and business, and he makes a bad condition daily worse and worse. 3. One sin, allowed, draws on another. Here are six named, and they have a connection and dependence one upon another. (1.) Lasciviousness or wantonness, expressed in looks, gesture, or behaviour, Rom. xiii. 13. (2.) Lusts, acts of lewdness, such as whoredom and adultery. (3.) Excess of wine, though short of drunkenness, an immoderate use of it, to the prejudice of health or business, is here condemned. (4.) Revellings, or luxurious feastings, too frequent, too full, or too expensive. (5.) Banquetings, by which is meant gluttony or excess in eating. (6.) Abominable idolatry; the idol-worship of the Gentiles was attended with lewdness, drunkenness, gluttony, and all sorts of brutality and cruelty; and these Jews living long among them were, some of them at least, debauched and corrupted by such practices. 4. It is a Christian's duty not only to abstain from what is grossly wicked, but also from those things that are generally the occasions of sin, or carry the appearance of evil. Excess of wine and immoderate feasting are forbidden as well as lust and idolatry.
Adam Clarke: Commentary on the Bible - 1831
4:1: As Christ hath suffered - He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession.
He that hath suffered in the flesh, hath ceased from sin - This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God's mercy, he is delivered from his sin.
Some suppose the words are to be understood thus: "Those who have firmly resolved, if called to it, to suffer death rather than apostatize from Christianity, have consequently ceased from, or are delivered from, the sin of saving their lives at the expense of their faith." Others think that it is a parallel passage to Rom 6:7, and interpret it thus: "He that hath mortified the flesh, hath ceased from sin." Dr. Bentley applies the whole to our redemption by Christ: He that hath suffered in the flesh hath died for our sins. But this seems a very constrained sense.
Albert Barnes: Notes on the Bible - 1834
4:1: Forasmuch then as Christ hath suffered for us in the flesh - Since he as a man has died for us. See the notes at Pe1 3:18. The design was to set the suffering Redeemer before them as an example in their trials.
Arm yourselves likewise with the same mind - That is, evidently, the same mind that he evinced - a readiness to suffer in the cause of religion, a readiness to die as he had done. This readiness to suffer and die, the apostle speaks of as armour, and having this is represented as being armed. Armour is put on for offensive or defensive purposes in war; and the idea of the apostle here is, that that state of mind when we are ready to meet with persecution and trial, and when we are ready to die, will answer the purpose of armour in engaging in the conflicts and strifes which pertain to us as Christians, and especially in meeting with persecutions and trials. We are to put on the same fortitude which the Lord Jesus had, and this will be the best defense against our foes, and the best security of victory.
For he that hath suffered in the flesh hath ceased from sin - Compare the notes at Rom 6:7. To "suffer in the flesh" is to die. The expression here has a proverbial aspect, and seems to have meant something like this: "when a man is dead, he will sin no more;" referring of course to the present life. So if a Christian becomes dead in a moral sense - dead to this world, dead by being crucified with Christ (see the notes at Gal 2:20) - he may be expected to cease from sin. The reasoning is based on the idea that there is such a union between Christ and the believer that his death on the cross secured the death of the believer to the world. Compare Ti2 2:11; Col 2:20; Col 3:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: Christ: Pe1 3:18
arm: Rom 13:12-14; Phi 2:5; Heb 12:3
for: Rom 6:2, Rom 6:7, Rom 6:11; Gal 2:20, Gal 5:24; Col 3:3-5
ceased: Isa 1:16; Eze 16:41; Heb 4:10
Geneva 1599
Forasmuch (1) then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
(1) Having ended his digression and sliding from his matter, now he returns to the exhortation which he broke off, taking occasion by that which he said concerning the death and resurrection of Christ, so defining our sanctification, that to be sanctified, is all one has to suffer in the flesh, that is to say, to leave off from our wickedness and viciousness: and to rise again to God, that is to say, to be renewed by the virtue of the holy Spirit, that we may lead the rest of our life which remains after the will of God.
John Gill
Forasmuch then as Christ hath suffered for us in the flesh..... The apostle having finished his digression concerning Christ's preaching in the ministry of Noah, to men whose spirits were now in prison, and concerning the salvation of Noah's family in the ark, by water, and concerning its antitype, baptism, its nature and effect, returns to the sufferings of Christ he had before made mention of; and argues from thence to holiness of life, and patience in sufferings, after this manner; seeing then Christ, the eternal Son of God, the Lord of glory, the holy and Just One, suffered such indignities, reproaches, and persecutions from men, the wrath of God, the curses of the law, and death itself; and that not for himself, nor for angels, but for men, and those not all men, otherwise his death, with respect to some, must be in vain; but for a particular number of men, in distinction from others, described in the beginning of this epistle, as elect, according to the foreknowledge of God; and these sufferings he endured in the room and stead of those persons, in the days of his flesh, while here on earth, and in his human nature, both soul and body, and was crucified through the weakness of his flesh, and for the sins of our flesh, and which he bore in his own:
arm yourselves likewise with the same mind; that was in Christ; as he suffered for you, do ye likewise suffer for him, in his cause, for righteousness sake, for the sake of him and his Gospel; and bear all reproaches, afflictions, and persecutions on his account, willingly and cheerfully, with meekness and patience, as he did, and with the same view; not indeed to make satisfaction for sin, which was his principal design, but that being dead unto sin, you might live unto righteousness. The apostle speaks to the saints, in this exhortation, as to soldiers, and who had many enemies to engage with, and therefore should put on their armour, and be in a readiness to meet any attack upon them:
for he that hath suffered in the flesh hath ceased from sin: meaning either Christ, who having suffered in human nature for the sins of his people, whereby he has made satisfaction for them, is now clear of them; the sins that were imputed to him being took and bore away, finished and made an end of, and he justified from them, and freed from all the effects of them, and punishment for them, as from all the infirmities of human nature, from mortality and death: or the person that has suffered in and with Christ, his head and representative, which is all one as if he had suffered himself, in person; by virtue of which his sin ceases, and he ceases from being chargeable with it, as if he had never sinned; which is the case of every criminal, when he has suffered the penalty of the law for his crime: or else the person that is dead to sin, by virtue of the death of Christ, and, in imitation of it, who has been baptized into Christ's death, and planted in the likeness of it; whose old man is crucified with Christ, and he is dead with him; who has crucified the affections with the lusts, and through the Spirit has mortified the deeds of the body; which way the generality of interpreters go: such a man has ceased from sin; not from the being and indwelling of it in him; nor from the burden of it on him; nor from a continual war with it in him; nor from slips and falls by it, and into it; no, nor from it in the most solemn and religious services; but as from the guilt of it, and obligation to punishment by it, through the death of Christ; so from the servitude and dominion of it, through the power of divine grace, in consequence of Christ's death: or rather, the believer that suffers death in his body, for the sake of Christ, such an one immediately ceases from the very being of sin, and all commission of it; he becomes at once perfectly pure and holy, without spot or wrinkle, or any such thing; and a noble argument this is to meet death without fear, and to suffer it cheerfully and willingly, since the consequence of this will be an entire freedom from sin, than which nothing can be more desirable by a believer: to this agrees the Syriac version, which renders the words thus: "for whoever is dead in his body hath ceased from all sins"; but the Arabic version more fully confirms this sense, and is the best version of the text, and is this; "be ye armed with this (same) thought, that (not for) he that hath suffered in the flesh hath ceased from sin"; that is, fortify your minds against all the fears of sufferings, and of death, for the sake of Christ, with this single thought; that he that has suffered martyrdom for Christ, in his body, or has suffered death for his sake, or dies in the Lord, is free from sin, and so from sorrow, and is the most happy person imaginable; so that this last clause is not a reason of the former, but points out, and is explanative of what that same mind or thought is Christians should arm themselves with, against the fears of death; and it is the best piece of armour for this service, a saint can make use of.
4:24:2: զի մի՛ եւս ըստ մարդկան ցանկութեանց՝ այլ ըստ կամացն Աստուծոյ կեցցէ զա՛յլ եւս ժամանակն[3046]։ [3046] Ոմանք. Զայլ եւս ժամանակ։
2 որպէսզի մարմնի մէջ մնացած ժամանակ այլեւս ոչ թէ ըստ մարդկային ցանկութիւնների, այլ ըստ Աստծու կամքի ապրի.
2 Որպէս զի ալ ո՛չ թէ մարդոց ցանկութիւններուն պէս՝ հապա Աստուծոյ կամքին պէս ապրիք մարմնի մէջ մնացած ատեն։
զի մի՛ եւս ըստ մարդկան ցանկութեանց, այլ ըստ կամացն Աստուծոյ [30]կեցցէ զայլ եւս ժամանակն:

4:2: զի մի՛ եւս ըստ մարդկան ցանկութեանց՝ այլ ըստ կամացն Աստուծոյ կեցցէ զա՛յլ եւս ժամանակն[3046]։
[3046] Ոմանք. Զայլ եւս ժամանակ։
2 որպէսզի մարմնի մէջ մնացած ժամանակ այլեւս ոչ թէ ըստ մարդկային ցանկութիւնների, այլ ըստ Աստծու կամքի ապրի.
2 Որպէս զի ալ ո՛չ թէ մարդոց ցանկութիւններուն պէս՝ հապա Աստուծոյ կամքին պէս ապրիք մարմնի մէջ մնացած ատեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: чтобы остальное во плоти время жить уже не по человеческим похотям, но по воле Божией.
4:2  εἰς τὸ μηκέτι ἀνθρώπων ἐπιθυμίαις ἀλλὰ θελήματι θεοῦ τὸν ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον.
4:2. εἰς (into) τὸ (to-the-one) μηκέτι (lest-if-to-a-one) ἀνθρώπων (of-mankinds) ἐπιθυμίαις (unto-passionings-upon-unto,"ἀλλὰ (other) θελήματι (unto-a-determining-to) θεοῦ (of-a-Deity) τὸν (to-the-one) ἐπίλοιπον (to-remaindered-upon) ἐν (in) σαρκὶ (unto-a-flesh) βιῶσαι (to-have-en-substained) χρόνον. (to-an-interim)
4:2. ut iam non hominum desideriis sed voluntate Dei quod reliquum est in carne vivat temporisThat now he may live the rest of his time in the flesh, not after the desires of men but according to the will of God.
2. that ye no longer should live the rest of your time in the flesh to the lusts of men, but to the will of God.
4:2. so that now he may live, for the remainder of his time in the flesh, not by the desires of men, but by the will of God.
4:2. That he no longer should live the rest of [his] time in the flesh to the lusts of men, but to the will of God.
That he no longer should live the rest of [his] time in the flesh to the lusts of men, but to the will of God:

2: чтобы остальное во плоти время жить уже не по человеческим похотям, но по воле Божией.
4:2  εἰς τὸ μηκέτι ἀνθρώπων ἐπιθυμίαις ἀλλὰ θελήματι θεοῦ τὸν ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον.
4:2. ut iam non hominum desideriis sed voluntate Dei quod reliquum est in carne vivat temporis
That now he may live the rest of his time in the flesh, not after the desires of men but according to the will of God.
4:2. so that now he may live, for the remainder of his time in the flesh, not by the desires of men, but by the will of God.
4:2. That he no longer should live the rest of [his] time in the flesh to the lusts of men, but to the will of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:2: That he no longer should live - in the flesh - Governed by the base principle of giving up his faith to save his life; to the lusts of men - according to the will of his idolatrous persecutors; but to the will of God; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer for it.
Albert Barnes: Notes on the Bible - 1834
4:2: That he no longer should live - That is, he has become, through the death of Christ, dead to the world and to the former things which influenced him, in order that he should hereafter live not to the lusts of the flesh. See the notes at Co2 5:15.
The rest of his time in the flesh - The remainder of the time that he is to continue in the flesh; that is, that he is to live on the earth.
To the lusts of men - Such lusts as people commonly live for and indulge in. Some of these are enumerated in the following verse.
But to the will of God - In such a manner as God commands. The object of redemption is to rescue us from being swayed by wicked lusts, and to bring us to be conformed wholly to the will of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: no: Pe1 2:1, Pe1 2:14; Rom 7:4, Rom 14:7; Eph 4:17, Eph 4:22-24, Eph 5:7, Eph 5:8; Col 3:7, Col 3:8; Tit 3:3-8
the lusts: Hos 6:7 *marg. Mar 7:21; Eph 2:3
the will: Pe1 2:15; Psa 143:10; Mat 7:21, Mat 12:50, Mat 21:31; Mar 3:35; Joh 1:13, Joh 7:17; Rom 6:11, Rom 12:2; Co2 5:15; Gal 2:19, Gal 2:20; Eph 5:17, Eph 6:6; Col 1:9, Col 4:12; Th1 5:18; Heb 13:21; Jam 1:18; Jo1 2:17
Geneva 1599
That he no longer should live the (a) rest of [his] time in the flesh to the lusts of men, but to the will of God.
(a) So much of this present life as remains yet to be passed over.
John Gill
That he no longer should live,.... The Arabic version reads, "that ye no longer should live". This expresses the end of being armed with the above thought, that a suffering saint after death is clear of sin; and the use that is to be made of it in the present time of life, and the remainder of it, that such a person who so thinks, and is thus guarded and fortified against the fears of death, should no more, or any longer live,
the rest of his time in the flesh, to the lusts of men, but to the will of God: the phrase, "his time in the flesh", means the present time of life, in the body, and is the same with those phrases, in the days of his flesh, to abide in the flesh, and be at home in the body; and the words of the text suppose the former part of this time to have been spent in sinful lusts and pleasures, as the former part of the time of God's elect, even that before conversion, is; and that the remaining part of it, be it longer or shorter, ought to be spent otherwise: "not to the lusts of men"; of wicked and unregenerate men, unconverted Gentiles; which they are addicted to, immersed in, and serve; and which they are desirous others should live in; and which are sometimes called divers worldly and fleshly lusts; and are foolish, and hurtful, and deceitful, and drown men in perdition, and therefore not to be lived unto: "but to the will of God"; revealed in his word, and which is good, acceptable, and perfect; one part of which is sanctification, holiness of heart, life, and conversation, as also patient suffering all reproach, injury, and persecution, for the sake of the Gospel; to live soberly, righteously, and godly, to study to exercise a conscience void of offence towards God and men, and to suffer patiently for his name's sake, is to live to the will of God; and nothing more strongly should engage to this than the consideration of a sinless life after death; see 2Pet 3:11. The lusts of men, and the will of God, being opposed to each other, shows that the nature of man is sadly corrupted, and is opposite to God; and that the will of man is depraved, and that the desires of it are not to that which is good, but are contrary to the will of God.
John Wesley
That ye may no longer live in the flesh - Even in this mortal body. To the desires of men - Either your own or those of others. These are various; but the will of God is one.
Robert Jamieson, A. R. Fausset and David Brown
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 1Pet 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 (1Pet 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."
4:34:3: Քանզի բաւակա՛ն է անցեալ ժամանակն լինելոյ կամացն հեթանոսաց, որք գնացին գիջութեամբք, ցանկութեամբք, գինեհարութեամբք, անառակութեամբք, արբեցութեամբք, անօրէ՛ն կռապաշտութեամբք[3047]։ [3047] Ոմանք. Որովք գնային գիջութեամբ։
3 քանզի բաւական է մեզ կեանքի անցած ժամանակը, երբ ընթացանք հեթանոսների կամքի համաձայն՝ զեխութիւններով, յոռի ցանկութիւններով, գինեմոլութիւններով, անառակութիւններով, հարբեցողութիւններով, անօրէն կռապաշտութիւններով:
3 Վասն զի հերի՛ք է մեզի կեանքի անցեալ ժամանակը, որուն մէջ հեթանոսներուն կամքը կատարեցինք ու գիջութիւններով, ցանկութիւններով, գինեմոլութիւններով, անառակութիւններով եւ արբեցութիւններով ու անօրէն կռապաշտութիւններով վարուեցանք։
Քանզի [31]բաւական է անցեալ ժամանակն`` լինելոյ կամացն հեթանոսաց, [32]որք գնային`` գիջութեամբք, ցանկութեամբք, գինեհարութեամբք, անառակութեամբք, արբեցութեամբք, անօրէն կռապաշտութեամբք:

4:3: Քանզի բաւակա՛ն է անցեալ ժամանակն լինելոյ կամացն հեթանոսաց, որք գնացին գիջութեամբք, ցանկութեամբք, գինեհարութեամբք, անառակութեամբք, արբեցութեամբք, անօրէ՛ն կռապաշտութեամբք[3047]։
[3047] Ոմանք. Որովք գնային գիջութեամբ։
3 քանզի բաւական է մեզ կեանքի անցած ժամանակը, երբ ընթացանք հեթանոսների կամքի համաձայն՝ զեխութիւններով, յոռի ցանկութիւններով, գինեմոլութիւններով, անառակութիւններով, հարբեցողութիւններով, անօրէն կռապաշտութիւններով:
3 Վասն զի հերի՛ք է մեզի կեանքի անցեալ ժամանակը, որուն մէջ հեթանոսներուն կամքը կատարեցինք ու գիջութիւններով, ցանկութիւններով, գինեմոլութիւններով, անառակութիւններով եւ արբեցութիւններով ու անօրէն կռապաշտութիւններով վարուեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Ибо довольно, что вы в прошедшее время жизни поступали по воле языческой, предаваясь нечистотам, похотям (мужеложству, скотоложству, помыслам), пьянству, излишеству в пище и питии и нелепому идолослужению;
4:3  ἀρκετὸς γὰρ ὁ παρεληλυθὼς χρόνος τὸ βούλημα τῶν ἐθνῶν κατειργάσθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις, καὶ ἀθεμίτοις εἰδωλολατρίαις.
4:3. ἀρκετὸς (Sufficable) γὰρ (therefore) ὁ (the-one) παρεληλυθὼς (having-hath-had-come-to-come-beside,"χρόνος (an-interim,"τὸ (to-the-one) βούλημα (to-a-purposing-to) τῶν (of-the-ones) ἐθνῶν (of-nations) κατειργάσθαι , ( to-have-had-come-to-down-work-to ) πεπορευμένους ( to-having-had-come-to-traverse-of ) ἐν (in) ἀσελγείαις, (unto-un-restrainings-of,"ἐπιθυμίαις, (unto-passionings-upon-unto,"οἰνοφλυγίαις, (unto-wine-prattlings-unto,"κώμοις, (unto-carousings,"πότοις, (unto-drinkeeings,"καὶ (and) ἀθεμίτοις ( unto-un-allowed ) εἰδωλολατρίαις. (unto-image-servings-unto)
4:3. sufficit enim praeteritum tempus ad voluntatem gentium consummandam qui ambulaverunt in luxuriis desideriis vinolentiis comesationibus potationibus et inlicitis idolorum cultibusFor the time past is sufficient to have fulfilled the will of the Gentiles, for them who have walked in riotousness, lusts, excess of wine, revellings, banquetings and unlawful worshipping of idols.
3. For the time past may suffice to have wrought the desire of the Gentiles, and to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries:
4:3. For the time that has passed is sufficient to have fulfilled the will of the Gentiles, those who have walked in luxuries, lusts, intoxication, feasting, drinking, and the illicit worship of idols.
4:3. For the time past of [our] life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
For the time past of [our] life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

3: Ибо довольно, что вы в прошедшее время жизни поступали по воле языческой, предаваясь нечистотам, похотям (мужеложству, скотоложству, помыслам), пьянству, излишеству в пище и питии и нелепому идолослужению;
4:3  ἀρκετὸς γὰρ ὁ παρεληλυθὼς χρόνος τὸ βούλημα τῶν ἐθνῶν κατειργάσθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις, καὶ ἀθεμίτοις εἰδωλολατρίαις.
4:3. sufficit enim praeteritum tempus ad voluntatem gentium consummandam qui ambulaverunt in luxuriis desideriis vinolentiis comesationibus potationibus et inlicitis idolorum cultibus
For the time past is sufficient to have fulfilled the will of the Gentiles, for them who have walked in riotousness, lusts, excess of wine, revellings, banquetings and unlawful worshipping of idols.
4:3. For the time that has passed is sufficient to have fulfilled the will of the Gentiles, those who have walked in luxuries, lusts, intoxication, feasting, drinking, and the illicit worship of idols.
4:3. For the time past of [our] life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Увещание жить по воле Божией Апостол усиливает осуждением и отрицанием прежнего языческого образа жизни читателей до вступления в Церковь Христову. "Смысл речи такой: однажды навсегда отказавшись от языческого образа жизни, который вы проводили некогда, ныне вы должны держаться избранной вами жизни честной. Тогда и сами язычники будут удивляться вам, что вы не участвуете с ними в том же нечестии. Посему после удивления вашей перемене и недоумений они не только посрамятся, но и станут злословить, ибо благочестие для грешника отвратительно. Но они не останутся ненаказанными за такое злословие, а дадут ответ Судии всех" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
4:3: The time past of our life - This is a complete epitome of the Gentile or heathen state, and a proof that those had been Gentiles to whom the apostle wrote.
1. They walked in lasciviousness, εν ασελγειαις· every species of lechery, lewdness, and impurity.
2. In lusts, επιθυμιαις· strong irregular appetites, and desires of all kinds.
3. In excess of wine, οινοφλυγιαις· wine, and φλυω, to be hot, or to boil; to be inflamed with wine; they were in continual debauches.
4. In revellings, κωμοις· lascivious feastings, with drunken songs, etc. See the note on Rom 13:13.
5. In banquetings, ποτοις· wine feasts, drinking matches, etc.
6. In abominable idolatries, αθεμιτοις ειδωλολατρειαις· that is, the abominations practised at their idol feasts, where they not only worshipped the idol, but did it with the most impure, obscene, and abominable rites.
This was the general state of the Gentile world; and with this monstrous wickedness Christianity had everywhere to struggle.
Albert Barnes: Notes on the Bible - 1834
4:3: For the time past of our life may suffice us - "We have spent sufficient time in indulging ourselves, and following our wicked propensities, and we should hereafter live in a different manner." This does not mean that it was ever proper thus to live, but that, as we would say, "we have had enough of these things; we have tried them; there is no reason why we should indulge in them any more." An expression quite similar to this occurs in Horace - Lusisti satis, edisti satis, atque bibisti. Tempus abire tibi est, etc. Epis. ii. 213.
To have wrought the will of the Gentiles - This does not mean to be subservient to their will, but to have done what they willed to do; that is, to live as they did. That the Gentiles or pagan lived in the manner immediately specified, see demonstrated in the notes at Rom 1:21-32.
When we walked in lasciviousness - When we lived in the indulgence of corrupt passions - the word walk being often used in the Scriptures to denote the manner of life. On the word "lasciviousness," see the notes at Rom 13:13. The apostle says we, not as meaning that he himself had been addicted to these vices, but as speaking of those who were Christians in general. It is common to say that we lived so and so, when speaking of a collection of persons, without meaning that each one was guilty of all the practices enumerated. See the notes at Th1 4:17, for a similar use of the word we. The use of the word we in this place would show that the apostle did not mean to set himself up as better than they were, but was willing to be identified with them.
Lusts - The indulgence of unlawful desires. See the notes at Rom 1:24.
Excess of wine - The word used here (οἰνοφλυγία oinophlugia) occurs nowhere else in the New Testament. It properly means "overflowing of wine," (οἶνος oinos, "wine," and φλύω phluō, "to overflow";) then wine-drinking; drunkenness. That this was a common vice need not be proved. Multitudes of those who became Christians had been drunkards, for intemperance abounded in all the pagan world. Compare Co1 6:9-11. It should not be inferred here from the English translation, "excess of wine," that wine is improper only when used to excess, or that the moderate use of wine is proper. Whatever may be true on that point, nothing can be determined in regard to it from the use of this word. The apostle had his eye on one thing - on such a use of wine as led to intoxication; such as they had indulged in before their conversion. About the impropriety of that, there could be no doubt. Whether any use of wine, by Christians or other persons, was lawful, was another question. It should be added, moreover, that the phrase "excess of wine" does not precisely convey the meaning of the original. The word excess would naturally imply something more than was needful; or something beyond the proper limit or measure; but no such idea is in the original word. That refers merely to the abundance of wine, without any reference to the inquiry whether there was more than was proper or not. Tyndale renders it, somewhat better: "drunkenness." So Luther, "Trunkenheit."
Rev_ellings - Rendered rioting in Rom 13:13. See the notes at that verse. The Greek word (κῶμος kō mos) occurs only here, and in Rom 13:13, and Gal 5:21. It means feasting, Rev_el; "a carousing or merrymaking after supper, the guests often sallying into the streets, and going through the city with torches, music, and songs in honor of Bacchus," etc. Robinson, Lexicon. The word would apply to all such noisy and boisterous processions now - scenes wholly inappropriate to the Christian.
Banquetings - The word used here (πότος potos) occurs nowhere else in the New Testament. It means properly drinking; an act of drinking; then a drinking bout; drinking together. The thing forbidden by it is an assembling together for the purpose of drinking. There is nothing in this word referring to eating, or to banqueting, as the term is now commonly employed. The idea in the passage is, that it is improper for Christians to meet together for the purpose of drinking - as wine, toasts, etc. The prohibition would apply to all those assemblages where this is understood to be the main object. It would forbid, therefore, an attendance on all those celebrations in which drinking toasts is understood to be an essential part of the festivities, and all those where hilarity and joyfulness are sought to be produced by the intoxicating bowl Such are not proper places for Christians.
And abominable idolatries - Literally, unlawful idolatries; that is, unlawful to the Jews, or forbidden by their laws. Then the expression is used in the sense of wicked, impious, since what is unlawful is impious and wrong. That the vices here referred to were practiced by the pagan world is well known. See the notes at Rom 1:26-31. That many who became Christians were guilty of them before their conversion is clear from this passage. The fact that they were thus converted shows the power of the gospel, and also that we should not despair in regard to those who are indulging in these vices now. They seem indeed almost to be hopeless, but we should remember that many who became Christians when the gospel was first preached, as well as since, were of this character. If they were reclaimed; if those who had been addicted to the gross and debasing vices referred to here, were brought into the kingdom of God, we should believe that those who are living in the same manner now may also be recovered. From the statement made in this verse, that "the time past of our lives may suffice to have worked the will of the Gentiles," we may remark that the same may be said by all Christians of themselves; the same thing is true of all who are living in sin:
(1) It is true of all who are Christians, and they feel it, that they lived long enough in sin:
(a) They made a fair trial - many of them with ample opportunities; with abundant wealth; with all that the fashionable world can furnish; with all that can be derived from low and gross indulgences. Many who are now Christians had opportunities of living in splendor and ease; many moved in joyful and brilliant circles; many occupied stations of influence, or had brilliant prospects of distinction; many gave indulgence to gross propensities; many were the companions of the vile and the abandoned. Those who are now Christians, take the church at large, have had ample opportunity of making the fullest trial of what sin and the world can furnish.
(b) They all feel that the past is enough for this manner of living. It is "sufficient" to satisfy them that the world cannot furnish what the soul demands. They need a better portion; and they can now see that there is no reason why they should desire to continue the experiment in regard to what the world can furnish. On that unwise and wicked experiment they have expended time enough; and satisfied with that, they desire to return to it no more.
(2) the same thing is true of the wicked - of all who are living for the world. The time past should be regarded as sufficient to make an experiment in sinful indulgences; for:
(a) the experiment has been made by millions before them, and has always failed; and they can hope to find in sin only what has always been found - disappointment, mortification, and despair.
(b) They have made a sufficient experiment. They have never found in those indulgences what they flattered themselves they would find, and they have seen enough to satisfy them that what the immortal soul needs can never be obtained there.
(c) They have spent sufficient time in this hopeless experiment. Life is short. Man has no time to waste. He may soon die - and at whatever period of life anyone may be who is living in sin, we may say to him that he has already wasted enough of life; he has thrown away enough of probation in a fruitless attempt to find happiness where it can never be found.
For any purpose whatever for which anyone could ever suppose it to be desirable to live in sin, the past should suffice. But why should it ever be deemed desirable at all? The fruits of sin are always disappointment, tears, death, despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: the time: Eze 44:6, Eze 45:9; Act 17:30; Rom 8:12, Rom 8:13; Co1 6:11
to have: Pe1 1:14; Deu 12:30, Deu 12:31; Rom 1:20-32; Eph 2:2, Eph 2:3, Eph 4:17; Th1 4:5; Tit 3:3
lasciviousness: Mar 7:22; Co2 12:21; Gal 5:19; Eph 4:19; Jde 1:4
excess: Sa2 13:28; Pro 23:29-35; Isa 5:11, Isa 28:7; Eph 5:18
Rev_ellings: Gal 5:21
and: Kg1 21:26; Ch2 15:8; Isa 65:4; Jer 16:18; Rev 17:4, Rev 17:5
Geneva 1599
(2) For the time past of [our] life may suffice us to have wrought the (b) will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
(2) By putting us in mind of the dishonesty of our former life led in the filth of sin, he calls us to earnest repentance.
(b) Wickedly and licentiously after the manner of the Gentiles.
John Gill
For the time past of our life may suffice us,.... The word "our" is left out in the Alexandrian copy, and in the Vulgate Latin and Syriac versions. The Arabic version reads, "the time of your past life"; and to the same purpose the Ethiopic version; and which seems to be the more agreeable reading, since it can hardly be thought that the apostle would put himself among the Jews dispersed among the Gentiles, who had walked with them in their unregeneracy, in all the sins hereafter mentioned, and best agrees with the following verse:
to have wrought the will of the Gentiles; or "when ye wrought", as the Syriac, Arabic, and Ethiopic versions;
when we walked, or "were walking in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries". These converted persons, in the past time of their life, before conversion, "walked" in sin; which denotes a series and course of sinning, a persisting and progress in it, with delight and pleasure, promising themselves security and impunity: the particular sins they walked in are reducible to these three heads, unchastity, intemperance, and idolatry:
in lasciviousness, lusts; which belong to the head of uncleanness, and take in all kinds of it; as fornication, adultery, incest, sodomy, and all unnatural lusts:
excess of wine, revellings, banquetings; which refer to intemperance of every sort, by eating or drinking: as gluttony, drunkenness, surfeitings, and all luxurious feasts and entertainments, attended with riotings, revellings, and obscene songs; and which are here mentioned in the Syriac and Arabic versions, and which lead to lasciviousness, and every unclean lust:
and abominable idolatries; which some understand of worshipping of angels; but they seem rather to intend the idolatries the Jews were led into by the feasts of the Gentiles, either at their own houses, or in the idol's temple; by which means they were gradually brought to idolatry, and to all the wickedness and abominations committed by them at such times: and it is easy to observe, that the two former, uncleanness and intemperance, often lead men into idolatry; see Ex 32:6. Now when they walked in these things, they "wrought the will of the Gentiles"; they did the things which the sinners of the Gentiles, the worst of men, that knew not God, took pleasure in, and what they would have others do; and therefore, since the past time of their life had been spent in such a way, it was sufficient, and more than sufficient; see Ezek 44:6, for no time is allowable for sin; and therefore it became them for the future, and in the remaining part of life, to behave in another manner; not to do the will of the Gentiles, but the will of God; to which that grace of God obliged them, that had made a difference between what they were themselves formerly, and themselves now, and between themselves, and others.
John Wesley
Revellings, banquetings - Have these words any meaning now? They had, seventeen hundred years ago. Then the former meant, meetings to eat; meetings, the direct end of which was, to please the taste: the latter, meetings to drink: both of which Christians then ranked with abominable idolatries.
Robert Jamieson, A. R. Fausset and David Brown
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.
us--omitted in oldest manuscripts.
wrought--Greek, "wrought out."
Gentiles--heathen: which many of you were.
when, &c.--"walking as ye have done [ALFORD] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.
excess of wine--"wine-bibbings" [ALFORD].
abominable--"nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on 1Pet 1:1) walked in these, but many, namely, the Gentile portion of them.
4:44:4: Որով օտարացեալք՝ ո՛չ ընդ ձեզ վարին. ՚ի նոյն անկարգութեան զեղխութիւն, եւ հայհոյեն[3048]։ [3048] Ոսկան. Ո՛չ վարին ընդ ձեզ։ Օրինակ մի յաւելու. Վարին. այլ են ՚ի նոյն անկարգութեան զեղխութիւն, եւ։
4 Եւ նրանք տարօրինակ են գտնում, որ դուք չէք ընթանում նոյն անկարգ զեխութեամբ. եւ հայհոյում են ձեզ:
4 Ու կը զարմանան՝ որ դուք նոյն անառակութեան մէջ անոնց հետ չէք վազեր ու հայհոյութիւն կ’ընեն,
[33]Որով օտարացեալք` ոչ ընդ ձեզ վարին`` ի նոյն անկարգութեան զեղխութիւն, եւ հայհոյեն:

4:4: Որով օտարացեալք՝ ո՛չ ընդ ձեզ վարին. ՚ի նոյն անկարգութեան զեղխութիւն, եւ հայհոյեն[3048]։
[3048] Ոսկան. Ո՛չ վարին ընդ ձեզ։ Օրինակ մի յաւելու. Վարին. այլ են ՚ի նոյն անկարգութեան զեղխութիւն, եւ։
4 Եւ նրանք տարօրինակ են գտնում, որ դուք չէք ընթանում նոյն անկարգ զեխութեամբ. եւ հայհոյում են ձեզ:
4 Ու կը զարմանան՝ որ դուք նոյն անառակութեան մէջ անոնց հետ չէք վազեր ու հայհոյութիւն կ’ընեն,
zohrab-1805▾ eastern-1994▾ western am▾
4:44: почему они и дивятся, что вы не участвуете с ними в том же распутстве, и злословят вас.
4:4  ἐν ᾧ ξενίζονται μὴ συντρεχόντων ὑμῶν εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν, βλασφημοῦντες·
4:4. ἐν (In) ᾧ (unto-which) ξενίζονται (they-be-guested-to) μὴ (lest) συντρεχόντων ( of-circuiting-together ) ὑμῶν (of-ye) εἰς (into) τὴν (to-the-one) αὐτὴν (to-it) τῆς (of-the-one) ἀσωτίας (of-an-un-saving-unto) ἀνάχυσιν, (to-a-pouring-up," βλασφημοῦντες : ( harmfully-declaring-unto )
4:4. in quo peregrinantur non concurrentibus vobis in eandem luxuriae confusionem blasphemantesWherein they think it strange that you run not with them into the same confusion of riotousness: speaking evil of you.
4. wherein they think it strange that ye run not with into the same excess of riot, speaking evil of :
4:4. About this, they wonder why you do not rush with them into the same confusion of indulgences, blaspheming.
4:4. Wherein they think it strange that ye run not with [them] to the same excess of riot, speaking evil of [you]:
Wherein they think it strange that ye run not with [them] to the same excess of riot, speaking evil of:

4: почему они и дивятся, что вы не участвуете с ними в том же распутстве, и злословят вас.
4:4  ἐν ᾧ ξενίζονται μὴ συντρεχόντων ὑμῶν εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν, βλασφημοῦντες·
4:4. in quo peregrinantur non concurrentibus vobis in eandem luxuriae confusionem blasphemantes
Wherein they think it strange that you run not with them into the same confusion of riotousness: speaking evil of you.
4:4. About this, they wonder why you do not rush with them into the same confusion of indulgences, blaspheming.
4:4. Wherein they think it strange that ye run not with [them] to the same excess of riot, speaking evil of [you]:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Comfort of the Servants of God.A. D. 66.
4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5 Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

I. Here you have the visible change wrought in those who in the foregoing verse were represented as having been in the former part of their life very wicked. They no longer run on in the same courses, or with the same companions, as they used to do. Hereupon observe the conduct of their wicked acquaintance towards them. 1. They think it strange, they are surprised and wonder at it, as at something new and unusual, that their old friends should be so much altered, and not run with as much violence as they used to do to the same excess of riot, to the same sottish excesses and luxury which before they had greedily and madly followed. 2. They speak evil of them. Their surprise carries them to blasphemy. They speak evil of their persons, of their way, their religion, and their God. Learn, (1.) Those that are once really converted will not return to their former course of life, though ever so much tempted by the frowns or flatteries of others to do so. Neither persuasion nor reproach will prevail with them to be or to do as they were wont to do. (2.) The temper and behaviour of true Christians seem very strange to ungodly men. That they should despise that which every one else is fond of, that they should believe many things which to others seem incredible, that they should delight in what is irksome and tedious, be zealous where they have no visible interest to serve, and depend so much upon hope, is what the ungodly cannot comprehend. (3.) The best actions of religious people cannot escape the censures and slanders of those who are irreligious. Those actions which cost a good man the most pains, hazard, and self-denial, shall be most censured by the uncharitable and ill-natured world; they will speak evil of good people, though they themselves reap the fruits of their charity, piety, and goodness.

II. For the comfort of the servants of God, it is here added,

1. That all wicked people, especially those who speak evil of such as are not as bad as themselves, shall give an account, and be put to give a reason of their behaviour, to him who is ready to judge, who is both able and duly authorized, and who will ere long judge and pass sentence upon all who shall then be found alive, and all such as being dead shall then be raised again, Jam. v. 8, 9; 2 Pet. iii. 7. Observe, The malignant world shall in a little time give an account to the great God of all their evil speeches against his people, Jude 14, 15. They will soon be called to a sad account for all their curses, their foolish jests, their slanders and falsehoods, uttered against the faithful people of God.

2. That for this cause was the gospel preached also to those that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit, v. 6. Some understand this difficult place thus: For this cause was the gospel preached to all the faithful of old, who are now dead in Christ, that thereby they might be taught and encouraged to bear the unrighteous judgments and persecutions which the rage of men put upon them in the flesh, but might live in the Spirit unto God. Others take the expression, that they might be judged according to men in the flesh, in a spiritual sense, thus: The gospel was preached to them, to judge them, condemn them, and reprove them, for the corruption of their natures, and the viciousness of their lives, while they lived after the manner of the heathen or the mere natural man; and that, having thus mortified their sins, they might live according to God, a new and spiritual life. Take it thus; and thence learn, 1. The mortifying of our sins and living to God are the expected effects of the gospel preached to us. 2. God will certainly reckon with all those who have had the gospel preached to them, but without these good effects produced by it. God is ready to judge all those who have received the gospel in vain. 3. It is no matter how we are judged according to men in the flesh, if we do but live according to God in the Spirit.
Adam Clarke: Commentary on the Bible - 1831
4:4: They think it strange - Ξενιζονται· They wonder and are astonished at you, that ye can renounce these gratifications of the flesh for a spiritual something, the good of which they cannot see.
Excess of riot - Ασωτιας αναχυσιν· Flood of profligacy; bearing down all rule, order, and restraints before it.
Speaking evil of you - Βλασφημουντες· Literally, blaspheming; i.e. speaking impiously against God, and calumniously of you.
Albert Barnes: Notes on the Bible - 1834
4:4: Wherein they think it strange - In respect to which vices, they who were once your partners and accomplices now think it strange that you no longer unite with them. They do not understand the reasons why you have left them. They regard you as abandoning a course of life which has much to attract and to make life merry, for a severe and gloomy superstition. This is a true account of the feelings which the people of the world have when their companions and friends leave them and become Christians. It is to them a strange and unaccountable thing, that they give up the pleasures of the world for a course of life which to them seems to promise anything but happiness. Even the kindred of the Saviour regarded him as" beside himself," Mar 3:21, and Festus supposed that Paul was mad, Act 26:24. There is almost nothing which the people of the world so little comprehend as the reasons which influence those with ample means of worldly enjoyment to leave the circles of gaiety and vanity, and to give themselves to the serious employments of religion. The epithets of fool, enthusiast, fanatic, are terms which frequently occur to the heart to denote this, if they are not always allowed to escape from the lips. The reasons why they esteem this so strange, are something like the following:
(1) They do not appreciate the motives which influence those who leave them. They feel that it is proper to enjoy the world, and to make life cheerful, and they do not understand what it is to act under a deep sense of responsibility to God, and with reference to eternity. They live for themselves. They seek happiness as the end and aim of life. They have never been accustomed to direct the mind onward to another world, and to the account which they must soon render at the bar of God. Unaccustomed to act from any higher motives than those which pertain to the present world, they cannot appreciate the conduct of those who begin to live and act for eternity.
(2) they do not yet see the guilt and folly of sinful pleasures. They are not convinced of the deep sinfulness of the human soul, and they think it strange that ethers should abandon a course of life which seems to them so innocent. They do not see why those who have been so long accustomed to these indulgences should have changed their opinions, and why they now regard those tilings as sinful which they once considered to be harmless.
(3) they do not see the force of the argument for religion. Not having the views of the unspeakable importance of religious truth and duty which Christians now have, they wonder that they should break off from the course of life which they formerly pursued, and separate from the mass of their fellow-men. Hence, they sometimes regard the conduct of Christians as amiable weakness; sometimes as superstition; sometimes as sheer folly; sometimes as madness; and sometimes as sourness and misanthropy. In all respects they esteem it strange:
"Lions and beasts of savage name.
Put on the nature of the lamb,
While the wide world esteems it strange,
Gaze, and admire, and hate the change."
That ye run not with them - There may be an allusion here to the well-known orgies of Bacchus, in which his votaries ran as if excited by the furies, and were urged on as if transported with madness. See Ovid, Metam. iii. 529, thus translated by Addison:
"For now, through prostrate Greece, young Bacchus rode,
Whilst howling matrons celebrate the god;
All ranks and sexes to his orgies ran,
To mingle in the pomp and fill the train,"
The language, however, will well describe Rev_els of any sort, and at any period of the world.
To the same excess of riot - The word rendered "excess" (ἀνάχυσις anachusis) means, properly, a pouring out, an affusion; and the idea here is, that all the sources and forms of riot and disorder were poured out together. There was no withholding, no restraint. The most unlimited indulgence was given to the passions. This was the case in the disorder referred to among the ancients, as it is the case now in scenes of midnight Rev_elry. On the meaning of the word riot, see the Eph 5:18 note; Tit 1:6 note.
Speaking evil of you - Greek, blaspheming. See the notes at Mat 9:3. The meaning here is, that they used harsh and reproachful epithets of those who would not unite with them in their Rev_elry. They called them fools, fanatics, hypocrites, etc. The idea is not that they blasphemed God, or that they charged Christians with crime, but that they used language suited to injure the feelings, the character, the reputation of those who would no longer unite with them in the ways of vice and folly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: excess: Mat 23:25; Luk 15:13; Rom 13:13; Pe2 2:22
speaking: Pe1 2:12, Pe1 3:16; Act 13:45, Act 18:6; Pe2 2:12; Jde 1:10
Geneva 1599
(3) Wherein they think it (c) strange that ye run not with [them] to the same excess of riot, speaking evil of [you]:
(3) That we be not moved with the enemies perverse and slanderous judgments of us, we have to set against them that last judgment of God which remains for them: for none, whether they be then found living or were dead before, shall escape it.
(c) They think it a new and strange matter.
John Gill
Wherein they think it strange,.... Here the apostle points out what the saints must expect from the men of the world, by living a different life; and he chooses to mention it, to prevent discouragements, and that they might not be uneasy and distressed when they observed it; as that they would wonder at the change in their conversations, and look on it as something unusual, new, and unheard of, and treat them as strangers, yea, as enemies, on account of it:
that you run not with them into the same excess of riot; to their luxurious entertainments, their Bacchanalian feasts, and that profusion of lasciviousness, luxury, intemperance, and wickedness of all sorts, which, with so much eagerness of mind, and bodily haste, they rushed into; being amazed that they should not have the same taste for these things as before, and as themselves now had; and wondering how it was possible for them to abstain from them, and what that should be that should give them a different cast of mind, and turn of action:
speaking evil of you; and so the Syriac and Arabic versions supply "you" as we do; but in the Greek text it is only, "speaking evil of, or blaspheming"; God, Christ, religion, the Gospel, and the truths of it, and all good men; hating them because different from them, and because their lives reprove and condemn them; charging them with incivility, unsociableness, preciseness, and hypocrisy.
John Wesley
The same - As ye did once. Speaking evil of you - As proud, singular, silly, wicked and the like.
Robert Jamieson, A. R. Fausset and David Brown
Wherein--In respect to which abandonment of your former walk (1Pet 4:3).
run not with them--eagerly, in troops [BENGEL].
excess--literally, "profusion"; a sink: stagnant water remaining after an inundation.
riot--profligacy.
speaking evil--charging you with pride, singularity, hypocrisy, and secret crimes (1Pet 4:14; 2Pet 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, 1Pet 4:14, below.
4:54:5: Որ տացեն պատասխանի՛ այնմ որ ՚ի պատրաստին ունի դատել զկենդանի՛ս եւ զմեռեալս[3049]։ [3049] Ոմանք. Որ տայցեն պատասխանի... ՚ի պատրաստութիւն ու՛՛։
5 Նրանք հաշիւ պիտի տան նրան, ով պատրաստ է դատելու կենդանիներին եւ մեռածներին.
5 Որոնք պատասխան պիտի տան անոր՝ որ պատրաստ է դատել կենդանիներն ու մեռելները։
Որ տացեն պատասխանի այնմ որ ի պատրաստին ունի դատել զկենդանիս եւ զմեռեալս:

4:5: Որ տացեն պատասխանի՛ այնմ որ ՚ի պատրաստին ունի դատել զկենդանի՛ս եւ զմեռեալս[3049]։
[3049] Ոմանք. Որ տայցեն պատասխանի... ՚ի պատրաստութիւն ու՛՛։
5 Նրանք հաշիւ պիտի տան նրան, ով պատրաստ է դատելու կենդանիներին եւ մեռածներին.
5 Որոնք պատասխան պիտի տան անոր՝ որ պատրաստ է դատել կենդանիներն ու մեռելները։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Они дадут ответ Имеющему вскоре судить живых и мертвых.
4:5  οἳ ἀποδώσουσιν λόγον τῶ ἑτοίμως ἔχοντι κρῖναι ζῶντας καὶ νεκρούς.
4:5. οἳ ( which ) ἀποδώσουσιν (they-shall-give-off) λόγον (to-a-forthee) τῷ (unto-the-one) ἑτοίμως (unto-readied-of) κρίνοντι (unto-separating) ζῶντας ( to-lifing-unto ) καὶ (and) νεκρούς : ( to-en-deaded )
4:5. qui reddent rationem ei qui paratus est iudicare vivos et mortuosWho shall render account to him who is ready to judge the living and the dead.
5. who shall give account to him that is ready to judge the quick and the dead.
4:5. But they must render an account to him who is prepared to judge the living and the dead.
4:5. Who shall give account to him that is ready to judge the quick and the dead.
Who shall give account to him that is ready to judge the quick and the dead:

5: Они дадут ответ Имеющему вскоре судить живых и мертвых.
4:5  οἳ ἀποδώσουσιν λόγον τῶ ἑτοίμως ἔχοντι κρῖναι ζῶντας καὶ νεκρούς.
4:5. qui reddent rationem ei qui paratus est iudicare vivos et mortuos
Who shall render account to him who is ready to judge the living and the dead.
4:5. But they must render an account to him who is prepared to judge the living and the dead.
4:5. Who shall give account to him that is ready to judge the quick and the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Данное Апостолом выше (III:18-22) изображение лица и дела Иисуса Христа здесь, в ст. 5, восполняется новою чертою - усвоением Христу последнего суда над живыми и мертвыми (ср. Мф 25:41; Ис 5:22, 25; 1Кор.15:24). При этом, желая показать всеобщность этого суда, распространение его на всех людей без изъятия, Апостол в ст. 6: снова, как и в III:19-20, вспоминает о проповеди Иисуса Христа в аде, причем слышавшие проповедь Господа обитатели ада опять берутся лишь как пример воздействия Евангелия на людей, основная же мысль та, что всему человечеству от первого пришествия до второго будет благовествовано Евангелие. Ближайшая мысль ст. 6: такая: когда Господь посетил находящихся в аду, то одни, которые в мире сем жили по плоти, осуждены, а другие, которые жили духовно, или воскресли вместе с Господом, ибо многие тела усопших святых восстали (Мф XXVII:52), или оживились доброю надеждою (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
4:5: To judge the quick and the dead - They shall give account of these irregularities to Him who is prepared to judge both the Jews and the Gentiles. The Gentiles, previously to the preaching of the Gospel among them, were reckoned to be dead in trespasses and sins, Eph 2:1-5; under the sentence of death, because they had sinned. The Jews had at least, by their religious profession, a name to live; and by that profession were bound to give to God.
Albert Barnes: Notes on the Bible - 1834
4:5: Who shall give account - That is, they shall not do this with impunity. They are guilty in this of a groat wrong and they must answer for it to God.
That is ready to judge - That is, "who is prepared to judge" - τῷ ἑτοίμως ἔχοντι tō hetoimō s echonti. See the phrase used in Act 21:13; "I am ready not to be bound only, but also to die at Jerusalem." Co2 12:14; "the third time I am ready to come to you." Compare the word "ready" - ἑτοιμος hetoimos - in Mat 22:4, Mat 22:8; Mat 24:44; Mat 25:10; Luk 12:40; Luk 22:33; Pe1 1:5. The meaning is, not that he was about to do it, or that the day of judgment was near at hand - whatever the apostle may have supposed to be true on that point - but that he was prepared for it; all the arrangements were made with reference to it; there was nothing to hinder it.
To judge the quick and the dead - The living and the dead; that is, those who shall be alive when he comes, and those in their graves. This is a common phrase to denote all who shall be brought before the bar of God for judgment. See the Act 10:42 note; Th1 4:16-17 notes; Ti2 4:1 note. The meaning in this connection seems to be, that they should bear their trials and the opposition which they would meet with patiently, not feeling that they were forgotten, nor attempting to avenge themselves; for the Lord would vindicate them when he should come to judgment, and call those who had injured them to an account for all the wrongs which they had done to the children of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: shall: Mal 3:13-15; Mat 12:36; Luk 16:2; Rom 14:12; Jde 1:14, Jde 1:15
that: Psa 1:6; Ecc 12:14; Eze 18:30; mat 25:31-46; Joh 5:22, Joh 5:23, Joh 5:28, Joh 5:29; Act 10:42, Act 17:31; Rom 14:10-12; Co1 15:51, Co1 15:52; Ti2 4:1; Jam 5:9
John Gill
Who shall give account to him,.... "To God himself", as the Syriac version reads; of all their blasphemies, and hard speeches spoken by them against God, Christ, the Gospel, and good men, and receive their just punishment. This the apostle says, to calm the minds of God's people, and make them to sit easy under all censures, reproaches, and calumnies, and not think of avenging themselves, but commit themselves to him that will judge righteously; even to him,
that is ready to judge the quick and the dead; that is, all men, such as will be found alive when he comes, and those that have died before, who will then be raised from the dead, to receive their judgment; and by whom is meant the Lord Jesus Christ, to whom all judgment is committed; and who is ordained to be the Judge of quick and dead, and will judge both at his appearing and kingdom; yea, the day is appointed when this judgment will proceed by him, and he is at the door; so that he may be truly said to be ready for it, as he is every way equal to it, and will finish it with righteousness.
John Wesley
Who shall give account - Of this, as well as all their other ways. To him who is ready - So faith represents him now.
Robert Jamieson, A. R. Fausset and David Brown
They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jude 1:15), and be condemned justly.
ready--very speedily (1Pet 4:7; 2Pet 3:10). Christ's coming is to the believer always near.
4:64:6: Զի ՚ի սոյն իսկ եւ մեռելոց խոստացեալ է, զի դատեսցին ըստ մարդկան մարմնով, եւ կենդանի՛ լիցին ըստ Աստուծոյ հոգւով[3050]։ [3050] Ոմանք. Եւ կենդանի լինիցին։
6 քանի որ սրա համար իսկ քարոզուեց Աւետարանը նաե՛ւ մեռելներին, որպէսզի մարդկանց նման դատուեն մարմնով եւ կենդանի լինեն հոգով Աստծու նման:
6 Քանզի ասոր համար մեռելներուն ալ աւետարանը քարոզուեցաւ, որպէս զի դատուին մարդոց կողմանէ մարմնով ու հոգիով կենդանի ըլլան Աստուծոյ կողմանէ։
Զի ի սոյն իսկ եւ մեռելոց խոստացեալ է, զի դատեսցին ըստ մարդկան մարմնով եւ կենդանի լիցին ըստ Աստուծոյ հոգւով:

4:6: Զի ՚ի սոյն իսկ եւ մեռելոց խոստացեալ է, զի դատեսցին ըստ մարդկան մարմնով, եւ կենդանի՛ լիցին ըստ Աստուծոյ հոգւով[3050]։
[3050] Ոմանք. Եւ կենդանի լինիցին։
6 քանի որ սրա համար իսկ քարոզուեց Աւետարանը նաե՛ւ մեռելներին, որպէսզի մարդկանց նման դատուեն մարմնով եւ կենդանի լինեն հոգով Աստծու նման:
6 Քանզի ասոր համար մեռելներուն ալ աւետարանը քարոզուեցաւ, որպէս զի դատուին մարդոց կողմանէ մարմնով ու հոգիով կենդանի ըլլան Աստուծոյ կողմանէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Ибо для того и мертвым было благовествуемо, чтобы они, подвергшись суду по человеку плотию, жили по Богу духом.
4:6  εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ ζῶσι δὲ κατὰ θεὸν πνεύματι.
4:6. εἰς (into) τοῦτο (to-the-one-this) γὰρ (therefore) καὶ (and) νεκροῖς ( unto-en-deaded ) εὐηγγελίσθη (it-was-goodly-messaged-to) ἵνα (so) κριθῶσι (they-might-have-been-separated) μὲν (indeed) κατὰ (down) ἀνθρώπους (to-mankinds) σαρκὶ (unto-a-flesh) ζῶσι ( unto-lifing-unto ) δὲ (moreover) κατὰ (down) θεὸν (to-a-Deity) πνεύματι. (unto-a-currenting-to)
4:6. propter hoc enim et mortuis evangelizatum est ut iudicentur quidem secundum homines in carne vivant autem secundum Deum spirituFor, for this cause was the gospel preached also to the dead: That they might be judged indeed according to men, in the flesh: but may live according to God, in the Spirit.
6. For unto this end was the gospel preached even to the dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
4:6. For because of this, the Gospel was also preached to the dead, so that they might be judged, certainly, just like men in the flesh, yet also, so that they might live according to God, in the Spirit.
4:6. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit:

6: Ибо для того и мертвым было благовествуемо, чтобы они, подвергшись суду по человеку плотию, жили по Богу духом.
4:6  εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ ζῶσι δὲ κατὰ θεὸν πνεύματι.
4:6. propter hoc enim et mortuis evangelizatum est ut iudicentur quidem secundum homines in carne vivant autem secundum Deum spiritu
For, for this cause was the gospel preached also to the dead: That they might be judged indeed according to men, in the flesh: but may live according to God, in the Spirit.
4:6. For because of this, the Gospel was also preached to the dead, so that they might be judged, certainly, just like men in the flesh, yet also, so that they might live according to God, in the Spirit.
4:6. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
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Adam Clarke: Commentary on the Bible - 1831
4:6: Was the Gospel preached also to them that are dead - This is a most difficult verse; the best translations I have seen of it are the following: -
"For this indeed was the effect of the preaching of the Gospel to the dead, (the unconverted Gentiles), that some will be punished as carnal men; but others, (those converted to Christianity), lead a spiritual life unto God." - Wakefield.
"For this purpose hath the Gospel been preached even to the dead, (i.e. the Gentiles), that although they might be condemned, indeed, by men in the flesh, (their persecutors), yet they might live eternally by God in the Spirit." - Macknight.
"For this cause was the Gospel preached to them that were dead; that they who live according to men in the flesh, may be condemned; but that they who live according to God in the Spirit, may live." - Knatchbull.
There are as many different translations of this verse, and comments upon it, as there are translators and commentators. That of Sir Norton Knatchbull, could the Greek text bear it, appears the most simple; but that of Dr. Macknight, which is nearly the sense given by Mr. Wesley in his Paraphrase, is more likely to be the true one among those already proposed.
But if the apostle had the same fact in view which he mentions, Pe1 3:19, Pe1 3:20, then the antediluvians are the persons intended: For this cause - that Christ is prepared to judge the quick and the dead, and to dispense righteous judgment in consequence of having afforded them every necessary advantage, was the Gospel preached by Noah to them also who are dead - the antediluvian world, then dead in trespasses and sins, and condemned to death by the righteous judgment of God; but in his great compassion he afforded them a respite, that though they were condemned as men in the flesh, (for this was their character; my Spirit will not always strive with man, forasmuch as he is Flesh, Gen 6:3), yet, hearing this Gospel by Noah, they may believe, and live according to God in the Spirit - live a blessed life in eternity according to the mercy of God, who sent his Spirit to strive with them. This appears to me to be the most consistent sense; especially as the apostle seems to refer to what he had said of the Spirit of Christ in Noah preaching to the spirits in prison - the rebellions that lived before the flood. See the notes on Pe1 3:19-20 (note).
Albert Barnes: Notes on the Bible - 1834
4:6: For, for this cause - The expression, "For, for this cause," refers to an end to be reached, or an object to be gained, or a reason why anything referred to is done. The end or reason why the thing referred to here, to wit, that "the gospel was preached to the dead," was done, is stated in the subsequent part of the verse to have been "that they might be judged," etc. It was with reference to this, or in order that this might be, that the gospel was preached to them.
Was the gospel preached also to them that are dead - Many, as Doddridge, Whitby, and others, understand this of those who are spiritually dead, that is, the Gentiles, and suppose that the object for which this was done was that "they might be brought to such a state of life as their carnal neighbors would look upon as a kind of condemnation and death" - Doddridge. Others have supposed that it refers to those who had suffered martyrdom in the cause of Christianity; others, that it refers to the sinners of the old world (Saurin), expressing a hope that some of them might be saved; and others, that it means that the Saviour went down and preached to those who are dead, in accordance with one of the interpretations given of Pe1 3:19. It seems to me that the most natural and obvious interpretation is to refer it to those who were then dead, to whom the gospel had been preached when living, and who had become true Christians. This is the interpretation proposed by Wetstein, Rosenmuller, Bloomfield, and others. In support of this it may be said:
(1) that this is the natural and obvious meaning of the word dead, which should be understood literally, unless there is some good reason in the connection for departing from the common meaning of the word.
(2) the apostle had just used the word in that sense in the pRev_ious verse.
(3) this will suit the connection, and accord with the design of the apostle. He was addressing those who were suffering persecution. It was natural, in such a connection, to refer to those who had died in the faith, and to show, for their encouragement, that though they had been put to death, yet they still lived to God. He therefore says, that the design in publishing the gospel to them was, that though they might be judged by people in the usual manner, and put to death, yet that in respect to their higher and nobler nature, the spirit, they might live unto God. It was not uncommon nor unnatural for the apostles, in writing to those who were suffering persecution, to refer to those who had been removed by death, and to make their condition and example an argument for fidelity and perseverance. Compare Th1 4:13; Rev 14:13.
That they might be judged according to men in the flesh - That is, so far as people are concerned, (κατὰ ἀνθρώπους kata anthrō pous,) or in respect to the treatment which they received from people in the flesh, they were judged and condemned; in respect to God, and the treatment which they received from him, (κατὰ Θεὸν kata Theon,) they would live in spirit. People judged them severely, and put them to death for their religion; God gave them life, and saved them. By the one they were condemned in the flesh - so far as pain, and sorrow, and death could be inflicted on the body; by the other they were made to live in spirit - to be his, to live with him. The word "judged" here, I suppose, therefore, to refer to a sentence passed on them for their religion, consigning them to death for it. There is a particle in the original - μὲν men, "indeed" - which has not been retained in the common translation, but which is quite important to the sense: "that they might indeed be judged in the flesh, but live," etc. The direct object or design of preaching the gospel to them was not that they might be condemned and put to death by man, but this was indeed or in fact one of the results in the way to a higher object.
But live according to God - In respect to God, or so far as he was concerned. By him they would not be condemned. By him they would be made to live - to have the true life. The gospel was preached to them in order that so far as God was concerned, so far as their relation to him was concerned, so far as he would deal with them, they might live. The word live here seems to refer to the whole life that was the consequence of their being brought under the power of the gospel:
(a) that they might have spiritual life imparted to them;
(b) that they might live a life of holiness in this world;
(c) that they might live hereafter in the world to come.
In one respect, and so far as people were concerned, their embracing the gospel was followed by death; in another respect, and so far as God was concerned, it was followed by life. The value and permanence of the latter, as contrasted with the former, seems to have been the thought in the mind of the apostle in encouraging those to whom he wrote to exercise patience in their trials, and to show fidelity in the service of their master.
In the spirit - In their souls, as contrasted with their body. In respect to that - to the flesh - they were put to death; in respect to their souls - their higher natures - they were made truly to live. The argument, then, in this verse is, that in the trials which we endure on account of religion, we should remember the example of those who have suffered for it, and should remember why the gospel was preached to them. It was in a subordinate sense, indeed, that they might glorify God by a martyr's death; but in a higher sense, that in this world and the next they might truly live. The flesh might suffer in consequence of their embracing the gospel that was preached to them, but the soul would live. Animated by their example, we should be willing to suffer in the flesh, if we may for ever live with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: to them: Pe1 3:19; Joh 5:25, Joh 5:26
that they: Pe1 4:1, Pe1 4:2; Mat 24:9; Rom 8:9-11; Co1 11:31, Co1 11:32
but: Rom 8:2; Gal 2:19, Gal 5:25; Eph 2:3-5; Tit 3:3-7; Rev 14:18
Geneva 1599
(4) For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
(4) A digression because he made mention of the last general judgement. He prevents an objection, that, seeing Christ came very lately, they may seem to be excusable who died before. But this the apostle denies: for (faith he) this same gospel was preached to them also (for he speaks to the Jews) and that to the same end that I now preach it to you, that is, that the flesh being abolished and put away (that is to say, that wicked and disobedient corruption which reigns in men) they should suffer themselves to be governed by the virtue of the Spirit of God.
John Gill
For, for this cause was the Gospel preached also,.... Not for what goes before, because Christ was ready to judge quick and dead; and because wicked men must give an account to him, and therefore the Gospel is preached to them also, that they may be left without excuse; but for what follows, and which does not so much design the reason of the preaching of it, as the event consequential upon it. By the Gospel is meant the good news of the incarnation, sufferings, and death of Christ, and salvation by him: and includes all the doctrines of grace, as of pardon, righteousness, and eternal life; and by its being "preached" is meant the publishing of it openly, freely, and boldly, with faithfulness and consistence: the persons to whom it was preached are
to them that are dead; not in a figurative sense, dead in trespasses and sins; though this is the case of all mankind, and of God's elect, in a state of nature, whether Jews or Gentiles; and the Gospel is preached to such, as it is ordered to be preached to all nations, to every creature, and is the means of quickening dead sinners; and this follows upon it, that such as receive it are judged and condemned by men, and live spiritually here, according to the will of God, and an eternal life hereafter; but the word "dead" is used in the same sense as in the preceding verse, where it manifestly signifies such who had been alive, but were now dead in a natural sense, whom Christ would judge as well as those that will be found alive when he comes; wherefore the Gospel has been preached also to them that are already dead, as well as to those who are now alive. And by these are meant, not the dead, whose souls are in hell, for to them, there, the Gospel never was, nor never will be preached, nor they saved, as Origen, and his followers, have vainly thought: nor the deceased patriarchs, before the coming of Christ, whose souls, by the Papists, are said to be in "Limbus", whither Christ, they say, went upon his death, and preached to them, and delivered them; but these never were in any such place, but in peace and rest; nor did Christ, in his human soul, descend thither, but went to paradise: nor the dead in general, before the apostle's writing of this epistle; for though the Gospel had been preached from the beginning, from the fall of Adam, to certain persons, and at certain periods of time, yet not to all the individuals of mankind who were then dead, especially in the Gentile world; nor the Old Testament saints in general, who were now dead, though they had the Gospel preached to them in types and figures, in promises and prophesies; nor the men in the times of Noah, to whom the Gospel was preached by him, and who, some of them, as supposed, though they were judged and punished in their bodies in the view of men, being drowned in the waters of the flood, yet repenting and believing, upon Noah's preaching to them, they live in their spirits in eternal life, according to the free mercy and grace of God; but though the Gospel was preached to them, yet they remained disobedient to it, even all of them, but Noah's family, for anything that appears; and are styled the world of the ungodly, and are now spirits in the prison of hell, and therefore cannot be said to live according to God in the Spirit: but such are intended, to whom the Gospel had been preached, and to whom it had been effectual unto salvation; who had received it in the love of it, had sincerely professed it, and had suffered for it even death itself; such are designed who had suffered in the flesh, or were dead in their bodies, 1Pet 4:1 who either were dead in the Lord, or especially had suffered death for his sake, as Stephen and others: and this, with what follows, is mentioned with a general view to encourage the saints to patient suffering for Christ; to fortify them against the ill opinion and judgment the world have formed of them; and to assure them, that Christ will judge his people, both quick and dead, and avenge their cause, since the Gospel has been preached to one as well as to another, and attended with the same power: the effect and consequence of which is,
that they might be judged according to men in the flesh; meaning, either that such persons that receive and profess the Gospel, and suffer for it, are judged according to the judgment of men that are in the flesh, in an unregenerate estate, that is, carnal men, to be a strange and unaccountable sort of people, as in 1Pet 4:4 to receive such a strange set of notions, so strenuously to contend for them, and so constantly to abide by them, and to debar themselves of so many pleasures of life, and expose themselves to so much reproach and shame, to such dangers, and even to death itself: while they are judged to be by these men enthusiasts, madmen and fools; and at other times to be knaves and villains, hypocrites and deceivers; and this is the common effect of the Gospel being preached and coming with power to any; see 1Cor 4:3 or the sense is, that such persons, according to men, or in their apprehensions, are judged of God, or have the judgments of God inflicted on them in their flesh, in their bodies, for some sins of theirs; and therefore they suffer what they do in the flesh, vengeance pursuing them; being ignorant that when they are judged, as they reckon it, they are only chastened by the Lord in a fatherly way, that they might not be eternally condemned with the world, 1Cor 11:32 or else to complete the sense, for all may be taken into it, these persons, who were formerly alive, but now dead, and had embraced and professed the Gospel preached to them, were judged and condemned, and put to death in the flesh, according to the will of wicked men, and which was all that they were capable of;
but though this was their case, though they were thus judged, censured, and condemned, yet
live according to God in the Spirit; while they were here on earth, the Gospel preached to them had such an effect upon them, as to cause them to live spiritually, to live by faith on Christ, to live a life of holiness from him, and communion with him, and to live according to the will of God, in righteousness and true holiness; and now, though dead in their bodies, they live in their spirits or souls an eternal life of comfort, peace, pleasure, and happiness with God, according to his eternal purpose, unchangeable covenant, promise, grace, and love.
John Wesley
For to this end was the gospel preached - Ever since it was given to Adam. To them that are now dead - In their several generations. That they might be judged - That though they were judged. In the flesh according to the manner of men - With rash, unrighteous judgment. They might live according to the will and word of God, in the Spirit; the soul renewed after his image.
Robert Jamieson, A. R. Fausset and David Brown
For--giving the reason for 1Pet 4:5, "judge the dead."
gospel 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 1Pet 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 1Pet 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), Lk 20:38, thus being made like Christ in death and in life (see on 1Pet 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 1Pet 3:18; compare Note, see on 1Pet 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 1Pet 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.
4:74:7: Ամենեցուն վախճան մերձեալ է. զգաստացարո՛ւք այսուհետեւ՝ եւ լերո՛ւք զուարթո՛ւնք յաղօթս[3051]։ [3051] Ոմանք. Եւ եղերուք զուար՛՛։
7 Ամէն ինչի վախճանը մօտեցել է: Զգաստացէ՛ք ուրեմն եւ արթո՛ւն եղէք աղօթքի համար:
7 Սակայն ամէն բանի վախճանը մօտեցեր է. ուստի զգաստ եղէ՛ք ու աղօթքի մէջ արթուն կեցէ՛ք։
Ամենեցուն վախճան մերձեալ է. զգաստացարուք այսուհետեւ եւ լերուք զուարթունք յաղօթս:

4:7: Ամենեցուն վախճան մերձեալ է. զգաստացարո՛ւք այսուհետեւ՝ եւ լերո՛ւք զուարթո՛ւնք յաղօթս[3051]։
[3051] Ոմանք. Եւ եղերուք զուար՛՛։
7 Ամէն ինչի վախճանը մօտեցել է: Զգաստացէ՛ք ուրեմն եւ արթո՛ւն եղէք աղօթքի համար:
7 Սակայն ամէն բանի վախճանը մօտեցեր է. ուստի զգաստ եղէ՛ք ու աղօթքի մէջ արթուն կեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Впрочем близок всему конец. Итак будьте благоразумны и бодрствуйте в молитвах.
4:7  πάντων δὲ τὸ τέλος ἤγγικεν. σωφρονήσατε οὗν καὶ νήψατε εἰς προσευχάς·
4:7. Πάντων ( Of-all ) δὲ (moreover) τὸ (the-one) τέλος (a-finish) ἤγγικεν. (it-had-come-to-near-to) σωφρονήσατε (Ye-should-have-rationally-centered-unto) οὖν (accordingly) καὶ (and) νήψατε (ye-should-have-sobered) εἰς (into) προσευχάς: (to-goodly-holdings-toward)
4:7. omnium autem finis adpropinquavit estote itaque prudentes et vigilate in orationibusBut the end of all is at hand. Be prudent therefore and watch in prayers.
7. But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer:
4:7. But the end of everything draws near. And so, be prudent, and be vigilant in your prayers.
4:7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
But the end of all things is at hand: be ye therefore sober, and watch unto prayer:

7: Впрочем близок всему конец. Итак будьте благоразумны и бодрствуйте в молитвах.
4:7  πάντων δὲ τὸ τέλος ἤγγικεν. σωφρονήσατε οὗν καὶ νήψατε εἰς προσευχάς·
4:7. omnium autem finis adpropinquavit estote itaque prudentes et vigilate in orationibus
But the end of all is at hand. Be prudent therefore and watch in prayers.
4:7. But the end of everything draws near. And so, be prudent, and be vigilant in your prayers.
4:7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Апостол говорит теперь ст. 7: о близости кончины мира, имеющей последовать непосредственно после второго пришествия Господа на суд (ст. 5). Близость кончины мира Апостол Петр, конечно, понимает не иначе, чем Ап. Иаков (Иак 5:8) и другие первохристиане. Этою мыслию о близости кончины мира Апостол пользуется с целью предложить читателям ряд нравственных наставлений: а) о благоразумной трезвости духа и тела и духовной бдительности в молитвах (ст. 7. см. Лк ХXI:34, 36); б) о наивысшей добродетели - усердной любви друг к другу (ст. 8. Ср. Ин 13:35; Рим 13:10; 1Кор.13:1: сл.), "потому что любовь покрывает множество грехов" (ср. Притч 10:12; 17:9; Иак 5:20), т. е. прикрывает или прощает грехи ближних или - вместе - привлекает на любящего особенную милость Божию, прощающую его собственные грехи. "Петр называет любовь могущею покрывать грехи; это потому, что милость к ближнему делает милостивым к нам Бога" (блаж. Феофил.); в) наконец, о страннолюбии, как заповеданной Самим Господом (Мф 25:35) и часто напоминаемой Апостолами (Рим 12:13; Евр 13:2: и сл.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sobriety, Watchfulness, and Charity; Improvement of Talents.A. D. 66.
7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer. 8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. 9 Use hospitality one to another without grudging. 10 As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

We have here an awful position or doctrine, and an inference drawn from it. The position is that the end of all things is at hand. The miserable destruction of the Jewish church and nation foretold by our Saviour is now very near; consequently, the time of their persecution and your sufferings is but very short. Your own life and that of your enemies will soon come to their utmost period. Nay, the world itself will not continue very long. The conflagration will put an end to it; and all things must be swallowed up in an endless eternity. The inference from this comprises a series of exhortations.

1. To sobriety and watchfulness: "Be you therefore sober, v. 7. Let the frame and temper of your minds be grave, stayed, and solid; and observe strict temperance and sobriety in the use of all worldly enjoyments. Do not suffer yourselves to be caught with your former sins and temptations, v. 3. An watch unto prayer. Take care that you be continually in a calm sober disposition, fit for prayer; and that you be frequent in prayers, lest this end come upon you unawares," Luke xxi. 34; Matt. xxvi. 40, 41. Learn, (1.) The consideration of our approaching end is a powerful argument to make us sober in all worldly matters, and earnest in religious affairs. (2.) Those who would pray to purpose must watch unto prayer. They must watch over their own spirits, watch all fit opportunities, and do their duty in the best manner they can. (3.) The right ordering of the body is of great use to promote the good of the soul. When the appetites and inclinations of the body are restrained and governed by God's word and true reason, and the interests of the body are submitted to the interests and necessities of the soul, then it is not the soul's enemy, but its friend and helper.

2. To charity: And above all things have fervent charity among yourselves, v. 8. Here is a noble rule in Christianity. Christians ought to love one another, which implies an affection to their persons, a desire of their welfare, and a hearty endeavour to promote it. This mutual affection must not be cold, but fervent, that is, sincere, strong, and lasting. This sort of earnest affection is recommended above all things, which shows the importance of it, Col. iii. 14. It is greater than faith or hope, 1 Cor. xiii. 13. One excellent effect of it is that it will cover a multitude of sins. Learn, (1.) There ought to be in all Christians a more fervent charity towards one another than towards other men: Have charity among yourselves. He does not say for pagans, for idolaters, or for apostates, but among yourselves. Let brotherly love continue, Heb. xiii. 1. There is a special relation between all sincere Christians, and a particular amiableness and good in them, which require special affection. (2.) It is not enough for Christians not to bear malice, nor to have common respect for one another, they must intensely and fervently love each other. (3.) It is the property of true charity to cover a multitude of sins. It inclines people to forgive and forget offences against themselves, to cover and conceal the sins of others, rather than aggravate them and spread them abroad. It teaches us to love those who are but weak, and who have been guilty of many evil things before their conversion; and it prepares for mercy at the hand of God, who hath promised to forgive those that forgive others, Matt. vi. 14.

3. To hospitality, v. 9. The hospitality here required is a free and kind entertainment of strangers and travellers. The proper objects of Christian hospitality are one another. The nearness of their relation, and the necessity of their condition in those times of persecution and distress, obliged Christians to be hospitable one to another. Sometimes Christians were spoiled of all they had, and were driven away to distant countries for safety. In this case they must starve if their fellow-christians would not receive them. Therefore it was a wise and necessary rule which the apostle here laid down. It is elsewhere commanded, Heb. xiii. 1, 2; Rom. xii. 13. The manner of performing this duty is this: it must be done in an easy, kind, handsome manner, without grudging or grumbling at the expense or trouble. Learn, (1.) Christians ought not only to be charitable, but hospitable, one to another. (2.) Whatever a Christian does by way of charity or of hospitality, he ought to do it cheerfully, and without grudging. Freely you have received, freely give.

4. To the improvement of talents, v. 11.

(1.) The rule is that whatever gift, ordinary or extraordinary, whatever power, ability, or capacity of doing good is given to us, we should minister, or do service, with the same one to another, accounting ourselves not masters, but only stewards of the manifold grace, or the various gifts, of God. Learn, [1.] Whatever ability we have of doing good we must own it to be the gift of God and ascribe it to his grace. [2.] Whatever gifts we have received, we ought to look upon them as received for the use one of another. We must not assume them to ourselves, nor hide them in a napkin, but do service with them one to another in the best manner we are able. [3.] In receiving and using the manifold gifts of God we must look upon ourselves as stewards only, and act accordingly. The talents we are entrusted with are our Lord's goods, and must be employed as he directs. And it is required in a steward that he be found faithful.

(2.) The apostle exemplifies his direction about gifts in two particulars--speaking and ministering, concerning which he gives these rules:-- [1.] If any man, whether a minister in public or a Christian in private conference, speak or teach, he must do it as the oracles of God, which direct us as to the matter of our speech. What Christians in private, or ministers in public, teach and speak must be the pure word and oracles of God. As to the manner of speaking, it must be with the seriousness, reverence, and solemnity, that become those holy and divine oracles. [2.] If any man minister, either as a deacon, distributing the alms of the church and taking care of the poor, or as a private person, by charitable gifts and contributions, let him do it as of the ability which God giveth. He who has received plenty and ability from God ought to minister plentifully, and according to his ability. These rules ought to be followed and practised for this end, that God in all things, in all your gifts, ministrations, and services, may be glorified, that others may see your good works, and glorify your Father who is in heaven (Matt. v. 16), through Jesus Christ, who has procured and given these gifts to men (Eph. iv. 8), and through whom alone we and our services are accepted of God (Heb. xiii. 15), to whom, Jesus Christ, be praise and dominion for ever and ever. Amen. Learn, First, It is the duty of Christians in private, as well as ministers in public, to speak to one another of the things of God, Mal. iii. 16; Eph. iv. 29; Ps. cxlv. 10-12. Secondly, It highly concerns all preachers of the gospel to keep close to the word of God, and to treat that word as becomes the oracles of God. Thirdly, Christians must not only do the duty of their place, but they must do it with vigour, and according to the best of their abilities. The nature of a Christian's work, which is high work and hard work, the goodness and kindness of the Master, and the excellency of the reward, all require that our endeavours should be serious and vigorous, and that whatever we are called to do for the honour of God and the good of others we should do it with all our might. Fourthly, In all the duties and services of life we should aim at the glory of God as our chief end; all other views must be subservient to this, which would sanctify our common actions and affairs, 1 Cor. x. 31. Fifthly, God is not glorified by any thing we do if we do not offer it to him through the mediation and merits of Jesus Christ. God in all things must be glorified through Jesus Christ, who is the only way to the Father. Sixthly, The apostle's adoration of Jesus Christ, and ascribing unlimited and everlasting praise and dominion to him, prove that Jesus Christ is the most high God, over all blessed for evermore. Amen.
Adam Clarke: Commentary on the Bible - 1831
4:7: But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Gen 6:13, God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people.
In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand.
If these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer.
Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes.
Albert Barnes: Notes on the Bible - 1834
4:7: But the end of all things is at hand - This declaration is also evidently designed to support and encourage them in their trials, and to excite them to lead a holy life, by the assurance that the end of all things was drawing near. The phrase, "the end of all things," would naturally refer to the end of the world; the winding up of human affairs. It is not absolutely certain, however, that the apostle used it here in this sense. It might mean that so far as they were concerned, or in respect to them, the end of all things drew near. Death is to each one the end of all things here below; the end of his plans and of his interest in all that pertains to sublunary affairs. Even if the phrase did originally and properly refer to the end of the world, it is probable that it would soon come to denote the end of life in relation to the affairs of each individual; since, if it was believed that the end of the world was near, it must consequently be believed that the termination of the earthly career of each one also drew near to a close.
It is possible that the latter signification may have come ultimately to predominate, and that Peter may have used it in this sense without referring to the other. Compare the notes at Pe2 3:8-14, for his views on this subject. See also the notes at Rom 13:11-12. The word rendered "is at hand," (ἤγγικε ē ngike,) may refer either to proximity of place or time, and it always denotes that the place or the time referred to was not far off. In the former sense, as referring to nearness of place, see Mat 21:1; Mar 11:1; Luk 7:12; Luk 15:25; Luk 18:35, Luk 18:40; Luk 19:29, Luk 19:37, Luk 19:41; Luk 24:15; Act 9:3; Act 10:9; Act 21:33; in the latter sense, as referring to time as being near, see Mat 3:2; Mat 4:17; Mat 10:7; Mat 21:34; Mat 26:45; Mar 1:15; Luk 21:20, Luk 21:28; Act 7:17; Rom 13:12; Heb 10:25; Pe1 4:7. The idea as applied to time, or to an approaching event, is undoubtedly that it is close by; it is not far off; it will soon occur. If this refers to the end of the world, it would mean that it was soon to occur; if to death, that this was an event which could not be far distant - perhaps an event that was to be hastened by their trials. The fact that it is such language as we now naturally address to people, saying that in respect to them "the end of all things is at hand," shows that it cannot be demonstrated that Peter did not use it in the same sense, and consequently that it cannot be proved that he meant to teach that the end of the world was then soon to occur.
Be ye therefore sober - Serious; thoughtful; considerate. Let a fact of so much importance make a solemn impression on your mind, and preserve you from frivolity, levity, and vanity. See the word explained in the notes at Ti1 3:2.
And watch unto prayer - Be looking out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Compare the notes at Mat 26:39, Mat 26:41. The word rendered watch, means to be sober, temperate, abstinent, especially in respect to wine; then watchful, circumspect. The important truth, then, taught by this passage is, "that the near approach, of the end of all things should make us serious and prayerful."
I. The end may be regarded as approaching. This is true:
(1) of all things; of the winding up of the affairs of this world. It is constantly drawing nearer and nearer, and no one can tell how soon it will occur. The period is wisely hidden from the knowledge of all people, (see Mat 24:36; Act 1:7,) among other reasons, in order that we may be always ready. No man can tell certainly at what time it will come; no man can demonstrate that it may not come at any moment. Everywhere in the Scriptures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of people shall be slumbering in false security, Mat 24:37-39, Mat 24:42-43; Th1 5:2; Luk 21:34.
(2) it is near in relation to each one of us. The day of our death cannot be far distant; it may be very near. The very next thing that we may have to do, may be to lie down and die.
II. It is proper that such a nearness of the end of all things should lead us to be serious, and to pray.
(1) to be serious; for:
(a) the end of all things, in regard to us, is a most important event. It closes our probation. It fixes our character. It seals up our destiny. It makes all ever onward in character and doom unchangeable.
(b) We are so made as to be serious in view of such events. God has so constituted the mind, that when we lose property, health, or friends; when we look into a grave, or are beset with dangers; when we are in the room of the dying or the dead, we are serious and thoughtful. It is unnatural not to be so. Levity and frivolity on such occasions are as contrary to all the finer and better feelings of our nature as they are to the precepts of the Bible.
(c) There are advantages in seriousness of mind. It enables us to take better views of things, Ecc 7:2-3. A calm, sober, sedate mind is the best for a contemplation of truth, and for looking at things as they are.
(2) to be watchful unto prayer:
(a) People naturally pray when they suppose that the end of all things is coming. An earthquake induces them to pray. An eclipse, or any other supposed prodigy, leads people to pray if they suppose the end of the world is drawing near. A shipwreck, or any other sudden danger, leads them to pray, Psa 107:28. So people often pray in sickness who have never prayed in days of health.
(b) It is proper to do it. Death is an important event, and in anticipation of such an event we should pray. Who can help us then but God? Who can conduct us through the dark valley but he? Who can save us amidst the wrecks and ruins of the universe but he? Who can dissipate our fears, and make us calm amidst the convulsions of dissolving nature, but God? As that event, therefore, may come upon us at any hour, it should lead us to constant prayer; and the more so because, when it comes, we may be in no state of mind to pray. The posture in which we should feel that it would be most appropriate that the messenger of death should find us, would be that of prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: the end: Ecc 7:2; Jer 5:31; Eze 7:2, Eze 7:3, Eze 7:6; Mat 24:13, Mat 24:14; Rom 13:12; Co1 7:29; Co1 15:24; Phi 4:5; Heb 10:25; Jam 5:8, Jam 5:9; Pe2 3:9-11; Jo1 2:18, Jo1 2:19
ye: Pe1 1:13, Pe1 5:8; Th1 5:6-8; Tit 2:12
and: Pe1 3:7; Mat 24:42, Mat 25:13, Mat 26:38-41; Mar 13:33-37, Mar 14:37, Mar 14:38; Luk 21:34, Luk 21:36; Luk 22:46; Rom 12:12; Eph 6:18; Col 4:2; Ti2 4:5; Rev 16:15
Geneva 1599
(5) But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
(5) He returns to his purpose, using an argument taken from the circumstance of the time. Because the last end is at hand, and therefore we must much more diligently watch and pray, with true sobriety of mind.
John Gill
But the end of all things is at hand,.... With respect to particular persons, the end of life, and which is the end of all things in this world to a man, is near at hand; which is but as an hand's breadth, passes away like a tale that is told, and is but as a vapour which appears for a while, and then vanishes away. Or this may be said with regard to the Jews, the end of their church and civil state was near at hand, of their sacrifices, temple, city, and nation; or with respect to the whole universe, to the scheme and fashion of this world, which will soon be gone, though the substance will abide; when the heavens shall pass away, and the earth and all therein will be burnt up; when there will be an end of all the purposes and promises of God respecting the present state of things concerning his church and people, and of the judgments of God upon his enemies here; when the man of sin will be destroyed, and the wickedness of the wicked will be come to an end, and the sorrows, afflictions, and persecutions of the saints, will be no more; and when will be an end put to the present dispensation of things; there will be an end of the ministry of the word, and of the administration of ordinances; time will be no more, and the final state of both good and bad men will take place: this may be said to be at hand in the apostle's time, though so long ago, because that was the last time, and the last dispensation of things; and whereas they knew not the exact time when it would be, they frequently spoke of it as near, in order to stir up the saints to the more diligent discharge of duty, and fervent exercise of grace, as here:
be ye therefore sober, or "temperate", as the Arabic version renders it; and so is opposed to intemperance in eating and drinking, which is an abuse of the creatures of Gods, and unfits a man for the duties of religion; when Satan easily gets an advantage, and is often the cause of other sins, and is frequently dissuaded from, for the same reason as here; see 1Cor 7:31 or chaste, as the Syriac version; and so is opposed to immodesty in words, actions, or apparel, in which sense sobriety is used in Ti1 2:9 or "prudent", as the Vulgate Latin version; and is opposed to all self-conceit and vanity of mind, and imprudence in conduct and conversation; see Rom 12:3 and to all immoderate care of the world, which has the same effect upon the soul as surfeiting and drunkenness on the body: it hinders the soul in the service of God, chokes the word, and makes it unprofitable, and runs men into many sins, snares, and temptations; and the consideration of the end of all things being at hand should draw off from it. It may also signify soundness of mind and judgment in the doctrines of faith, which are words of truth and soberness; and the rather this may be exhorted to, since towards the close of time there will be little of the doctrine of faith in the earth, and men will not be able to endure sound doctrine: it follows,
and watch unto prayer; watch all opportunities of praying, or of attendance on that ordinance, both in private and in public; watch and observe both your present wants, and present mercies, that ye may know what to pray for, and what to return thanks for; and that you have a due reverence of the divine Majesty, in whose presence you are entering. The Vulgate Latin and Arabic versions render it, "watch", or "be awake in prayers"; be careful that you lift up your hearts with your hands to God; that you pray for such things as are agreeable to the revealed will of God;, that you pray in faith, and lift up holy hands without wrath and doubting; and watch for the Spirit of God to enlarge your hearts in prayer, and to assist you both as to the matter and manner of praying. And persons should also watch after prayer for a return of it; and that they do not depend upon the duty performed; and that they are not negligent to return thanks for the mercy prayed for, when received. Very rightly does the apostle join the above exhortation with this, since a man that is not sober is neither fit to watch nor pray; and a drunken man, according to the Jewish canons, might not pray (l):
"one that is a drinker, or in drink, let him not pray, or if he prays, his prayer is deprecations; a drunken man, let him not pray, and if he prays his prayer is blasphemies.''
Or, as it is elsewhere (m) expressed,
"let not a drunken man pray, because he has no intention; and if he prays, his prayer is an abomination, therefore let him return and, pray when he is clear of his drunkenness: let no one in drink pray, and if he prays, his prayer is prayer (unless the word should rather be rendered "folly", as it may); who is a drunken man? he that cannot speak before a king; a man in drink can speak before a king, and not be confounded; even though he drinks but a fourth part, or a quarter of wine, let him not pray until his wine is departed from him.''
(l) T. Hieros. Terumot, fol. 40. 4. (m) Maimon. Hilch Tephilla, c. 4. sect. 17.
John Wesley
But the end of all things - And so of their wrongs, and your sufferings. Is at hand: be ye therefore sober, and watch unto prayer - Temperance helps watchfulness, and both of them help prayer. Watch, that ye may pray; and pray, that ye may watch.
Robert Jamieson, A. R. Fausset and David Brown
Resuming the idea in 1Pet 4:5.
the end of all things--and therefore also of the wantonness (1Pet 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" (1Pet 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.
sober--"self-restrained." The opposite duties to the sins in 1Pet 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (1Pet 4:3).
watch--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.
prayer--Greek, "prayers"; the end for which we should exercise vigilance.
4:84:8: Նա՛խ քան զամենայն սէր սե՛րտ ունել ընդ միմեանս. զի սէր՝ ծածկէ՛ զբազմութիւն մեղաց։
8 Ամէն ինչից առաջ միմեանց միջեւ ամուր սէ՛ր ունեցէք, քանի որ սէրը ծածկում է մեղքերի շատութիւնը:
8 Եւ ամէն բանէ առաջ իրարու հանդէպ սրտանց սէր ունեցէք. վասն զի սէրը մեղքերու բազմութիւնը կը ծածկէ։
Նախ քան զամենայն սէր սերտ ունել ընդ միմեանս. զի սէր ծածկէ զբազմութիւն մեղաց:

4:8: Նա՛խ քան զամենայն սէր սե՛րտ ունել ընդ միմեանս. զի սէր՝ ծածկէ՛ զբազմութիւն մեղաց։
8 Ամէն ինչից առաջ միմեանց միջեւ ամուր սէ՛ր ունեցէք, քանի որ սէրը ծածկում է մեղքերի շատութիւնը:
8 Եւ ամէն բանէ առաջ իրարու հանդէպ սրտանց սէր ունեցէք. վասն զի սէրը մեղքերու բազմութիւնը կը ծածկէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Более же всего имейте усердную любовь друг ко другу, потому что любовь покрывает множество грехов.
4:8  πρὸ πάντων τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες, ὅτι ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν·
4:8. πρὸ (before) πάντων ( of-all ) τὴν (to-the-one) εἰς (into) ἑαυτοὺς (to-selves) ἀγάπην (to-an-excessing-off) ἐκτενῆ (to-stretched-out) ἔχοντες , ( holding ,"ὅτι (to-which-a-one) ἀγάπη ( an-excessing-off ) καλύπτει ( it-shroudeth ) πλῆθος (to-a-repletion) ἁμαρτιῶν : ( of-un-adjustings-along-unto )
4:8. ante omnia mutuam in vosmet ipsos caritatem continuam habentes quia caritas operit multitudinem peccatorumBut before all things have a constant mutual charity among yourselves: for charity covereth a multitude of sins.
8. above all things being fervent in your love among yourselves; for love covereth a multitude of sins:
4:8. But, before all things, have a constant mutual charity among yourselves. For love covers a multitude of sins.
4:8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins:

8: Более же всего имейте усердную любовь друг ко другу, потому что любовь покрывает множество грехов.
4:8  πρὸ πάντων τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες, ὅτι ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν·
4:8. ante omnia mutuam in vosmet ipsos caritatem continuam habentes quia caritas operit multitudinem peccatorum
But before all things have a constant mutual charity among yourselves: for charity covereth a multitude of sins.
4:8. But, before all things, have a constant mutual charity among yourselves. For love covers a multitude of sins.
4:8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: Have fervent charity - Αγαπην εκτενη· Intense love; for love shall cover a multitude of sins. A loving disposition leads us to pass by the faults of others, to forgive offenses against ourselves, and to excuse and lessen, as far as is consistent with truth, the transgressions of men. It does not mean that our love to others will induce God to pardon our offenses. See the note on Jam 5:20.
Albert Barnes: Notes on the Bible - 1834
4:8: And above all things - More than all things else.
Have fervent charity among yourselves - Warm, ardent love toward each other. On the nature of charity, see the notes at Co1 13:1. The word rendered "fervent," means properly extended; then intent, earnest, fervent.
For charity shall cover the multitude of sins - Love to another shall so cover or hide a great many imperfections in him, that you will not notice them. This passage is quoted from Pro 10:12; "Love covereth all sins." For the truth of it we have only to appeal to the experience of everyone:
(a) True love to another makes us kind to his imperfections, charitable toward his faults, and often blind even to the existence of faults. We would not see the imperfections of those whom we love; and our attachment for what we esteem their real excellencies, makes us insensible to their errors.
(b) If we love them we are ready to cover over their faults, even those which we may see in them. Of love the Christian poet says:
"Tis gentle, delicate, and kind,
To faults compassionate or blind.
The passage before us is not the same in signification as that in Jam 5:20, "He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." See the notes at that passage. That passage means, that by the conversion of another the sins of him who is converted shall be covered over, or not brought to judgment for condemnation; that is, they shall be covered over so far as God is concerned: this passage means that, under the influence of love, the sins of another shall be covered over so far as we are concerned; that is, they shall be unobserved or forgiven. The language used here does not mean, as the Romanists maintain, that "charity shall procure us pardon for a multitude of sins;" for, besides that such a doctrine is contrary to the uniform teachings of the Scriptures elsewhere, it is a departure from the obvious meaning of the passage. The subject on which the apostle is treating is the advantage of love in our conduct toward others, and this he enforces by saying that it will make us kind to their imperfections, and lead us to overlook their faults. It is nowhere taught in the Scriptures that our "charity" to others will be an atonement or expiation for our own offences. If it could be so, the atonement made by Christ would have been unnecessary. Love, however, is of inestimable value in the treatment of others; and imperfect as we are, and liable to go astray, we all have occasion to cast ourselves on the charity of our brethren, and to avail ourselves much and often of that "love which covers over a multitude of sins."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: above: Col 3:14; Jam 5:12; Jo3 1:2
fervent: Αγαπην εκτενη [Strong's G1618], "intense love; for love shall cover (or covers, καλυπτει [Strong's G2572], in the present tense, as several copies read) a multitude of sins;" which seems a reference to the proverb, "love covereth all sins," Pro 10:12. Pe1 1:22; Co1 13:1-13, Co1 14:1; Th1 3:12, Th1 4:9, Th1 4:10; Th2 1:3; Ti1 1:5; Heb 13:1; Pe2 1:6, Pe2 1:7
for: Pro 10:12, Pro 12:16, Pro 17:9, Pro 18:13; Co1 13:7; Jam 5:20
shall: or, will
Geneva 1599
(6) And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
(6) He commends charity towards one another, because it buries a multitude of sins, and therefore preserves and maintains peace and harmony: for they who love one another easily forgive one another their offences.
John Gill
And above all things have fervent charity among yourselves,.... Not but that charity, or love, is to be exercised towards all men, even towards enemies, but more especially towards the saints, and that under such a consideration in which it cannot be exercised towards others; namely, as their brethren in Christ, and as belonging to him, as the children of God, as redeemed by Christ, and sanctified by the Spirit; and these not only such as are of the same nation, and belong to the same particular church and community, or of the same denomination, but all the saints everywhere, whether Jews or Gentiles, or of whatsoever name, and in whatsoever state and condition: and this love ought to be mutual and reciprocal, and to be warm and fervent, and not lukewarm and indifferent, as it too often is; and should be constant, "continued", and "perpetual", as the Vulgate Latin and Arabic versions here read: and this the apostle exhorts to above all things else; since outward sobriety, and watchings, and prayer, and all other duties, are nothing without this; this is the sum and substance of the law, and the fulfilling of it; and without this a mere knowledge of the Gospel, and a profession of it, are in vain, and therefore in the first place to be attended to. And especially for the following reason,
for charity shall cover the multitude of sins; referring to Prov 10:12 not a man's own sins, but the sins of others; and not from the sight of God, for from that only the blood and righteousness of Christ cover sins, even all the sins, the whole multitude of the sins of God's elect; but from the sight of men, both of those against whom they are committed, and others; since charity, or true love, thinks no ill, but puts the best constructions upon the words and actions of fellow Christians, and does not take them up, and improve and exaggerate them, but lets them lie buried in oblivion: it takes no notice of injuries, offences, and affronts, but overlooks them, bears with them, and forgives them, so that they are never raked up, and seen any more; which prevents much scandal, strife, and trouble. The Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Arabic versions, read, "covereth", as in Prov 10:12.
John Wesley
Love covereth a multitude of sins - Yea, "love covereth all things." He that loves another, covers his faults, how many soever they be. He turns away his own eyes from them; and, as far as is possible, hides them from others. And he continually prays that all the sinner's iniquities may be forgiven and his sins covered. Meantime the God of love measures to him with the same measure into his bosom.
Robert Jamieson, A. R. Fausset and David Brown
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.
charity shall cover the multitude, &c.--The oldest manuscripts have "covereth." Quoted from Prov 10:12; compare Prov 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 Prov 10:12; Prov 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.
4:94:9: Օտարասէ՛րք լինել՝ ընդ միմեանս առանց տրտնջելո՛յ։
9 Հիւրասէ՛ր եղէք միմեանց հանդէպ առանց տրտնջալու:
9 Իրարու հիւրասիրութիւն ցուցուցէ՛ք առանց տրտունջ ընելու։
Օտարասէրք լինել ընդ միմեանս առանց տրտնջելոյ:

4:9: Օտարասէ՛րք լինել՝ ընդ միմեանս առանց տրտնջելո՛յ։
9 Հիւրասէ՛ր եղէք միմեանց հանդէպ առանց տրտնջալու:
9 Իրարու հիւրասիրութիւն ցուցուցէ՛ք առանց տրտունջ ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Будьте страннолюбивы друг ко другу без ропота.
4:9  φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
4:9. φιλόξενοι ( foreign-cared ) εἰς (into) ἀλλήλους (to-one-to-other) ἄνευ (un-nodded) γογγυσμοῦ: (of-a-murmuring-of)
4:9. hospitales invicem sine murmurationeUsing hospitality one towards another, without murmuring,
9. using hospitality one to another without murmuring:
4:9. Show hospitality to one another without complaining.
4:9. Use hospitality one to another without grudging.
Use hospitality one to another without grudging:

9: Будьте страннолюбивы друг ко другу без ропота.
4:9  φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
4:9. hospitales invicem sine murmuratione
Using hospitality one towards another, without murmuring,
9. using hospitality one to another without murmuring:
4:9. Show hospitality to one another without complaining.
4:9. Use hospitality one to another without grudging.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on Heb 13:2 (note).
Without grudging - Ανευ γογγυσμων· Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man; then it will be without grumbling.
Albert Barnes: Notes on the Bible - 1834
4:9: Use hospitality one to another - On the duty of hospitality, see the Rom 12:13 note; Heb 13:2 note.
Without grudging - Greek, "without murmurs;" that is, without complaining of the hardship of doing it; of the time, and expense, and trouble required in doing it. The idea of grudging, in the common sense of that word - that is, of doing it unwillingly, or regretting the expense, and considering it as ill-bestowed, or as not producing an equivalent of any kind - is not exactly the idea here. It is that we are to do it without murmuring or complaining. It greatly enhances the value of hospitality, that it be done on our part with entire cheerfulness. One of the duties involved in it is to make a guest happy; and this can be done in no other way than by showing him that he is welcome.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: hospitality: Rom 12:13, Rom 16:23; Ti1 3:2; Tit 1:8; Heb 13:2, Heb 13:16
without: Co2 9:7; Phi 2:14; Plm 1:14; Jam 5:9
Geneva 1599
(7) Use hospitality one to another without grudging.
(7) Of all the duties of charity, he commends one, namely that which was at that time most necessary, that is, hospitality, which he would have be voluntary and most courteous and bountiful.
John Gill
Use hospitality,.... Or, "be lovers of strangers", as the phrase may be rendered, and as it is in the Syriac version; that is, such as are of a distant country, or come from afar, and are unknown by face, especially good men, that are obliged to remove from their native country for the sake of religion, or by one providence or another; and these are to be loved: and love is to be shown them, both negatively, by not vexing them, and making them uneasy in body or mind; by not oppressing them by violence and injustice, and making any exorbitant demands upon them; or by not perverting judgment with respect to them; and positively, by directing, counselling, and advising them, and if need be, by giving them food, and raiment, and lodging: and it is what men have been led to by the very light of nature, as in the instances of Jethro the Midianite towards Moses, and the inhabitants of Melita with Publius, the chief man of the island, towards the Apostle Paul and his company; and is what God enjoined the Israelites by divers laws, since they had been strangers in the land of Egypt; and various are the exhortations to it in the New Testament; and some, by the practice of it, have entertained angels unawares, as Abraham, and Lot; and even Christ himself, as the two disciples travelling to Emmaus; and is what is highly regarded and commended by Christ, and the contrary is resented by him; and therefore it ought to be used and practised frequently; saints should inure themselves to it, be given to it, pursue and follow hard after it; See Gill on Rom 12:13; see Gill on Heb 13:2. The apostle adds here, one to another; which clause is left out in the Syriac and Ethiopic versions; the reason of which may be, because the authors of these versions might think this not so consistent with the duty exhorted to, since the objects of it are strangers; but it should be observed, that so were these persons the apostle writes to; see 1Pet 1:1, they were scattered about, and lived in different countries, and were strangers to one another, and therefore the clause is pertinent enough; and the sense is, that as they were in foreign countries, and at a distance one from another, whenever by any providence they were brought where each other were, that they would be hospitable to one another: and that
without grudging: food, raiment, and lodging, or what they want, whether direction or advice, thinking it no trouble to give them either; or without murmurings, as it may be rendered, as if they were burdensome, and they were too chargeable to them, and their stay too long; and without complaints of them, finding fault, and picking quarrels with them, and laying charges against them, in order to get rid of them. This is one branch of charity before recommended.
John Wesley
One to another - Ye that are of different towns or countries. Without murmuring - With all cheerfulness. Prov 10:12.
Robert Jamieson, A. R. Fausset and David Brown
(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.
without 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.
4:104:10: Իւրաքանչիւրոք որպէս եւ ընկալաւ շնորհս ինչ՝ ՚ի միմեա՛նս զնոյն մատակարարել, իբրեւ զբարւոք հազարապետս պէսպէ՛ս շնորհացն Աստուծոյ[3052]։ [3052] Ոմանք. Իւրաքանչիւր որպէս ընկա՛՛... իբրեւ զբարիոք հազարապետ։
10 Իւրաքանչիւր ոք ինչպիսի շնորհ որ ընդունել է, ուրիշի հանդէպ թող նոյնը մատակարարի որպէս բարի տնտես Աստծու պէսպէս շնորհների:
10 Ամէն մէկը ինչ շնորհք որ առաւ, զանիկա իրարու մատակարարեցէ՛ք Աստուծոյ զանազան շնորհներէն բարի տնտեսներու պէս։
Իւրաքանչիւր ոք որպէս եւ ընկալաւ շնորհս ինչ, ի միմեանս զնոյն մատակարարել իբրեւ զբարւոք հազարապետս պէսպէս շնորհացն Աստուծոյ:

4:10: Իւրաքանչիւրոք որպէս եւ ընկալաւ շնորհս ինչ՝ ՚ի միմեա՛նս զնոյն մատակարարել, իբրեւ զբարւոք հազարապետս պէսպէ՛ս շնորհացն Աստուծոյ[3052]։
[3052] Ոմանք. Իւրաքանչիւր որպէս ընկա՛՛... իբրեւ զբարիոք հազարապետ։
10 Իւրաքանչիւր ոք ինչպիսի շնորհ որ ընդունել է, ուրիշի հանդէպ թող նոյնը մատակարարի որպէս բարի տնտես Աստծու պէսպէս շնորհների:
10 Ամէն մէկը ինչ շնորհք որ առաւ, զանիկա իրարու մատակարարեցէ՛ք Աստուծոյ զանազան շնորհներէն բարի տնտեսներու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Служите друг другу, каждый тем даром, какой получил, как добрые домостроители многоразличной благодати Божией.
4:10  ἕκαστος καθὼς ἔλαβεν χάρισμα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ.
4:10. ἕκαστος (each) καθὼς (down-as) ἔλαβεν (it-had-taken) χάρισμα, (to-a-granting-to,"εἰς (into) ἑαυτοὺς (to-selves) αὐτὸ (to-it) διακονοῦντες ( raising-through-unto ) ὡς (as) καλοὶ ( seemly ) οἰκονόμοι (house-parceleers) ποικίλης (of-varied) χάριτος (of-a-granting) θεοῦ: (of-a-Deity)
4:10. unusquisque sicut accepit gratiam in alterutrum illam administrantes sicut boni dispensatores multiformis gratiae DeiAs every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God.
10. according as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God;
4:10. Just as each of you has received grace, minister in the same way to one another, as good stewards of the manifold grace of God.
4:10. As every man hath received the gift, [even so] minister the same one to another, as good stewards of the manifold grace of God.
As every man hath received the gift, [even so] minister the same one to another, as good stewards of the manifold grace of God:

10: Служите друг другу, каждый тем даром, какой получил, как добрые домостроители многоразличной благодати Божией.
4:10  ἕκαστος καθὼς ἔλαβεν χάρισμα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ.
4:10. unusquisque sicut accepit gratiam in alterutrum illam administrantes sicut boni dispensatores multiformis gratiae Dei
As every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God.
4:10. Just as each of you has received grace, minister in the same way to one another, as good stewards of the manifold grace of God.
4:10. As every man hath received the gift, [even so] minister the same one to another, as good stewards of the manifold grace of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Во имя закона любви христианской Апостол наставляет всех христиан служить всеми естественными и благодатными дарами благу и пользе ближним, внушая верующим не превозноситься своими дарованиями, но все обращать их на служение ближним, по заповеди и примеру Самого Господа (Мф 20:25: сл.). В таком же смысле неоднократно о служении ближним поучал христиан и Апостол Павел (Рим 12:6: след. ; 1Кор.12:4: сл. ; 2Кор. 8:14). Общая мысль наставления о служении у Ап. Петра, как и у Ап. Павла, одна: служить ближним своими дарованиями должно с верностью и смирением. Из ряда дарований Апостол в ст. выделяет дар слова (ei tiV lalei) или дар "пророчества" (Рим 12:6-8; 1Кор.12:8-10), - в смысле учения, увещания, утешения, убеждения, - имевшие в апостольское время особенное значение (1Кор.14:3: сл.). Ап. Петр требует здесь, чтобы имеющий дар пророчества должен говорить, как "словеса Божия" (logia qeoϋ) - как истинное Слово Божие (ср. Деян VII, 38; Рим 3:2), чуждое человеческих примесей, всего земного и нечистого. Равным образом "служение" (diaconein), т. е. особенно помощь и благотворение бедным (ср. Рим 12:8; 1Кор.12:28) должно совершаться "свято, бескорыстно, как если бы здесь действовал непосредственно Своею Силою Сам Бог" (еп. Георгий). Конечная же цель всех этих нравственных действий есть слава Бога и Иисуса Христа. "К этому, говорит, я убеждаю вас для того, чтобы Бог прославлялся во всех, будут ли то язычники или близкие ваши" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
4:10: Hath received the gift - Χαρισμα· A gift; any blessing of providence or grace. I cannot think that the word means here the Holy Ghost, or any of his supernatural gifts or influences; it may include those, but it signifies any thing given by the mere mercy and bounty of God: but perhaps in this place it may signify some or any office in the Church; and this sense, indeed, the connection seems to require.
Stewards of the manifold grace - Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord's property, and to be employed in his work, and to promote his glory.
Albert Barnes: Notes on the Bible - 1834
4:10: As every man hath received the gift - The word rendered "the gift" (χάρισμα charisma,) in the Greek, without the article, means "endowment" of any kind, but especially that conferred by the Holy Spirit. Here it seems to refer to every kind of endowment by which we can do good to others; especially every kind of qualification furnished by religion by which we can help others. It does not refer here particularly to the ministry of the word - though it is applicable to that, and includes that - but to all the gifts and graces by which we can contribute to the welfare of others. All this is regarded as a gift, or charisma, of God. It is not owing to ourselves, but is to be traced to him. See the word explained in the notes at Ti1 4:14.
Even so minister the same one to another - In anything by which you can benefit another. Regard What you have and they have not as a gift bestowed upon you by God for the common good, and be ready to impart it as the needs of ethers require. The word "minister" here (διακονοῦντες diakonountes) would refer to any kind of ministering, whether by counsel, by advice, by the supply of the needs of the poor, or by preaching. It has here no reference to any one of these exclusively; but means, that in whatever God has favored us more than others, we should be ready to minister to their needs. See Ti2 1:18; Co2 3:8; Co2 8:19-20.
As good stewards - Regarding yourselves as the mere stewards of God; that is, as appointed by him to do this work for him, and entrusted by him with what is needful to benefit others. He intends to do them good, but he means to do it through your instrumentality, and has entrusted to you as a steward what he designed to confer on them. This is the true idea, in respect to any special endowments of talent, property, or grace, which we may have received from God. Compare the Co1 4:1-2 notes; Luk 16:1-2, Luk 16:8 notes.
Of the manifold grace of God - The grace or favor of God evinced in many ways, or by a variety of gifts. His favors are not confined to one single thing; as, for example, to talent for doing good by preaching; but are extended to a great many things by which we may do good to others - influence, property, reputation, wisdom, experience. All these are to be regarded as his gifts; all to be employed in doing good to others as we have opportunity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: every: Mat 25:14, Mat 25:15; Luk 19:13; Rom 12:6-8; Co1 4:7, Co1 12:4-11
minister: Mat 20:28, Mat 25:44; Mar 10:45; Luk 8:3; Rom 15:25, Rom 15:27; Co2 9:1; Ti2 1:18; Heb 6:10
good: Mat 24:45, Mat 24:14, Mat 24:21; Luk 12:42, Luk 16:1-8; Co1 4:1, Co1 4:2; Tit 1:7
the manifold: Co1 3:10, Co1 12:4, Co1 15:10; Co2 6:1; Eph 3:8, Eph 4:11
Geneva 1599
(8) As every man hath received the gift, [even so] minister the same one to another, (9) as good stewards of the manifold grace of God.
(8) He shows the use of charity, that is, that every man bestow that gift which he hath received, to the profit of his neighbour. (9) A reason, because that whatever gift we have, we have received it from God on this condition, to be his disposers and stewards.
John Gill
As every man hath received the gift,.... That is, from God, as the Syriac and Ethiopic versions add. This is a general rule laid down by the apostle, according to which, distribution of every kind, whether in things temporal or spiritual, is to be made, even according to the nature, quality, and quantity of the gift received: the greatest gift God bestows on men, next to himself, Son, and Spirit, and received by them in this life, is special grace; which God gives of his sovereign will and pleasure, liberally, abundantly, without the deserts of men, or conditions to be performed by them; of this kind are faith, repentance, hope, and love: the next to this is the ministerial gift, or what qualifies men for the work of the ministry; which is not anything in nature, or what is acquired by art and industry, but is a gift of grace, which is bestowed on some in a higher, on others in a lower degree: and besides these, there are the gifts of nature and providence, as human wisdom, and the knowledge of things natural and civil, riches and wealth, and the various good things of life; for there is nothing a man has in nature and in grace but what is a gift to him, and what he has received: and according to the measure of the gift received, be it what it will, the exhortation is,
even so minister the same one to another; or to, and among yourselves; to your neighbours or companions, as the Syriac, version renders it; if the gift be special grace though that itself cannot be imparted from one to another, yet the knowledge of it may; and it becomes such who have an experience of the grace of God upon their hearts to make it known, both to particular friends in private conversation, and to the church of God in public, for the use and edification of others, and the glory of God's grace: if the gift be a ministerial one, whether it be greater or less, for it is not in all alike, it is not to be wrapped up in a napkin, and hid in the earth, or to lie neglected, but to be stirred up, and used for the benefit of the souls of men: and if it is a temporal one, the good things of this life, according to the measure of them, that a man has, he is to minister to the supply of the poor; and as God has prospered him, he is to distribute to the necessities of others; as men freely receive, be it what it will, they should freely minister it, according to the nature and measure of it:
as good stewards of the manifold grace of God; for they are but stewards of whatsoever gifts they have; and therefore, if they would approve themselves good stewards, they should minister the same in proportion to their reception of them. Manifold and various are the graces of the Spirit of God, and the rich experiences communicated to men, which are not only for themselves, but for the good of others also: gifts for public usefulness are different one from another; one man has one gift, and another has another; or the same gift is not alike in all, in some greater, and in others less; and all are but stewards: they are accountable for them, and the use of them, to their great Lord and master: and various are the doctrines of the grace of God; of the grace of the Father in election, in the everlasting covenant, in the mission of his Son, in the free justification of sinners by his righteousness, in the free and full pardon of all their sins, in the adoption of any into his family, and in the gift of eternal life; and of the Son of God, in engaging as the surety of his people from everlasting, in assuming their nature in time, in obeying, suffering, and dying in their room and stead; and of the Spirit of God in regeneration and sanctification; and of all these mysteries of grace the ministers of the Gospel are stewards; and it is required of them that they be faithful. Temporal good things are given to men, not for their own use only, but for others; and they are but stewards of them; the original proprietor is God, and to him they must give an account of their stewardship, and how they have used and disposed of the manifold gifts which God of his goodness has put into their hands; so that this last clause contains a reason or argument enforcing the above rule.
John Wesley
As every one hath received a gift - Spiritual or temporal, ordinary or extraordinary, although the latter seems primarily intended. So minister it one to another - Employ it for the common good. As good stewards of the manifold grace of God - The talents wherewith his free love has intrusted you.
Robert Jamieson, A. R. Fausset and David Brown
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.
minister the same--not discontentedly envying or disparaging the gift of another.
one to another--Greek as in 1Pet 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.
stewards--referring to Mt 25:15, &c.; Lk 19:13-26.
4:114:11: Եթէ ոք խօսիցի՝ իբրեւ զԱստուծոյ պատգամս. եթէ ոք մատակարարիցէ՛ իբրեւ ՚ի զօրութենէ զոր շնորհէ Աստուած. զի յամենայնի՛ փառաւորեսցի Աստուած ՚ի ձեռն Յիսուսի Քրիստոսի, որում փա՛ռք եւ զօրութիւն յաւիտեանս ամէն[3053]։[3053] Ոմանք. Եթէ ոք խօսեսցի... մատակարարեսցէ... յաւիտեանս յաւիտենից. ամէն։
11 Եթէ մէկը խօսի, թող այդ լինի Աստծու պատգամների նման: Եթէ մէկը մատակարարի, թող այդ լինի այն զօրութիւնից, որն Աստուած շնորհում է, որպէսզի ամէն ինչում Աստուած փառաւորուի Յիսուս Քրիստոսի միջոցով, որին փա՜ռք եւ զօրութի՜ւն յաւիտեանս յաւիտենից: Ամէն:
11 Եթէ մէկը խօսի, Աստուծոյ պատգամներուն պէս թող խօսի. եթէ մէկը մատակարարութիւն ընէ, որպէս թէ Աստուծոյ շնորհներու զօրութենէն թող ընէ, որպէս զի ամէն բանի մէջ Աստուած փառաւորուի Յիսուս Քրիստոսին ձեռքով. որուն փառք եւ զօրութիւն յաւիտեանս յաւիտենից։ Ամէն։
Եթէ ոք խօսիցի, իբրեւ զԱստուծոյ պատգամս. եթէ ոք մատակարարիցէ, իբրեւ ի զօրութենէ զոր շնորհէ Աստուած. զի յամենայնի փառաւորեսցի Աստուած ի ձեռն Յիսուսի Քրիստոսի. որում փառք եւ զօրութիւն յաւիտեանս յաւիտենից: Ամէն:

4:11: Եթէ ոք խօսիցի՝ իբրեւ զԱստուծոյ պատգամս. եթէ ոք մատակարարիցէ՛ իբրեւ ՚ի զօրութենէ զոր շնորհէ Աստուած. զի յամենայնի՛ փառաւորեսցի Աստուած ՚ի ձեռն Յիսուսի Քրիստոսի, որում փա՛ռք եւ զօրութիւն յաւիտեանս ամէն[3053]։
[3053] Ոմանք. Եթէ ոք խօսեսցի... մատակարարեսցէ... յաւիտեանս յաւիտենից. ամէն։
11 Եթէ մէկը խօսի, թող այդ լինի Աստծու պատգամների նման: Եթէ մէկը մատակարարի, թող այդ լինի այն զօրութիւնից, որն Աստուած շնորհում է, որպէսզի ամէն ինչում Աստուած փառաւորուի Յիսուս Քրիստոսի միջոցով, որին փա՜ռք եւ զօրութի՜ւն յաւիտեանս յաւիտենից: Ամէն:
11 Եթէ մէկը խօսի, Աստուծոյ պատգամներուն պէս թող խօսի. եթէ մէկը մատակարարութիւն ընէ, որպէս թէ Աստուծոյ շնորհներու զօրութենէն թող ընէ, որպէս զի ամէն բանի մէջ Աստուած փառաւորուի Յիսուս Քրիստոսին ձեռքով. որուն փառք եւ զօրութիւն յաւիտեանս յաւիտենից։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Говорит ли кто, [говори] как слова Божии; служит ли кто, [служи] по силе, какую дает Бог, дабы во всем прославлялся Бог через Иисуса Христа, Которому слава и держава во веки веков. Аминь.
4:11  εἴ τις λαλεῖ, ὡς λόγια θεοῦ· εἴ τις διακονεῖ, ὡς ἐξ ἰσχύος ἧς χορηγεῖ ὁ θεός· ἵνα ἐν πᾶσιν δοξάζηται ὁ θεὸς διὰ ἰησοῦ χριστοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
4:11. εἴ (if) τις (a-one) λαλεῖ, (it-speaketh-unto,"ὡς (as) λόγια (to-fortheelets) θεοῦ: (of-a-Deity) εἴ (if) τις (a-one) διακονεῖ, (it-raiseth-through-unto,"ὡς (as) ἐξ (out) ἰσχύος (of-a-force-holding) ἧς (of-which) χορηγεῖ (it-chorus-leadeth-unto,"ὁ (the-one) θεός: (a-Deity) ἵνα (so) ἐν (in) πᾶσιν ( unto-all ) δοξάζηται (it-might-be-reckoned-to) ὁ (the-one) θεὸς (a-Deity) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"ᾧ (unto-which) ἐστὶν (it-be) ἡ (the-one) δόξα (a-recognition) καὶ (and) τὸ (the-one) κράτος (a-securement) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων: (of-ages,"ἀμήν. (amen)
4:11. si quis loquitur quasi sermones Dei si quis ministrat tamquam ex virtute quam administrat Deus ut in omnibus honorificetur Deus per Iesum Christum cui est gloria et imperium in saecula saeculorum amenIf any man speak, let him speak, as the words of God. If any minister, let him do it, as of the power which God administereth: that in all things God may be honoured through Jesus Christ: to whom is glory and empire for ever and ever. Amen.
11. if any man speaketh, as it were oracles of God; if any man ministereth, as of the strength which God supplieth: that in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.
4:11. When anyone speaks, it should be like words of God. When anyone ministers, it should be from the virtue that God provides, so that in all things God may be honored through Jesus Christ. To him is glory and dominion forever and ever. Amen.
4:11. If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen:

11: Говорит ли кто, [говори] как слова Божии; служит ли кто, [служи] по силе, какую дает Бог, дабы во всем прославлялся Бог через Иисуса Христа, Которому слава и держава во веки веков. Аминь.
4:11  εἴ τις λαλεῖ, ὡς λόγια θεοῦ· εἴ τις διακονεῖ, ὡς ἐξ ἰσχύος ἧς χορηγεῖ ὁ θεός· ἵνα ἐν πᾶσιν δοξάζηται ὁ θεὸς διὰ ἰησοῦ χριστοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
4:11. si quis loquitur quasi sermones Dei si quis ministrat tamquam ex virtute quam administrat Deus ut in omnibus honorificetur Deus per Iesum Christum cui est gloria et imperium in saecula saeculorum amen
If any man speak, let him speak, as the words of God. If any minister, let him do it, as of the power which God administereth: that in all things God may be honoured through Jesus Christ: to whom is glory and empire for ever and ever. Amen.
4:11. When anyone speaks, it should be like words of God. When anyone ministers, it should be from the virtue that God provides, so that in all things God may be honored through Jesus Christ. To him is glory and dominion forever and ever. Amen.
4:11. If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:11: If any man speak - In order to explain or enforce God's word, and edify his neighbor, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, etc., who undertook to teach others, should speak by the same influence; or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate.
Of the ability which God giveth - Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands; and they are to minister this as coming immediately from God, and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give any thing as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever.
Albert Barnes: Notes on the Bible - 1834
4:11: If any man speak - As a preacher, referring here particularly to the office of the ministry.
Let him speak as the oracles of God - As the oracles of God speak; to wit, in accordance with the truth which God has Rev_ealed, and with an impressive sense of the responsibility of delivering a message from him. The word rendered "oracles" (λόγια logia) means, properly, something "spoken" or "uttered"; then anything uttered by God - a divine communication - a Revelation. See the Rom 3:2 note; Heb 5:12 note. See the general duty here inculcated illustrated at length in the notes at Rom 12:6-8. The passage here has a strong resemblance to the one in Romans.
If any man minister - διακονεῖ diakonei. This may refer either, so far as the word is concerned, to the office of a deacon, or to any service which one renders to another. See Pe1 4:10. The word commonly refers to service in general; to attendance on another, or to aid rendered to another; to the distribution of alms, etc. It seems probable that the word here does not refer to the office of a deacon as such, because the speciality of that office was to take charge of the poor of the church, and of the funds provided for them, (see Act 6:2-3;) but the apostle here says that they to whom he referred should "minister as of the ability which God giveth," which seems to imply that it was rather to distribute what was their own, than what was committed to them by the church. The word may refer to any aid which we render to others in the church, as distributing alms, attending on the sick, etc. Compare the notes at Rom 12:7-8.
As of the ability which God giveth - In regard to property, talent, strength, influence, etc. This is the limit of all obligation. No one is bound to go beyond his ability; everyone is required to come up to it. Compare Mar 14:8; Luk 17:10.
That God in all things may be glorified - That he may be honored; to wit, by our doing all the good we can to others, and thus showing the power of his religion. See the notes at Co1 10:31.
Through Jesus Christ - That is, as the medium through whom all those holy influences come by which God is honored.
To whom - That is, to God; for he is the main subject of the sentence. The apostle says that in all things he is to be glorified by us, and then adds in this doxology that he is worthy to be thus honored. Compare Rev 1:6; See the notes at Ti2 4:18. Many, however, suppose that the reference here is to the Son of God. That it would be true of him, and appropriate, see the notes at Rom 9:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: any: Isa 8:20; Jer 23:22; Eph 4:29; Col 4:6; Jam 1:19, Jam 1:26, Jam 3:1-6
as the: Act 7:38; Rom 3:2; Heb 5:12
if: Pe1 4:10
the ability: Ch1 29:11-16; Rom 12:6-8; Co1 3:10, Co1 12:4
that: Pe1 2:5; Co1 6:20, Co1 10:31; Co2 9:13; Eph 3:20, Eph 3:21, Eph 5:20
through: Pe1 2:5; Phi 1:11, Phi 2:11
to whom: Pe1 5:11; Rom 16:27; Eph 3:21; Ti1 1:17, Ti1 6:16; Jde 1:25; Rev 1:5, Rev 1:6
dominion: Psa 145:13; Dan 4:3, Dan 4:34, Dan 7:14; Mat 6:13; Rev 5:12-14
Geneva 1599
(10) If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
(10) He reckons up two kinds of these gifts as chief, that is, the office of teaching in the Church, and the other ecclesiastical functions, in which two things especially are to be observed: that is, that the pure word of God be taught, and whatever is done, be referred to the glory of God the Father in Christ, as to the proper mark.
John Gill
If any man speak, let him speak as the oracles of God,.... This is an application of the above general rule to a particular case, the public ministry of the word, for that is here meant: "if any man speak"; not in any manner, or on any subject; not in a private way, or about things natural and civil; but in public, and concerning divine things: "let him speak": this is rightly supplied in our translation; and in which it is supported and confirmed by the Syriac and Arabic versions, who both supply the same way: "as the oracles of God"; by which are meant the writings of the Old Testament, the sacred Scriptures; see Rom 3:2 so called, because they come from God, are breathed and spoken by him, and contain his mind and will, and are authoritative and infallible; and according to these he is to speak who speaks in public on divine subjects, both as to the matter and manner of his speech: the matter of it must be agreeably to the divinely inspired word of God, must be fetched out of it, and confirmed by it; and he is to speak every thing that is in it, and keep back nothing, but declare the whole counsel of God, and only what is in it, without mixing his own chaff, or the doctrines of men with it; and it should be spoken in a manner agreeably to it, not as the word of man, but as the word of God; and not in words which man's wisdom teacheth, but in the words of the Holy Ghost; and with all boldness, for so the Gospel ought to be spoken; and with all certainty and assurance, constantly affirming the things of it, for nothing is more sure than they are; and with all openness, plainness, and freedom, making truth manifest, laying it plain and open before men, as it ought to be; and that with all reverence and godly fear, which becomes both speaker and hearer. The apostle next proceeds to mention another case, to which the above rule is applicable;
if any man minister, let him do it as of the ability which God giveth; that is, if any man minister in temporal things to the supply of the poor; if a private man, and in a private way, let him do it in proportion to his ability, as God has prospered him in the world; or if an officer of the church, a deacon; and which seems to be the sense, for so the word used signifies, if any man perform the office, or act the part of a deacon, let him do it according to what God, in his providence, has put into his hands; that is, of the church's stock, which he should minister with simplicity and cheerfulness. A like division of church offices into public preaching of the word, and ministering to the wants of the poor, is here made, as in Rom 12:6. The end of all this is,
that God in all things may be glorified through Jesus Christ; or by all means, as the Arabic version renders it; by all ways and methods proper; for the glory of God should be the principal view in every action of life: hence the Syriac version adds to the phrase, "in all things", for the sake of explanation, "which ye do"; by sobriety, by prayer, by watching unto it; by exercising fervent charity, and using hospitality one to another; by ministering the gift as it is received; by the public ministration of the word; and by supplying the wants of the poor, whether in a personal or in a church way: or in all gifts, whether private or public, temporal or spiritual; since they all come from God, and men are accountable to him for them; and therefore should be used so as to glorify him by them, and give him the glory of them; and not glory in them, as if not received from him: or in all the members of the church, whether officers, as pastors and deacons, or private Christians; all should so behave in their respective stations, as God may have glory: "through Jesus Christ": through whom all grace is communicated, by whom all gifts are bestowed, and by virtue of grace and strength received from him every good work is performed to the glory of God:
to whom be praise and dominion for ever and ever; meaning either to God the Father, from whom every good gift comes; who is the God of all grace, of whom, and through whom, and to whom, are all things; and therefore the praise and glory of all belongs to him; and who has the dominion over all creatures and things, and has the disposal of all in nature, providence, and grace: or to Jesus Christ, out of whose fulness manifold grace, grace for grace, is received; and who having ascended on high, has received gifts for men, and gives them to them, and so is worthy of all praise; and who, as God, has the kingdom of nature and providence equally with the Father, and, as Mediator, the kingdom of grace, the government of the church; and whose dominion will be from sea to sea, and from the rivers to the ends of the earth; and of whose kingdom there will be no end.
Amen; so let it be, so shall it be.
John Wesley
If any man speak, let him - In his whole conversation, public and private. Speak as the oracles of God - Let all his words be according to this pattern, both as to matter and manner, more especially in public. By this mark we may always know who are, so far, the true or false prophets. The oracles of God teach that men should repent, believe, obey. He that treats of faith and leaves out repentance, or does not enjoin practical holiness to believers, does not speak as the oracles of God: he does not preach Christ, let him think as highly of himself as he will. If any man minister - Serve his brother in love, whether in spintuals or temporals. Let him minister as of the ability which God giveth - That is, humbly and diligently, ascribing all his power to God, and using it with his might. Whose is the glory - of his wisdom, which teaches us to speak. And the might - Which enables us to act.
Robert Jamieson, A. R. Fausset and David Brown
If any . . . speak--namely, as a prophet, or divinely taught teacher in the Church assembly.
as 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 Acts 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 (1Pet 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mt 7:29; Jn 12:49; Jn 14:10; compare Paul, 2Cor 2:17). Note, the very same term as is applied in the only other passages where it occurs (Acts 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.
minister--in acts; the other sphere of spiritual activity besides speaking.
as of--"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in Mk 12:30).
giveth--Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.
that God in all things may be glorified--the final end of all a Christian's acts.
through 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.
to whom--Christ.
be--Greek, "is."
for ever and ever--Greek, "unto the ages of the ages."
4:124:12: Սիրելիք՝ մի՛ օտարոտի համարել զեռանդն ինչ որ ՚ի փորձութիւն ձեզ լինիցի, որպէս թէ օտա՛ր ինչ իրք ձեզ դիպիցին[3054]. [3054] Ոմանք. Զեռանդ ինչ որ ՚ի փորձութիւնս ձեր լինիցի, որպէս եթէ... դիպեսցին։
12 Սիրելինե՛ր, տարօրինակ մի՛ համարէք այն այրող նեղութիւնը, որ ձեզ փորձելու համար է, որպէս թէ մի տարօրինակ բան պատահած լինէր ձեզ:
12 Սի՛րելիներ, օտար բան մի՛ սեպէք այն նեղութեան բորբոքումը, որ ձեզ փորձելու համար կ’ըլլայ, որպէս թէ օտար բան մը ձեզի հանդիպած է.
Սիրելիք, մի՛ օտարոտի համարել զեռանդն ինչ որ ի փորձութիւն ձեզ լինիցի, որպէս թէ օտար ինչ իրք ձեզ դիպիցին:

4:12: Սիրելիք՝ մի՛ օտարոտի համարել զեռանդն ինչ որ ՚ի փորձութիւն ձեզ լինիցի, որպէս թէ օտա՛ր ինչ իրք ձեզ դիպիցին[3054].
[3054] Ոմանք. Զեռանդ ինչ որ ՚ի փորձութիւնս ձեր լինիցի, որպէս եթէ... դիպեսցին։
12 Սիրելինե՛ր, տարօրինակ մի՛ համարէք այն այրող նեղութիւնը, որ ձեզ փորձելու համար է, որպէս թէ մի տարօրինակ բան պատահած լինէր ձեզ:
12 Սի՛րելիներ, օտար բան մի՛ սեպէք այն նեղութեան բորբոքումը, որ ձեզ փորձելու համար կ’ըլլայ, որպէս թէ օտար բան մը ձեզի հանդիպած է.
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: Возлюбленные! огненного искушения, для испытания вам посылаемого, не чуждайтесь, как приключения для вас странного,
4:12  ἀγαπητοί, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασμὸν ὑμῖν γινομένῃ ὡς ξένου ὑμῖν συμβαίνοντος,
4:12. Ἀγαπητοί , ( Excessed-off-unto ,"μὴ (lest) ξενίζεσθε (ye-should-be-guested-to) τῇ (unto-the-one) ἐν (in) ὑμῖν (unto-ye) πυρώσει (unto-an-en-firing) πρὸς (toward) πειρασμὸν (to-a-piercing-of) ὑμῖν (unto-ye) γινομένῃ ( unto-becoming ) ὡς (as) ξένου (of-guested) ὑμῖν (unto-ye) συμβαίνοντος, (of-stepping-together,"
4:12. carissimi nolite peregrinari in fervore qui ad temptationem vobis fit quasi novi aliquid vobis contingatDearly beloved, think not strange the burning heat which is to try you: as if some new thing happened to you.
12. Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you:
4:12. Most beloved, do not choose to sojourn in the passion which is a temptation to you, as if something new might happen to you.
4:12. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:

12: Возлюбленные! огненного искушения, для испытания вам посылаемого, не чуждайтесь, как приключения для вас странного,
4:12  ἀγαπητοί, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασμὸν ὑμῖν γινομένῃ ὡς ξένου ὑμῖν συμβαίνοντος,
4:12. carissimi nolite peregrinari in fervore qui ad temptationem vobis fit quasi novi aliquid vobis contingat
Dearly beloved, think not strange the burning heat which is to try you: as if some new thing happened to you.
4:12. Most beloved, do not choose to sojourn in the passion which is a temptation to you, as if something new might happen to you.
4:12. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Апостол говорит о естественности и даже необходимости для истинных последователей Христовых "огненного искушения" (puriusiV - собственно: воспламенение, пожар), т. е., огня бедствий и скорбей, с целью испытания даже праведников и усовершения их добродетели (сл. 1:7; Иак 2: сл.): бедствиями душа очищается и возвышается добродетель, как золото очищается в горниле и возвышается в ценности по мере удаления через огонь примесей. Такой порядок в жизни праведников вполне согласен с заповедями и обетованиями Самого Господа (Мф 5:11; Ин 15:18; 16:2). Величайшую отраду в страданиях христианина составляет сознание, что через страдания свои он сделается участником Христовых страданий и находится со Христом в живом единении (Рим 13:17; 2Кор. 1:7). В ст. 13: Апостол "прибавил нечто, блаженнейшее всего, именно, что претерпевающие испытания подобны своему Учителю-Христу, и ныне терпят вместе с Ним бесчестие, для того, чтобы вместе с ним же прославиться в будущем веке" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Fortitude and Circumspection; Advice to Suffering Christians.A. D. 66.
12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13 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. 14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. 16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. 17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

The frequent repetition of counsel and comfort to Christians, considered as sufferers, in every chapter of this epistle, shows that the greatest danger these new converts were in arose from the persecutions to which their embracing Christianity exposed them. The good behaviour of Christians under sufferings is the most difficult part of their duty, but yet necessary both for the honour of Christ and their own comfort; and therefore the apostle, having extorted them in the former part of this chapter to the great duty of mortification, comes here to direct them in the necessary duty of patience under sufferings. An unmortified spirit is very unfit to bear trials. Observe,

I. The apostle's kind manner of address to these poor despised Christians: they were his beloved, v. 9.

II. His advice to them, relating to their sufferings, which is,

1. That they should not think them strange, nor be surprised at them, as if some unexpected event befel them; for,

(1.) Though they be sharp and fiery, yet they are designed only to try, not to ruin them, to try their sincerity, strength, patience, and trust in God. On the contrary, they ought rather to rejoice under their sufferings, because theirs may properly be called Christ's sufferings. They are of the same kind, and for the same cause, that Christ suffered; they make us conformable to him; he suffers in them, and feels in our infirmities; and, if we be partakers of his sufferings, we shall also be make partakers of his glory, and shall meet him with exceeding joy at his great appearing to judge his enemies, and crown his faithful servants, 2 Thess. i. 7, &c. Learn, [1.] True Christians love and own the children of God in their lowest and most distressing circumstances. The apostle owns these poor afflicted Christians, and calls them his beloved. True Christians never look more amiable one to another than in their adversities. [2.] There is no reason for Christians to think strange, or to wonder, at the unkindnesses and persecutions of the world, because they are forewarned of them. Christ himself endured them; and forsaking all, denying ourselves, are the terms upon which Christ accepts of us to be his disciples. [3.] Christians ought not only to be patient, but to rejoice, in their sharpest sorest sufferings for Christ, because they are tokens of divine favour; they promote the gospel and prepare for glory. Those who rejoice in their sufferings for Christ shall eternally triumph and rejoice with him in glory.

(2.) From the fiery trial the apostle descends to a lower degree of persecution--that of the tongue by slander and reproach, v. 14. He supposes that this sort of suffering would fall to their lot: they would be reviled, evil-spoken of, and slandered for the name or sake of Christ. In such case he asserts, Happy are you, the reason of which is, "Because you have the spirit of God with you, to fortify and comfort you; and the Spirit of God is also the Spirit of glory, that will carry you through all, bring you off gloriously, and prepare and seal you up for eternal glory. This glorious Spirit resteth upon you, resideth with you, dwelleth in you, supporteth you, and is pleased with you; and is not this an unspeakable privilege? By your patience and fortitude in suffering, by your dependence upon the promises of God, and adhering to the word which the Holy Spirit hath revealed, he is on your part glorified; but by the contempt and reproaches cast upon you the Spirit itself is evil-spoken of and blasphemed." Learn, [1.] The best men and the best things usually meet with reproaches in the world. Jesus Christ and his followers, the Spirit of God and the gospel, are all evil-spoken of. [2.] The happiness of good people not only consists with, but even flows from their afflictions: Happy are you. [3.] That man who hath the Spirit of God resting upon him cannot be miserable, let his afflictions be ever so great: Happy are you; for the Spirit of God, &c. [4.] The blasphemies and reproaches which evil men cast upon good people are taken by the Spirit of God as cast upon himself: On their part he is evil-spoken of. [5.] When good people are vilified for the name of Christ his Holy Spirit is glorified in them.

2. That they should take care they did not suffer justly, as evil-doers, v. 15. One would think such a caution as this needless to such an excellent set of Christians as these were. But their enemies charged them with these and other foul crimes: therefore the apostle, when he was settling the rules of the Christian religion, thought these cautions necessary, forbidding every one of them to hurt the life or the estate and property of any one, or to do any sort of evil, or, without call and necessity, to play the bishop in another man's charge, or busy himself in other men's matters. To this caution he adds a direction, that if any man suffer for the cause of Christianity, and with a patient Christian spirit, he ought not to account it a shame, but an honour to him; and ought to glorify God who hath thus dignified him, v. 16. Learn, (1.) The best of men need to be warned against the worst of sins. (2.) There is very little comfort in sufferings when we bring them upon ourselves by our own sin and folly. It is not the suffering, but the cause, that makes the martyr. (3.) We have reason to thank God for the honour if he calls us out to suffer for his truth and gospel, for our adherence to any of the doctrines or duties of Christianity.

3. That their trials were now at hand, and they should stand prepared accordingly, v. 17, 18.

(1.) He tells them that the time had come when judgment must begin at the house of God. The usual method of Providence has been this: When God brings great calamities and sore judgments upon whole nations, he generally begins with his own people, Isa. x. 12; Jer. xxv. 29; Ezek. ix. 6. "Such a time of universal calamity is now at hand, which was foretold by our Saviour, Matt. xxiv. 9, 10. This renders all the foregoing exhortations to patience necessary for you. And you have two considerations to support you." [1.] "That these judgments will but begin with you that are God's house and family, and will soon be over: your trials and corrections will not last long." [2.] "Your troubles will be but light and short, in comparison of what shall befal the wicked world, your own countrymen the Jews, and the infidels and idolatrous people among whom you live: What shall the end be of those who obey not the gospel of God?" Learn, First, The best of God's servants, his own household, have so much amiss in them as renders it fit and necessary that God should sometimes correct and punish them with his judgments: Judgment begins at the house of God. Secondly, Those who are the family of God have their worst things in this life. Their worst condition is tolerable, and will soon be over. Thirdly, Such persons or societies of men as disobey the gospel of God are not of his church and household, though possibly they may make the loudest pretensions. The apostle distinguishes the disobedient from the house of God. Fourthly, The sufferings of good people in this life are demonstrations of the unspeakable torments that are coming upon the disobedient and unbelieving: What shall the end be of those that obey not the gospel? Who can express or say how dreadful their end will be?

(2.) He intimates the irremediable doom of the wicked: If the righteous scarcely be saved, where shall the ungodly and sinner appear, v. 18. This whole verse is taken from Prov. xi. 31, Behold the righteous shall be recompensed in the earth; how much more the wicked and the sinner? This the LXX. translates exactly as the apostle here quotes it. Hence we may learn, [1.] The grievous sufferings of good people in this world are sad presages of much heavier judgments coming upon impenitent sinners. But, if we take the salvation here in the highest sense, then we may learn, [2.] It is as much as the best can do to secure the salvation of their souls; there are so many sufferings, temptations, and difficulties to be overcome, so many sins to be mortified, the gate is so strait and the way so narrow, that it is as much as the righteous can do to be saved. Let the absolute necessity of salvation balance the difficulty of it. Consider, Your difficulties are greatest at first; God offers his grace and help; the contest will not last long; be but faithful to the death, and God will give you the crown of life, Rev. ii. 10. [3.] The ungodly and the sinner are unquestionably in a state of damnation. Where shall they appear? How will they stand before their Judge? Where can they show their heads? If the righteous scarcely be saved, the wicked must certainly perish.

4. That when called to suffer, according to the will of God, they should look chiefly to the safety of their souls, which are put into hazard by affliction, and cannot be kept secure otherwise than by committing them to God, who will undertake the charge, if we commit them to him in well-doing; for he is their Creator, and has out of mere grace made many kind promises to them of eternal salvation, in which he will show himself faithful and true, v. 19. Learn, (1.) All the sufferings that befal good people come upon them according to the will of God. (2.) It is the duty of Christians, in all their distresses, to look more to the keeping of their souls than to the preserving of their bodies. The soul is of greatest value, and yet in most danger. If suffering from without raise uneasiness, vexation, and other sinful and tormenting passions within, the soul is then the greatest sufferer. If the soul be not well kept, persecution will drive people to apostasy, Ps. cxxv. 3. (3.) The only way to keep the soul well is to commit it to God, in well-doing. Commit your souls to God by solemn dedication, prayer, and patient perseverance in well-doing, Rom. ii. 7. (4.) Good people, when they are in affliction, have great encouragement to commit their souls to God, because he is their Creator, and faithful in all his promises.
Adam Clarke: Commentary on the Bible - 1831
4:12: Think it not strange concerning the fiery trial - Πυρωσει· The burning. The metaphor is old, but noble; it represents the Christians at Pontus as having fire cast upon them for the trying of their faith, as gold is tried by fire, Pe1 1:7, to which the apostle alludes - Macknight.
St. Peter returns here to what he had 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 intimates that it was not a strange or unusual thing for the people of God to be persecuted.
Secondly, That if they suffered here as Christ did, they should hereafter 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 honor for any of them to suffer, not as a malefactor, but as a Christian.
Fifthly, Though the afflictions began 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 trust all events with God. See Dodd.
Albert Barnes: Notes on the Bible - 1834
4:12: Beloved, think it not strange - Do not consider it as anything which you had no reason to expect; as anything which may not happen to others also.
Concerning the fiery trial which is to try you - Referring, doubtless, to some severe persecution which was then impending. We have not the means of determining precisely what this was. The word rendered "fiery trial" (πυρώσει purō sei) occurs only here and in Rev 18:9, Rev 18:18; in both of which latter places it is rendered burning. It means, properly, a being on fire, burning, conflagration; and then any severe trial. It cannot be demonstrated from this word that they were literally to suffer by fire, but it is clear that some heavy calamity was before them.
As though some strange thing happened unto you - Something unusual; something which did not occur to others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: think: Pe1 4:4; Isa 28:21
the fiery: Pe1 1:7; Dan 11:35; Co1 3:13
as: Pe1 5:9; Co1 10:13; Th1 3:2-4; Ti2 3:12
Geneva 1599
(11) Beloved, think it not (d) strange (12) concerning the fiery trial which is to try you, as though some strange thing happened unto you:
(11) Because that cross is joined with the sincere profession of religion, the apostle fitly repeats what he touched on before, warning us not to be troubled at persecutions and afflictions, as at a new and strange thing.
(d) As though some new thing had befallen you, which you never thought of before.
(12) The first reason: because the Lord does not mean to confuse us with his fire (as it were) but to purge us of our impurities and make us perfect.
John Gill
Beloved, think it not strange concerning the fiery trial,.... By which may be meant either the destruction of Jerusalem, which was at hand, and of which the apostle may be thought to give the Jews he writes to notice of before hand; that they might be prepared for it, and not be overwhelmed with consternation and amazement when they should hear of it; who, though in other countries, must be affected with it, and would be a trying dispensation to them: or else the afflictions and persecutions which daily come upon them, for the sake of Christ and his Gospel; signified by "fire" or "burning", because grievous to the flesh, and gave great uneasiness, distress, and pain to it; and because of the fury of men, and the violence and fierceness of their rage, expressed thereby; as also because the people of God under them are sometimes ready to conceive that the wrath of God is poured out, like fire, upon them. But the apostle would not have these saints entertain any such thoughts, and therefore he calls them "beloved"; that is, of God, as they were notwithstanding all the fiery trials and afflictions which were brought upon them; or he means, that they were beloved by him, and dear unto him, and other saints, though they were ill treated and reproached by the world: the Syriac and Arabic versions read, "my beloved"; and the Ethiopic version, "our brethren": and the apostle exhorts them not to look upon their afflictions that either did or should attend them as strange and uncommon things; since afflictions, of whatsoever kind, are not things of chance, and do not rise up out of the dust, but are by the appointment, and according to the will of God; and are also the common lot of the people of God in all ages, from the beginning of the world, the same afflictions are accomplished in others; yea, Christ himself endured the same hatred, reproach, and contradiction of sinners, against himself; and they are what he has given his people reason to expect, having told them of them before hand, that they might not be offended at them; and as they lay in his way to glory, it need not seem strange that the saints also should, through many tribulations, enter the kingdom. Moreover, this fiery dispensation, be it what it will, was not to destroy them, but to try them, and that for their good, profit, and advantage; just as gold and silver are tried in the fire, and lose their dross, and become purer and brighter:
which is to try you; afflictions try the graces of the saints; as their faith in Christ, which becomes thereby much more precious than of gold that perisheth; and their love to him, by which it appears that no tribulation can separate them from it, nor many waters and floods of afflictions drown it; and their hope of eternal life, which grows more lively and strong, and is as an anchor, sure and steadfast, amidst the greatest storms. These try a man's profession of religion, whether it is took up on good principles, and without sinister views; since, if it is not, when persecution, because of the word, comes, he is offended and gone; and likewise what a man's principles are, whether worth suffering for or not; and whether they will bear him up, and he abide by them, when called to suffer for them; and therefore, since such ends are answered by fiery trials, they should not be looked upon as strange and unusual things: as though some strange thing happened unto you; which was never known and heard of before; and as if useless, and of no service, and as foreign to the characters, cases, and circumstances of the saints in this world. The apostle in this verse returns to his former argument, to animate and encourage the saints in suffering afflictions patiently for righteousness sake.
John Wesley
Wonder not at the burning which is among you - This is the literal meaning of the expression. It seems to include both martyrdom itself, which so frequently was by fire, and all the other sufferings joined with, or previous to, it; which is permitted by the wisdom of God for your trial. Be not surprised at this.
Robert Jamieson, A. R. Fausset and David Brown
strange--they might think it strange that God should allow His chosen children to be sore tried.
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.
4:134:13: այլ իբրեւ հաղորդեալք Քրիստոսի չարչարանացն՝ ուրա՛խ լինիջիք, զի եւ ՚ի յայտնութեան փառաց նորա ցնծացեալ բերկրեսջիք[3055]։ [3055] Ոմանք. Փառացն նորա... բերկրիջիք։
13 Այլ, որպէս Քրիստոսի չարչարանքներին մասնակիցներ, ուրա՛խ եղէք, որպէսզի նրա փառքի յայտնութեան ժամանակ էլ ցնծաք եւ ուրախանաք:
13 Հապա ուրախ եղէ՛ք՝ քանի որ Քրիստոսին չարչարանքներուն հաղորդակից եղած էք, որպէս զի անոր փառքին յայտնուելու ատենն ալ ցնծութեամբ ուրախանաք։
այլ իբրեւ հաղորդեալք Քրիստոսի չարչարանացն ուրախ լինիջիք, զի եւ ի յայտնութեան փառաց նորա ցնծացեալք բերկրեսջիք:

4:13: այլ իբրեւ հաղորդեալք Քրիստոսի չարչարանացն՝ ուրա՛խ լինիջիք, զի եւ ՚ի յայտնութեան փառաց նորա ցնծացեալ բերկրեսջիք[3055]։
[3055] Ոմանք. Փառացն նորա... բերկրիջիք։
13 Այլ, որպէս Քրիստոսի չարչարանքներին մասնակիցներ, ուրա՛խ եղէք, որպէսզի նրա փառքի յայտնութեան ժամանակ էլ ցնծաք եւ ուրախանաք:
13 Հապա ուրախ եղէ՛ք՝ քանի որ Քրիստոսին չարչարանքներուն հաղորդակից եղած էք, որպէս զի անոր փառքին յայտնուելու ատենն ալ ցնծութեամբ ուրախանաք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: но как вы участвуете в Христовых страданиях, радуйтесь, да и в явление славы Его возрадуетесь и восторжествуете.
4:13  ἀλλὰ καθὸ κοινωνεῖτε τοῖς τοῦ χριστοῦ παθήμασιν χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι.
4:13. ἀλλὰ (other) καθὸ (down-to-which) κοινωνεῖτε (ye-en-common-unto) τοῖς (unto-the-ones) τοῦ (of-the-one) Χριστοῦ (of-Anointed) παθήμασιν (unto-experiencings-to) χαίρετε, (ye-should-joy,"ἵνα (so) καὶ (and) ἐν (in) τῇ (unto-the-one) ἀποκαλύψει (unto-a-shrouding-off) τῆς (of-the-one) δόξης (of-a-recognition) αὐτοῦ (of-it) χαρῆτε (ye-might-have-had-been-joyed) ἀγαλλιώμενοι . ( excess-jumping-unto )
4:13. sed communicantes Christi passionibus gaudete ut et in revelatione gloriae eius gaudeatis exultantesBut if you partake of the sufferings of Christ, rejoice that, when his glory shall be revealed, you may also be glad with exceeding joy.
13. but insomuch as ye are partakers of Christ’s sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy.
4:13. But instead, commune in the Passion of Christ, and be glad that, when his glory will be revealed, you too may rejoice with exultation.
4:13. 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.
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:

13: но как вы участвуете в Христовых страданиях, радуйтесь, да и в явление славы Его возрадуетесь и восторжествуете.
4:13  ἀλλὰ καθὸ κοινωνεῖτε τοῖς τοῦ χριστοῦ παθήμασιν χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι.
4:13. sed communicantes Christi passionibus gaudete ut et in revelatione gloriae eius gaudeatis exultantes
But if you partake of the sufferings of Christ, rejoice that, when his glory shall be revealed, you may also be glad with exceeding joy.
4:13. But instead, commune in the Passion of Christ, and be glad that, when his glory will be revealed, you too may rejoice with exultation.
4:13. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
4:13: But rejoice, inasmuch as ye are partakers of Christ's sufferings - That is, sufferings of the same kind that he endured, and inflicted for the same reasons. Compare Col 1:24; Jam 1:2; See the notes at Mat 5:12. The meaning here is, that they were to regard it as a matter of rejoicing that they were identified with Christ, even in suffering. See this sentiment illustrated at length in the notes at Phi 3:10.
That, when his glory shall be Rev_ealed - At the day of judgment. See the notes at Mat 26:30.
Ye may be glad also with exceeding joy - Being admitted to the rewards which he will then confer on his people. Compare Th1 2:19. Every good man will have joy when, immediately at death, he is received into the presence of his Saviour; but his joy will be complete only when, in the presence of assembled worlds, he shall hear the sentence which shall confirm him in happiness foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: rejoice: Pe1 1:6; Mat 5:12; Luk 6:22, Luk 6:23; Act 5:41, Act 16:25; Rom 5:3; Co2 4:17, Co2 12:9, Co2 12:10; Jam 1:2, Jam 1:3
ye are: Pe1 5:1, Pe1 5:10; Rom 8:17; Co2 1:7, Co2 4:10; Phi 3:10; Col 1:24; Ti2 2:12; Rev 1:9
when: Pe1 1:5, Pe1 1:6, Pe1 1:13; Mat 16:27, Mat 25:31; Mar 8:38; Luk 17:30; Th2 1:7-10; Rev 1:7
ye may: Pe1 1:8; Isa 25:9, Isa 35:10, Isa 51:11; Mat 25:21, Mat 25:23, Mat 25:34
Geneva 1599
(13) 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.
(13) Another reason: because the afflictions of the godly and the wicked differ very much, and chiefly in three points. First, because the godly communicate with Christ in the afflictions, and therefore shall in their time also be partakers of his glory.
John Gill
But rejoice, inasmuch as ye are partakers of Christ's sufferings,.... Not of his personal sufferings; though they were partakers of the benefits and blessings which come through them, and result from them, such as justification, peace, and pardon, and which are matter and ground of rejoicing; but of the sufferings of his body, the church, which is mystically himself; and are called his, because of the union between him and his people, and the sympathy he bears to them, and because they are endured for the sake of him and his Gospel, and conform the saints, and make them like unto him; and therefore suffering saints should rejoice in this, that their sufferings are accounted by Christ as his own, who in all their afflictions is afflicted; and that they are honoured to suffer for his name's sake, and are hereby made like unto him:
that when his glory shall be revealed; the glory of his divine nature, as the only begotten Son of God, in which he will come and appear at the last day; and which, though incommunicable, will be more manifest to all men, and especially to the saints, who will know more of him, as the brightness of his Father's glory, and the express image of his person; and when the glory of his office, as Mediator, will be more conspicuous, and shall be beheld by all that the Father has given to him; and also the glory of his human nature, which is now crowned with glory and honour at the right hand of God; and likewise the glory which he has in his hands for his people, even eternal glory and happiness: this is now, in a great measure, unseen, but it will then be revealed, both to the saints and in them; they will appear with Christ in glory, and have a glory both upon their souls and bodies. As they suffer with him, and for his sake, they will be glorified with him, when he shall come in his own glory, and in his Father's glory, and in the glory of his holy angels: the consideration of which, as it must greatly encourage to suffer for his sake, so must be matter of great joy; as follows:
ye may be glad also with exceeding joy; a joy unspeakable, and full of glory, being made partakers of the glory of Christ, either in beholding, or in possessing it.
John Wesley
But as ye partake of the sufferings of Christ - 1Pet 4:1, while ye suffer for his sake, rejoice in hope of more abundant glory. For the measure of glory answers the measure of suffering; and much more abundantly.
Robert Jamieson, A. R. Fausset and David Brown
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 (1Pet 1:6, 1Pet 1:8). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.
4:144:14: Իսկ եթէ նախատիցի՛ք եւս վասն անուանն Քրիստոսի, երանելի՛ էք. զի փառացն՝ եւ զօրութեան անուն, եւ Աստուծոյ Հոգին ՚ի վերայ ձեր հանգուցեալ է[3056]։ [3056] Ոմանք յաւելուն. Եւ զօրութեանն անուն է. եւ Աստուծոյ։ Ուր օրինակ մի. անուան է։
14 Իսկ եթէ նախատուէք էլ Քրիստոսի անուան համար, երանելի՜ էք, քանի որ փառքի եւ զօրութեան անունը[9] եւ Աստծու Հոգին է հանգչում ձեր վրայ:[9] Լաւագոյն յուն. բն. չունեն եւ զօրութեան անունը բառերը:
14 Եթէ Քրիստոսին անուանը համար նախատուիք, երանելի է՛ք. վասն զի փառքի եւ զօրութեան եւ Աստուծոյ Հոգին ձեր վրայ հանգչած է. արդարեւ անոնց կողմէն կը հայհոյուի անիկա, բայց ձեր կողմէն կը փառաւորուի*։
Իսկ եթէ նախատիցիք եւս վասն անուանն Քրիստոսի, երանելի էք. զի փառացն [34]եւ զօրութեան`` [35]անուն եւ Աստուծոյ Հոգին ի վերայ ձեր հանգուցեալ է[36]:

4:14: Իսկ եթէ նախատիցի՛ք եւս վասն անուանն Քրիստոսի, երանելի՛ էք. զի փառացն՝ եւ զօրութեան անուն, եւ Աստուծոյ Հոգին ՚ի վերայ ձեր հանգուցեալ է[3056]։
[3056] Ոմանք յաւելուն. Եւ զօրութեանն անուն է. եւ Աստուծոյ։ Ուր օրինակ մի. անուան է։
14 Իսկ եթէ նախատուէք էլ Քրիստոսի անուան համար, երանելի՜ էք, քանի որ փառքի եւ զօրութեան անունը[9] եւ Աստծու Հոգին է հանգչում ձեր վրայ:
[9] Լաւագոյն յուն. բն. չունեն եւ զօրութեան անունը բառերը:
14 Եթէ Քրիստոսին անուանը համար նախատուիք, երանելի է՛ք. վասն զի փառքի եւ զօրութեան եւ Աստուծոյ Հոգին ձեր վրայ հանգչած է. արդարեւ անոնց կողմէն կը հայհոյուի անիկա, բայց ձեր կողմէն կը փառաւորուի*։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: Если злословят вас за имя Христово, то вы блаженны, ибо Дух Славы, Дух Божий почивает на вас. Теми Он хулится, а вами прославляется.
4:14  εἰ ὀνειδίζεσθε ἐν ὀνόματι χριστοῦ, μακάριοι, ὅτι τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα ἐφ᾽ ὑμᾶς ἀναπαύεται.
4:14. εἰ (If) ὀνειδίζεσθε ( ye-be-reproached-to ) ἐν (in) ὀνόματι (unto-a-name) Χριστοῦ , ( of-Anointed ," μακάριοι , ( bless-belonged ,"ὅτι (to-which-a-one) τὸ (the-one) τῆς (of-the-one) δόξης (of-a-recognition) καὶ (and) τὸ (the-one) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) πνεῦμα ( a-currenting-to ) ἐφ' ( upon ) ὑμᾶς (to-ye) ἀναπαύεται . ( it-ceaseth-up )
4:14. si exprobramini in nomine Christi beati quoniam gloriae Dei Spiritus in vobis requiescitIf you be reproached for the name of Christ, you shall be blessed: for that which is of the honour, glory and power of God, and that which is his Spirit resteth upon you.
14. If ye are reproached for the name of Christ, blessed ; because the of glory and the Spirit of God resteth upon you.
4:14. If you are reproached for the name of Christ, you will be blessed, because that which is of the honor, glory, and power of God, and that which is of his Spirit, rests upon you.
4:14. If ye be reproached for the name of Christ, happy [are ye]; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
If ye be reproached for the name of Christ, happy [are ye]; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified:

14: Если злословят вас за имя Христово, то вы блаженны, ибо Дух Славы, Дух Божий почивает на вас. Теми Он хулится, а вами прославляется.
4:14  εἰ ὀνειδίζεσθε ἐν ὀνόματι χριστοῦ, μακάριοι, ὅτι τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα ἐφ᾽ ὑμᾶς ἀναπαύεται.
4:14. si exprobramini in nomine Christi beati quoniam gloriae Dei Spiritus in vobis requiescit
If you be reproached for the name of Christ, you shall be blessed: for that which is of the honour, glory and power of God, and that which is his Spirit resteth upon you.
4:14. If you are reproached for the name of Christ, you will be blessed, because that which is of the honor, glory, and power of God, and that which is of his Spirit, rests upon you.
4:14. If ye be reproached for the name of Christ, happy [are ye]; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Продолжая увещать христиан к благодушному перенесению скорбей и страданий за имя Христово, Апостол указывает теперь, ст. 14, что бремя скорбей, переносимых христианами за Христа от гонителей, облегчается почивающим на христианах Духом Божиим. "Нечестивыми Он хулится, а вами прославляется. Почему? Потому что, когда обвинение их на вас окажется ложным, их постигнет стыд, а вам будет слава" (блаж. Феофил.). Но блаженны терпящие именно за имя Христово, как христиане (ст. 16), а не за какие-либо худые дела. Апостол не желал бы, чтобы кто-нибудь из христиан страдал за худые дела, возможность которых не исключена была и в лучших христианских обществах и в пример которых Апостол называет, ст. 15, некоторые преступления. Между ними - "чуждопосетитель", греч. allotrioepiskopoV, - по блаж. Феофилакту, - "тот, кто излишне любопытствует о чужих делах, чтобы иметь повод к злословию". Тем славнее, напротив, страдания за имя Христово, когда христианин страдает только за то, что он христианин, СristianoV, ст. 16. Из этого места видно, что название "христианин" в то время было уже довольно распространено (ср. Деян 11:26; 26:28). Лишь в устах неверующих иудеев и язычников имя это было позорным, для самих же христиан носить это имя было великою честью и славою.
Adam Clarke: Commentary on the Bible - 1831
4:14: If ye be reproached for the name of Christ - To be reproached for the name of Christ is to be reproached for being a Christian, that is, for being like Christ. This is the highest honor to which any man can arrive in this world, and therefore the apostle says to such? Happy are ye.
The Spirit of glory and of God resteth upon you - As this Divine Spirit rested upon Jesus, so does it rest upon his persecuted followers. There is a various reading here, και δυναμεως, and of power, which is found in some of the chief MSS., (the Codex Alexandrinus, and above twenty others), the later Syriac, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, some copies of the Itala, Athanasius, Theophylact, Cyprian, and Cassiodorus; and in them the whole verse reads thus: If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, And of Power, and of God, resteth upon you. This is agreeable to our Lord's words, Mat 5:11, Mat 5:12. So that what constituted them unhappy in the sight of the world was their chief happiness in the sight of God; they carried Christ the fountain of blessedness in their heart, and therefore could not be unhappy.
On their part he is evil spoken of - Κατα μεν αυτους βλασφημειται, κατα δε ὑμας δοξαζεται· By them he is blasphemed, by you he is honored.
Albert Barnes: Notes on the Bible - 1834
4:14: If ye be reproached for the name of Christ, happy are ye - That is, in his cause, or on his account. See the notes at Mat 5:11. The sense of the word "happy" here is the same as "blessed" in Mat 5:3-5, etc. It means that they were to regard their condition or lot as a blessed one; not that they would find personal and positive enjoyment on being reproached and vilified. It would be a blessed condition, because it would be like that of their Saviour; would show that they were his friends; would be accompanied with rich spiritual influences in the present world; and would be followed by the rewards of heaven.
For the spirit of glory and of God resteth upon you - The glorious and Divine Spirit. There is no doubt that there is reference here to the Holy Spirit; and the meaning is, that they might expect that that Spirit would rest upon them, or abide with them, if they were persecuted for the cause of Christ. There may be some allusion here, in the language, to the fact that the Spirit of God descended and abode on the Saviour at his baptism Joh 1:33; and, in like manner, they might hope to have the same Spirit resting on them. The essential idea is, that, if they were called to suffer in the cause of the Redeemer, they would not be left or forsaken. They might hope that God would impart his Spirit to them in proportion to their sufferings in behalf of religion, and that they would have augmented joy and peace. This is doubtless the case with those who suffer persecution, and this is the secret reason why they are so sustained in their trials. Their persecutions are made the reason of a much more copious effusion of the Spirit on their souls. The same principle applies, doubtless, to all the forms of trial which the children of God pass through; and in sickness, bereavement, loss of property, disappointment in their worldly plans, and death itself, they may hope that larger measures of the Spirit's influences will rest upon them. Hence, it is often gain to the believer to suffer.
On their part - So far as they are concerned; or by them.
He is evil spoken of - That is, the Holy Spirit. They only blaspheme him, (Greek;) they reproach his sacred influences by their treatment of you and your religion.
But on your part he is glorified - By your manner of speaking of him, and by the honor done to him in the patience evinced in your trials, and in your purity of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: ye be: Pe1 2:19, Pe1 2:20, Pe1 3:14, Pe1 3:16
reproached: Pe1 4:4, Pe1 4:5; Psa 49:9, Psa 89:51; Isa 51:7; Mat 5:11; Luk 6:22; Joh 7:47-52, Joh 8:48; Joh 9:28, Joh 9:34; Co2 12:10
happy: Kg1 10:8; Psa 32:1, Psa 32:2, Psa 146:5; Jam 1:12, Jam 5:11
for: Num 11:25, Num 11:26; Kg2 2:15; Isa 11:2
on: Act 13:45, Act 18:6; Pe2 2:2
but: Pe1 2:12, Pe1 3:16; Mat 5:16; Gal 1:24; Th2 1:10-12
Geneva 1599
(14) If ye be reproached for the name of Christ, happy [are ye]; for the (e) spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
(14) Secondly, although the infidels think otherwise, who in afflicting the godly blaspheme God, yet the godly in that they are so abused, are honoured by God with true spiritual glory, and their adoption is sealed by the Spirit of God.
(e) By "Spirit" he means the gifts of the Spirit.
John Gill
If ye be reproached for the name of Christ,.... For being called by his name; for bearing the name of Christians; for believing in him, and professing him; and for the sake of his Gospel, which is sometimes called his name, Acts 9:15 not that the apostle makes any doubt of this, for nothing is more certain than that the saints shall be reproached, and all manner of evil spoken of them falsely for Christ's name sake; but he supposes it, and takes it for granted, that they are, and will be reproached, and yet pronounces them blessed persons:
happy are ye; some supply it, "shall ye be", as the Vulgate Latin version; that is, in the other world, because the kingdom of heaven, the crown of life and glory, belongs to such persons; they will be happy at death, in judgment, and to all eternity: others, with our translators, supply, "are ye", as the Syriac, Arabic, and Ethiopic versions; for such are happy now in themselves, being both comfortable in their frames, and honourable in their persons and characters, however uncomfortable, miserable, and dishonourable they may appear to the men of the world:
for the Spirit of glory, and of God, resteth upon you; alluding to Is 11:2 that is, the glorious Spirit of God, as the Syriac version renders it; who is glorious in himself, in the perfections of his nature, being possessed of the same glorious divine essence with the Father and Son; and in his works both of nature, being equally concerned with the other Persons in the Godhead in the works of creation and providence, and also of grace, especially the latter; and in all his gifts and graces with which he adorns the saints, and makes them glorious: and his resting on them denotes his inhabitation in them, and his abiding with them, and remaining in them; and which appears by the comfort they enjoy in their souls amidst all the reproaches and revilings of men, and by the strength which they have to bear up under and endure shame and persecution for the sake of Christ; and which casts an honour upon them, and makes them both glorious and cheerful. The Jews have a saying (n), that the Holy Ghost does not dwell on any, but on him that has a cheerful heart:
on their part he is evil spoken of, but on your part he is glorified: on the part of the revilers, the person, office, work, and grace, the operations and influences of the Spirit are blasphemed and ridiculed; the power of the Spirit, with which the saints speak, the experiences of grace they express, the comforts of the Spirit they declare that they enjoy under suffering circumstances, as well as their courage, patience, and cheerfulness he gives them, are generally bantered by persecutors; and indeed all the reproaches they cast upon the people of God fall upon the Spirit of God, by whom they are animated and influenced: but on the part of the sufferers he is glorified; inasmuch as they continue to bear a testimony to his grace, depend upon his strength, and ascribe all their comfort and gracious experience unto him. This clause is wanting in the Vulgate Latin, Syriac, and Ethiopic versions, but is in all Beza's Greek copies, excepting one; and is also in the Arabic version.
(n) T. Hieros. Succa, fol. 55. 1.
John Wesley
If ye are reproached for Christ - Reproaches and cruel mockings were always one part of their sufferings. The Spirit of glory and of God resteth upon you - The same Spirit which was upon Christ, Lk 4:18. He is here termed, the Spirit of glory, conquering all reproach and shame, and the Spirit of God, whose Son, Jesus Christ is. On their part he is blasphemed, but on your part he is glorified - That is, while they are blaspheming Christ, you glorify him in the midst of your sufferings, 1Pet 4:16.
Robert Jamieson, A. R. Fausset and David Brown
for--Greek, "IN the name of Christ," namely, as Christians (1Pet 4:16; 1Pet 3:14, above); "in My name, because ye belong to Christ." The emphasis lies on this: 1Pet 4:15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (1Pet 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 (Lk 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 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].
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 1Pet 3:16, but blasphemously mock Christ and Christianity itself.
4:154:15: Մի՛ ոք ՚ի ձէնջ չարչարեսցի իբրեւ զսպանօղ, կամ իբրեւ զգո՛ղ, կամ իբրեւ զչարագո՛րծ, կամ իբրեւ զօտարատեսո՛ւչ։
15 Ձեզնից ոչ ոք թող չտանջուի որպէս մարդասպան կամ որպէս գող կամ որպէս չարագործ կամ որպէս ուրիշի գործին խառնուող.
15 Չըլլայ թէ ձեզմէ մէկը չարչարուի իբրեւ մարդասպան կամ գող կամ չարագործ կամ իբրեւ ուրիշի բանին խառնուող.
Մի՛ ոք ի ձէնջ չարչարեսցի իբրեւ զսպանող, կամ իբրեւ զգող, կամ իբրեւ զչարագործ, կամ իբրեւ զօտարատեսուչ:

4:15: Մի՛ ոք ՚ի ձէնջ չարչարեսցի իբրեւ զսպանօղ, կամ իբրեւ զգո՛ղ, կամ իբրեւ զչարագո՛րծ, կամ իբրեւ զօտարատեսո՛ւչ։
15 Ձեզնից ոչ ոք թող չտանջուի որպէս մարդասպան կամ որպէս գող կամ որպէս չարագործ կամ որպէս ուրիշի գործին խառնուող.
15 Չըլլայ թէ ձեզմէ մէկը չարչարուի իբրեւ մարդասպան կամ գող կամ չարագործ կամ իբրեւ ուրիշի բանին խառնուող.
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Только бы не пострадал кто из вас, как убийца, или вор, или злодей, или как посягающий на чужое;
4:15  μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος·
4:15. μὴ (Lest) γάρ (therefore) τις (a-one) ὑμῶν (of-ye) πασχέτω (it-should-experience) ὡς (as) φονεὺς (a-slayer-of) ἢ (or) κλέπτης (a-stealer) ἢ (or) κακοποιὸς (done-disrupted-belonged) ἢ (or) ὡς (as) ἀλλοτριεπίσκοπος: (an-other-belonged-scouter-upon)
4:15. nemo enim vestrum patiatur quasi homicida aut fur aut maledicus aut alienorum appetitorBut let none of you suffer as a murderer or a thief or a railer or coveter of other men's things.
15. For let none of you suffer as a murderer, or a thief, or an evil-doer, or as a meddler in other men’s matters:
4:15. But let none of you suffer for being a murderer, or a thief, or a slanderer, or one who covets what belongs to another.
4:15. But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men’s matters.
But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men' s matters:

15: Только бы не пострадал кто из вас, как убийца, или вор, или злодей, или как посягающий на чужое;
4:15  μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος·
4:15. nemo enim vestrum patiatur quasi homicida aut fur aut maledicus aut alienorum appetitor
But let none of you suffer as a murderer or a thief or a railer or coveter of other men's things.
4:15. But let none of you suffer for being a murderer, or a thief, or a slanderer, or one who covets what belongs to another.
4:15. But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men’s matters.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:15: But let none of you suffer - as a busybody in other men's matters - Αλλοτριοεπισκοπος· The inspector of another; meddling with other people's concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in public office is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring.
Albert Barnes: Notes on the Bible - 1834
4:15: But let none of you suffer as a murderer - If you must be called to suffer, see that it be not for crime. Compare the notes at Pe1 3:14, Pe1 3:17. They were to be careful that their sufferings were brought upon them only in consequence of their religion, and not because any crime could be laid to their charge. If even such charges were brought against them, there should be no pretext furnished for them by their lives.
As an evil doer - As a wicked man; or as guilty of injustice and wrong toward others.
Or as a busy-body in other men's matters - The Greek word used here ἀλλοτριοεπίσκοπος allotrioepiskopos occurs nowhere else in the New Testament. It means, properly, an inspector of strange things, or of the things of others. Prof. Robinson (Lexicon) supposes that the word may refer to one who is "a director of heathenism;" but the more obvious signification, and the one commonly adopted, is that which occurs in our translation - one who busies himself with what does not concern him; that is, one who pries into the affairs of another; who attempts to control or direct them as if they were his own. In respect to the vice here condemned, see the notes at Phi 2:4. Compare Th2 3:11, and Ti1 5:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: suffer: Pe1 2:20; Mat 5:11; Ti2 2:9
a busybody: Αλλοτριοεπισκοπος [Strong's G244], an inspector of another; meddling with other people's concerns. Th1 4:11; Th2 3:11; Ti1 5:13
Geneva 1599
(15) But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men's matters.
(15) The third difference: the godly are not afflicted for their evil doings, but for righteousness' sake as Christians: by which it comes to pass that the cross, seeing it is a testimony to them of faith and righteousness, ministers to them not an occasion of sorrow, but of unspeakable joy: now the apostle propounds this third difference under the form of an exhortation.
John Gill
But let none of you suffer as a murderer,.... The punishment for murder was death by the law of God, Gen 9:6
or as a thief; whose fine or mulct, according to the Jewish law, was a fivefold or fourfold restitution, according to the nature of the thing that was stolen, Ex 22:1
or as an evildoer; a breaker of any of the laws of God or men, which are of a moral nature, and for the good of civil society:
or as a busybody in other men's matters; "or as a bishop in another man's diocese"; that concerns himself in things he has nothing to do with, and neglects his own affairs, and lives in idleness, and upon the spoil of others; or takes upon him to manage, direct, order, and command other men's servants, or persons that do not belong to him, to do his business, or whatsoever he pleases. The Vulgate Latin version renders it, "a desirer of other's goods"; and the Ethiopic version, "a covetous desirer of other's things"; and so is led on by an insatiable thirst for them, to obtain them in an evil way, either by secret fraud, or open violence and oppression. To suffer in any such cases is scandalous and dishonourable, and unbecoming the character of a Christian. This last clause is left out in the Syriac version.
John Wesley
Let none of you deservedly suffer, as an evildoer - In any kind.
Robert Jamieson, A. R. Fausset and David Brown
But--Greek, "For." "Reproached in the name of Christ" I say (1Pet 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.
4:164:16: Ապա թէ իբրեւ զքրիստոնեայ, մի՛ ամաչեսցէ. այլ փառաւո՛ր առնիցէ զԱստուած անուամբս այսուիկ[3057]։ [3057] Ոմանք. Ապա եթէ... մի՛ ինչ ամաչեսցէ։
16 իսկ եթէ տանջւում է որպէս քրիստոնեայ, թող չամաչի, այլ փառաւորի Աստծուն այդ անուամբ,
16 Բայց եթէ չարչարուի իբրեւ քրիստոնեայ՝ թող չամչնայ, հապա ատոր համար թող Աստուծոյ փառք տայ։
Ապա եթէ իբրեւ զքրիստոնեայ` մի՛ ամաչեսցէ, այլ փառաւոր առնիցէ զԱստուած [37]անուամբս այսուիկ:

4:16: Ապա թէ իբրեւ զքրիստոնեայ, մի՛ ամաչեսցէ. այլ փառաւո՛ր առնիցէ զԱստուած անուամբս այսուիկ[3057]։
[3057] Ոմանք. Ապա եթէ... մի՛ ինչ ամաչեսցէ։
16 իսկ եթէ տանջւում է որպէս քրիստոնեայ, թող չամաչի, այլ փառաւորի Աստծուն այդ անուամբ,
16 Բայց եթէ չարչարուի իբրեւ քրիստոնեայ՝ թող չամչնայ, հապա ատոր համար թող Աստուծոյ փառք տայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: а если как Христианин, то не стыдись, но прославляй Бога за такую участь.
4:16  εἰ δὲ ὡς χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῶ ὀνόματι τούτῳ.
4:16. εἰ (if) δὲ (moreover) ὡς (as) Χριστιανός, (Anointed-belonged-to,"μὴ (lest) αἰσχυνέσθω, (it-should-be-beshamed,"δοξαζέτω (it-should-reckon-to) δὲ (moreover) τὸν (to-the-one) θεὸν (to-a-Deity) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) τούτῳ. (unto-the-one-this)
4:16. si autem ut Christianus non erubescat glorificet autem Deum in isto nomineBut, if as a Christian, let him not be ashamed: but let him glorify God in that name.
16. but if as a Christian, let him not be ashamed; but let him glorify God in this name.
4:16. But if one of you suffers for being a Christian, he should not be ashamed. Instead, he should glorify God in that name.
4:16. Yet if [any man suffer] as a Christian, let him not be ashamed; but let him glorify God on this behalf.
Yet if [any man suffer] as a Christian, let him not be ashamed; but let him glorify God on this behalf:

16: а если как Христианин, то не стыдись, но прославляй Бога за такую участь.
4:16  εἰ δὲ ὡς χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῶ ὀνόματι τούτῳ.
4:16. si autem ut Christianus non erubescat glorificet autem Deum in isto nomine
But, if as a Christian, let him not be ashamed: but let him glorify God in that name.
4:16. But if one of you suffers for being a Christian, he should not be ashamed. Instead, he should glorify God in that name.
4:16. Yet if [any man suffer] as a Christian, let him not be ashamed; but let him glorify God on this behalf.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:16: Yet if - as a Christian - If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on this very account. Christ suffered by the Jews because he was holy; Christians suffer because they resemble him.
The word Χριστιανος, Christian, is used only here and in Act 11:26; Act 26:28. See the note on the Act 11:26 (note).
Albert Barnes: Notes on the Bible - 1834
4:16: Yet if any man suffer as a Christian - Because he is a Christian; if he is persecuted on account of his religion. This was often done, and they had reason to expect that it might occur in their own case. Compare the notes at Pe1 3:17. On the import of the word Christian, and the reasons why the name was given to the disciples of the Lord Jesus, see the notes at Act 11:26.
Let him not be ashamed -
(1) Ashamed of religion so as to refuse to suffer on account of it.
(2) ashamed that he is despised and maltreated.
He is to regard his religion as every way honorable, and all that fairly results from it in time and eternity as in every respect desirable. He is not to be ashamed to be called a Christian; he is not to be ashamed of the doctrines taught by his religion; he is not to be ashamed of the Saviour whom he professes to love; he is not to be ashamed of the society and fellowship of those who are true Christians, poor and despised though they may be; he is not to be ashamed to perform any of the duties demanded by his religion; he is not to be ashamed to have his name cast out, and himself subjected to reproach and scorn. A man should be ashamed only of that which is wrong. He should glory in that which is right, whatever may be the consequences to himself. Christians now, though not subjected to open persecution, are frequently reproached by the world on account of their religion; and though the rack may not be employed, and the fires of martyrdom are not enkindled, yet it is often true that one who is a believer is called to "suffer as a Christian." He may be Rev_iled and despised. His views may be regarded as bigoted, narrow, severe. Opprobrious epithets, on account of his opinions, may be applied to him. His former friends and companions may leave him because he has become a Christian. A wicked father, or a frivilous and worldly mother, may oppose a child, or a husband may Rev_ile a wife, on account of their religion. In all these cases, the same spirit essentially is required which was enjoined on the early Christian martyrs. We are never to be ashamed of our religion, whatever results may follow from our attachment to it. Compare the notes at Rom 1:16.
But let him glorify God on this behalf - Let him praise God that he is deemed not unworthy to suffer in such a cause. It is a matter of thankfulness:
(1) that they may have this evidence that they are true Christians;
(2) that they may desire the advantages which may result from suffering as Christ did, and in his cause. See the notes at Act 5:41, where the sentiment here expressed is fully illustrated. Compare the Phi 3:10 note; Col 1:24 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: as: Pe1 4:19, Pe1 3:17, Pe1 3:18; Act 11:26, Act 26:28; Eph 3:13-15
let him not: Isa 50:7, Isa 54:4; Phi 1:20; Ti2 1:12; Heb 12:2, Heb 12:3
but: Isa 24:15; Act 5:41; Rom 5:2-5; Phi 1:29; Jam 1:2-4
John Gill
Yet if any man suffer as a Christian,.... Because he is one, and professes himself to be one. This name was first given to the disciples at Antioch, either by themselves, or by the Gentiles; however, it being agreeable to them, was retained; it is only mentioned here, and in Acts 11:26,
let him not be ashamed; neither of Christ, and his Gospel, for which he suffers, nor of the name he bears, nor of the punishment he endures, however ignominious and shameful it may be among men; but let him, as his Lord and master did, endure the cross, and despise the shame, Heb 12:2
but let him glorify God on this behalf: that he bestows this gift upon him to suffer for Christ, as well as to believe in him; and that he does him so much honour to call him to such service, and to strengthen him in it, so as to take it joyfully, and endure it patiently and cheerfully. The Alexandrian copy, and some others, and also the Vulgate Latin, Syriac, and Ethiopic versions, instead of "in this behalf", read "in this name"; that is, of a Christian.
John Wesley
Let him glorify God - Who giveth him the honour so to suffer, and so great a reward for suffering.
Robert Jamieson, A. R. Fausset and David Brown
a Christian--the name given in contempt first at Antioch. Acts 11:26; Acts 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Acts 6:3; "disciples," Acts 6:1; "those of the way," Acts 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, Acts 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.
let him not be ashamed--though the world is ashamed of shame. To suffer for one's own faults is no honor (1Pet 4:15; 1Pet 2:20), --for Christ, is no shame (1Pet 4:14; 1Pet 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.
4:174:17: Զի ժամանա՛կ է սկիզբն լինելոյ դատաստանին ՚ի տանէն Աստուծոյ. զի եթէ նախ ՚ի մէնջ. իսկ զի՞նչ կատարած իցէ այնոցիկ, որ ո՛չ հաւանեցան Աստուծոյ աւետարանին[3058]։ [3058] Ոմանք. Դատաստանաց ՚ի տա՛՛... այնոցիկ իցէ. կամ՝ է. որ ոչ հնազանդեցան աւետարանին Աստուծոյ։
17 քանի որ ժամանակն է, որ սկսուի դատաստանը Աստծու տնից. որովհետեւ, եթէ այն նախ մեզնից սկսուի, ապա ի՞նչ վախճան կը լինի նրանց, ովքեր չհնազանդուեցին Աստծու Աւետարանին:
17 Քանզի ժամանակ է որ դատաստանը Աստուծոյ տունէն սկսի։ Եթէ առաջ մեզմէ սկսի, հապա անոնց վերջը ի՞նչ պիտի ըլլայ՝ որոնք Աստուծոյ աւետարանին չեն հնազանդիր։
Զի ժամանակ է սկիզբն լինելոյ դատաստանին ի տանէն Աստուծոյ. զի եթէ նախ ի մէնջ, իսկ զի՞նչ կատարած իցէ այնոցիկ որ ոչ հաւանեցան Աստուծոյ աւետարանին:

4:17: Զի ժամանա՛կ է սկիզբն լինելոյ դատաստանին ՚ի տանէն Աստուծոյ. զի եթէ նախ ՚ի մէնջ. իսկ զի՞նչ կատարած իցէ այնոցիկ, որ ո՛չ հաւանեցան Աստուծոյ աւետարանին[3058]։
[3058] Ոմանք. Դատաստանաց ՚ի տա՛՛... այնոցիկ իցէ. կամ՝ է. որ ոչ հնազանդեցան աւետարանին Աստուծոյ։
17 քանի որ ժամանակն է, որ սկսուի դատաստանը Աստծու տնից. որովհետեւ, եթէ այն նախ մեզնից սկսուի, ապա ի՞նչ վախճան կը լինի նրանց, ովքեր չհնազանդուեցին Աստծու Աւետարանին:
17 Քանզի ժամանակ է որ դատաստանը Աստուծոյ տունէն սկսի։ Եթէ առաջ մեզմէ սկսի, հապա անոնց վերջը ի՞նչ պիտի ըլլայ՝ որոնք Աստուծոյ աւետարանին չեն հնազանդիր։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: Ибо время начаться суду с дома Божия; если же прежде с нас [начнется], то какой конец непокоряющимся Евангелию Божию?
4:17  ὅτι [ὁ] καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ· εἰ δὲ πρῶτον ἀφ᾽ ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῶ τοῦ θεοῦ εὐαγγελίῳ;
4:17. ὅτι (To-which-a-one) [ὁ] (the-one) καιρὸς (a-time) τοῦ (of-the-one) ἄρξασθαι ( to-have-firsted ) τὸ (to-the-one) κρίμα (to-a-separating-to) ἀπὸ ( off ) τοῦ ( of-the-one ) οἴκου ( of-a-house ) τοῦ (of-the-one) θεοῦ: (of-a-Deity) εἰ (if) δὲ (moreover) πρῶτον (to-most-before) ἀφ' (off) ἡμῶν, (of-us,"τί (what-one) τὸ (the-one) τέλος (a-finish) τῶν (of-the-ones) ἀπειθούντων ( of-un-conducing-unto ) τῷ (unto-the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) εὐαγγελίῳ; (unto-a-goodly-messagelet?"
4:17. quoniam tempus ut incipiat iudicium de domo Dei si autem primum a nobis qui finis eorum qui non credunt Dei evangelioFor the time is, that judgment should begin at the house of God. And if at first at us, what shall be the end of them that believe not the gospel of God?
17. For the time for judgment to begin at the house of God: and if first at us, what the end of them that obey not the gospel of God?
4:17. For it is time that judgment begin at the house of God. And if it is first from us, what shall be the end of those who do not believe the Gospel of God?
4:17. For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?
For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God:

17: Ибо время начаться суду с дома Божия; если же прежде с нас [начнется], то какой конец непокоряющимся Евангелию Божию?
4:17  ὅτι [ὁ] καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ· εἰ δὲ πρῶτον ἀφ᾽ ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῶ τοῦ θεοῦ εὐαγγελίῳ;
4:17. quoniam tempus ut incipiat iudicium de domo Dei si autem primum a nobis qui finis eorum qui non credunt Dei evangelio
For the time is, that judgment should begin at the house of God. And if at first at us, what shall be the end of them that believe not the gospel of God?
4:17. For it is time that judgment begin at the house of God. And if it is first from us, what shall be the end of those who do not believe the Gospel of God?
4:17. For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Новое основание или побуждение к благодушному перенесению страданий Апостол указывает как и раньше (ст. 7), в близости Божественного суда, который всею тяжестью обрушится на неверных и нечестивых, но начнется с общества верующих. "Судом или исследованием называет - здесь скорби, причиняемые верным от нечестивых, о наступлении коих предвозвещал Господь, говоря: "будут вас в судилища" и проч. (Мф 10:17). Наводит на них страх, чтобы отклонить их от жизни рассеянной" (блаж. Феофил.). Суд или испытание Богом начинается с "дома Божия", т. е. с Церкви (ср. 1Тим. 3:15), с чем согласуется и ветхозаветное пророческое представление (Иер 25:15-29; Ам 3:2) и новозаветное - учение Самого Господа (Мф 25:9; Лк 21:12). "Начинается суд прежде с дому Божия. Ибо, по словам Василия Великого, мы естественно негодуем на домашних своих, когда они провинятся пред вами. А Богу свои суть не кто иные, как верные, наполняющие дом Его, т. е. Церковь" (Феофил.). Ап. Петр на бедствия и скорби, воздвигаемые на христиан его времени, смотрит, как на начало последнего суда Божия, который со всею силою имеет обрушиться на неверных. Последнюю мысль Апостол выражает сначала вопросом, ст. 17: "если прежде с нас начнется, то какой конец не покоряющимся Евангелию Божию?", а затем, ст. 18, словами ветхозаветного приточника, Притч 11:31: по тексту LXХ-ти. "Смысл речи такой: если праведник получает спасение с трудом и напряжением (ср. Мф 11:12; Деян 14:22), то какую долю получат проводящие жизнь в неге и наслаждениях, - нужно подразумевать, нечестивые, - в будущем веке?" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
4:17: Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to endure various calamities; see Mat 24:9, Mat 24:21, Mat 24:22; Mar 13:12, Mar 13:13; Joh 16:2, etc. Here his true disciples are called the house or family of God. That the converted Jews suffered much from their own brethren, the zealots, or factions into which the Jews were at that time divided, needs little proof; and some interpreters think that this was in conformity to the purpose of God, (Mat 23:35 : That on you may come all the righteous blood shed from the foundation of the world), "that the Jewish Christians were to be involved in the general punishment; and that it was proper to begin at them as a part of the devoted Jewish nation, notwithstanding they were now become the house of God, because the justice of God would thereby be more illustriously displayed." See Macknight. But probably the word κριμα, which we here translate judgment, may mean no more than affliction and distress; for it was a Jewish maxim that, when God was about to pour down some general judgment, he began with afflicting his own people in order to correct and amend them, that they might be prepared for the overflowing scourge. In Bava Kama, fol. 60, 1, we have the same sentiment, and in nearly the same words, as in Peter, viz.: "God never punishes the world but because of the wicked, but he always begins with the righteous first. The destroyer makes no difference between the just and the unjust, only he begins first with the righteous." See Eze 9:1-7, where God orders the destroyer to slay both old and young in the city: But, said he, begin at my sanctuary.
And if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenitent, and obey not the Gospel of God? Here is the plainest reference to the above Jewish maxim; and this, it appears, was founded upon the text which St. Peter immediately quotes.
Albert Barnes: Notes on the Bible - 1834
4:17: For the time is come - That is, this is now to be expected. There is reason to think that this trial will now occur, and there is a propriety that it should be made. Probably the apostle referred to some indications then apparent that this was about to take place.
That judgment must begin - The word "judgment" here (κρίμα krima) seems to mean "the severe trial which would determine character." It refers to such calamities as would settle the question whether there was any religion, or would test the value of that which was professed. It was to "begin" at the house of God, or be applied to the church first, in order that the nature and worth of religion might be seen. The reference is, doubtless, to some fearful calamity which would primarily fall on the "house of God;" that is, to some form of persecution which was to be let loose upon the church.
At the house of God - Benson, Bloomfield, and many others, suppose that this refers to the Jews, and to the calamities that were to come around the temple and the holy city about to be destroyed. But the more obvious reference is to Christians, spoken of as the house or family of God. There is probably in the language here an allusion to Eze 9:6; "Slay utterly old and young, both maids, and little children, and women; and begin at my sanctuary." Compare Jer 25:29. But the language used here by the apostle does not denote literally the temple, or the Jews, but those who were in his time regarded as the people of God - Christians - the church. So the phrase (בּית יהוה bē yt Yahweh) "house of Yahweh" is used to denote the family or people of God, Num 12:7; Hos 8:1. Compare also Ti1 3:15 and the note on that verse. The sense here is, therefore, that the series of calamities referred to were to commence with the church, or were to come first upon the people of God. Schoettgen here aptly quotes a passage from the writings of the Rabbis: "Punishments never come into the world unless the wicked are in it; but they do not begin unless they commence first with the righteous."
And if it first begin at us, what shall the end be of them that obey not the gospel of God? - If God brings such trials upon us who have obeyed his gospel, what have we not reason to suppose he will bring upon those who are yet in their sins? And if we are selected first as the objects of this visitation, if there is that in us which requires such a method of dealing, what are we to suppose will occur in the end with those who make no pretensions to religion, but are yet living in open transgression? The sentiment is, that if God deals thus strictly with his people; if there is that in them which makes the visitations of his judgment proper on them, there is a certainty that they who are not his people, but who live in iniquity, will in the end be overwhelmed with the tokens of severer wrath. Their punishment hereafter will be certain; and who can tell what will be the measure of its severity? Every wicked man, when he sees the trials which God brings upon his own people, should tremble under the apprehension of the deeper calamity which will hereafter come upon himself. We may remark:
(1) that the judgments which God brings upon his own people make it certain that the wicked will be punished. If he does not spare his own people, why should he spare others?
(2) the punishment of the wicked is merely delayed. It begins at the house of God. Christians are tried, and are recalled from their wanderings, and are prepared by discipline for the heavenly world. The punishment of the wicked is often delayed to a future world, and in this life they have almost uninterrupted prosperity, but in the end it will be certain. See Ps. 73:1-19. The punishment will come in the end. It cannot be evaded. Sooner or later justice requires that the wicked should be visited with the expressions of divine displeasure on account of sin, and in the future world there will be ample time for the infliction of all the punishment which they deserve.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: judgment: Isa 10:12; Jer 25:29, Jer 49:12; Eze 9:6; Mal 3:5; Mat 3:9, Mat 3:10; Luk 12:47, Luk 12:48
and if: Luk 23:31
what: Mat 11:20-24; Luk 10:12-14; Heb 2:2, Heb 2:4, Heb 12:24, Heb 12:25
obey: Pe1 2:8; Gal 3:1, Gal 5:7; Th2 1:8; Heb 5:9, Heb 11:8
Geneva 1599
(16) For the time [is come] that judgment must begin at the house of God: and (17) if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?
(16) The third reason: because the Lord of all the world being especially watchful over those in his household, does therefore discipline them first of all, yet so that he keeps a measure in his greatest severity. As he always used to do until now, so he does now especially when he exhibited himself in person to his Church.
(17) Lest the godly should be offended and stumble at that vain shadow of happiness of the wicked, as though God were not the governor of the world, for that the wicked are in good case, and the godly in evil, the apostle teaches by an argument of a comparison of them together, that God who spares not his own, but nurtures them under the cross, will at length in his time handle the rebellious and wicked far otherwise, whom he has appointed to utter destruction.
John Gill
For the time is come that judgment must begin at the house of God,.... By the house of God is either meant the temple at Jerusalem, which is often so called, because it was built for God, and where were the symbol of his presence, and his worship; and now the time was come, or at hand, that God would begin at his sanctuary, and leave this house desolate, and not one stone should be left upon another, as Christ had foretold: or else the church of God, which is frequently called the house of God, because it is of his building, where he dwells, and grants his gracious presence, and which he beautifies, fills, repairs, and defends; and so may design believers in Christ, those that are of the household and family of God: and by judgment is meant, not punishment for sin, strictly speaking, because Christ has endured this in the room and stead of his church and people, and therefore in justice cannot be inflicted on them; but afflictions and persecutions, and which are fatherly chastisements, and different from God's judgment on the world, and condemnation with it; see 1Cor 11:32 and these may be said to "begin" with them, because it is only in this life the saints have their afflictions; and which are in love to them, and therefore are early brought upon them to try them, and purge them, and make them partakers of his holiness: besides, wicked men are often made use of as instruments, by which God chastises his people; upon which account they are reserved till last, to be the objects of his vengeance, when they have filled up the measure of their sins; and then what is begun in love at the house of God, will end in wrath and severe punishment on them: and whereas it is said, "the time" is come, or at hand, it may be observed, that as God has his set time to favour his Zion, so likewise to chastise her; all his people's times are in his hand, as of comfort, so of temptation, affliction, and persecution. The first times of Christianity, or of the preaching of the Gospel, were times of trouble and distress; for as it was necessary the Gospel should be confirmed by signs and wonders, so that it should be tried and proved by the sufferings of the saints for it: and the phrase also suggests, that these sufferings and afflictions were but for a time, and even as it were for a moment, for a little while; and is a reason why the saints should glorify God, as these words imply, being introduced with the causal particle, "for"; that they have their sufferings now, and not with the wicked in the world to come, which will have no end:
and if it first begin at us; either us Jews, for Peter, and those he writes to, were such; or us Christians, who believe in Christ, have embraced his Gospel, and profess his name:
what shall the end be of them that obey not the Gospel of God? of which God is the author, and which contains things relating to him; as the grace of God, the righteousness of God, peace with him, pardon from him, justification before him, and acceptance with him; and which he commits to men, and qualifies them for preaching it, and succeeds the ministry of it; and it being his Gospel, as it makes it the more valuable in itself, so it is to be had in the greatest reverence and esteem; and the greater is the sin of such who despise and reject it, as did the unbelieving Jews, who seem chiefly designed, here; it was first preached to them, but they disbelieved the doctrines of it, and submitted not to its ordinances, and rejected Christ, the Saviour, the sum and substance of it; and put it away from them, judging themselves unworthy of everlasting life: and what shall the end of such be? in this world wrath came upon them to the uttermost, ruin upon their nation, city, and temple; and in the world to come everlasting destruction from the presence of the Lord, and eternal vengeance in flames of fire. The Jews have various phrases, and frequent expressions in their writings, which resemble these, and serve to illustrate them. When Noah told the old world of the flood, and called upon them to repent, they are represented as saying to him (o),
"where does punishment begin? , "at the house" of that man does it "begin?" when Methuselah died, they said unto him, does not punishment begin at the house of that man?''
and elsewhere (p), says R. Jonathan,
"punishment does not come into the world, but in the time that the wicked are in the world; and it does not begin (i.e. at them) , but it begins at the righteous;''
and again (q).
"when God executes judgment on the righteous, he is praised; for if he executes this on them, how much more on the ungodly?''
see Is 10:11.
(o) Midrash Kohelet, fol. 79. 4. (p) T. Bab. Bava Kama, fol. 60. 1. Caphtor, fol. 70. 2. (q) Jarchi in Numb. 179. apud Grotium in loc.
John Wesley
The time is come for judgment to begin at the house of God - God first visits his church, and that both in justice and mercy. What shall the end be of them that obey not the gospel - How terribly will he visit them! The judgments which are milder at the beginning, grow more and more severe. But good men, having already sustained their part, are only spectators of the miseries of the wicked.
Robert Jamieson, A. R. Fausset and David Brown
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 Ezek 9:6; compare Amos 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.
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.
4:184:18: Եւ եթէ արդարն հազի՛ւ կեցցէ, իսկ ամպարիշտն եւ մեղաւորն ո՞ւր գտանիցի[3059]։ [3059] Ոմանք. Ուր գտանիցին։
18 Եւ եթէ արդարը հազիւ է փրկուելու, ապա ամբարիշտը կամ մեղաւորը էլ ո՞ւր պիտի մնայ:
18 Եթէ արդարը դժուարաւ կը փրկուի, հապա ամբարիշտն ու մեղաւորը ո՞ւր պիտի գտնուին։
Եւ եթէ արդարն հազիւ կեցցէ, իսկ ամբարիշտն եւ մեղաւորն ո՞ւր գտանիցի:

4:18: Եւ եթէ արդարն հազի՛ւ կեցցէ, իսկ ամպարիշտն եւ մեղաւորն ո՞ւր գտանիցի[3059]։
[3059] Ոմանք. Ուր գտանիցին։
18 Եւ եթէ արդարը հազիւ է փրկուելու, ապա ամբարիշտը կամ մեղաւորը էլ ո՞ւր պիտի մնայ:
18 Եթէ արդարը դժուարաւ կը փրկուի, հապա ամբարիշտն ու մեղաւորը ո՞ւր պիտի գտնուին։
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4:1818: И если праведник едва спасается, то нечестивый и грешный где явится?
4:18  καὶ εἰ ὁ δίκαιος μόλις σῴζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται;
4:18. καὶ (And) εἰ (if) ὁ ( the-one ) δίκαιος ( course-belonged ) μόλις ( arduously ) σώζεται , ( it-be-saved ," ὁ ( the-one ) [ δὲ ] "[ moreover ]" ἀσεβὴς ( un-reverent ) καὶ ( and ) ἁμαρτωλὸς ( un-adjusted-along ) ποῦ ( of-whither ) φανεῖται ; ( it-shall-manifest ?"
4:18. et si iustus vix salvatur impius et peccator ubi parebitAnd if the just man shall scarcely be saved, where shall the ungodly and the sinner appear?
18. And if the righteous is scarcely saved, where shall the ungodly and sinner appear?
4:18. And if the just man will scarcely be saved, where will the impious and the sinner appear?
4:18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
And if the righteous scarcely be saved, where shall the ungodly and the sinner appear:

18: И если праведник едва спасается, то нечестивый и грешный где явится?
4:18  καὶ εἰ ὁ δίκαιος μόλις σῴζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται;
4:18. et si iustus vix salvatur impius et peccator ubi parebit
And if the just man shall scarcely be saved, where shall the ungodly and the sinner appear?
4:18. And if the just man will scarcely be saved, where will the impious and the sinner appear?
4:18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
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Adam Clarke: Commentary on the Bible - 1831
4:18: And if the righteous scarcely be saved - If it shall be with extreme difficulty that the Christians shall escape from Jerusalem, when the Roman armies shall come against it with the full commission to destroy it, where shall the ungodly and the sinner appear? Where shall the proud Pharisaic boaster in his own outside holiness, and the profligate transgressor of the laws of God, show themselves, as having escaped the Divine vengeance? The Christians, though with difficulty, did escape, every man; but not one of the Jews escaped, whether found in Jerusalem or elsewhere.
It is rather strange, but it is a fact, that this verse is the Septuagint translation of Pro 11:31 : Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner. For this the Septuagint and St. Peter have, If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Such a latitude of construction can scarcely be accounted for. The original is this: הן צדיק בארץ ישלם אף כי רשע וחוטא hen tsaddik baarets yeshullam aph ki rasha vechote: "Behold, to the righteous it shall be returned on the earth; and also to the wicked and the transgressor."
The Chaldee paraphrast has given this a different turn: Behold, the righteous shall be strengthened in the earth; but the ungodly and the sinners shall be consumed from the earth.
The Syriac thus: If the righteous scarcely live, the ungodly and the sinner where shall he stand?
The Arabic is nearly the same as the Septuagint and the apostle; the Vulgate follows the Hebrew.
I have on several occasions shown that, when Cestius Gallus came against Jerusalem, many Christians were shut up in it; when he strangely raised the siege the Christians immediately departed to Pella in Coele-syria, into the dominions of King Agrippa, who was an ally of the Romans, and there they were in safety; and it appears, from the ecclesiastical historians, that they had but barely time to leave the city before the Romans returned under the command of Titus, and never left the place till they had destroyed the temple, razed the city to the ground, slain upwards of a million of those wretched people, and put an end to their civil polity and ecclesiastical state.
Albert Barnes: Notes on the Bible - 1834
4:18: And if the righteous scarcely be saved - If they are saved with difficulty. The word used here (μόλις molis) occurs in the following places: Act 14:18, "scarce restrained they the people;" Act 27:7, "and scarce were come over against Cnidus;" Pe1 4:8, "and hardly passing it;" Pe1 4:16, "we had much work to come by the boat" - literally, we were able with difficulty to get the boat; Rom 5:7, "scarcely for a righteous man will one die;" and in the passage before us. The word implies that there is some difficulty, or obstruction, so that the thing came very near not to happen, or so that there was much risk about it. Compare Luk 13:31. The apostle in this passage seems to have had his eye on a verse in Proverbs, Pro 11:31, and he has merely expanded and illustrated it: "Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner." By the question which he employs, he admits that the righteous are saved with difficulty, or that there are perils which jeopard their salvation, and which are of such a kind as to make it very near not to happen. They would indeed be saved, but it would be in such a manner as to show that the circumstances were such as to render it, to human appearances, doubtful and problematical. This peril may have arisen from many circumstances:
(a) The difficulty of forming a plan of salvation, involving a degree of wisdom wholly beyond that of man, and of such a character that beforehand it would have been problematical and doubtful whether it could be. There was but one way in which it could be done. But what human wisdom could have devised that, or thought of it? There was but one being who could save. But who would have supposed that the Son of God would have been willing to become a man, and to die on a cross to do it? If he had been unwilling to come and die, the righteous could not have been saved.
(b) The difficulty of bringing those who are saved to a willingness to accept of salvation. All were disposed alike to reject it; and there were many obstacles in the human heart, arising from pride, and selfishness, and unbelief, and the love of sin, which must be overcome before any would accept of the offer of mercy. There was but one agent who could overcome these things, and induce any of the race to embrace the gospel - the Holy Spirit. But who could have anticipated that the Spirit of God would have undertaken to renew and sanctify the polluted human heart? Yet, if he had failed, there could have been no salvation for any.
(c) The difficulty of keeping them from falling away amidst the temptations and allurements of the world. Often it seems to be wholly doubtful whether those who have been converted will be kept to eternal life. They have so little religion; they yield so readily to temptation; they conform so much to the world; they have so little strength to bear up under trials, that it seems as if there was no power to preserve them and bring them to heaven. They are saved when they seemed almost ready to yield everything.
(d) The difficulty of rescuing them from the power of the great enemy of souls. The adversary has vast power, and he means, if be can, to destroy those who are the children of God. Often they are in most imminent danger, and it seems to be a question of doubtful issue whether they will not be entirely overcome and perish. It is no small matter to rescue a soul from the dominion of Satan, and to bring it to heaven, so that it shall be eternally safe. Through the internal struggles and the outward conflicts of life, it seems often a matter of doubt whether with all their effort they will be saved; and when they are saved, they will feel that they have been rescued from thousands of dangers, and that there has been many a time when they have stood on the very verge of ruin, and when, to human appearances, it was scarcely possible that they could be saved.
Where shall the ungodly and the sinner appear? - What hope is there of their salvation? The meaning is, that they would certainly perish; and the doctrine in the passage is, that the fact that the righteous are saved with so much difficulty is proof that the wicked will not be saved at all. This follows, because:
(a) there is the same difficulty in their salvation which there was in the salvation of those who became righteous; the same difficulty arising from the love of sin, the hardness of the heart, and the arts and power of the adversary.
(b) No one can be saved without effort, and in fact the righteous are saved only by constant and strenuous effort on their part.
But the wicked make no effort for their own salvation. They make use of no means for it; they put forth no exertions to obtain it; they do not make it a part of their plan of life. How, then, can they be saved? But where will they appear? I answer:
(a) they will appear somewhere. They will not cease to exist when they pass away from this world. Not one of them will be annihilated; and though they vanish from the earth, and will be seen here no more, yet they will make their appearance in some other part of the universe.
(b) They will appear at the judgment-seat, as all others will, to receive their sentence according to the deeds done in the body. It follows from this:
(1) that the wicked will certainly be destroyed. If the righteous are scarcely saved, how can they be?
(2) that there will be a state of future punishment, for this refers to what is to occur in the future world.
(3) that the punishment of the wicked will be eternal, for it is the opposite of what is meant by saved. The time will never come when it will be said that they are saved! But if so, their punishment must be eternal!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: if: Pe1 5:8; Pro 11:31; Jer 25:29; Eze 18:24; Zac 13:9; Mat 24:22-24; Mar 13:20-22; Luk 23:31; Act 14:22, Act 27:24, Act 27:31, Act 27:42-44; Co1 10:12; Heb 4:1, Heb 10:38, Heb 10:39
where: Psa 1:4, Psa 1:5; Rom 1:18, Rom 5:6; Pe2 2:5, Pe2 2:6, Pe2 3:7; Jde 1:15
the sinner: Gen 13:13; Sa1 15:18; Luk 15:1; Rom 5:8
John Gill
And if the righteous scarcely be saved,.... Reference is had to Prov 11:31 where in the Septuagint version are the same words as here: the "righteous" are such, not who are so in their own opinion, or merely in the esteem of others, nor on account of their vility, morality, and external righteousness before men, or by the deeds of the law; but who are made righteous by the righteousness of Christ imputed to them: and such are "scarcely saved"; not as if they were but in part saved, for they are completely saved; Christ has wrought out and finished a complete salvation for them; and they are saved from all enemies, and everything that might hurt them; from sin, Satan, the law, the world, hell, and death; and they are completely justified, and have all their sins pardoned, and shall be perfectly saved: nor as if their salvation was doubtful; for though they are scarcely, yet certainly saved; for they are chosen to salvation, and Christ has obtained it for them, and they have the application of it already made to them by the blessed Spirit; and being justified, or made righteous persons, nothing is more certain than that they shall be glorified: but they are said to be "scarcely" saved, because of the difficulty of it, both with respect to Christ, who met with difficulties in working out their salvation; by reason of the strictness of divine justice, and the demands of the righteous law, which would make no abatement; the sins of his people he had to bear, and make atonement for; the many enemies he had to grapple with, and the accursed death of the cross, he had to undergo; though they were such he was able to surmount, and did: and especially with respect to the saints themselves; for though their salvation is certain and complete, being finished by Christ, yet their enjoyment of it is attended with many difficulties; by reason of the corruptions of nature, a law in their members warring against the law of their minds; the frequent temptations of Satan, who seeks to devour them, and their wrestlings with principalities and powers, which are above their match; and also by reason of various afflictions and persecutions, and many tribulations, which make their way to eternal life a strait way, and through which they must enter into the kingdom of heaven: and if this be their case, as it is,
where shall the ungodly and the sinner appear? the profane sinner, the Christless, impenitent, unbelieving, and unregenerate man; otherwise all men are sinners, in themselves; but here it means such as are destitute of the sanctifying grace of the Spirit, and the justifying righteousness of Christ, and that live and die in their sins: where shall such appear? not in the congregation of the righteous; nor at the right hand of Christ; nor in heaven, into which no defiled sinner shall enter; nor even on earth, among and under the rocks and mountains, which will not be able to hide them from the face of the Judge, and his wrath, when he shall come; but at Christ's left hand, and in hell, and among the devils and damned there.
John Wesley
If the righteous scarcely be saved - Escape with the utmost difficulty. Where shall the ungodly - The man who knows not God. And the open sinner appear - In that day of vengeance. The salvation here primarily spoken of is of a temporal nature. But we may apply the words to eternal things, and then they are still more awful. Prov 11:31.
Robert Jamieson, A. R. Fausset and David Brown
scarcely--Compare "so as by fire," 1Cor 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.
4:194:19: Որպէս զի որ չարչարիցին ըստ Աստուծոյ կամացն, հաւատարիմ Հաստչին աւանդեսցեն զիւրեանց ոգիս բարերարութեամբք[3060]։[3060] Ոմանք. Որպէս զի եւ որ չար՛՛... ոգին բարերարութեանն։
19 Հետեւաբար նրանք, որ չարչարւում են ըստ Աստծու կամքի, բարեգործութիւն անելով թող իրենց հոգիները յանձնեն հաւատարիմ Ստեղծողին:
19 Ուստի անոնք որ Աստուծոյ կամքին համեմատ կը չարչարուին, բարիք գործելով իրենց հոգիները թող անոր յանձնեն, իբրեւ հաւատարիմ՝ Ստեղծողին։
Որպէս զի որ չարչարիցին ըստ Աստուծոյ կամացն` հաւատարիմ Հաստչին աւանդեսցեն զիւրեանց ոգիս բարերարութեամբք:

4:19: Որպէս զի որ չարչարիցին ըստ Աստուծոյ կամացն, հաւատարիմ Հաստչին աւանդեսցեն զիւրեանց ոգիս բարերարութեամբք[3060]։
[3060] Ոմանք. Որպէս զի եւ որ չար՛՛... ոգին բարերարութեանն։
19 Հետեւաբար նրանք, որ չարչարւում են ըստ Աստծու կամքի, բարեգործութիւն անելով թող իրենց հոգիները յանձնեն հաւատարիմ Ստեղծողին:
19 Ուստի անոնք որ Աստուծոյ կամքին համեմատ կը չարչարուին, բարիք գործելով իրենց հոգիները թող անոր յանձնեն, իբրեւ հաւատարիմ՝ Ստեղծողին։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: Итак страждущие по воле Божией да предадут Ему, как верному Создателю, души свои, делая добро.
4:19  ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῶ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐᾳ.
4:19. ὥστε (As-also) καὶ (and) οἱ (the-ones) πάσχοντες ( experiencing ) κατὰ (down) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) πιστῷ (unto-trusted) κτίστῃ (unto-a-creator) παρατιθέσθωσαν ( they-should-place-beside ) τὰς (to-the-ones) ψυχὰς (to-breathings) ἐν (in) ἀγαθοποιίᾳ. (unto-a-doing-good-unto)
4:19. itaque et hii qui patiuntur secundum voluntatem Dei fideli creatori commendant animas suas in benefactisWherefore let them also that suffer according to the will of God commend their souls in good deeds to the faithful Creator.
19. Wherefore let them also that suffer according to the will of God commit their souls in well-doing unto a faithful Creator.
4:19. Therefore, too, let those who suffer according to the will of God commend their souls by good deeds to the faithful Creator.
4:19. Wherefore let them that suffer according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creator.
Wherefore let them that suffer according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creator:

19: Итак страждущие по воле Божией да предадут Ему, как верному Создателю, души свои, делая добро.
4:19  ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῶ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐᾳ.
4:19. itaque et hii qui patiuntur secundum voluntatem Dei fideli creatori commendant animas suas in benefactis
Wherefore let them also that suffer according to the will of God commend their souls in good deeds to the faithful Creator.
4:19. Therefore, too, let those who suffer according to the will of God commend their souls by good deeds to the faithful Creator.
4:19. Wherefore let them that suffer according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creator.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Как нравоучительный вывод из всего отдела, ст. 12-13, Апостол дает читателям наставление предавать себя при страданиях благой и премудрой воле Божией (ср. ст. 17), взирая на образец всецелой преданности Богу, явленный Господом Иисусом Христом на кресте (Лк 23:46). Как же должно предавать самого себя Богу? "В благотворении". Что же значит это? Значит положиться на Бога со смиренномудрием, не придавать много цены своим страданиям, но чем более кто страдает, тем более должен почитать себя непотребным, говоря ко Господу: Ты праведен во всем, что сделал нам" (Дан 3:27) (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
4:19: Suffer according to the will of God - A man suffers according to the will of God who suffers for righteousness' sake; and who, being reviled, reviles not again.
Commit the keeping of their souls - Place their lives confidently in his hand, who, being their Creator, will also be their preserver, and keep that safely which is committed to his trust. God is here represented as faithful, because he will always fulfill his promises, and withhold no good thing from them that walk uprightly.
But they had no reason to hope that he would care for their lives and souls unless they continued in well-doing. He who is employed in God's work will have God's protection. The path of duty ever was, and ever will be, the only way of safety.
1. The apostle recommends fervent charity - unfeigned love both to God and man. It is well said of this grace that it is a universal virtue which ought to precede, accompany, and follow, all others. A charity which has God for its principle, and Jesus Christ for its pattern, never faileth. If our charity be extensive enough to cover all the defects of our neighbor in bearing with them; that of God is sufficient to cover all the sins of a sincere penitent by blotting them out. If we ought to be charitable to all, it is after the example of our heavenly Father, who is loving to every man, and hateth nothing that he has made.
2 The difficulty of escaping the corruption that is in the world is great; and, consequently, the danger of losing our souls. In this great work, watchfulness, prayer; faith, and obedience, are indispensably necessary. He who does not walk with God here cannot see nor enjoy him hereafter.
Albert Barnes: Notes on the Bible - 1834
4:19: Wherefore, let them that suffer according to the will of God - That is, who endure the kind of sufferings that he, by his providence, shall appoint. Compare Pe1 3:17; Pe1 4:15-16.
Commit the keeping of their souls - to him. Since there is so much danger; since there is no one else that can keep them; and since he is a Being so faithful, let them commit all their interests to him. Compare Psa 37:5. The word "souls" here (ψυχὰς psuchas) is equivalent to themselves. They were to leave everything in his hand, faithfully performing every duty, and not being anxious for the result.
In well doing - Constantly doing good, or seeking to perform every duty in a proper manner. Their business was always to do right; the result was to be left with God. A man who is engaged always in well-doing, may safely commit all his interest to God.
As unto a faithful Creator - God may be trusted, or confided in, in all His attributes, and in all the relations which He sustains as Creator, Redeemer, Moral Governor, and Judge. In these, and in all other respects, we may come before Him with confidence, and put unwavering trust in Him. As Creator particularly; as one who has brought us, and all creatures and things into being, we may be sure that he will be "faithful" to the design which he had in view. From that design he will never depart until it is fully accomplished. He abandons no purpose which he has formed, and we may be assured that he will faithfully pursue it to the end. As our Creator we may come to Him, and look to Him for His protection and care. He made us. He had a design in our creation. He so endowed us that we might live foRev_er, and so that we might honor and enjoy Him. He did not create us that we might be miserable; nor does He wish that we should be. He formed us in such a way that, if we choose, we may be eternally happy. In that path in which He has appointed us to go, if we pursue it, we may be sure of His help and protection. If we really aim to accomplish the purposes for which we were made, we may be certain that He will show Himself to be a "faithful Creator;" one in whom we may always confide. And even though we have wandered from Him, and have long forgotten why we were made, and have loved and served the creature more than the Creator, we may be sure, if we will return to Him, that He will not forget the design for which He originally made us. As our Creator we may still confide in Him. Redeemed by the blood of His Son, and renewed by His Spirit after the image of Him who erected us, we may still go to Him as our Creator, and may pray that even yet the high and noble ends for which we were made may be accomplished in us. Doing this, we shall find Him as true to that purpose as though we had never sinned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: let: Pe1 4:12-16, Pe1 3:17; Act 21:11-14
commit: Psa 31:5, Psa 37:5; Luk 23:46; Act 7:59; Ti2 1:12
in: Pe1 2:15; Est 4:16; Jer 26:11-15; Dan 3:16-18, Dan 6:10, Dan 6:11, Dan 6:22; Rom 2:7
a faithful: Psa 138:8, Psa 146:5, Psa 146:6; Isa 40:27, Isa 40:28, Isa 43:7, Isa 43:21, Isa 51:12, Isa 51:13, Isa 54:16, Isa 54:17; Col 1:16-20; Heb 1:2, Heb 1:3; Rev 4:10, Rev 4:11, Rev 5:9-14
Geneva 1599
(18) Wherefore let them that suffer according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creator.
(18) The conclusion: seeing the godly are not afflicted by chance, but by the will of God, they ought not to despair, but go forward nonetheless in the way of holiness and well doing, commending themselves to God their faithful creator, that is to say, their Father.
John Gill
Wherefore let them that suffer according to the will of God,.... This is the conclusion made from the foregoing premises; that seeing the state and condition of the saints in this world, at worst, and which is but for a time, is infinitely preferable to the dreadful state and condition of disobedient persons, ungodly men, and sinners, and which will endure to all eternity; they should not think strange of their sufferings, or complain of them, but patiently endure them; and especially when they consider that these are not the effects of chance, or merely owing to the malice and wickedness of men, or to any second cause only; but they are the will of God, are by his appointment, under his direction, and by his order, and for their good, and his own glory; and therefore it becomes them to
commit the keeping of their souls to him, in well doing, as unto a faithful Creator: and which is not only their duty, but their privilege: and the sense is, that when they are called to suffer for Christ, they should commit their cause to God, who, as he is the Creator, is the Governor of the universe, and will judge righteously; and when they are even called to lay down their lives for his sake, they shall not lose them; though their bodies are killed, they may and should commit their souls, when departing from their bodies, into the hands of God; as Stephen, the first martyr, committed his into the hands of Christ, in imitation of him; where he that made them, as he is able to keep them, will faithfully preserve them in happiness and glory, till the resurrection morn, when their bodies shall be raised and reunited to them: and this is to be performed, in "well doing"; for which they suffer, and in which they should continue to the last; not rendering evil for evil, but blessing; and in imitation of Christ, and his servant Stephen, pray for their worst enemies, and wish them all the good, and do them all the acts of kindness that lie in their power.
John Wesley
Let them that suffer according to the will of God - Both for a good cause, and in a right spirit. Commit to him their souls - (Whatever becomes of the body) as a sacred depositum. In well doing - Be this your care, to do and suffer well: He will take care of the rest. As unto a faithful Creator - In whose truth, love, and power, ye may safely trust.
Robert Jamieson, A. R. Fausset and David Brown
General conclusion from 1Pet 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.
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 1Pet 3:14).
according to the will of God--(See on 1Pet 3:17). God's will that the believer should suffer (1Pet 4:17), is for his good. One oldest manuscript and Vulgate read, "in well-doings"; contrast ill-doings, 1Pet 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 (1Pet 4:2), rests implicitly on his Creator's faithfulness.