|
Click a verse to see commentary
|
Select a resource above
|
Good Stewards of God’s Grace4 Since therefore Christ suffered in the flesh, arm yourselves also with the same intention (for whoever has suffered in the flesh has finished with sin), 2so as to live for the rest of your earthly life no longer by human desires but by the will of God. 3You have already spent enough time in doing what the Gentiles like to do, living in licentiousness, passions, drunkenness, revels, carousing, and lawless idolatry. 4They are surprised that you no longer join them in the same excesses of dissipation, and so they blaspheme. 5But they will have to give an accounting to him who stands ready to judge the living and the dead. 6For this is the reason the gospel was proclaimed even to the dead, so that, though they had been judged in the flesh as everyone is judged, they might live in the spirit as God does. 7 The end of all things is near; therefore be serious and discipline yourselves for the sake of your prayers. 8Above all, maintain constant love for one another, for love covers a multitude of sins. 9Be hospitable to one another without complaining. 10Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received. 11Whoever speaks must do so as one speaking the very words of God; whoever serves must do so with the strength that God supplies, so that God may be glorified in all things through Jesus Christ. To him belong the glory and the power forever and ever. Amen.
Suffering as a Christian12 Beloved, do not be surprised at the fiery ordeal that is taking place among you to test you, as though something strange were happening to you. 13But rejoice insofar as you are sharing Christ’s sufferings, so that you may also be glad and shout for joy when his glory is revealed. 14If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you. 15But let none of you suffer as a murderer, a thief, a criminal, or even as a mischief maker. 16Yet if any of you suffers as a Christian, do not consider it a disgrace, but glorify God because you bear this name. 17For the time has come for judgment to begin with the household of God; if it begins with us, what will be the end for those who do not obey the gospel of God? 18And “If it is hard for the righteous to be saved, what will become of the ungodly and the sinners?” 19 Therefore, let those suffering in accordance with God’s will entrust themselves to a faithful Creator, while continuing to do good. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
|
1 Forasmuch then as Christ When he had before set forth Christ before us, he only spoke of the suffering of the cross; for sometimes the cross means mortification, because the outward man is wasted by afflictions, and our flesh is also subdued. But he now ascends higher; for he speaks of the reformation of the whole man. The Scripture recommends to us a twofold likeness to the death of Christ, that we are to be conformed to him in reproaches and troubles, and also that the old man being dead and extinct in us, we are to be renewed to a spiritual life. (Philippians 3:10; Romans 6:4.) Yet Christ is not simply to be viewed as our example, when we speak of the mortificaion of the flesh; but it is by his Spirit that we are really made conformable to his death, so that it becomes effectual to the crucifying of our flesh. In short, as Peter at the end of the last chapter exhorted us to patience after the example of Christ, because death was to him a passage to life; so now from the same death he deduces a higher doctrine, that we ought to die to the flesh and to the world, as Paul teaches us more at large in the sixth chapter of his Epistle to the Romans. He therefore says, arm yourselves, or be ye armed, intimating that we are really and effectually supplied with invincible weapons to subdue the flesh, if we partake as we ought of the efficacy of Christ’s death. For he that hath suffered The particle ὅτι does not, I think, denote here the cause, but is to be taken as explanatory; for Peter sets forth what that thought or mind is with which Christ’s death arms us, even that the dominion of sin ought to be abolished in us, so that God may reign in our life. Erasmus has incorrectly, as I think, rendered the word “he who did suffer,” (patiebatur) applying it to Christ. For it is an indefinite sentence, which generally extends to all the godly, and has the same meaning with the words of Paul in Romans 6:7, “He who is dead is justified or freed from sin;” for both the Apostles intimate, that when we become dead to the flesh, we have no more to do with sin, that it should reign in us, and exercise its power in our life.
4444
The subject of this passage, from 1 Peter 3:14 to 1 Peter 4:6, is suffering unjustly, or for righteousness’ sake, and Christ is brought as an example, he being just, suffered for the unjust. After a digression at the 19th verse of the third chapter, the Apostle returns here to his former subject, the example of Christ suffering in the flesh or in his body
and in order to retain still the idea that he was just when he suffered, this clause seems to have been put in parenthetically, “For he who suffered ceased from sin,” that is, had no sin, but was just. And hence in the following verses he exhorts them to lead a holy life whatever might be the opposition from the world, so that they might be like their Savior, suffering unjustly, they themselves being innocent.
It may, however, be objected, that Peter here speaks unsuitably in making us to be conformable to Christ in this respect, that we suffer in the flesh; for it is certain that there was nothing sinful in Christ which required to be corrected. But the answer is obvious, that it is not necessary that a comparison should correspond in all its parts. It is then enough that we should in a measure be made conformable to the death of Christ. In the same way is also explained, not unfitly, what Paul says, that we are planted in the likeness of his death, (Romans 6:5;) for the manner is not altogether the same, but that his death is become in a manner the type and pattern of our mortification. We must also notice that the word flesh is put here twice, but in a different sense; for when he says that Christ suffered in the flesh, he means that the human nature which Christ had taken from us was made subject to death, that is, that Christ as a man naturally died. In the second clause, which refers to us, flesh means the corruption, and the sinfulness of our nature; and thus suffering in the flesh signifies the denying of ourselves. We now see what is the likeness between Christ and us, and what is the difference; that as he suffered in the flesh taken from us, so the whole of our flesh ought to be crucified. 2 That he no longer Here he sets forth the way of ceasing from sin, that renouncing the covetings of men we should study to form our life according to the will of God. And thus he includes here the two things in which renovation consists, the destruction of the flesh and the vivification of the spirit. The course of good living is thus to begin with the former, but we are to advance to the latter. Moreover, Peter defines here what is the rule of right living, even when man depends on the will of God. It hence follows, that nothing is right and well ordered in man’s life as soon as he wanders from this rule. We ought further to notice the contrast between God’s will and the covetings or lusts of men We hence understand how great is our depravity, and how we ought to strive to become obedient to God. When he says, the rest of time in the flesh, the word flesh means the present life, as in Hebrews 5:7 |