1 Peter 4

— he that hath suffered in the flesh] A Christian’s suffering in the flesh is in this place evidently the same as His mortifying the flesh and its lusts; as appears from the 2d and 3d verses. Pyle. The phrase refers to the reformation of wicked lives, not to the suffering of afflictions. Dr. Hammond.

—for charity shall cover the multitude of sins.] The meaning is, Either your charity to others will incline the mercy of God, and be a means of procuring the pardon of your own sins from Him; or, it will pass over many sins in others, and so preserve peace and kindness amongst you. In whichever sense we take the expression, the argument is exceedingly proper. Dean Stanhope. See the note on James v. 2d. Great promises are made to other single virtues, in other passages of Scripture, as well as to charity in this. And the meaning is not, that we may get to heaven by any one good quality that we please; for surely there will no one be found so bad as to have none; but each of them is supposed, though practised more eminently than the rest, to be accompanied by them, not separated from them, and set up against them: a supposition made with still more reason in the present case, than any other of the same kind: because the true love to our neighbour, not only comprehends every good disposition towards him, but flows from love to God, and hath in our blessed Redeemer, and dutiful regard to the motions of the Holy Spirit. Indeed all these united, in the poor degree that we possess them, can by no means merit pardon for our failures in all; but only qualify us for obtaining that mercy, which St. Peter in the beginning of this Epistle ascribes to “the sprinkling of the blood of Jesus Christ,” chap. i. 2. And nothing less than a prevailing habit of every virtue will complete our qualification for final acceptance: but that of each particular one shall contribute towards it in proportion to its value. And as beneficence, practised in its whole extent on right principles, is of the highest value, the text very properly teaches, and was designed only to teach, that charity, kindness to our fellow-creatures, practised from a principle of conscience, in every way that we have opportunity, shall contribute in a distinguished manner to fit us for receiving forgiveness from our Creator, and thus shall “cover the multitude of” our “sins” at the last day. Since therefore being good to our brethren will give us a peculiar claim to the goodness of our heavenly Father, whoever is sensible of his past offences, let him take this way especially of evidencing his repentance; and whoever would entitle himself after death, through the merits of his Redeemer, to the noblest of rewards, let partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

1 Peter 4:3

3. — abominable idolatries:] That is, idolatries joined with divers abominations, such as drunkenness, uncleanness, unnatural cruelties to their own children, homicide. Dr. Whitby.

1 Peter 4:5

5. — that is ready] Namely, in its proper time. Dr. Wells. “To judge the quick,” that is, the living, “and the dead.” At the day of judgment all, that have died before, in every age of the world, shall be restored to life: and all, that remain alive, shall be joined with them to receive their doom. Abp. Secker.

1 Peter 4:6

6. — that they might be judged according to men in the flesh,] There is an ellipsis here of the word ‘although,’ as thus, ’that although they might be judged’ &c.; see

1 Peter 4:7

7. But the end of all things is at hand:] This can hardly signify the destruction of Jerusalem, an event, in which most of those, to whom the Apostle wrote, were comparatively but little concerned. It must signify either death, which may be considered as the end of the whole world to every particular person; or the consummation of all things, which may be said to be at hand in the sense, in which our Lord some time after the destruction of Jerusalem says to the church, “Behold, I come quickly,” Rev. xxii. 7, 90. Dr. Doddridge.

1 Peter 4:8

8. And above all things have fervent charity] This exhortation being joined with other exhortations to sobriety, and watchfulness in prayer, to hospitality, and to a faithful use and exercise of the gifts and graces of God bestowed on the several members of the church; and yet being introduced in this distinguishing manner, “Above all things have fervent charity among yourselves;” plainly shews, how highly the Apostle esteemed this great virtue of charity; and that it is the perfection of a Christian, the very life and soul of all other duties, which without this are empty performances, and of no value in the sight of God. Bp. Sherlock.

— fervent charity] It appears by the language of the Apostle, that he is not recommending any particular duty, much less any particular acts of duty. The words, rendered “fervent charity,” signify, ‘continual’ or ‘uninterrupted love.’ Love is a principle, or a good habit of mind, from which many duties flow; but it does not denote any one kind of duty more than another: and therefore the charity, here spoken of, has no more immediate relation to almsgiving, as the use of the word in our language often leads people to think it has, than it has to patience, forgiveness of injuries, or any other natural effect of love or charity. It is therefore the principle of charity, or a general beneficence of mind towards one another, which the Apostle recommends. And this must be constant and regular; not subject to the efforts of passion or resentment: it must preside with a superiority over all the desires of our heart, that neither wantonness and lust, nor anger and revenge, nor covetousness and ambition, may carry us aside from the ways of righteousness and equity in our dealings one with another. Bp. Sherlock. See the

Sundry motives of comfort under persecution. Anno DOMINI about 6s. Or, will. charity || shall cover the multitude of sins.

1 Peter 4:10

10. As every man hath received the gift.] Namely, of the Spirit: the word has relation to the spiritual gift, then vouchsafed to the church of Christ. Dr. Whitby.

1 Peter 4:11

11. — let him speak as the oracles of God;] Let him preach no doctrine but such as is agreeable to the oracles of God. Dr. Wells. That is, to Divine revolution. Parkhurst. —if any man minister,] To supply the necessities of others, either as a deacon, whose office it then was to take care of the poor; or as a private Christian, by chartable contributions; let him perform that duty readily and cheerfully, according to the ability which God hath given him. Burkitt. 12. — think it not strange concerning the fiery trial. The word signifies, generally, any kind of adversity or sharp persecution, which is here said to “try them,” as a fire is used for exploring and purifying gold and other metals. Dr. Hammond.

1 Peter 4:14

14. — the spirit of glory and of God] The Spirit of God, which is the earnest of future and eternal glory, and which enables you thus to glorify God by your sufferings. Dr. Wells. —on their part he is evil spoken of, &c.] That is, by their reproaches, cast upon you, your persecution blaspheme the Holy Spirit: but He is eminently glorfied by your patience and constancy, which are a proof of the power of the Spirit resting upon you, and working mightily in you. Burkitt.

1 Peter 4:15

15. — as a busybody in other men’s matters.] This seems particularly to refer to the publick affairs of other people, a busy and insolent meddling with which was a vice, whereto the Jews of this time were remarkably addicted. Parkhurst. As they also were to theft, murder, and all kinds of wickedness, according to the representation of Josephus. Dr. Whitby.

1 Peter 4:16

16. Yet if any man suffer as a Christian,] That is, only on that account. Dr. Whitby. —let him glorify God on this behalf.] Let him give glory to God, who enables him thus patiently to suffer for His sake; or, Let him be careful so to believe himself under his sufferings, that he may glorify God by them in the day of visitation, chap. ii. 12. Dr. Whitby. 17. For the time is come that judgment must begin &c.] In fine, the time is now come, when even the Anno DOMINI about 6s. Elders exhorted to feed their flocks, and the younger to obey. Anno DOMINI about 60. shall the end be of them that obey not the gospel of God?

1 Peter 4:19

19. Wherefore let them that suffer &c.] Wherefore, as you Christians are sure of the Divine protection, bear your persecutions with an easy and cheerful mind. Keep steady to your duty, and commit your lives into His hands, who is your faithful Creator, and cannot fail to be your merciful Deliverer and eternal Preserver. Pyle.

Chap. V. The elder and superiour officers of the church are exhorted to a diligent, cheerful, disinterested, and humble management in governing the Christian church. The younger and inferiour officers are charged to obey their superiours, and to exercise humanity and all kind services to each other. All Christians are encouraged to patient submission and resignation under their present sufferings, and to a vigilant sobriety under the prevalent temptations of the devil and his wicked instruments. The Apostle concludes with prayers and salutations. Pyle.

Ver. 1. The elders] The guides and governours of the Christian church. Dr. Wells.

— who am also an elder.] Literally, who am a fellow-elder. Dr. Hammond. Here St. Peter shewed his great modesty. For, though he was one of the chief Apostles, he took the title of “elder” only: and, to render his exhortation acceptable to the elders of Pontus, he called himself their ‘fellow-elder,’ as the original Greek properly signifies. The commentators justly observe, that if St. Peter had been the prince or chief of Apostles, as the Papists affirm, he would in this place and in the inscription of his two Epistles have assumed to himself that high prerogative. The circumstances of his being a fellow-elder, and a witness of the sufferings of Christ, &c. are mentioned to give weight to his exhortation. Dr. Macknight.

— a partaker of the glory that shall be revealed.] Namely, of the glory which Christ’s faithful disciples