Notes on First
Peter
From the Original 1599 Geneva Bible
Notes
1Pe 1:2
1:2 {1} Elect according to the {a}
foreknowledge of God the Father, through {b} sanctification of the Spirit,
unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you,
and peace, be multiplied.
(1) Peter purposing to speak of the
duties of a Christian life, reasons first of the principles and beginnings
of all Christian actions, rising far higher than nature, and carrying us
also far above the same. For he shows that we who are otherwise by nature
sinners, were through the free mercy of God the Father first chosen from
everlasting: then according to that everlasting decree. We were by a certain
second creation made his sons in Christ his only begotten, by whose Spirit
we are inwardly changed and by whose blood we are also reconciled. To the
end, that as Christ himself rose again from the dead, we also might be
received into that same heavenly and everlasting glory.
(a) Or, according
to the purpose of God, who never alters nor changes the same.
(b) That
being set apart from the rest of this wicked world, through the working of
the Holy Spirit, they should be consecrated to God; Eph 1:5
1Pe 1:3
1:3 Blessed [be] the God and Father of
our Lord Jesus Christ, which according to his abundant mercy hath begotten us
again unto a {c} lively hope by the resurrection of Jesus Christ from the
dead,
1Pe 1:5
1:5 {2} Who are kept by the power of
God through faith unto salvation ready to be revealed in the {d} last
time.
(2) Now he shows by what way we come
to that glory, that is, through all types of afflictions. Wherein
nonetheless faith maketh us so secure, that we are not overcome with sorrow.
But through the beholding of God himself (who otherwise is invisible) with
the eyes of faith, we are made unspeakably joyful. Because all such things,
as they are but for a time, so are they not applied unto us to destroy us,
but as it were by fire to purge us, and to make us perfect that at length we
may obtain salvation.
(d) This is that time which Daniel calls the time
of the end, when the great restoring of all things shall be, which all
creation looks for; Ro 8:19
1Pe 1:7
1:7 That the trial of your faith, being
much more precious than of gold that perisheth, though it be tried with fire,
might be found unto praise and honour and glory at the {e} appearing of Jesus
Christ:
(e) He speaks of the second coming
of Christ.
1Pe 1:10
1:10 {3} Of which salvation the
prophets have enquired and searched diligently, who prophesied of the grace
[that should come] unto you:
(3) He makes a difference between
true faith, that is to say, that faith which only has an eye to the doctrine
of the prophets and apostles, and false faith. Afterward he makes two
degrees of one and the same faith, according to the manner of the various
revelations, when as in deed it is but one only faith. Thirdly, he says that
the preaching of the apostles is the fulfilling of the preaching of the
prophets, although the latter end of it be as yet looked for by the very
angels.
1Pe 1:12
1:12 Unto whom it was revealed, that
not unto themselves, but unto us they did minister the things, which are now
reported unto you by them that have preached the gospel unto you with the Holy
Ghost {f} sent down from heaven; which things the angels desire to look
into.
(f) He alludes to the prophecy of
Joel, which was exhibited upon the day of Pentecost, in the Apostles, as it
were in the first fruits of the Holy Spirit, which this same prophecy Peter
declares; Ac 2:6
1Pe 1:13
1:13 {4} Wherefore {g} gird up the
loins of your mind, be sober, and {5} hope {h} to the end for the grace {6}
that is to be brought unto you {7} at the revelation of Jesus
Christ;
(4) He goes from faith to hope,
which is indeed a companion that cannot be separated from faith. He uses an
argument taken by comparison: We should not be wearied in looking for so
excellent a thing, which the very angels wait for with great desire.
(g)
This is a borrowed speech, taken from common use among them: for since they
wore long garments, they could not travel unless they girded up themselves:
and hence it is that Christ said, Let your loins be girded up.
(5) He
sets forth very briefly, what manner of hope ours ought to be, that is,
continual, until we enjoy the thing we hope for: then, what we have to hope
for, that is, grace (that is, free salvation) revealed to us in the gospel,
and not that, that men do rather and fondly promise to themselves.
(h)
Soundly and sincerely.
(6) An argument to stir up our minds, seeing that
God does not wait until we seek him, but causes so great a benefit to be
brought even unto us.
(7) He sets out the end of faith, lest any man
should promise himself, either sooner or latter, that full salvation, that
is, the latter coming of Christ. In addition warns that that which we are
now, is not yet revealed.
1Pe 1:14
1:14 {8} As obedient children, not
fashioning yourselves according to the former lusts in your
ignorance:
(8) He passes from faith and hope,
to the fruits of them both, which are understood in the name of obedience.
It consists in two things, in renouncing our lusts, and living godly: which
lusts have their beginning in that blindness in which all men are born: but
holiness proceeds that the father and the children may be of one
disposition.
1Pe 1:16
1:16 {9} Because it is written, Be ye
holy; for I am holy.
(9) He shows that sanctification
does necessarily follow adoption.
1Pe 1:17
1:17 {10} And if ye {i} call on the
Father, who without respect of persons judgeth according to every man's work,
pass the time of your sojourning [here] in fear:
(10) As before he distinguished true
faith and hope from false, so does he now obedience, setting the quick and
sharp sight of God, against an outward mask, and earnest reverence against
vain severity.
(i) If you will be called the sons of that father.
1Pe 1:18
1:18 (11) Forasmuch as ye know that ye
were not redeemed with corruptible things, [as] silver and gold, from your
vain conversation [received] by tradition from your
fathers;
(11) An exhortation, in which he
sets forth the excellency and greatness of the benefit of God the Father in
sanctifying us by the death of his own Son. And he partly sets the
purifyings of the law against the thing itself, that is, against the blood
of Christ, and partly also men's traditions, which he condemns as utterly
vain and superstitious, be they never so old and ancient.
1Pe 1:20
1:20 {12} Who verily was foreordained
before the {k} foundation of the world, but was manifest in these last times
for you,
(12) The taking away of an
objection: what was done to the world, before Christ was sent into the
world? was there no holiness before, and was there no Church? The apostle
answers, that Christ was ordained and appointed to redeem and deliver
mankind, before mankind was: much less was there any Church without him
before his coming in the flesh: yet we are happiest about the rest, to whom
Christ was exhibited indeed, in this that he having suffered and overcome
death for us, does now most effectually work in us by the power of his
Spirit, to create in us faith, hope, and charity.
(k) From
everlasting.
1Pe 1:22
1:22 {13} Seeing ye have purified your
souls in obeying the truth through the Spirit unto unfeigned love of the
brethren, [see that ye] love one another with a pure heart
fervently:
(13) He commends the practice of
obedience, that is, charity: earnestly repeating again, that he speaks not
of any common charity, and such as proceeds from that our corrupt nature,
but of that whose beginning is the Spirit of God, which purifies our souls
through the word laid hold on by faith, and engenders also in us a spiritual
and everlasting life, as God himself is most pure and truly living.
1Pe 1:24
1:24 {14} For all {l} flesh [is] as
grass, and all the glory of man as the flower of grass. The grass withereth,
and the flower thereof falleth away:
(14) A reason why we need this
heavenly birth, that is, because men, though their glory may not be great,
are by nature void of all true and sound goodness.
(l) The word, "flesh",
shows the weakness of our nature, which is chiefly to be considered in the
flesh itself.
1Pe 1:25
1:25 {15} But the word of the Lord
endureth for ever. And this is the word which by the gospel is preached unto
you.
(15) Again lest any man should seek
that spiritual force and virtue in feigned imaginations, the apostle calls
us back to the word of God: teaching us furthermore, that there is no other
word of the Lord to be looked for than this that is preached, in which we
must trust alone.
1Pe 2:1
2:1 Wherefore {1} laying aside all
malice, and all guile, and hypocrisies, and envies, and all evil
speakings,
(1) Having laid for the foundation
the Spirit of God effectually working by the word, and having built on it
three virtues which are the grounds of all Christian actions, that is,
faith, hope, and charity: now he proceeds to a general exhortation the first
part being that we flee all show of both secret and open malice.
1Pe 2:2
2:2 {2} As {a} newborn babes, desire
the sincere milk of the word, that ye may grow thereby:
(2) The second is, that being newly
begotten and born of the new seed of the incorrupt word, drinking and
sucking greedily the same word as milk, we should grow more and more in that
spiritual life. And he calls it, sincere, not only because it is a most pure
thing, but also that we should take heed of them which corrupt it.
(a) As
it becomes new men.
1Pe 2:3
2:3 {3} If so be ye have tasted that
the Lord [is] gracious.
(3) He commends that spiritual
nourishment for the sweetness and profit of it.
1Pe 2:4
2:4 {4} To whom coming, [as unto] a
living stone, disallowed indeed of men, but chosen of God, [and]
precious,
(4) He advances the same
exhortation, but uses another kind of borrowed speech, alluding to the
temple. Therefore he says, that the company of the faithful is as a certain
holy and spiritual building, built of the living stones, the foundation of
which is Christ, as a living stone sustaining all that are joined to him
with his living power and knitting them together with himself, although this
great treasure is neglected by men.
1Pe 2:5
2:5 Ye also, as lively stones, are
built up a spiritual house, {5} an holy priesthood, to offer up spiritual
sacrifices, acceptable to God by Jesus Christ.
(5) Continuing, he compares us now
to priests, placed for this purpose in the spiritual temple, that we should
serve him with a spiritual worship, that is, with holiness and
righteousness: but as the temple, so is the priesthood built upon Christ, in
who alone all our spiritual offerings are accepted.
1Pe 2:6
2:6 {6} Wherefore also it is contained
in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious:
and he that believeth on him shall not be confounded.
(6) He proves it by the testimony of
the prophet Isaiah.
1Pe 2:7
2:7 {7} Unto you therefore which
believe [he is] precious: but unto them which be disobedient, the stone which
the builders disallowed, the same is made the head of the
corner,
(7) By setting the most blessed
condition of the believers and triumphs over the other: and also prevents an
offence which arises here, that none do more resist this doctrine of the
gospel, than they who are chiefest among the people of God. In the time that
Peter wrote these things, they were the priests, elders and scribes.
Therefore he answers first of all, that there is no reason why any man
should be astonished by their stubbornness, as though it were a strange
matter, seeing as we have been foretold so long before, that it should so
come to pass: and moreover, that it pleased God to create and make certain
for this same purpose, that the Son of God might be glorified in their just
condemnation. Thirdly, that the glory of Christ is hereby set forth greatly,
whereas nonetheless Christ remains the sure head of his Church, and they
that are offended by him, cast down and overthrow themselves, and not
Christ. Fourthly, although they are created for this end and purpose, yet
their fall and destruction is not to be attributed to God, but to their own
obstinate stubbornness, which comes between God's decree, and the execution
of it, or their condemnation, and is the true and proper cause of their
destruction.
1Pe 2:9
2:9 {8} But ye [are] a chosen
generation, a royal priesthood, an holy nation, a peculiar people; that ye
should shew forth the praises of him who hath called you out of darkness into
his marvellous light:
(8) On the other hand, he describes
the singular excellency of the elect, and also lest any man should doubt
whether he is chosen or not, the apostle calls us back to the effectual
calling, that is, to the voice of the gospel sounding both in our ears and
minds by the outward preaching and ordinances, by which we may certainly
understand that everlasting decree of our salvation (which otherwise is most
secret and hidden) and that through the only mercy of God who freely chooses
and calls us. Therefore only this remains, faith, that by all means possible
we set forth the great goodness of the most mighty God.
1Pe 2:11
2:11 {9} Dearly beloved, {10} I beseech
[you] as strangers and pilgrims, {11} abstain from fleshly lusts, {12} which
war against the soul;
(9) He returns to that general
exhortation.
(10) A reason why we ought to live holy, that is, because we
are citizens of heaven, and therefore we ought to live not according to the
laws of this world, which is most corrupt, but of the heavenly city,
although we are strangers in the world.
(11) Another argument: The
children of God live not according to the flesh, that is, according to that
corrupt nature, but according to the Spirit. Therefore fleshly actions
should not rule us.
(12) The third argument: for although those lusts
gratify us, yet they do not cease to fight against our salvation.
1Pe 2:12
2:12 {13} Having your conversation
honest among the Gentiles: that, whereas they speak against you as evildoers,
they {14} may by [your] good works, which they shall behold, glorify God in
the day of {b} visitation.
(13) The fourth argument, taken from
the profit of so doing: for by this means also we provide for our good name
and estimation, while we compel them at length to change their minds, who
speak evil of us.
(14) The fifth argument, which is also of great force:
because the glory of God is greatly set forth by that means, by example of
our honest life, then the most corrupt men are brought to God, and submit
themselves to him.
(b) When God shall have mercy on them.
1Pe 2:13
2:13 {15} Submit yourselves to {c}
every ordinance of man {16} for the Lord's sake: {17} whether it be to the
king, as supreme;
(15) That which he spoke generally,
he now expounds in detail, describing individually every man's duty. First,
he speaks of the obedience that is due both to the laws, and also to the
magistrates both higher and lower.
(c) By ordinance, is meant the
inventing and ordering of civil government, which he calls ordinance of man,
not because man invented it, but because it is proper for men.
(16) The
first argument: because the Lord is the author and avenger of this policy of
men, that is, which is set among men: and therefore the true servants of the
Lord must above all others be diligent observers of this order.
(17) He
prevents a frivolous objection which is made by some, who say they will obey
kings and the higher magistrates, and yet condemn their ministers, as though
their ministers were not armed with the authority of those who sent
them.
1Pe 2:14
2:14 Or unto governors, as unto them
that are sent by him {18} for the punishment of evildoers, and for the praise
of them that do well.
(18) The second argument taken from
the end of this order, which is not only most profitable, but also very
necessary: seeing that by that this means virtue is rewarded, and vice
punished, in which the peacefulness and happiness if this life
consists.
1Pe 2:15
2:15 {19} For so is the will of God,
that with well doing ye may put to silence the ignorance of foolish
men:
(19) He declares the first argument
more amply, showing that Christian liberty does among all things least or
not at all consist in this, that is, to cast off the bridle of laws (as at
that time some altogether unskilful in the kingdom of God reported) but
rather in this, that living holy lives according to the will of God, we
should reveal to all men, that the gospel is not a cloak for sin and
wickedness, seeing we are free of this sort, that yet we are still the
servants of God, and not of sin.
1Pe 2:17
2:17 {20} {d} Honour all [men]. Love
the {e} brotherhood. Fear God. Honour the king.
(20) He divides the civil life of
man, by occasion of those things of which he spoke, into two general parts:
that is, into those duties which private men owe to private men, and
especially the faithful to the faithful, and into that subjection by which
inferiors are bound to their superiors, but so that kings are not made equal
to God, seeing that fear is due to God, and honour to kings.
(d) Be
charitable and dutiful towards all men.
(e) The assembly and fellowship
of the brethren. Zec 11:14
1Pe 2:18
2:18 {21} Servants, [be] subject to
[your] masters with all fear; not only to the good and gentle, but also to the
froward.
(21) He goes to the duty of servants
towards their masters, which he describes with these bounds, that servants
submit themselves willingly and not by force, not only to the good and
courteous, but also to the perverse and severe matters.
1Pe 2:19
2:19 {22} For this [is] thankworthy, if
a man for {f} conscience toward God endure grief, suffering
wrongfully.
(22) The taking away of an
objection: indeed the condition of servants is hard, especially if they have
perverse masters, but thus their subjection shall be so much more acceptable
to God, if his will prevails more with servants, than the masters wrong
treatment.
(f) Because he makes a conscience of it, to offend God, by
whose good will and appointment he knows this burden is laid upon
him.
1Pe 2:21
2:21 {23} For even hereunto were ye
called: because Christ also suffered for us, leaving us an {g} example, that
ye should follow his steps:
(23) He alleviates the grievousness
of servanthood, while he shows plainly that Christ died also for servants,
that they should bear so much more patiently this inequality between men who
are of the same nature: moreover setting before them Christ the Lord of
lords for an example, he signifies that they cannot but seem too subdued,
who show themselves more grieved in the bearing of injuries, than Christ
himself who was most just, and most severely of all afflicted, and yet was
most patient.
(g) A metaphor of speech taken from painters and
schoolmasters.
1Pe 2:23
2:23 Who, when he was reviled, reviled
not again; when he suffered, he threatened not; but {24} committed [himself]
to him {25} that judgeth righteously:
(24) He shows them a remedy against
injuries, that is, that they commend their cause to God, by the example of
Christ.
(25) He seems now to turn his speech to masters, who have also
themselves a master and judge in heaven, who will justly avenge the injuries
that are done to servants, without any respecting of people.
1Pe 2:24
2:24 {26} Who his own self bare our
sins in his own body on the tree, that we, being dead to sins, should live
unto righteousness: by whose stripes ye were healed.
(26) He calls the servants back from
considering the injuries which they are constrained to bear, to think
instead on the greatness and the end of the benefit received from
Christ.
1Pe 3:1
3:1 Likewise, {1} ye wives, [be] in
subjection to your own husbands; {2} that, if any obey not the word, they also
may without the word be won by the conversation of the
wives;
(1) In the third place he sets forth
the wives' duties to their husbands, commanding them to be obedient.
(2)
He speaks namely of those who had husbands who were not Christians, who
ought so much the more be subject to their husbands, that by their honest
and chaste conversation, they may win them to the Lord.
1Pe 3:3
3:3 {3} Whose adorning let it not be
that outward [adorning] of plaiting the hair, and of wearing of gold, or of
putting on of apparel;
(3) He condemns the unrestrained
indulgences and excesses of women, and sets forth their true apparel, such
as is precious before God, that is, the inward and incorruptible, which
consists in a meek and quiet spirit.
1Pe 3:4
3:4 But [let it be] the {a} hidden man
of the heart, in that which is not corruptible, [even the ornament] of a meek
and quiet spirit, which is {b} in the sight of God of great
price.
(a) Who has his abiding place
fastened in the heart: so that the hidden man is set against the outward
adorning of the body.
(b) Precious indeed and so taken of God.
1Pe 3:5
3:5 {4} For after this manner in the
old time the holy women also, who trusted in God, adorned themselves, being in
subjection unto their own husbands:
(4) An argument taken from the
example of women, and especially of Sarah, who was the mother of all
believers.
1Pe 3:6
3:6 Even as Sara obeyed Abraham,
calling him lord: whose daughters ye are, as long as ye do well, and are {5}
not afraid with any amazement.
(5) Because women are by nature
fearful, he gives them to understand that he requires of them that
subjection, which is not wrung out from them either by force or fear.
1Pe 3:7
3:7 {6} Likewise, ye husbands, {c}
dwell with [them] according to {d} knowledge, {7} giving {e} honour unto the
wife, as unto the weaker {f} vessel, {8} and as being heirs together of the
{g} grace of life; {9} that your prayers be not
hindered.
(6) He also teaches husbands their
duties, that is, that the more understanding and wisdom they have, the more
wisely and circumspectly they behave themselves.
(c) Do all the duties of
wedlock.
(d) The more wisdom the husband has, the more circumspectly he
must behave himself in bearing those inconveniences, which through the
woman's weakness often cause trouble both to the husband and the
wife.
(7) The second argument: because the wife nonetheless is weaker by
nature than the man, she is an excellent instrument of the man, made for far
more excellent uses: upon which it follows that she is not therefore to be
neglected, because she is weak, but on the contrary she ought to be so much
more cared for.
(e) Having an honest care for her.
(f) The woman is
called a vessel after the manner of the Hebrews, because the husband uses
her as his friend and helper, to live faithfully before God.
(8) The
third argument: for that they are equal in that which is the most important
(that is to say, in the benefit of eternal life) who otherwise are unequal
concerning the leadership and conduct at home, and therefore they are not to
be despised although they are weak.
(g) Of that gracious and free
benefit, by which we have everlasting life given to us.
(9) The fourth
argument: All fighting and rebuking must be avoided, because they hinder
prayers and the whole service of God, to which both the husband and wife are
equally called.
1Pe 3:8
3:8 {10} Finally, [be ye] all of one
mind, having compassion one of another, love as brethren, [be] pitiful, [be]
courteous:
(10) He turns to common
exhortations, and commends harmony and whatever things pertain to the
maintenance of peace and mutual love.
1Pe 3:9
3:9 {11} Not rendering evil for evil,
or railing for railing: but contrariwise blessing; {12} knowing that ye are
thereunto called, that ye should inherit a blessing.
(11) We must not only not recompense
injury for injury, but we must also recompense them with benefits.
(12)
An argument taken by comparison: Seeing that we ourselves are unworthy of so
great bountifulness, than forgive one another's faults? And from this verse
to the end of the chapter, 1Pe 3:9-22 , there is a digression, to exhort us
valiantly to bear afflictions.
1Pe 3:10
3:10 {13} For he that will love life,
and {h} see good days, let him refrain his tongue from evil, and his lips that
they speak no guile:
(13) A secret objection: But this
our patience shall be nothing else but an inciting and hardening of the
wicked in their wickedness, to make them set upon us more boldly and destroy
us. Indeed (faith the apostle by the words of David) to live without doing
harm, and to follow after peace when it flies away, is the way to that happy
and quiet peace. If so be any man be afflicted for doing justly, the Lord
marks all things, and will in his time deliver the godly, who cry to him,
and will destroy the wicked.
(h) Lead a blessed and happy life.
1Pe 3:12
3:12 For the eyes of the Lord [are]
over the righteous, and his ears [are open] unto their prayers: but the {i}
face of the Lord [is] against them that do evil.
(i) This word "face" after the
manner of the Hebrews, is taken for "anger".
1Pe 3:13
3:13 {14} And who [is] he that will
harm you, if ye be followers of that which is good?
(14) The second argument: when the
wicked are provoked, they are more wayward: therefore they must instead be
won by good deeds. If they cannot be gained by that means also, yet
nonetheless we shall be blessed if we suffer for righteousness sake.
1Pe 3:14
3:14 But and if ye suffer for
righteousness' sake, happy [are ye]: {15} and be not afraid of their {k}
terror, neither be troubled;
(15) A most certain counsel in
afflictions, be they never so terrible, to be of a steady mind and to stand
fast. But how shall we attain to it? If we sanctify God in our minds and
hearts, that is to say, if we rest upon him as one that is almighty that
loves mankind, that is good and true indeed.
(k) Be not dismayed as they
are.
1Pe 3:15
3:15 But {l} sanctify the Lord God in
your hearts: {16} and [be] ready always to [give] an answer to every man that
asketh you a reason of the hope that is in you with meekness and
fear:
(l) Give him all prayers and glory,
and hang only on him.
(16) He will have us, when we are afflicted for
righteousness sake, to be careful not for redeeming of our life, either with
denying or renouncing the truth, or with like violence, or any such means:
but rather to give an account of our faith boldly, and yet with a meek
spirit, and full of godly reverence, that the enemies may not have anything
justly to object, but may rather be ashamed of themselves.
1Pe 3:17
3:17 {17} For [it is] better, if the
will of God be so, that ye suffer for well doing, than for evil
doing.
(17) A reason which stands upon two
general rules of Christianity, which nonetheless all men do not allow. The
one is, if we must suffer afflictions, it is better to suffer wrongfully
than rightfully: the other is this, because we are so afflicted not by
accident, but by the will of our God.
1Pe 3:18
3:18 {18} For Christ also hath once
suffered for sins, {19} the just for the unjust, {20} that he might bring us
to God, {21} being put to death in the {m} flesh, but quickened by the
Spirit:
(18) A proof of either of the rules,
by the example of Christ himself our chief pattern, who was afflicted not
for his own sins (which were none) but for ours, and that according to his
Father's decree.
(19) An argument taken by comparison: Christ the just,
suffered for us that are unjust and shall it grieve us who are unjust, to
suffer for the cause of Christ.
(20) Another argument being partly taken
of things coupled together, that is, because Christ brings us to his Father
that same way that he went himself, and partly from the cause efficient:
that is, because Christ is not only set before us for an example to follow,
but also he holds us up by his power in all the difficulties of this life,
until he bring us to his Father.
(21) Another argument taken from the
happy end of these afflictions, in which Christ also goes before us both in
example and power, as one who suffered most grievous torments even to death,
although but only in one part of him, that is, in the flesh or man's nature:
but yet became conqueror by virtue of his divinity.
(m) As touching his
manhood, for his body was dead, and his soul felt the sorrows of
death.
1Pe 3:19
3:19 {22} By which also he went and
preached unto the spirits in prison;
(22) A secret objection: Christ
indeed might do this, but what is that to us? Indeed (faith the apostle) for
Christ has showed his power in all ages both in the preservation of the
godly, were they never so few and miserable, and in avenging the rebellion
of his enemies, as it appears by the history of the flood: for Christ is he
who in those days (when God through his patience appointed a time of
repentance to the world) was present, not in corporal presence, but by his
divine power, preaching repentance, even by the mouth of Noah himself who
then prepared the ark, to those disobedient spirits who are now in prison,
waiting for the full recompence of their rebellion, and saved those few,
(that is, only eight people) in the water.
1Pe 3:20
3:20 Which sometime were disobedient,
when {n} once the longsuffering of God waited in the days of Noah, while the
ark was a preparing, wherein few, that is, eight {o} souls were saved by
water.
(n) This word "once" shows that
there was a furthermost day appointed, and if that were once past, there
should be no more.
(o) Men.
1Pe 3:21
3:21 {23} The like figure whereunto
[even] baptism doth also now save us (not the putting away of the filth of the
flesh, but the answer of a good conscience toward {p} God,) {24} by the
resurrection of Jesus Christ:
(23) A proportional applying of the
former example to the time which followed the coming of Christ: for the
preservation of Noah in the waters, was a figure of our baptism, not as
though the material water of baptism shows us, as those waters which bare up
the ark saved Noah, but because Christ with his inward virtue, which the
outward baptism shadows, preserves us being washed, so that we may call upon
God with a good conscience.
(p) The conscience being sanctified, may
freely call upon God.
(24) That same virtue, by which Christ rose again,
and now being carried up into heaven has received all power, does at this
day defend and preserve us.
1Pe 4:1
4:1 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.
1Pe 4:2
4:2 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.
1Pe 4:3
4:3 {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.
1Pe 4:4
4:4 {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.
1Pe 4:6
4:6 {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.
1Pe 4:7
4:7 {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.
1Pe 4:8
4:8 {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.
1Pe 4:9
4:9 {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.
1Pe 4:10
4:10 {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.
1Pe 4:11
4:11 {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.
1Pe 4:12
4:12 {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.
1Pe 4:13
4:13 {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.
1Pe 4:14
4:14 {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.
1Pe 4:15
4:15 {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.
1Pe 4:17
4:17 {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.
1Pe 4:19
4:19 {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.
1Pe 5:1
5:1 The {1} elders which are among you
{2} I exhort, who am also an elder, and a witness of the sufferings of Christ,
and also a partaker of the glory that shall be revealed:
(1) He describes peculiarly the
office of the Elders, that is to say, of them that have the care of the
Church.
(2) He uses a preface concerning the circumstance of his own
person: that is, that he as their companion communes with them not of
manners which he knows not, but in which he is as well experienced as any,
and propounds to them no other condition but that which he himself has
sustained before them, and still takes the same trouble, and also has the
same hope together with them.
1Pe 5:2
5:2 {3} {a} Feed the {4} flock of God
which is {5} among you, {6} taking the oversight [thereof], not by constraint,
but willingly; not for filthy lucre, but of a ready
mind;
(3) The first rule: he that is a
shepherd let him feed the flock.
(a)
(4) The second: Let not shepherd consider,
that the flock is not his, but Gods.
(5) The third: Let not shepherds
invade other men's flocks, but let them feed that which God hath committed
unto them.
(6) Let the shepherds govern the Church with the word and
example of godly and unblamable life, not by force but willingly, not for
greedy gain, but with a ready mind, not as lords over God's portion and
heritage, but as his ministers.
1Pe 5:3
5:3 Neither as being lords over [God's]
{b} heritage, but being ensamples to the flock.
(b) Which is the Christian
people.
1Pe 5:4
5:4 {7} And when the chief Shepherd
shall appear, ye shall receive a crown of glory that fadeth not
away.
(7) That the shepherds' minds are
not overcome either with the wickedness of men, or their cruelty, he warns
them to continually look at the chief shepherd, and the crown which is laid
up for them in heaven.
1Pe 5:5
5:5 {8} Likewise, ye younger, submit
yourselves unto the elder. Yea, all [of you] be subject one to another, and be
clothed with humility: {9} for God resisteth the proud, and giveth grace to
the humble.
(8) He commends many peculiar
Christian virtues, and especially modesty: an admonition all of us need, but
especially the younger ones by reason of the perverseness and pride of that
age.
(9) Because pride seems to many to be the way to the glory of this
life, the apostle testifies to the opposite, that dishonour and shame is the
reward of pride, and glory the reward of modesty.
1Pe 5:6
5:6 Humble yourselves therefore {10}
under the mighty hand of God, that he may exalt you in due
time:
(10) Because those proud and lofty
spirits threaten the modest and humble, the apostle warns us to set the
power of God against the vanity of proud men, and to rely completely on his
providence.
1Pe 5:8
5:8 {11} Be sober, be vigilant; because
your adversary the devil, as a roaring lion, walketh about, seeking whom he
may devour:
(11) The cruelty of Satan, who seeks
by all means to devour us, is overcome by watchfulness and faith.
1Pe 5:9
5:9 Whom resist stedfast in the faith,
{12} knowing that the same afflictions are accomplished in your {c} brethren
that are in the world.
(12) The persecutions which Satan
stirs up, are neither new nor proper to any one man, but from old and
ancient times common to the whole Church, and therefore we must suffer
patiently, in which we have such and so many fellows of our conflicts and
combats.
(c) Amongst your brethren which are dispersed throughout the
world.
1Pe 5:10
5:10 {13} But the God of all grace, who
hath called us unto his eternal glory by Christ Jesus, after that ye have
suffered a while, make you perfect, stablish, strengthen, settle
[you].
(13) He seals up as with a seal the
former exhortation with a solemn prayer, again willing them to ask increase
of strength at his hands, of whom they had the beginning, and hope to have
the accomplishment: that is, of God the Father in Christ Jesus, in whom we
are sure of the glory of eternal life.
1Pe 5:12
5:12 {14} By Silvanus, a faithful
brother unto you, as I suppose, I have written briefly, exhorting, and
testifying that this is the true grace of God wherein ye
stand.
(14) Continuance and perseverance in
the doctrine of the apostles is the only ground and foundation of Christian
strength: Now the sum of the apostles doctrine, is salvation freely given by
God.
1Pe 5:13
5:13 {15} The [church that is] at {d}
Babylon, elected together with [you], saluteth you; and [so doth] Marcus my
son.
(15) Familiar salutations.
(d) In
that famous city of Assyria, where Peter the apostle of circumcision then
was.
Index