rwp - 4

rwp@1Peter:4:1 @{For as much then as Christ suffered in the flesh} (\Christou oun pathontos sarki\). Genitive absolute with second aorist active participle of \pasch\, to suffer, and the locative case of \sarx\ (flesh). The \oun\ (then, therefore) draws and applies the main lesson of strkjv@3:18-22|, the fact that Christ suffered for us. {Arm ye yourselves also} (\kai humeis hoplisasthe\). Direct middle first aorist imperative of \hopliz\, old verb from \hoplon\ (weapon, strkjv@John:18:3|), in metaphorical sense, here only in N.T. {With the same mind} (\tn autn ennoian\). Accusative of the thing (content), \ennoian\, old word (from \en, nous\), putting in mind, thinking, will, in N.T. only here and strkjv@Hebrews:4:12|. "Here again _Christus Patiens_ is our \hupogrammos\" (Bigg). {For} (\hoti\). Reason for the exhortation. {Hath ceased from sin} (\pepautai hamartias\). Perfect middle indicative of \pau\ to make cease and the ablative singular \hamartias\, but B reads the dative plural \hamartiais\ (cf. strkjv@Romans:6:1f.|). Temptation has lost its appeal and power with such a man.

rwp@1Peter:4:2 @{That ye no longer should live} (\eis to mketi bisai\). Purpose clause with \eis to\ (negative \m\) and the first aorist (for the Attic second aorist \binai\) active infinitive of \bio\, old verb, to spend a life (from \bios\, course of life, strkjv@Luke:8:14|), here only in N.T. {The rest of your time in the flesh} (\ton epiloipon en sarki chronon\). Accusative of time (\chronon\, period of time). \Epiloipon\ is old adjective (\epi, loipos\, remaining in addition), here only in N.T. But \eis to\ here can be result (so that) as in strkjv@Romans:1:20; strkjv@4:18|.

rwp@1Peter:4:3 @{Past} (\parelluths\). Perfect active participle of the compound verb \parerchomai\, old verb, to go by (beside) as in strkjv@Matthew:14:15| with \hra\ (hour). {May suffice} (\arketos\). No copula in the Greek, probably \estin\ (is) rather than \dunatai\ (can). Late and rare verbal adjective from \arke\, to suffice, in the papyri several times, in N.T. only here and strkjv@Matthew:6:34; strkjv@10:25|, apparently referring to Christ's words in strkjv@Matthew:6:34| (possibly an axiom or proverb). {To have wrought} (\kateirgasthai\). Perfect middle infinitive of \katergazomai\, common compound (\kata, ergon\ work) as in strkjv@1Corinthians:5:3|. {The desire} (\to boulma\). Correct text, not \thelma\. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans:2:21-24; strkjv@3:9-18; strkjv@Ephesians:2:1-3|) as today some Christians copy the ways of the world. {And to have walked} (\peporeumenous\). Perfect middle participle of \poreuomai\ in the accusative plural of general reference with the infinitive \kateirgasthai\. Literally, "having walked or gone." {In lasciviousness} (\en aselgeiais\). All these sins are in the locative case with \en\. "In unbridled lustful excesses" (2Peter:2:7; strkjv@2Corinthians:12:21|). {Lusts} (\epithumiais\). Cf. strkjv@2:11; strkjv@4:2|. {Winebibbings} (\oinophlugiais\). Old compound (\oinos\, wine, \phlu\, to bubble up), for drunkenness, here only in N.T. (also in strkjv@Deuteronomy:21:20|). {Revellings} (\komois\). Old word (from \keimai\, to lie down), rioting drinking parties, in N.T. here and strkjv@Galatians:5:21; strkjv@Romans:13:13|. {Carousings} (\potois\). Old word for drinking carousal (from \pin\, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty" to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance). {Abominable idolatries} (\athemitois eidlolatriais\). To the Christian all "idolatry," (\eidlon, latreia\), worship of idols, is "abominable," not allowed (alpha privative and \themitos\, \themistos\ the old form, verbal of \themiz\, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of \athemitos\ is by Peter also (Acts:10:28|) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, _Bible Studies_, p. 274).

rwp@1Peter:4:4 @{Wherein} (\en hi\). "In which thing" (manner of life). {They think it strange} (\xenizontai\). Present passive indicative of \xeniz\, old verb (from \xenos\, stranger), to entertain a guest (Acts:10:23|), to astonish (Acts:17:20|). See also strkjv@4:12|. "They are surprised or astonished." {That ye run not with them} (\m suntrechontn humn\). Genitive absolute (negative \m\) with present active participle of \suntrech\, old compound, to run together like a crowd or a mob as here (just like our phrase, "running with certain folks"). {Into the same excess of riot} (\eis tn autn ts astias anachusin\). \Anachusin\ (from \anache\ to pour forth) is a late and rare word, our overflowing, here only in N.T. \Astias\ is the character of an abandoned man (\astos\, cf. \asts\ in strkjv@Luke:15:13|), old word for a dissolute life, in N.T. only here, strkjv@Ephesians:5:18; strkjv@Titus:1:6|. {Speaking evil of you} (\blasphmountes\). Present active participle of \blasphme\ as in strkjv@Luke:22:65|. "The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race" (Bigg).

rwp@1Peter:4:5 @{Who shall give account} (\hoi apodsousin logon\). Future active indicative of \apodidmi\. For this use with \logon\ (account) see strkjv@Matthew:12:36; strkjv@Luke:16:2; strkjv@Acts:19:40; strkjv@Hebrews:13:17|. For the sudden use of the relative \hoi\ see strkjv@Romans:3:8|. {To him that is ready to judge} (\ti hetoims krinonti\). Dative, "to the one readily judging," correct text, not \hetoims echonti krinai\, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1:13; strkjv@2Corinthians:5:10|), but the Father in strkjv@1:17|. {The quick and the dead} (\zntas kai nekrous\). "Living and dead." Those living at the time and those already dead (1Thessalonians:4:15|).

rwp@1Peter:4:6 @{Was the gospel preached} (\euggelisth\). First aorist passive indicative of \euaggeliz\. Impersonal use. {Even to the dead} (\kai nekrois\). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take "dead" here in the spiritual sense (dead in trespasses and sins as in strkjv@Colossians:2:13; strkjv@Ephesians:2:1|), but consider it "impossible" for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of \psuch\ (life) in strkjv@Matthew:16:25|. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment. {That they might be judged} (\hina krithsin men\). Purpose clause with \hina\ and the first aorist passive subjunctive of \krin\, to judge, whereas \zsin de\ (by contrast) is the present active subjunctive of \za\, to live. There is contrast also between \kata anthrpous\ (according to men) and \kata theon\ (according to God).

rwp@1Peter:4:7 @{But the end of all things is at hand} (\pantn de to telos ggiken\). Perfect active indicative of \eggiz\, to draw near, common late verb (from \eggus\), same form used by the Baptist of the Messiah's arrival (Matthew:3:2|) and by James in strkjv@5:8| (of the second coming). How near Peter does not say, but he urges readiness (1:5f.; strkjv@4:6|) as Jesus did (Mark:14:38|) and Paul (1Thessalonians:5:6|), though it is drawing nearer all the time (Romans:12:11|), but not at once (2Thessalonians:2:2|). {Be ye therefore of sound mind} (\sphronsate oun\). In view of the coming of Christ. First aorist (ingressive) active imperative of \sphrone\ (\ss\, sound, \phrn\, mind) as in strkjv@Mark:5:15|. {Be sober unto prayer} (\npsate eis proseuchas\). First aorist (ingressive of \nph\ (see strkjv@1:13|) and plural \proseuchas\, (prayers). Cf. strkjv@Ephesians:6:18|.

rwp@1Peter:4:8 @{Above all things} (\pro pantn\). See this phrase in strkjv@James:5:12|. {Being fervent} (\ekten echontes\). Present active participle of \echontes\ and predicate accusative of adjective \ektens\ (from \ektein\, to stretch out), stretched out, here only in N.T., "holding intent you love among yourselves." {For love covereth a multitude of sins} (\hoti agap kaluptei plthos hamartin\). See strkjv@James:5:20| for meaning, sins of the one loved, not of the one loving.

rwp@1Peter:4:9 @{Using hospitality} (\philoxenoi\). "Friendly to strangers," old word (from \philos, xenos\), in N.T. only here and strkjv@1Timothy:3:2; strkjv@Titus:1:8|. No verb here in the Greek. {Without murmuring} (\aneu goggusmou\). Like \chris goggusmn\ in strkjv@Phillipians:2:14|. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew:25:35|). Inns were rare and very poor. Hospitality made mission work possible (3John:1:5|).

rwp@1Peter:4:10 @{Gift} (\charisma\). Late N.T. word (in late papyri) from \charizomai\, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Corinthians:12:4,9,29-31; strkjv@Romans:12:6|). {Ministering} (\diakonountes\). Present active participle plural of \diakone\, common verb (Matthew:20:28|), though \hekastos\ (each) is singular. {As good stewards} (\hs kaloi oikonomoi\). For "steward" (\oikonomos\, house-manager) see strkjv@Luke:16:1; strkjv@1Corinthians:4:1| (used by Paul of himself) and of any bishop (Titus:1:7|), but here of any Christian. See \kalos\ used with \diakonos\ in strkjv@1Timothy:4:6|. {Of the manifold grace of God} (\poikils charitos theou\). For \poikilos\ (many-colored) see on ¯1:6; strkjv@James:1:2|.

rwp@1Peter:4:11 @{If any man speaketh} (\ei tis lalei\). Condition of first class, assumed as a fact. {Speaking as it were oracles of God} (\hs logia theou\). No predicate in this conclusion of the condition. For \logia theou\ see strkjv@Acts:7:38| (Mosaic law); strkjv@Romans:3:2| (the Old Testament); strkjv@Hebrews:5:12| (the substance of Christian teaching), here of the utterances of God through Christian teachers. \Logion\ (old word) is a diminutive of \logos\ (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied. {If any one ministereth} (\ei tis diakonei\). First-class condition again. See strkjv@Acts:6:2-4| for the twofold division of service involved here. {Which God supplieth} (\hs chorgei ho theos\). Ablative case (\hs\) of the relative attracted from the accusative \hn\, object of \chorgei\ (present active indicative of \chorge\, old verb, to supply from \chorgos\, chorus leader, in N.T. only here and strkjv@2Corinthians:9:10|). Peter has the compound \epichorge\ in strkjv@2Peter:1:5,11|. God is the supplier of strength. {That God may be glorified} (\hina doxaztai ho theos\). Purpose clause with \hina\ and the present passive subjunctive of \doxaz\. See strkjv@John:15:8|. {Whose is} (\hi estin\). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in strkjv@Romans:16:27; strkjv@Jude:1:25| the doxology is to God through Christ. For other doxologies see strkjv@1Peter:5:11; strkjv@2Peter:3:18; strkjv@Galatians:1:5; strkjv@Romans:9:5; strkjv@11:36; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:1:17; strkjv@6:16; strkjv@2Timothy:4:18; strkjv@Hebrews:13:21; strkjv@Revelation:1:6; strkjv@5:13; strkjv@7:12|. The others addressed to Christ are strkjv@2Peter:3:18; strkjv@2Timothy:4:18; strkjv@Revelation:1:6|.

rwp@1Peter:4:12 @{Think it not strange} (\m xenizesthe\). Prohibition with \m\ and the present passive imperative of \xeniz\, for which verb see strkjv@4:4|. "Be not amazed." {Concerning the fiery trial among you} (\tei en humin pursei\). Instrumental case, "by the among you burning," metaphorical sense of old word (since Aristotle), from \puro\, to burn (\pur\ fire). See strkjv@1:7| for the metaphor. See strkjv@Revelation:18:9,18| only other N.T. examples. It occurs in strkjv@Proverbs:27:21| for the smelting of gold and silver and so in strkjv@Psalms:56:10| (LXX strkjv@65:10): "Thou didst smelt us as silver is smelted" (\epursas hms hs puroutai to argurion\). {Which cometh upon you} (\humin ginomeni\). Present middle participle of \ginomai\ (already coming) with dative case \humin\. {To prove you} (\pros peirasmon\). "For testing." {As though a strange thing happened unto you} (\hs xenou humin sumbainontos\). Genitive absolute with \hs\, giving the alleged reason, and \humin\, dative case with \sumbainontos\ (present active participle of \sumbain\, to go together, to happen (Mark:10:32|), agreeing with \xenou\ (strange, strkjv@Hebrews:13:9|).

rwp@1Peter:4:13 @{Inasmuch} (\katho\). "In so far forth as" ("according to which thing"), old conjunction, in N.T. only here and strkjv@2Corinthians:8:12; strkjv@Romans:8:26|. {Ye are partakers of} (\koinneite\). Present active indicative of \koinne\, old verb (from \koinnos\, partner), to share in either with genitive (Hebrews:2:14|) or dative as here (\pathmasin\). {That ye may rejoice with exceeding joy} (\hina charte agallimenoi\). Purpose clause with \hina\ and second aorist passive subjunctive of \chair\, with the present middle participle of \agallia\ to exult (1:8|), "that ye may rejoice exulting." See strkjv@1:6-8| for this same idea associated with the second coming of Christ as here.

rwp@1Peter:4:14 @{If ye are reproached} (\ei oneidizesthe\). Condition of first class assumed as true with \ei\ and present passive indicative of \oneidiz\, for which verb see strkjv@James:1:5|. {For the name of Christ} (\en onomati Christou\). "In the matter of the name of Christ." For the idea see strkjv@Matthew:5:11f.; strkjv@19:29; strkjv@Acts:5:41; strkjv@9:16; strkjv@21:13|. This is the only N.T. example of just \onoma Christou\, here used because of the use of \Christianos\ in verse 16|. For the beatitude \makarioi\ see strkjv@Matthew:5:11f|. {The Spirit of glory and the Spirit of God} (\to ts doxs kai to tou theou pneuma\). Note repetition of the article (\to\) though \pneuma\ only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God. {Resteth upon you} (\eph' hmas anapauetai\). Quotation from strkjv@Isaiah:11:2|. Present middle indicative of \anapau\, to give rest, refresh (Matthew:11:28|). "He rests upon the Christian as the Shechinah rested upon the tabernacle" (Bigg). Cf. strkjv@1:8; strkjv@Matthew:3:16|.

rwp@1Peter:4:15 @{Let no one of you suffer} (\m tis humn paschet\). Prohibition with \m\ and present active imperative (habit prohibited). {As} (\hs\). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (\kakopoios\, evildoer, strkjv@1Peter:2:12,14|), and one unusual term \allotriepiscopos\ (a meddler in other men's matters). Note \ hs\ (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from \allotrios\ (belonging to another, strkjv@2Corinthians:10:15|) and \episkopos\, overseer, inspector, strkjv@1Peter:2:25|). The idea is apparently one who spies out the affairs of other men. Deissmann (_Bible Studies_, p. 224) gives a second-century papyrus with \allotrin epithumts\ a _speculator alienorum_. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (_Church in the Roman Empire_, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in strkjv@1Thessalonians:4:11; strkjv@2Thessalonians:3:11| and women as gossipers in strkjv@1Thessalonians:5:13|. It is interesting to note also that \episkopos\ here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.

rwp@1Peter:4:16 @{But if as a Christian} (\ei de hs Christianos\). Supply the verb \paschei\ (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Acts:11:26; strkjv@26:28; strkjv@1Peter:4:16|). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts:11:26|). Each instance bears that idea. It is not the usual term at first like \mathtai\ (disciples), saints (\hagioi\), believers (\pisteuontes\), etc. The Jews used \Nazraioi\ (Nazarenes) as a nickname for Christians (Acts:24:5|). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled \Chrstianoi\ (\i, ei\ and \\ pronounced alike). {Let him not be ashamed} (\m aischunesth\). Prohibition with \m\ and present passive imperative of \aischun\. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark:14:68|). See the words of Jesus in strkjv@Mark:8:38| and Paul's in strkjv@2Timothy:1:12|. Peter is not ashamed now. In this name (\en ti onomati touti\). Of Christian as in strkjv@Mark:9:41|, "because ye are Christ's."

rwp@1Peter:4:17 @{For the time is come} (\hoti ho kairos\). No predicate, probably \estin\ (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter strkjv@Ezekiel:9|). The construction is unusual with \tou arxasthai\ (genitive articular aorist middle infinitive of \arch\), not exactly purpose or result, and almost in apposition (epexegetic), but note \tou elthein\ used as subject in strkjv@Luke:17:1|. The persecution on hand (1:7|) was a foretaste of more to come. By "house of God" he can mean the same as the "spiritual house" of strkjv@2:5| or a local church. Biggs even takes it to refer to the family. {And if it begin first at us} (\ei de prton aph'hmn\). Condition of first class again, with the verb \archetai\ understood. "From us" (\aph' hmn\) more exactly. {End} (\telos\). Final fate. {Of them that obey not the gospel of God} (\tn apeithountn ti tou theou euaggelii\). "Of those disobeying the gospel of God." See the same idea in strkjv@Romans:2:8|. See strkjv@Mark:1:14| for believing in the gospel.

rwp@1Peter:4:18 @{And if the righteous is scarcely saved} (\kai ei ho dikaios molis szetai\). First-class condition again with \ei\ and present passive indicative of \sz\. Quotation from strkjv@Proverbs:11:31|. See strkjv@3:12,14; strkjv@Matthew:5:20|. But the Christian is not saved by his own righteousness (Phillipians:3:9; strkjv@Revelation:7:14|). For \molis\ see strkjv@Acts:14:18| and for \asebs\ (ungodly, without reverence) see strkjv@Romans:4:5; strkjv@2Peter:2:5|. {Will appear} (\phaneitai\). Future middle of \phain\, to show. For the question see strkjv@Mark:10:24-26|.

rwp@1Peter:4:19 @{Wherefore} (\hste\). Picking up the thread of consolation again (Bigg). {Commit their souls} (\paratithesthsan tas psuchas\). Present (continuous) middle imperative third plural of \paratithmi\, old word, a banking figure, to deposit, as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|, the word used by Jesus as he died (Luke:23:46|). {In well-doing} (\en agathopoiii\). Late and rare word, only here in N.T., from \agathopoie\ (1Peter:2:15,20|).

1Peter 4