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.