1 Peter 4:5 Komentář

The work of a Christian is twofold - doing the will of God and suffering his pleasure. This chapter directs us in both. The duties we are here exhorted to employ ourselves in are the mortification of sin, living to God, sobriety, prayer, charity, hospitality, and the best improvement of our talents, which the apostle presses upon Christians from the consideration of the time they have lost in their sins, and the approaching end of all things (Pe1 4:1-11). The directions for sufferings are that we should not be surprised at them, but rejoice in them, only take care not to suffer as evil-doers. He intimates that their trials were near at hand, that their souls were in danger as well as their bodies, and that the best way to preserve their souls is to commit them to God in well-doing.

INTRODUCTION TO 1 PETER 4 In this chapter the apostle goes on to exhort to an holy life and conversation, and to the several duties of religion, and to suffer cheerfully for the sake of Christ. From the consideration of Christ's sufferings, he exhorts the saints to arm themselves with the same mind, and cease from sin, and live no longer to the lusts of men, but to the will of God, Pe1 4:1 the reason, or argument engaging to it, is taken from the past time of life, in which they walked in all manner of sin, and which ought to suffice, though they should be spoken evil of by wicked men, for not continuing therein, Pe1 4:3 and to fortify their minds against such abuses, the apostle takes notice of the general judgment, when such persons must give an account for their evil speaking to the Judge of quick and dead; and that though those to whom the Gospel is preached, and embrace it, suffer death for it, being judged of men in their bodies, yet they live to God in their souls, Pe1 4:5 and seeing the end of all things is near, he exhorts to various things, as to sobriety, watchfulness unto prayer, and especially to fervent charity, since that covers a multitude of sins, Pe1 4:7 and to hospitality, without grudging, and to a communication of all good things, as faithful stewards of them, Pe1 4:9 and particularly to the dispensation of the Gospel, according to the word of God; and to a ministration to the poor, according to a man's ability, with a view to the glory of God, by Christ, Pe1 4:11 and next, the apostle proceeds to comfort the saints under reproaches and persecutions, and to instruct them how to behave under such circumstances; as that they should not think such things strange, though grievous, since they were for the trial of their graces, Pe1 4:12 but should rather rejoice, since they were partakers of the sufferings of Christ now, and should share in his glory when revealed, which would make them exceeding glad, Pe1 4:13 yea, inasmuch as it was for the name of Christ they suffered reproach, they ought to reckon themselves happy persons; since the glorious Spirit of God rested on them, and since the issue of it was, the glorifying of God by them, though he was evil spoken of by those that reproached them, Pe1 4:14 indeed, they ought not to suffer as persons guilty of capital crimes; should they, they would have reason to be ashamed, but not since they suffered as Christians; but, on the contrary, should give glory to God for it, who had done them so much honour as to call them to it, Pe1 4:15, and to reconcile their minds to sufferings, he observes, that the time was come, that afflictions should begin with the people of God, on account of which, the righteous are scarcely saved, though certainly; and that, therefore, sad must be the state of the disobedient and ungodly, even of their wicked persecutors, Pe1 4:17 wherefore, upon the whole, seeing it was the will of God they should suffer, they ought to suffer patiently, and, in well doing, commit the care of their souls to their faithful Creator, Pe1 4:19.

Who shall give account to him,.... "To God himself", as the Syriac version reads; of all their blasphemies, and hard speeches spoken by them against God, Christ, the Gospel, and good men, and receive their just punishment. This the apostle says, to calm the minds of God's people, and make them to sit easy under all censures, reproaches, and calumnies, and not think of avenging themselves, but commit themselves to him that will judge righteously; even to him, that is ready to judge the quick and the dead; that is, all men, such as will be found alive when he comes, and those that have died before, who will then be raised from the dead, to receive their judgment; and by whom is meant the Lord Jesus Christ, to whom all judgment is committed; and who is ordained to be the Judge of quick and dead, and will judge both at his appearing and kingdom; yea, the day is appointed when this judgment will proceed by him, and he is at the door; so that he may be truly said to be ready for it, as he is every way equal to it, and will finish it with righteousness.

"Who shall give account," he says, "to Him who is ready to judge the quick and the dead." These are trained through previous judgments. Therefore he adds, "For this cause was the Gospel preached also to the dead"-to us, namely, who were at one time unbelievers. "That they might be judged according to men," he says, "in the flesh, but live according to God in the spirit." Because, that is, they have fallen away from faith; whilst they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, "That they might live according to God in the spirit." So Paul also; for he, too, states something of this nature when he says, "Whom I have delivered to Satan, that he might live in the spirit;" that is, "as good stewards of the manifold grace of God." Similarly also Paul says, "Variously, and in many ways, God of old spake to our fathers."

It does not necessarily follow that we should here understand those who have departed from the body. For it could be that by “the dead” Peter means unbelievers, those who are dead in soul. Therefore we are not obliged to believe that he refers to hell when he mentions the dead in the next verse.

This will happen in the future, when everyone will have to be ready to give an account of himself, and no one will be able to stop him from doing so. For everything will be laid bare before God, who judges the righteous and the wicked. At that time he will judge and separate the ones from the others, as the Savior himself said: “He will put the sheep on his right and the goats on his left.”

However, they will not bear such slander unpunished, but will give an account to the judge of all, who sits unchallengeable and firmly for this very purpose: for this is what it signifies in this place to be prepared: just as when it is said, "Preparing mountains in your strength," (Ps. 65:6) and, "Your throne is prepared." (Ps. 93:2) Therefore, those who slander you will give an account to him who judges the living and the dead unchangeably and firmly. How he is the judge of the living and the dead will be made manifest in due course.

Some people say that the soul is living and the body dead, but it is impossible for a soul to come to judgment without its own body. Rather here Peter calls the righteous “living,” because they do the works of the life to come, and the unrighteous he calls “dead,” because they are dead in their transgressions and dead works. But the gospel has been preached to both the righteous and the unrighteous, even to those who are dead in their sins, so that they may judge themselves by casting their vote against themselves.

Who shall give account to him who is ready to judge the living and the dead. Therefore (he says) care less, grieve less, if you are blasphemed by the reprobate while doing good, because even if you remain silent, God the judge, who is indeed just, will not remain silent or be restrained, and he will restore worthy rewards both for their blasphemy and for your patience.

The connection is as follows: these people, who speak evil of you, will give an answer to Him who judges all the living and the dead. The dead are also judged. This is evident from the Lord's descent into Hades. For, having appeared there after His death on the cross, He preached there as well, just as on earth — He preached not by word, but by deed. And just as His sojourn in the world served as justification for those who readily acknowledged Him, and as condemnation for those who did not acknowledge Him, so also among those held in Hades, to those who had lived according to the flesh He appeared for condemnation, while to those who had lived according to the spirit — that is, who led a spiritual and virtuous life — He appeared for glory and salvation. Therefore He is rightly called the Judge of the living and the dead. St. Cyril explains it differently. By "the dead" here he means those among the pagans who had put themselves to death through the sins named above (in verse 3), about whom the apostle also prays that they would turn back and give an irreproachable answer to Him who is to judge the living and the dead. By "the living and the dead" he also means the righteous and the sinners, to whom God the Word, having appeared in the flesh, proclaimed the good news of the Kingdom of Heaven. Those sinners who accepted His commandments judge themselves as men in the flesh — that is, they condemn their flesh in this present human life to fasting, prostrations on the ground, tears, and other hardships — so as to live according to God in the spirit, being inspired in this by the saying of the apostle: "though our outward man perishes, yet the inward man is renewed day by day" (2 Cor. 4:16).

We should suffer patiently, after the example of Christ, Pe1 4:1. And no longer live according to our former custom, but disregard the scoffs of those who are incensed against us because we have forsaken their evil ways, who are shortly to give account to God for their conduct, Pe1 4:2-5. How the Gospel was preached to Jews and Gentiles, Pe1 4:6. As the end of all things was at hand, they should be sober, watchful, charitable, benevolent, good stewards of the bounty of Providence; and, when called to instruct others, speak as the oracles of God, Pe1 4:7-11. Of the persecutions and trials which were coming upon them, and how they were to suffer so as not to disgrace their Christian character, Pe1 4:12-16. Judgment was about to begin at the house of God, and even the righteous would escape with difficulty from the calamities coming upon the Jews; but they must continue in well-doing, and thus commit the keeping of their souls to their faithful Creator, Pe1 4:17-19.

To judge the quick and the dead - They shall give account of these irregularities to Him who is prepared to judge both the Jews and the Gentiles. The Gentiles, previously to the preaching of the Gospel among them, were reckoned to be dead in trespasses and sins, Eph 2:1-5; under the sentence of death, because they had sinned. The Jews had at least, by their religious profession, a name to live; and by that profession were bound to give to God.

LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN. (1Pe. 4:1-19) for us--supported by some oldest manuscripts and versions, omitted by others. in the flesh--in His mortal body of humiliation. arm-- (Eph 6:11, Eph 6:13). the same mind--of suffering with patient willingness what God wills you to suffer. he that hath suffered--for instance, Christ first, and in His person the believer: a general proposition. hath ceased--literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (Rom 6:6-11, especially, Pe1 4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.

They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jde 1:15), and be condemned justly. ready--very speedily (Pe1 4:7; Pe2 3:10). Christ's coming is to the believer always near.