1 เปโตร 4:9 วิจารณ์

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.

Use hospitality,.... Or, "be lovers of strangers", as the phrase may be rendered, and as it is in the Syriac version; that is, such as are of a distant country, or come from afar, and are unknown by face, especially good men, that are obliged to remove from their native country for the sake of religion, or by one providence or another; and these are to be loved: and love is to be shown them, both negatively, by not vexing them, and making them uneasy in body or mind; by not oppressing them by violence and injustice, and making any exorbitant demands upon them; or by not perverting judgment with respect to them; and positively, by directing, counselling, and advising them, and if need be, by giving them food, and raiment, and lodging: and it is what men have been led to by the very light of nature, as in the instances of Jethro the Midianite towards Moses, and the inhabitants of Melita with Publius, the chief man of the island, towards the Apostle Paul and his company; and is what God enjoined the Israelites by divers laws, since they had been strangers in the land of Egypt; and various are the exhortations to it in the New Testament; and some, by the practice of it, have entertained angels unawares, as Abraham, and Lot; and even Christ himself, as the two disciples travelling to Emmaus; and is what is highly regarded and commended by Christ, and the contrary is resented by him; and therefore it ought to be used and practised frequently; saints should inure themselves to it, be given to it, pursue and follow hard after it; See Gill on Rom 12:13; see Gill on Heb 13:2. The apostle adds here, one to another; which clause is left out in the Syriac and Ethiopic versions; the reason of which may be, because the authors of these versions might think this not so consistent with the duty exhorted to, since the objects of it are strangers; but it should be observed, that so were these persons the apostle writes to; see Pe1 1:1, they were scattered about, and lived in different countries, and were strangers to one another, and therefore the clause is pertinent enough; and the sense is, that as they were in foreign countries, and at a distance one from another, whenever by any providence they were brought where each other were, that they would be hospitable to one another: and that without grudging: food, raiment, and lodging, or what they want, whether direction or advice, thinking it no trouble to give them either; or without murmurings, as it may be rendered, as if they were burdensome, and they were too chargeable to them, and their stay too long; and without complaints of them, finding fault, and picking quarrels with them, and laying charges against them, in order to get rid of them. This is one branch of charity before recommended.

If you receive your neighbor as though he were Christ, you will not complain or feel embarrassed but rather rejoice in your service. But if you do not receive him as if he were Christ, you will not receive Christ either, because he said: “Whoever receives you, receives me.” If you do not show hospitality in this way, you will have no reward. Abraham received passers-by and travelers just as they were. He did not leave them to his servants. On the contrary, he ordered his wife to bring flour, even though he had domestic help. But he and his wife wanted to earn the blessing, not only of hospitality but of service also. This is how we ought to show hospitality, by doing all the work ourselves, so that we may be sanctified.

Those who offer hospitality to others make themselves happy and content, not so much because they are giving of their own as because they are being helped by others. And this in two ways; first, because they enjoy the company of their guests, and second, because they earn a reward for their hospitality. But if you receive a brother, do not be distracted by too much serving, and do not attempt what is beyond your strength. Unnecessary effort is always tedious, and such exertions will only embarrass your guests. Do not let your guest become a cause for impoverishing yourself, but even in hard times be as generous as you can.

Therefore, dearest brothers, love hospitality, love the works of charity. For hence it is said through Paul: "Let brotherly love continue in you, and do not forget hospitality. For through this some have pleased, having received angels as guests." Hence Peter says: "Be hospitable to one another without murmuring." Hence Truth itself says: "I was a stranger, and you took me in."

The end of all things is at hand. Therefore, be sober and watchful in prayer. Above all, keep fervent in your love for one another, because love covers a multitude of sins. Be hospitable to one another without complaint. The end, that is, completion, consummation or the end of all the prophets is said to be imminent: however, the true word is Christ, for He is the perfection of all. And not as the Greeks rave, who indeed say that pleasure is the end, like Epicurus, while others say wisdom or contemplation or virtue. Therefore, since perfection has come in Christ, Peter also says, having been made conformable to this perfection, present yourselves in all things without defect in sobriety, in vigilance for prayers (for the prayer of the sober or the watchful, and not of those who are held by the drunkenness of worldly things), in love for one another. Paul, however, says that this is the change of the law (Rom. 13:10): here indeed that it may cover sins. For mercy towards one's neighbor makes God merciful to us. This mercy would never proceed to what is righteous, unless it is out of great love. But where he mentions love, he also adds that those who are endowed with love, namely hospitality, which he commands to be shown without complaint; for this is the essence of true love. "love covers a multitude." This means persevering and enduring and stretched out over a long period.

Having spoken of love, he adds what is closely connected with love — "hospitality," which he commands to perform without grumbling; and to those who abound in every gift, he commands to share with a brother in need. For example, one who has the word of teaching (for this is what "as the oracles of God" (1 Pet. 4:11) indicates) — let him impart it to the one who needs it; one who has an abundance of food, let him give to the one who lacks it, and give not sparingly, but as much as the power of God's gift allows. To this, he says, I exhort you so that God may be glorified in all, whether they be pagans or your own people.

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.

Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on Heb 13:2 (note). Without grudging - Ανευ γογγυσμων· Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man; then it will be without grumbling.

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.

(Rom 12:13; Heb 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love. without grudging--Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.