For let none of you suffer as a murderer, or a thief, or an evil doer, or a meddler in other men’s matters.
Parallel Translations
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For let none of you suffer as a murderer, or a thief, or an evil doer, or a meddler in other men’s matters.
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Se that none of you suffre as a murtherer or as a thefe or an evyll doar or as a busybody in other mens matters.
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But let none of you suffer as a murtherer, or as a thiefe, or an euil doer, or as a busibodie in other mens matters.
Cross-references (7)
Passages linked to 1 Peter 4:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Thessalonians 3:11 For we hear of some who walk among you in rebellion, who don’t work at all, but are busybodies.
- 1 Thessalonians 4:11 and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we instructed you;
- 1 Timothy 5:13 Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not.
- 1 Peter 2:19-20 For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God. For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God.
- 1 Peter 3:17 For it is better, if it is God’s will, that you suffer for doing well than for doing evil.
- 2 Timothy 2:9 in which I suffer hardship to the point of chains as a criminal. But God’s word isn’t chained.
- Matthew 5:11 “Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 15. But (or, For) let one of you Here…
15. But (or, For) let one of you Here also he anticipates an objection. He had exhorted the faithful to patience, if it happened to them to be persecuted for the cause of Christ; he now adds the reason why he had only spoken of that kind of trouble, even because they ought to have abstained from all evil-doing. Here, then, is contained another exhortation, lest they should do anything for which they might seem to be justly punished. Therefore the causal particle is not, here superfluous, since the Apostle wished to give a reason why he so much exhorted the faithful to a fellowship with the sufferings of Christ, and at the same time to remind them by the way to live justly and harmlessly, lest they should bring on themselves a just punishment through their own faults; as though he had said, that it behoved Christians to deserve well of all, even when they were badly and cruelly treated by the world.
Were any one to object and say, that no one can be found to be so innocent but that he deserves for many faults to be chastised by God; to this I reply, that Peter here speaks of sins from which we ought to be entirely freed, such as thefts and murders; and I give further this reply, that the Apostle commands Christians to be such as they ought to be. It, is, then, no wonder, that he points out a difference between us and the children of this world, who being without God’s Spirit, abandon themselves to every kind of wickedness. He would not have God’s children to be in the same condition, so as to draw on themselves by a wicked life the punishment allotted by the laws. But we have already said elsewhere, that though there are always many sins in the elect, which God might justly punish, yet according to his paternal indulgence he spares his own children, so that he does not inflict the punishment they deserve, and that in the meantime, for honour’s sake, he adorns them with his own tokens and those of his Christ, when he suffers them to be afflicted for the testimony of the Gospel.
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The word ἀλλοτριοεπίσκοπος seems to me to designate one who covets what belongs to another. For they who gape after plunder or fraud, inquire into affairs of others with tortuous or crooked eyes, as Horace says; but the despiser of money, as the same says elsewhere, looks on vast heaps of gold with a straight eye.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The third difference: for the godly are not afflicted…
The third difference: for the godly are not afflicted for their evil doings, but for righteousness’ sake as Christians: whereby it cometh to pass that the cross, seeing it is a testimony unto them of faith and righteousness, ministereth unto them not an occasion of sorrow, but of unspeakable joy: now the Apostle propoundeth the third difference under the form of an exhortation.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 15 But let none of you suffer as a…
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.
Ver. 15. As a busybody] Gr. A bishop in another man’s diocese, a pragmatic person that meddleth with other men’s matters without call or commendation.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain But let noise of you suffer as a murderer,…
But let noise of you suffer as a murderer, or as a thief: keep clear of those crimes which may expose you to suffering by the hand of justice, and carry yourselves so innocently, that you may never suffer from men but unjustly.
Or as an evil-doer; either this is a general term, denoting them that offend against any public law; or, it may signify those that are guilty of any offence against the laws, though less than murder or theft.
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Or as a busy-body in other men’s matters; either a covetous person, that looks with an evil eye upon what others have, and is ready to catch it as he can; or rather, one that goes beyond the bounds of his own calling, and invades the callings of others, pragmatically intruding into their business, and making himself a judge of those things which belong not to him. Some nations are said to have punished those that were busy through idleness, impertinently diligent in other men’s matters, and negligent of their own. However, if this pragmaticalness did not expose the Christians to the laws of the Gentiles, yet it might make them odious, and expose them to their reproaches.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. What it is that the apostle…
Observe here, 1. What it is that the apostle calls upon them to avoid and shun; it is sin, not suffering: evil doing in general, murder and theft in particular, sins that were then very much practised among the Jews: Let none of you suffer as a murderer, or as a thief, or as an evil-doer; by suffering as evil-doers we lose the comfort and reward of all our sufferings.
Observe, 2. What sufferings he bids them not be ashamed of, but glory in, namely, when they suffer as Christians, and purely as such.
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Quest. But what is it to suffer as a Christian?
Ans. 1. When we suffer for a good cause. 2. From a Christian principle. 3. In a Christian manner, with meekness, patience, and self- denial.
Quest. 2. What is it to glorify God on behalf of our sufferings?
Ans. Afflictions and sufferings, considered barely in themselves, are far from being glorious; but consider them in their cause, as sufferings for righteousness’ sake, and so they are glorious; and God honours us greatly, when he calls us forth to suffer, and furnishes us with courage and resolution for sufferings, and it is our duty to give glory to him who enables us thus to do: If any man suffer as a Christian, let him not be ashamed, but glorify God in this behalf.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain But let none of you suffer as a murderer,....…
But let none of you suffer as a murderer,.... The punishment for murder was death by the law of God, Gen 9:6
or as a thief; whose fine or mulct, according to the Jewish law, was a fivefold or fourfold restitution, according to the nature of the thing that was stolen, Exo 22:1
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or as an evildoer; a breaker of any of the laws of God or men, which are of a moral nature, and for the good of civil society:
or as a busybody in other men's matters; "or as a bishop in another man's diocese"; that concerns himself in things he has nothing to do with, and neglects his own affairs, and lives in idleness, and upon the spoil of others; or takes upon him to manage, direct, order, and command other men's servants, or persons that do not belong to him, to do his business, or whatsoever he pleases. The Vulgate Latin version renders it, "a desirer of other's goods"; and the Ethiopic version, "a covetous desirer of other's things"; and so is led on by an insatiable thirst for them, to obtain them in an evil way, either by secret fraud, or open violence and oppression. To suffer in any such cases is scandalous and dishonourable, and unbecoming the character of a Christian. This last clause is left out in the Syriac version.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Let none of you deservedly suffer, as an evildoer…
Let none of you deservedly suffer, as an evildoer - In any kind.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 15. But let none of you suffer -…
Verse 15. But let none of you suffer - as a busybody in other men's matters] αλλοτριοεπισκοπος. The inspector of another; meddling with other people's concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in public office is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain But let none of you suffer as a murderer…
But let none of you suffer as a murderer - If you must be called to suffer, see that it be not for crime. Compare the notes at 1Pe 3:14, 1Pe 3:17. They were to be careful that their sufferings were brought upon them only in consequence of their religion, and not because any crime could be laid to their charge. If even such charges were brought against them, there should be no pretext furnished for them by their lives.
As an evil doer - As a wicked man; or as guilty of injustice and wrong toward others.
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Or as a busy-body in other men’s matters - The Greek word used here ἀλλοτριοεπίσκοπος allotrioepiskopos occurs nowhere else in the New Testament. It means, properly, an inspector of strange things, or of the things of others. Prof. Robinson (Lexicon) supposes that the word may refer to one who is “a director of heathenism;” but the more obvious signification, and the one commonly adopted, is that which occurs in our translation - one who busies himself with what does not concern him; that is, one who pries into the affairs of another; who attempts to control or direct them as if they were his own. In respect to the vice here condemned, see the notes at Phi 2:4. Compare 2Th 3:11, and 1Ti 5:13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Or a railer.[2] The Greek here signifies one that…
Or a railer.[2] The Greek here signifies one that does evil, or a malefactor. --- Or as coveting the goods of others.[3] The Greek rather signifies one curiously prying into the affairs of others, which Protestants translate a busy body. (Witham)
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[BIBLIOGRAPHY]
Maledicus, Greek: kakopoios, malefactor.
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[BIBLIOGRAPHY]
Alienorum appetitor, Greek: allotrioepiskopos, aliorum inspector.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain But--Greek, "For." "Reproached in the name of Christ" I…
But--Greek, "For." "Reproached in the name of Christ" I say (Pe1 4:14), "FOR let none," &c.
as . . . as . . . as . . . as--the "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 15. Their sufferings must be for the name of…
15. Their sufferings must be for the name of Christ. To emphasize this, the solemn charge follows to see to it, for the sake of both themselves and the cause, that none suffer, bodily or by reproach, for any wicked crime.
An evil doer—Guilty of misdemeanour.
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Busybody… matters—The admonition is good, taking the ordinary view of it. Robinson defines, an overseer of other men’s matters; perhaps an indiscreet zealot against heathen manners and customs. But as the apostle is specifying offences against civil law, it seems better, with Lardner and others, to understand it of political busybodies, or factious, seditious persons. How faithfully this injunction was heeded by the early Christians may be estimated from the testimony of Pliny’s letter to the Emperor Trajan, some forty-five years later. After saying that they were charged with no other crime than the being Christian, he adds: “They affirmed that the whole of their fault or error lay in this—that they were wont to meet together on a stated day before it was light, and sing among themselves alternately a hymn to Christ, as to God, and bind themselves by an oath, not to the commission of any wickedness, but not to be guilty of theft, or robbery, or adultery; never to falsify their word, nor to deny a pledge committed to them when called upon to return it. When these things were performed it was their custom to separate, and then to come together to a meal which they ate in common.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15. But let none of you suffer as a…
15. But let none of you suffer as a murderer] Literally, For let none of you suffer. The implied sequence of thought would seem to be this: “I bid you suffer for the name of Christ and remind you of the blessing which attaches to such suffering, for the last thing I should wish is that you should think that it is the suffering, not the cause, that makes the martyr.” He represses the tendency, more or less prevalent in all times of persecution, whether of Christians by heathens, or of one body of Christians by another, which leads men to pose in the attitude of martyrs and confessors when they ought rather to be classed with ordinary criminals suffering the just punishment of their crimes.
Of the four forms of evils named, the first and second require no explanation. The third includes all other forms of evil which came under the cognizance of law, as in the “malefactor” of Joh_18:30. Comp. 1Pe_2:12-14. The fourth is a word which is not found elsewhere and may possibly have been coined by St Peter. Literally, the word (allotrio-episcopos) describes one who claims an authority like that of a bishop or superintendent in a region in which he has no right to exercise it. As such it might, of course, be applied to the schismatic self-appointed teacher, and “a bishop in another man’s diocese,” though too modern in its associations, would be a fair equivalent for it. Such an one, however, would hardly be singled out for punishment by a heathen persecutor, and we must therefore think of the word as describing a like character in another sphere of action. It was, perhaps, a natural consequence of the higher standard of morals which the Christian disciple possessed, or imagined himself to possess, that he should be tempted to interfere with the action of public or private men when he thought them wrong, intermeddling in season or out of season. Such a man might easily incur the penalties which attach to what, in modern language, we call “contempt of court,” or “obstruction of justice.” If a passing word of controversial application be allowable in a Commentary we may note the reproduction of the character of the allotrio-episcopos (1) in the permanent policy of those who claim to be the successors of St Peter, and (2) in the meddling fussiness which leads laymen, or clergy, to interfere in matters which properly belong to the office of a Bishop, or to the jurisdiction of an authorized tribunal.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) But let none of you.—The Greek takes exactly…
(15) But let none of you.—The Greek takes exactly the opposite turn: “for let none of you suffer.” The connection is a little difficult, but it seems to be this: “I say advisedly that you are happy, and that the Spirit of glory reposes on you who die for the faith; for I am sure that you will not try to deceive yourselves and others by pretending to die as martyrs, when in reality you are dying as criminals.” In order to understand this caution, we must recollect how largely the first converts were drawn from actually criminal classes, and how easily they were admitted. In the persecution of Diocletian, Mensurius of Carthage found it necessary to expose those who drew persecution upon themselves to cloke their crimes under pretence of Christian faith. “Some,” he says, “are criminals, some debtors, who take the opportunity of persecution to be rid of so burdensome a life, thinking to atone for and wash off their misdeeds thereby.” It is conceivable that St. Peter may have had some such danger in view.
As a murderer, or as a thief, or as an evildoer.—The insertion of “as” in the two latter cases obliterates the distinction between the class composed of those three words, and that which follows. It should be, as a murderer, or thief, or evildoer. When Pliny came to govern these men, a little later, he found that on a fixed day they met together before daylight, “and bound themselves by a sacramental oath, not to any crime, but that they would not do or see done any thefts, any robberies, any adulteries; that they would break no promises, and would repudiate no liabilities when called upon.” These words will partly explain the general term “evildoer.” (See also 1Pe_2:12; 1Pe_2:14; 1Pe_3:16.)
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Or as a busybody in other men’s matters.—M. Renan writes (Antéchrist, p. 42):—“Others, through excess of zeal, declaimed aloud against the pagans, and cast their vices in their teeth. Their more sensible brethren humorously called them ‘bishops,’ or ‘overseers of those who are without.’“ Such is, indeed, the meaning of the droll word which St. Peter here gives: except that, instead of “bishops of those without,” it means “bishops of other men’s matters.” It denotes those prying and self-important people who fancy they can set everything to rights, and that everybody they come across is under their personal jurisdiction. Such persons would tend to make Christianity unpopular among the unbelievers, and, in case of persecution, would be the first to “suffer” (i.e., to be picked out for martyrdom; see Note on 1Pe_3:14); and while flattering themselves for the boldness with which they had spoken out, they would incur St. Peter’s censure, and their martyrdom would be reckoned no martyrdom by the Church. “Cruel mishaps,” continues M. Renan, “befell them; and the wise directors of the community, so far from extolling them, told them pretty plainly that it did but serve them right.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain But let none of you suffer as a murderer,…
But let none of you suffer as a murderer, or as a thief, or as an evil-doer; literally, for let none of you, etc. They are blessed who suffer in the Name of Christ, because they belong to Christ: for it is not the suffering which brings the blessedness, but the cause, the faith and patience with which the suffering is borne. The word for "evil-doer," kakopoiov, is used by St. Peter in two other places (1Pe_2:12 and 14). Christians were spoken against as evil-doers; they must be very careful to preserve their purity, and to suffer, if need be, not for evil-doing, but for well-doing. (1Pe_3:17) Or as a busybody in other men"s matters. This clause represents one Greek word, ajllotrioepiskopov; it means an ejpiskopov, ill-specter, overseer ("bishop" is the modern form of the word), of other men"s matters of things that do not concern him. St. Peter uses the word ejpiskopov only once, (1Pe_2:25) where he describes Christ as the Bishop of our souls. It cannot be taken here in its ecclesiastical sense, let no man suffer as a bishop in matters which do not concern him; but if as a Christian (bishop), let him not be ashamed." The Jews were often accused of constituting themselves judges and meddling in other men"s matters; it may be that the consciousness of spiritual knowledge and high spiritual dignity exposed Christians to the same temptation. Hilgenfeld sees here an allusion to Trajan"s laws against informers, and uses it as an argument for his theory of the late date of this Epistle.
Vers. 15-19.
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Suffering, shameful and glorious.
let none of you suffer as a murderer," etc. The apostle is still dwelling on the "fiery trial." All trial to the Christian is a fire that
(1) gives great rain;
(2) destroys evil;
(3) purifies the good. Notice
I SUFFERING FOR WRONG-DOING IS CERTAIN AND IS SHAMEFUL. "Let none of you suffer as a murderer," etc. This is strange counsel to Christians. That it is thus given to them:
1. Reminds us of the classes from which the first converts were drawn. No doubt many were not only from the poorest, but from criminal, classes. Hence the apostle"s reminder after he has described some of the basest of characters, "Such were some of you.
2. Suggests to us to be on our guard against sins to which before we became Christians we were addicted. The old taint is a peril. Perhaps tow now need fear being "murderers" or "malefactors," but many may be on their guard against being "meddlers." "Lay aside the sin that so easily besets." "Them that obey not the gospel." Here is another class whose sufferings will bring shame. The climax of judgment is for them. Who can tell what their" end" will be? "The house of God" is under his control, and all in it must suffer for their wrong-doing. Those who know the claims of the gospel, the possibilities it offers, and yet despise it and reject it, "do not obey it," must have even severer suffering than Christians who have blundered into error or been overborne by evil, for they at least have
(1) resignation;
(2) hope of better life;
(3) conscious fellowship with a forgiving God.
II SUFFERING FOR RIGHT-DOING MAY BEFALL US, BUT WILL BE A SOURCE OF GLORY. This Peter noted in earlier paragraphs, and reverts to again. "Suffer as a Christian," that is, because he is a Christian. The very name was at first one of scorn. And the name of scorn has become a name that glorifies God. So with all the sufferings that the character of those who truly wear that name has ever brought upon them. Are they the sufferings of
(1) poverty,
(2) unpopularity,
(3) contempt,
(4) persecution?
They are sufferings none need be ashamed of, but in which they may, as the noblest of men have done, glorify God.
III SUFFERING FOR RIGHT-DOING MUST BE ENDURED IN THE RIGHT SPIRIT. The words of the nineteenth verse, the final words about "the fiery trial," are addressed to those who suffer because they are Christians.
1. They "suffer according to the will of God.
1. Because he wills it;
2. along the course of his wise providence.
1. In such sufferings they are to "commit their souls, in well-doing unto a faithful Creator." Here is the obligation of:
1. Trust. "Commit;" deposit the treasure.
2. Dutifulness. "In well-doing;" keep on doing the right.
3. Trust in and dutifulness towards God.
Creator." He knows he cares: he will be faithful to his creation, and emphatically to the trustful ones. He who gave the soul its existence: and knows its capacities and needs, is its loving Guardian.
U.R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Chapter 15
Chapter 15
THE RIGHTEOUS HAVE JUDGMENT HERE
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1Pe_4:15-19
THE Apostle now goes one step farther in his exhortations. The brethren are suffering for Christs cause, and may draw comfort from Christs example, and be encouraged to patience under their persecutions. But these very sufferings, he would have them see, are Gods judgment on His servants in this world, that they may be counted worthy of the kingdom of God, for which they are called to suffer. They must be watchful not to deserve punishment for offences that bring disgrace on themselves and on the cause of Christ.
"For let none of you suffer as a murderer, or a thief, or an evildoer, or as a meddler in other mens matters." He appears to divide these offences into two classes, made distinct by the recurrence of ως "as." The first three concern crimes of which the laws of any land would naturally take cognizance. "Evil-doer" was the word employed by the Jews when they brought our Lord to Pilate: "If he were not an evil-doer, we should not have delivered him up unto thee". {Joh_18:30} The last-named offense, meddling in other mens matters, would bring upon the Christians social odium and render them generally unpopular; and it was precisely the kind of conduct likely to prevail in such a time. We have already found the Apostle exhorting Christian subjects not to think lightly of the duty of obedience to heathen rulers, and the like counsel was given to Christian slaves with heathen masters and to Christian wives with heathen husbands. Such persons would often be tempted to step beyond their province with advice, and perhaps remonstrance, and to display a sense of superiority in so doing which would be galling to those who were of another mind. St. Peters word to describe this fault is his own, but the idea that such fault needed checking is not wanting in the teaching of St. Paul, and may be taken as evidence that such an interfering spirit prevailed. He speaks of those "who work not at all, but are busybodies," {2Th_3:11} and to Timothy of those who are "tattlers and busybodies". {1Ti_5:13}
St. Peter has ranged these offences in a descending order, placing the least culpable last; and their compass embraces all that rightly might come under the ban of the law or incur the just odium of society. To suffer for such things would disgrace the Christian name; but: there is no shame in suffering as a Christian, but rather a reason for giving glory to God. That the name was bestowed as a reproach seems probable from Act_11:26, and still more from the mocking tone in which it is used by Agrippa; {Act_26:28} and in the earliest apologists we find this confirmed. "The accusation against us," says Justin Martyr, "is that we are Christians"; and in another place, "We ask that the actions of all those who are accused before you should be examined, so that he who is convicted may be punished as a malefactor, but not as a Christian."
"But if a man suffer as a Christian, let him not be ashamed, but let him glorify God in this name." That is, let him be thankful and show his thankfulness that he has been called to bear the name of Christ and to suffer for it. The Authorized Version, adopting a different reading, has "on this behalf." But the sense is nothing different. He is to rejoice that this lot has befallen him, for it is of Gods great mercy that we are purified here by trial; he who has not been tried has not entered on the way of salvation. "Let me fall into the hand of the Lord," was the petition of David; and they are more blessed who feel that hand in their correction than those who are cut away from it. It is a terrible lot to think of, if we be abandoned by Him to worldly prosperity. St. Paul congratulates the Philippians "because to them it had been granted, in the behalf of Christ, not only to believe on Him, but also to suffer on His behalf"; {Php_1:29} and to another Church {Eph_3:13} he declares that his own tribulations, endured for their sakes, ought to be to them a glory, because they made known how precious those believers were in the sight of their heavenly Father for whose sake He allowed another to be afflicted that they might be drawn more effectually unto Him. And if this be so, how much cause have they to bless and glorify God who marc be permitted to think that He is using their afflictions for a like purpose.
"For the time is come for judgment to begin at the house of God." The time is come. Why does the Apostle speak thus? Because the final era of Divine revelation has begun. God has spoken unto men by His Son, and He by His incarnation and death has brought life and immortality to light. The new and living way is opened. We live in the fullness of time, when the faithful, having the testimony of those who companied with Christ, can love Him, though they see Him not, can rejoice in Him, and can receive, with full assurance, the end of their faith, even the salvation of their souls. Such souls have their judgment here. With them Gods judgment is neither postponed, nor is it penal. It is disciplinary and corrective both for themselves and others. They are the house of God, the pillar and ground of the truth, and can be set forth as the salt of the earth, the light of the world. Of such judgment and its purpose St. Paul also speaks to the Corinthians: "When we" (the servants of Christ) "are judged" (by suffering in this life), "we are chastened of the Lord, that we may not be condemned with the world". {1Co_11:32} All chastening while it lasts is grievous, yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby. And by such Chastisement God prepares Him witnesses to the truth and preciousness of Christianity; and so long as this time, which is now come, shall continue, so long will God try, and make judgment of, His servants in every generation.
In St. Peters words we have an echo of prophecy. When the hand of the Lord carried Ezekiel in vision back from Babylon to Jerusalem, he heard the voice of God commanding the destroyers, "Begin at My sanctuary," {Eze_9:6} Yet in that evil age some were found who had been sighing and crying for all the abominations that were done in the midst of the city These holy ones, living in a naughty world, were Gods witnesses, feeling His judgments, but receiving His mark on their foreheads, that they should not be destroyed with the sinners. Years passed away, and at length the Lord of the Temple has Himself come. He began His judgment at the house of God, casting out all that defiled it. But it then had become a mere "house of merchandise"; nay, at a later day He named it "a den of thieves." At last He left it forever. Then it ceased to be Gods house, and though it was spared some forty years, its fate was fixed when He went forth from it {Mat_24:2} and said that not one stone of it should be left upon another. Henceforth He will have other temples in the hearts of those who worship Him in spirit and in truth. These are now the house of God. With them He exercises judgment constantly for their instruction and amendment. But it shall turn unto them for a testimony in the end. Not a hair of their head shall perish; in their patience they shall win their souls.
"And if it begin first at us, what shall be the end of them that obey not the gospel of God?" The Apostle joins himself with those of the house of God who will feel the pressure of temporal judgment. He is not forgetful of the Lords saying, "Simon, behold Satan asked to have you that he might sift you as wheat, but I made supplication for thee that thy faith fail not." {Luk_22:31} He knows that he will be tried, but the end to him and all the faithful is that they may be brought into the Fathers home. To those who obey not the Gospel the doom pronounced against the Temple answers the Apostles question. They have had their days of probation, and are like to Jerusalem at the time of the Lords lamentation, "If thou hadst known in this day the things which belong unto peace! But now they are hid from thine eyes". {Luk_19:42} They cannot be said to disobey a law of which they have not heard; the glad tidings have been preached unto them, but have found no welcome. As of the doomed city, so of them, it may be said, "Ye would not." After their hardness and their impenitent heart, they have treasured up for themselves wrath in the day of the revelation of the righteous judgment of God.
"And if the righteous scarcely is saved, where shall the ungodly and sinner appear?" The righteous is he who follows after righteousness, but who feels that, in the midst of his efforts of faith, he needs to cry, "Lord, I believe; help Thou mine unbelief." It is of Gods mercy that He accepts the aim and purpose of our lives, and counts not by their results. All men are beset with temptation; in many things we all offend. Works of righteousness bear the taints they come many a time from wrong motives. The best of us need both the Fathers chastisement, and, like Peter, the Saviors prayers and the Holy Spirits guidance. This is what the Apostle means by "scarcely saved." By Divine help Christs servants are brought nearer and nearer to the ideal, "Be ye holy." But though they live not in sin, sin lives in them; and the warfare with evil is not ended till the burden of the flesh is laid aside. And as there are degrees in the progress of the righteous up the hill of faith, so are there in the falling away of the wicked; and St. Peter in his language appears to have had this in mind, for of the ungodly and sinner he uses a verb in the singular (φανειται). Where shall he appear? The man begins as the ungodly, a negative character: he thinks not of God; has no reverence for His law; puts Him away from all his thoughts. But in this state he will not long remain. There is no standing still in things spiritual. He who does not advance goes backward, and the ungodly soon becomes the willful sinner. So sure is this development that the Apostle combines the two aspects of the wicked mans life, and asks not, Where shall they, but Where shall he, appear?
For the judgment which for the righteous begins at Gods house, and is wrought out in the trials of this life, awaits the disobedient when life is ended. The Apostle leaves this solemn question unanswered; but at that day there remaineth no more sacrifice for sins, only a fearful expectation of judgment. It is a fearful thing to fall into the hands of the living God then. Hence the greater blessedness of those who are taken into Gods hand of judgment now. And thus the Apostle comforts the sufferers.
"Wherefore let them also that suffer according to the will of God commit their souls in welldoing unto a faithful Creator." Again St. Peter goes back in thought to the words of Christ, "Father, into Thy hands I commend My spirit"; {Luk_23:46} and on these he builds his final exhortation, which contains within it consolation in abundance. The test of the faithful is his perfect trust. "Though He slay me, yet will I trust in Him," {Job_13:15} was the confession which marked Job as more righteous than his advisers. The Revised Version has varied the rendering of the final words in that passage in such wise as to explain how the trust is to be exhibited: "I will wait for Him"-wait, sure that the event will be for my comfort and His glory. This is the spirit which waxes strong in trial. "They that wait upon the Lord shall renew their strength," {Isa_40:31} says the prophet. "None that wait on the Lord shall be ashamed," is an oft-repeated testimony of the psalmists; {Psa_25:3, Psa_37:34, Psa_69:6} and one whose name is a synonym for suffering tells us, "The Lord is good unto them that wait for Him". {Lam_3:25} To such trust St. Peter here exhorts, bidding specially them that suffer to rest on the Lord. Though they be punished in the sight of men, yet is their hope full of immortality, for the souls of the righteous are in the hand of God, a trust which they repose in Him while they live here, a treasure guarded by Him in the world to come. St. Paul knows of the efficacy of this perfect trust, for he writes to Timothy, "We labor and strive," counting bodily suffering as nothing, "because we have our hope set on the living God, who is the Savior of all men, specially of them that believe". {1Ti_4:10}
The Apostle links a holy life most closely with this trust in God. In well-doing commit your souls unto Him. No otherwise can His guardianship and aid be hoped for. But the Lord knoweth the way of the righteous, and with Him to know is to watch over and help. Nor should men sorrow when they suffer according to Gods will. Rather it is cause for gladness. For conscience must tell them that they need to be purged from much earthly dross which clings about them. So the fire of trial may be counted among blessings.
And with two words of exceeding comfort St. Peter strengthens the believers in their trust. God is faithful; His compassions fail not: they are new every morning. In moments of despair the sorrowing Christian may feel tempted to cry out, with the Psalmist, "Hath God forgotten to be gracious? hath He in anger shut up His tender mercies?," {Psa_77:9} but as he looks back on the path where God has led him he is convinced of the unwisdom of his questioning, and cries out, "This is my infirmity; I will remember the years of the right hand of the Most High."
And this faithful God is our Creator. In the council of the Godhead it was said in the beginning, "Let us make man in our image." And God breathed into his nostrils the breath of life, which made of him a living soul. From Gods hand he came forth very good, but sin entered, and the Divine image has been blurred and defaced. Yet in mercy the same heavenly conclave planned the scheme for mans restoration to his first estate. The love which spake to Zion of old speaks through Christ to all mankind. "Can a woman forget her sucking child? Yea, she may forget; yet will I not forget thee." {Isa_49:15} In the fullness of time God has sent His Son to take hold upon the sons of men, to wear their likeness, to live on earth and die for the souls which He has made. Trust, says the Apostle, in this almighty, unchanging love; trust God, your Father, your Creator. He will succor you against all assaults of evil; He will comfort and support you when it is His desire to prove you; He will crown you, with your Lord, when trials are no more.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain 15–19. Let none of you suffer as a murderer.…
15–19. Let none of you suffer as a murderer. As an evil doer.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain Suffering as Christians:
Suffering as Christians:
v. 15. But let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men’s matters.
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v. 16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
v. 17. For the time is come that Judgment must begin at the house of God; and if it first begin at us, what shall the end be of them that obey not the Gospel of God?
v. 18. And if the righteous scarcely be saved, where shall the ungodly and sinner appear?
v. 19. 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.
Having shown what advantages the Christians enjoy in the very midst of suffering, the apostle now teaches, in a paragraph full of warning, that only genuine Christians are included in this category of blessed people: For let none of you suffer as a murderer or a thief or an evil-doer or as a prayer into other men’s matters. If anyone calling himself a Christian and belonging to the Christian community should become guilty of actual wrong-doing, it would be impossible for him to claim martyrdom. Such sins as murder, or theft, or deliberate performing of evil, or the assuming of authority or oversight in matters which were none of the Christians’ concern would very naturally and properly bring punishment upon the perpetrator, and such a person was but obtaining the just reward of his deeds. Note: It is a foolish and dangerous thing for Christians to meddle into affairs for whose administration they are not called, functions of the government, of some other church-body, etc. Such behavior will not only cause bitterness, but will usually frustrate even the good intentions which such a meddler may have had.
On the other hand, it remains true, and the apostle here repeats: But if as a Christian, he need not feel ashamed, but let him praise God in this name. See Mar 9:41. If disagreeable things strike the believer in his capacity as Christian, for the reason that he is a Christian, because of his confession of the name of Christ, because he lives up to the precepts of God’s holy will, then he has nothing to be ashamed of, then that which would under other circumstances be a disgrace to him becomes a matter of pride to him. Incidentally, the Christian will in no way seek his own glory in a case of this kind, in order to have his name extolled as that of a martyr for the cause of Christ. His attitude will rather be such as to give all glory and honor to God alone.
In a very solemn statement the apostle adds the reason for the Christian’s equanimity in sufferings: For the time is come that the Judgment be held, beginning with the house of God; but if first with us, what will be the end of those that are disobedient to the Gospel of God? Even now the Judgment of God, the judgment of condemnation upon the unbelievers, whose culmination will be reached on the day when the Lord will return in glory, is beginning. It is in the house of God, in the Church of God, in the sufferings of the children of God, that it is seen. But what for the Christians is a judgment of refining, to test out their faith, what they accept as a beneficial chastisement at the hands of God, will, as directed toward the unbelievers, be a punishment of wrath unto everlasting damnation. For, as St. Augustine writes, if the sons are being chastised, what will happen to the slaves? What will be the fate of the unrighteous, if God does not even spare the righteous, His intention being to instruct and train them? The believers are hardly, but certainly saved; those, however, that have refused to be obedient to the Gospel, that were unbelievers from choice, will miss the salvation of Christ, will go away into everlasting destruction, Rev 17:11. That is what the apostle calls out in impressive warning: If the righteous is hardly saved, where will the godless and the sinner appear? Evidently all the hopes which people of that kind have had are futile, have no foundation, as they will find out to their terror.
St. Peter, therefore, concludes: Wherefore let also those that suffer according to the will of God entrust their souls to Him, as to the faithful Creator, in doing good. Because the Judgment has begun in the house of God, because the last time of suffering has begun for the Christians, therefore all those that are suffering in conformity with this will of the Lord should not despair, but should deposit their souls into God’s care, entrust them to the protection of the Lord. This is an instance where the Christians show their confidence in the Lord as the almighty Creator of the universe, as the faithful Provider for all their wants. They know that He will not tempt them above that they are able, 1Co 10:13. But they do not sit down in supine carelessness, waiting for. His promises to come true, but they are diligent in the exercise of good works; that is the sphere in which they move, in which they conduct themselves. As Luther says, God, having created our souls without our worry and assistance, is surely able also to keep them safely to the end. That is our comfort in life and in death.
Summary
In view of the nearness of the end, the apostle admonishes the Christians to cease from Sins, to be diligent in Christian virtues and works, to be partakers of Christ’s sufferings, but to be sure that this is done in all Christian sincerity.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 a meddler
a meddler
This refers to a person who gets involved with the affairs of others without having a right to do so.
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with that name
"because he bears the name Christian" or "because people have recognized him as a Christian." The words "that name" refer to the word "Christian."
translationWords
evildoer
Christian
shame
glory
God
name
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.