Haydock's Catholic Bible Commentary: 1 Peter
Chapter 4
Ver. 1. He that hath suffered in the flesh, hath ceased from sins. Some expound these words of Christ; but he never had committed the least sin. The true sense is, that every one who suffers by Christ's example, leaves off a sinful life, so as not to fall into great sins. (Witham)
Ver. 3. For the time past is sufficient, &c. As if he said, you who were Gentiles, have already lived too long in vices before your conversion; so that they who are not yet converted, admire[1] at the change they see in you, make a jest of you, talk against you for your not running on with them in the same wicked and shameful disorders: but they shall render an exact account of all to the just Judge of the living and the dead. For as I told you before, in the last chapter, (ver. 19.) for this cause (i.e. because Christ is judge of all) he descended to the place where the souls of the dead were, and preached to them, shewing himself, their Redeemer, who judgeth and condemneth those who had lived according to the flesh, but gave life to those who had lived well, or done penance according to the spirit of God. (Witham)
Ver. 8. Charity covereth a multitude of sins. It is a great means to atone for them; or it may signify, that a charitable mind excuses many sins in others. (Witham)
Ver. 10. As good stewards of the manifold grace of God. An admonition to the ministers of the gospel, to employ well their talents and the graces received to the honour and glory of God. (Witham)
Ver. 12. Think not strange, &c. Be not surprised, nor discouraged that a hot and sharp persecution is come upon you at this time, as if it were a new and an extraordinary thing. It is what you must expect and be ready to receive with patience, and even with joy, when you suffer as Christ did before you, and for his sake: this is the way to eternal happiness in heaven. (Witham)
Ver. 14. Which is of the honour, glory, &c. He gives them the reason why they must rejoice and look upon themselves happy to suffer for the name of Christ, because to suffer for God's sake is glorious, is a mark that the glorious, the honourable, and the powerful spirit of God rests upon them: for as Paul said, (Hebrews xii. 6.) "For whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth." Nothing then is more honourable, nothing more advantageous, than to suffer for being a Christian. This word is only found here, and in Acts xi. 26. (Witham)
Ver. 15. 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)
Ver. 17. The time is that judgment should begin at the house of God. By judgment seems to be here understood afflictions, persecutions, and trials in this world; and the sense is, that the time of this life is a time of suffering. --- And if first at us. That is, if the justice of God deal in this manner with his friends whom he loves, much greater will be hereafter the punishments of sinners, and of those who have refused to believe in Christ. (Witham)
Ver. 18. Scarcely. That is, not without much labour and difficulty. (Challoner)
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[1] Ver. 3. In quo admirantur, xenizontai, from xenos, hospes, peregrinus. The same word is used ver. 12, nolite peregrinari in fervore, me xenizesthe te en umin purosei: in ustione, meaning the heat of persecutions.
[2] Ver. 15. Maledicus, kakopoios, malefactor.
[3] Ver. 15. Alienorum appetitor, allotrioepiskopos, aliorum inspector.
Bible Text & Cross-references:
Exhortation to cease from sin: to mutual charity; to do all for the glory of God; to be willing to suffer for Christ.
1 Christ, therefore, having suffered in the flesh, be you also armed with the same thought, for he that hath suffered in the flesh, hath ceased from sins:
2 *That now he may live the rest of his time in the flesh, not after the desires of men, but according to the will of God.
3 For the time past is sufficient to have fulfilled the will of the Gentiles, for them who have walked in riotousness, lusts, excess of wine, revellings, banquetings, and unlawful worshipping of idols.
4 Wherein they think it strange, that you run not with them into the same confusion of riotousness, blaspheming.
5 Who shall render an account to him, who is ready to judge the living and the dead.
6 For this cause was the gospel preached also to the dead: that they might be judged indeed, according to men in the flesh, but may live according to God in the Spirit.
7 But the end of all is at hand. Be prudent, therefore, and watch in prayers.
8 But before all things have constant mutual charity among yourselves: *for charity covereth a multitude of sins.
9 *Using hospitality towards one another, **without murmuring.
10 *As every man hath received grace, ministering the same one to another: as good **stewards of the manifold grace of God.
11 If any man speak, as the words of God: if any man minister, as by of the power which God supplieth: that in all things God may be honoured through Jesus Christ: to whom is glory, and dominion, for ever and ever. Amen.
12 Dearly beloved, think not strange the burning heat which is to try you, as if some new thing happened to you:
13 But partaking of the sufferings of Christ, rejoice that also in the revelation of his glory ye may rejoice with exultation.
14 If you be reproached for the name of Christ, you shall be happy: for that which is of the honour, glory, and power of God, and that which is his spirit, resteth upon you.
15 But let none of you suffer as a murderer, or a thief, or a railer, or as coveting the goods of others.
16 But if as a Christian, let him not be ashamed: but let him glorify God in that name.
17 For it is time that judgment should begin at the house of God. And if first with us: what shall be the end of those who believe not the gospel of God?
18 *And if the just man shall scarcely be saved, where shall the wicked and the sinner appear?
19 Therefore let them who suffer according to the will of God, also commend their souls in good deeds to the faithful Creator.
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2: Ephesians iv. 23.
8: Proverbs x. 12.
9: Romans xii. 13.; Hebrews xiii. 2. --- ** Philippians ii. 14.
10: Romans xii. 6. --- ** 1 Corinthians iv. 1.
18: Proverbs xi. 31.
Chapter 5
Ver. 1. The ancients, therefore, that are among you, I beseech, who am myself also an ancient,[1] &c. According to the letter, the senior, I, a fellow senior; or, the elder, I, a fellow elder. Mr. Nary, and also the French translators, commonly put, the priest, I, your fellow priest. Or even it might be, the bishops, I, your fellow bishop. The Latin word, senior, and the Greek word presbyteros, which here are in the text, if we should follow their derivation only, signify elderly men, or men advanced in years; but since by a received use, they signify and represent to us offices and dignities, either ecclesiastical or civil, either belonging to the Church or state, which in other languages are now generally known by other words, we may however be permitted to use, even in translating the holy Scriptures, those words and names by which now are represented to us those offices and dignities. It cannot be doubted but the Greek and Latin words, which we find in this verse, were applied, after the establishment of the new law of Christ, to signify such ministers of God and the Church which are now called priests and bishops: and it is for this reason that I judged it better to put the word priest, and fellow priest, (meaning priests of the higher order, commonly known by the name of bishops) than to use the words seniors, elders, or presbyters. I should not blame the Protestant translators for translating always the Greek word, presbyter, by the English word elder, nor the Rhemes translators for putting it here senior, if these words were sufficiently authorised by an ecclesiastical use and custom to signify priests or bishops; which I think can scarce be said, to say nothing that the word elders hath been used by fanatical men, who admit of no ordination of bishops or priests by divine institution, and who have affixed it to their lay elders, who are appointed and degraded as it seemeth good to their congregations. Though the Protestants of the Church of England always translate elders for presbyters in the New Testament, yet I do not find this word once used in their liturgy or common prayer book, when any directions are given to those that perform the church office, who are called priests, bishops, curates, or ministers. --- And a witness of the sufferings of Christ. St. Peter being called and made the first or chief of the apostles soon after Christ began to preach, he was witness of what Christ suffered, both during the time of his preaching and of his passion. --- Glory. Some think that St.
Peter only means, that he was present at his transfiguration, where was shewn some resemblance of the glory which is to come in heaven. Others think, that he expresseth the firm hopes he had of enjoying the glory of heaven. (Witham)
Ver. 2. Feed the flock. This shews he speaks of bishops and priests, and not of elders in years only.
Ver. 3. Neither as domineering over the clergy.[2] This may not only signify over the inferior ministers, who were subject to the bishops or priests, but also over the particular flocks which fell to their share, or to their lot to take care of. See the Greek. (Witham)
Ver. 5. Ye young men, not only younger in age, but employed in offices inferior to those of the bishops and priests, be subject to the ancients. But even all of you by your carriage insinuate, practise, and give examples of humility one to another: for God resisteth the proud, and giveth grace to the humble. St. James (Chap. iv. 6.) repeats the same doctrine and the same words. See also James ii. 12. (Witham)
Ver. 12. I have written briefly, considering the importance of such mysteries, and necessary instructions. (Witham)
Ver. 13. The church, which is in Babylon, (at Rome, say Eusebius, St. Jerome, &c.) so called not only on account of the extent of its empire, but also for its idolatry and vices. --- Mark, my son: generally thought to have been St. Mark, the evangelist. (Witham) --- See the unjust prepossession of certain seceders. In this text, where all the lights of antiquity understand Rome by Babylon, they deny it; and in the book of Revelation, where all evil is spoken of Babylon, there they will have it signify nothing else but Rome: yes, and the Church of Rome, not (as the holy Fathers interpret it) the temporal state of the heathen empire.
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[1] Ver. 1. Seniores, presbuterous; consenior, sumpresbuteros. It is certain that in Hebrew, Greek, Latin, and in other languages, such as have a superiority and command over others, in the Church or in the commonwealth, have been called by words that by their derivation express men advanced in age and years; because men chosen to such offices were commonly, though not always, advanced in age. Yet whether old or young, we give them the names which use and custom hath affixed to their dignities; for example, in English, the chief magistrate of a town we call the mayor or major, not the greater of such a town; those who rule with him, we call the aldermen, not the elderly men according to the derivation. The like might be said of senate, senators, and many other names of offices and dignities; and, as the authors of the annotations on the Rheims Testament observed, it would be ridiculous to translate such words according to their etymologies. We must not translate pontifex, a bridge-maker; lapis, a hurt foot, &c. Apostolos, by its derivation, signifieth only one sent, or a messenger; episkopos, an overseer, or inspector; diakonos, a servant, or waiter; yet Protestants as well as Catholics translate, apostles, bishops, deacons; and where presbuteroi, or seniors, signify men now known by these words, priests or bishops, why may we not in translating give them these names? It is true a particular difficulty occurs, because (as St. Jerome, St. Chrysostom, and others have taken notice) the Greek word, o presbuteros, is used in the New Testament sometimes for those who by their dignity were priests only, sometimes for bishops, and many times in the gospels for those who were governors among the Jews, or members of their great council or sanhedrim and sometimes only for those who by their age were elder or more advanced in years. This makes it impossible, in translating, to represent the signification of this Greek word always in Latin or in English by the same Latin or English word, which a translator should endeavour to do as much as possible. The Protestant translators have indeed always rendered the Greek presbuteros by the English word elder; they adhere to the derivation of the word without regard to the different offices signified by that one word, and for which we have different words in English. I take notice that the Latin interpreter of the old Vulgate, though generally very exact, has not followed this rule of translating presbuteros by the same Latin word: for example, Acts xv. 2. he puts presbyteros, and yet in the same chapter (ver. 4, 6, 22, and 23) he puts seniores. Acts xx. 17.
for presbuterous he puts majores natu; and these same persons, by the 28th verse, are called episcopi, episkopoi. In the epistle to Timothy and Titus, as also in those of Sts. James, Peter, and John, for the same Greek word we sometimes find presbyteri, and sometimes seniores. A late English translation from the Latin, (in the year 1719. by C. N.) for seniores and presbyteri sometimes puts elders, sometimes priests, whether it be seniores or presbyteri in the Latin; and when mention is made of the ministers of the gospel, (as Acts xv. 4.) for seniores he translates elders, and yet in the same chapter (ver. 6, 22, and 23) for the same word he puts priests, &c. The translators of the Rheims Testament were more exact, for generally speaking of seniores they put the ancients, when mention was made of those who were presbuteroi among the Jews; when seniores were applied to the ministers of the gospel, they put seniors; and for presbyteri, they translate priests. Yet they have gone from this in one or two places; for in Acts xi. 30., where we read mittentes ad seniores, they put to the ancients; and also, in Acts xvi. 4., for senioribus we again find ancients. For my part I judged it best, for distinction sake, to put elders in the gospels for seniores, or presbuteroi of the Jews. I had put in the Acts of the Apostles seniors where I found seniores, speaking of the ministers of the new law; and where I have found the Latin, presbyteri, I have translated priests; and Acts xx. 17. I have translated the seniors. I have also been in a doubt here in this place of St. Peter, and also in the 2nd and 3rd of St. John, whether to put seniors or priests: I have put ancient priests, not doubting but that St. Peter and St. John speak of themselves as priests of the first order, or as they were bishops.
[2] Ver. 3. In cleris, ton kleron. Though I have followed the Rheims Testament, and translated over the clergy, I believe kleroi, in the plural number, is scarce used for clerici, or men, but rather for shares and parts of Christ's flock, to signify that every bishop or priest should not domineer over those under him, whether inferior ministers or lay persons.
Bible Text & Cross-references:
He exhorts both priests and laity, to their respective duties, and recommends to all humility and watchfulness.
1 The ancients, therefore, that are among you, I beseech, who am myself also an ancient and a witness of the sufferings of Christ: as also a partaker of that glory which is to be revealed in time to come.
2 Feed the flock of God which is among you, taking care thereof not by constraint, but willingly, according to God: not for the sake of filthy lucre, but voluntarily:
3 Neither as domineering it over the clergy, but being made a pattern of the flock from the heart.
4 And when the Prince of pastors shall appear, you shall receive a never-fading crown of glory.
5 In like manner, ye young men, be subject to the ancients. *And do ye all insinuate humility one to another, **for God resisteth the proud, but giveth grace to the humble.
6 *Be you humbled, therefore, under the mighty hand of God, that he may exalt you in the time of visitation:
7 *Casting all your solicitude upon him, for he hath care of you.
8 Be sober, and watch: because your adversary, the devil, as a roaring lion, goeth about, seeking whom he may devour:
9 Whom resist ye, strong in faith; knowing that the same affliction befalleth your brethren who are in the world.
10 But the God of all grace, who hath called us unto his eternal glory, in Christ Jesus, when you have suffered a little, will himself perfect, and confirm, and establish you.
11 To him be glory and dominion for ever and ever. Amen.
12 By Sylvanus a faithful brother unto you, as I think, I have written briefly: beseeching and testifying, that this is the true grace of God, wherein you stand.
13 The church, which is in Babylon, co-elected, saluteth you: and my son, Mark.
14 Salute one another with a holy kiss. Grace unto you all, who are in Christ Jesus. Amen.
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5: Romans xii. 10. --- ** James iv. 6.
6: James iv. 10.
7: Psalm liv. 23.; Matthew vi. 25.; Luke xii. 22.