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109 lines
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Title = 'The First Epistle General of Peter';
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<p id="Chapter4" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 4
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<p id="a1Pe4_1"><a onclick="return mV('1Pe',4,'1-19');">1Pe 4:1-19</a>. LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN.
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<p><i>As the end is near, cultivate self-restraint, watchful prayerfulness, charity, hospitality, scriptural speech, ministering to one another according to your several gifts to the glory of God: Rejoicing patience under suffering.</i>
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<p><b>1. for us</b>—supported by some oldest manuscripts and versions, omitted by others.
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<br><br><b>in the flesh</b>—in His mortal body of humiliation.
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<br><br><b>arm</b>— (<a onclick="return mV('Eph',6,11,13);">Eph 6:11, 13</a>).
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<br><br><b>the same mind</b>—of suffering with patient willingness what God <i>wills</i> you to suffer.
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<br><br><b>he that hath suffered</b>—for instance, Christ first, and in His person the believer: a general proposition.
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<br><br><b>hath ceased</b>—literally, "has been made to cease," <i>has obtained</i> by the very fact of His having suffered once for all, <i>a cessation from sin,</i> which had heretofore lain on Him (<a onclick="return mV('Rom',6,'6-11');">Rom 6:6-11</a>, especially, <a onclick="return mV('1Pe',4,7);">1Pe 4:7</a>). 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.
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<p id="a1Pe4_2"><b>2. That he,</b> etc.—"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "<i>Rest of his time in the flesh</i>" (the <i>Greek</i> has the preposition "in" here, not in <a onclick="return mV('1Pe',4,1);">1Pe 4:1</a> as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (<a onclick="return mV('1Pe',4,3);">1Pe 4:3</a>). "Live" in the truest sense, for heretofore he was <i>dead.</i> Not as ALFORD, "<i>Arm yourselves</i>...with a view no longer to live the rest of <i>your</i> time."
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<p id="a1Pe4_3"><b>3. may suffice</b>—<i>Greek,</i> "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.
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<br><br><b>us</b>—omitted in oldest manuscripts.
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<br><br><b>wrought</b>—<i>Greek,</i> "wrought out."
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<br><br><b>Gentiles</b>—heathen: which many of you were.
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<br><br><b>when,</b> etc.—"walking as ye have done [ALFORD] in <i>lasciviousness</i>"; the <i>Greek</i> means <i>petulant, immodest, wantonness,</i> unbridled conduct: not so much filthy lust.
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<br><br><b>excess of wine</b>—"wine-bibbings" [ALFORD].
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<br><br><b>abominable</b>—"nefarious," "lawless idolatries," violating God's most sacred law; not that <i>all</i> Peter's readers (see on JFB for <a href="./Comm/jfb/1Pe/1Pe001.html#a1Pe1_1">1Pe 1:1</a>) <i>walked</i> in these, but many, namely, the Gentile portion of them.
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<p id="a1Pe4_4"><b>4. Wherein</b>—In respect to which abandonment of your former <i>walk</i> (<a onclick="return mV('1Pe',4,3);">1Pe 4:3</a>).
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<br><br><b>run not with them</b>—eagerly, in troops [BENGEL].
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<br><br><b>excess</b>—literally, "profusion"; a sink: stagnant water remaining after an inundation.
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<br><br><b>riot</b>—profligacy.
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<br><br><b>speaking evil</b>—charging you with pride, singularity, hypocrisy, and secret crimes (<a onclick="return mV('1Pe',4,14);">1Pe 4:14</a>; <a onclick="return mV('2Pe',2,2);">2Pe 2:2</a>). However, there is no "of you" in the <i>Greek,</i> but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of <i>impious reviling against God, Christ, or the Holy Spirit,</i> and the Christian religion, not merely against men as such; <i>Greek,</i> <a onclick="return mV('1Pe',4,14);">1Pe 4:14</a>, below.
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<p id="a1Pe4_5"><b>5.</b> They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (<a onclick="return mV('Jud',1,15);">Jude 1:15</a>), and be condemned justly.
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<br><br><b>ready</b>—very speedily (<a onclick="return mV('1Pe',4,7);">1Pe 4:7</a>; <a onclick="return mV('2Pe',3,10);">2Pe 3:10</a>). Christ's coming is to the believer always near.
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<p id="a1Pe4_6"><b>6. For</b>—giving the reason for <a onclick="return mV('1Pe',4,5);">1Pe 4:5</a>, "judge the <i>dead.</i>"
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<br><br><b>gospel preached also to...dead</b>—as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in <a onclick="return mV('1Pe',4,5);">1Pe 4:5</a>, which refutes the explanation "dead" <i>in sins.</i> Moreover, the absence of the <i>Greek</i> article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no <i>Greek</i> article in <a onclick="return mV('1Pe',4,5);">1Pe 4:5</a> also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead—<i>the dead,</i> I say, <i>for</i> they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), <a onclick="return mV('Luk',20,38);">Luk 20:38</a>, thus being made like Christ in death and in life (see on JFB for <a href="./Comm/jfb/1Pe/1Pe003.html#a1Pe3_18">1Pe 3:18</a>). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (<a onclick="return mV('Eph',2,5);">Eph 2:5</a>). This verse is parallel to <a onclick="return mV('1Pe',3,18);">1Pe 3:18</a>; compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/1Pe/1Pe003.html#a1Pe3_18">1Pe 3:18</a>. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to <i>all</i> that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found <i>living</i> at Christ's coming shall have no advantage above the <i>dead</i> who shall then be raised, inasmuch as the latter <i>live unto,</i> or "according to," <i>God,</i> even already in His purpose. ALFORD'S explanation is wrong, that they might be judged according to men as regards the flesh," that is, <i>be in the state of the completed sentence on sin,</i> which is <i>death after the flesh.</i> For "judged" cannot have a different meaning in this verse from what "judge" bears in <a onclick="return mV('1Pe',4,5);">1Pe 4:5</a>. Live according to God" means, live a life with God, <i>such as God lives,</i> divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.
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<p id="a1Pe4_7"><b>7.</b> Resuming the idea in <a onclick="return mV('1Pe',4,5);">1Pe 4:5</a>.
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<br><br><b>the end of all things</b>—and therefore also of the wantonness (<a onclick="return mV('1Pe',4,3,4);">1Pe 4:3-4</a>) of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mere "time," but that <i>before the Lord;</i> as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (<a onclick="return mV('1Pe',4,5);">1Pe 4:5</a>) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.
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<br><br><b>sober</b>—"self-restrained." The opposite duties to the sins in <a onclick="return mV('1Pe',4,3);">1Pe 4:3</a> are here inculcated. Thus "sober" is the opposite of "lasciviousness" (<a onclick="return mV('1Pe',4,3);">1Pe 4:3</a>).
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<br><br><b>watch</b>—<i>Greek,</i> "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes <i>wakefulness</i> or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.
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<br><br><b>prayer</b>—<i>Greek,</i> "prayers"; the end for which we should exercise vigilance.
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<p id="a1Pe4_8"><b>8. above all things</b>—not that "charity" or <i>love</i> is placed above "prayer," but because <i>love</i> is the animating spirit, without which all other duties are dead. Translate as <i>Greek,</i> "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.
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<br><br><b>charity shall cover the multitude,</b> etc.—The oldest manuscripts have "covereth." Quoted from <a onclick="return mV('Pro',10,12);">Pro 10:12</a>; compare <a onclick="return mV('Pro',17,9);">Pro 17:9</a>. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the <i>additional</i> idea is included, By prayer for them, <i>love tries to have them covered by God;</i> and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as <i>English Version</i>) multitude of sins"; but the former idea from Proverbs is the <i>prominent</i> one. It is not, as Rome teaches, "covereth" <i>his own</i> sins; for then the <i>Greek</i> middle voice would be used; and <a onclick="return mV('Pro',10,12);">Pro 10:12</a>; <a onclick="return mV('Pro',17,9);">Pro 17:9</a> support the Protestant view. "As God with His love covers my sins if I believe, so must I also <i>cover the sins of my neighbor</i>" [LUTHER]. Compare the conduct of Shem and Japheth to Noah (<a onclick="return mV('Gen',9,23);">Gen 9:23</a>), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.
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<p id="a1Pe4_9"><b>9.</b> (<a onclick="return mV('Rom',12,13);">Rom 12:13</a>; <a onclick="return mV('Hbr',13,2);">Hbr 13:2</a>.) Not the spurious hospitality which passes current in the world, but the entertaining of those <i>needing</i> it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love.
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<br><br><b>without grudging</b>—<i>Greek,</i> "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.
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<p id="a1Pe4_10"><b>10. every</b>—"even as <i>each</i> man hath received," in whatever degree, and of whatever kind. The Spirit's <i>gifts</i> (literally, "gift <i>of grace,</i>" that is, <i>gratuitously</i> bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.
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<br><br><b>minister the same</b>—not discontentedly envying or disparaging <i>the gift of another.</i>
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<br><br><b>one to another</b>—<i>Greek</i> as in <a onclick="return mV('1Pe',4,8);">1Pe 4:8</a>, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of <i>themselves.</i>
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<br><br><b>stewards</b>—referring to <a onclick="return mV('Mat',25,15);">Mat 25:15</a>, etc. <a onclick="return mV('Luk',19,'13-26');">Luk 19:13-26</a>.
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<p id="a1Pe4_11"><b>11. If any...speak</b>—namely, as a prophet, or divinely taught <i>teacher</i> in the Church assembly.
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<br><br><b>as the,</b> etc.—The <i>Greek</i> has no article: "as oracles of God." This may be due to <i>Greek:</i> "God," having no article, it being a principle when a governed noun omits the <i>Greek</i> article that the governing noun should omit it, too. In <a onclick="return mV('Act',7,38);">Act 7:38</a> also, the <i>Greek</i> article is wanting; thus <i>English Version,</i> "as the oracles of God," namely, <i>the Old Testament,</i> would be "right," and the precept be similar to <a onclick="return mV('Rom',12,6);">Rom 12:6</a>, "prophesy according to <i>the analogy of the faith.</i>" But the context suits better thus, "Let him speak as (becomes one speaking) <i>oracles</i> OF GOD." His divinely inspired words are <i>not his own,</i> but <i>God's,</i> and as a <i>steward</i> (<a onclick="return mV('1Pe',4,10);">1Pe 4:10</a>) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (<a onclick="return mV('Mat',7,29);">Mat 7:29</a>; <a onclick="return mV('Jhn',12,49);">Jhn 12:49</a>; <a onclick="return mV('Jhn',14,10);">Jhn 14:10</a>; compare Paul, <a onclick="return mV('2Cr',2,17);">2Cr 2:17</a>). Note, the very same term as is applied in the only other passages where it occurs (<a onclick="return mV('Act',7,38);">Act 7:38</a>; <a onclick="return mV('Rom',3,2);">Rom 3:2</a>; <a onclick="return mV('Hbr',5,12);">Hbr 5:12</a>), to the <i>Old Testament</i> inspired writings, is here predicated of the inspired <i>words</i> (the substance of which was afterwards committed to <i>writing</i>) of the <i>New Testament</i> prophets.
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<br><br><b>minister</b>—in <i>acts;</i> the other sphere of spiritual activity besides <i>speaking.</i>
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<br><br><b>as of</b>—"out of" the store of his "strength" (<i>Greek, physical</i> power in relation to outward service, rather than moral and intellectual "ability"; so in <a onclick="return mV('Mar',12,30);">Mar 12:30</a>).
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<br><br><b>giveth</b>—<i>Greek,</i> "supplieth"; originally said of a <i>choragus,</i> who <i>supplied</i> the chorus with all necessaries for performing their several parts.
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<br><br><b>that God in all things may be glorified</b>—the final end of all a Christian's acts.
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<br><br><b>through Jesus Christ</b>—the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.
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<br><br><b>to whom</b>—Christ.
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<br><br><b>be</b>—<i>Greek,</i> "is."
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<br><br><b>for ever and ever</b>—<i>Greek,</i> "unto the ages of the ages."
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<p id="a1Pe4_12"><b>12. strange</b>—they might <i>think it strange</i> that God should allow His chosen children to be sore tried.
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<br><br><b>fiery trial</b>—like the fire by which metals are tested and their dross removed. The <i>Greek</i> adds, "in your case."
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<br><br><b>which is to try you</b>—<i>Greek,</i> "which is taking place for a trial to you." Instead of its "<i>happening</i> to you" as some strange and untoward <i>chance,</i> it "is taking place" with the gracious <i>design</i> of trying you; God has a wise design in it—a consolatory reflection.
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<p id="a1Pe4_13"><b>13. inasmuch as</b>—The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered.
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<br><br><b>with exceeding joy</b>—<i>Greek,</i> "<i>exulting</i> joy"; now ye <i>rejoice</i> amidst sufferings; then ye shall EXULT, for ever free from sufferings (<a onclick="return mV('1Pe',1,6,8);">1Pe 1:6, 8</a>). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.
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<p id="a1Pe4_14"><b>14. for</b>—<i>Greek,</i> "IN the name of Christ," namely, <i>as Christians</i> (<a onclick="return mV('1Pe',4,16);">1Pe 4:16</a>; <a onclick="return mV('1Pe',3,14);">1Pe 3:14</a>, above); "<i>in My name,</i> because <i>ye belong to Christ.</i>" The emphasis lies on this: <a onclick="return mV('1Pe',4,15);">1Pe 4:15</a>, "as a murderer, thief," etc., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (<a onclick="return mV('1Pe',2,20);">1Pe 2:20</a>).
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<br><br><b>reproached</b>—<i>Reproach</i> affects noble minds more than loss of goods, or even bodily sufferings.
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<br><br><b>the spirit...upon you</b>—the same Spirit as rested on Christ (<a onclick="return mV('Luk',4,18);">Luk 4:18</a>). "The Spirit of glory" is <i>His</i> Spirit, for He is the "Lord <i>of glory</i>" (<a onclick="return mV('Jam',2,1);">Jam 2:1</a>). Believers may well overcome the "<i>reproach</i>" (compare <a onclick="return mV('Hbr',11,26);">Hbr 11:26</a>), seeing that "the Spirit of <i>glory</i>" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their <i>glory</i> entire, as having the Spirit, with whom <i>glory</i> is inseparably joined [CALVIN].
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<br><br><b>and of God</b>—<i>Greek,</i> "and <i>the</i> (Spirit) of God"; implying that <i>the Spirit of glory</i> (which is Christ's Spirit) is at the same time also <i>the Spirit of God.</i>
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<br><br><b>on their part he is evil spoken of, but on your part he is glorified</b>—omitted in the two oldest <i>Greek</i> manuscripts and <i>Syriac</i> and <i>Coptic versions,</i> but supported by one very old manuscript, <i>Vulgate, Sahidic,</i> CYPRIAN, etc. "Evil spoken of," literally, "blasphemed"; not merely do they "<i>speak against you,</i>" as in <a onclick="return mV('1Pe',3,16);">1Pe 3:16</a>, but <i>blasphemously mock Christ</i> and Christianity itself.
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<p id="a1Pe4_15"><b>15. But</b>—<i>Greek,</i> "For." "Reproached <i>in the name of
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Christ</i>" I say (<a onclick="return mV('1Pe',4,14);">1Pe 4:14</a>), "FOR <i>let none,</i>" etc.
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<br><br><b>as...<i>as</i>...<i>as</i>...as</b>—the "as" twice in italics is not in the <i>Greek.</i> The second <i>Greek,</i> "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 <i>bishops</i> or overseers of the Church; a self-constituted bishop in others' concerns.
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<p id="a1Pe4_16"><b>16. a Christian</b>—the name given in contempt first at Antioch. <a onclick="return mV('Act',11,26);">Act 11:26</a>; <a onclick="return mV('Act',26,28);">Act 26:28</a>; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," <a onclick="return mV('Act',6,3);">Act 6:3</a>; "disciples," <a onclick="return mV('Act',6,1);">Act 6:1</a>; "those of the way," <a onclick="return mV('Act',9,2);">Act 9:2</a>; "saints," <a onclick="return mV('Rom',1,7);">Rom 1:7</a>; by the Jews (who denied that Jesus was the CHRIST, and so would never originate the name <i>Christian</i>), in contempt, "Nazarenes." At Antioch, where first <i>idolatrous</i> Gentiles (Cornelius, <a onclick="return mV('Act',10,1,2);">Act 10:1-2</a>,, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a <i>Jewish sect,</i> and so <i>the Gentiles</i> designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation <i>among Gentiles</i> (<i>it is never applied by Christians to each other,</i> as it was in after ages—an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to <i>systematic</i> persecution.
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<br><br><b>let him not be ashamed</b>—though the world is ashamed of shame. To suffer for one's own faults is no honor (<a onclick="return mV('1Pe',4,15);">1Pe 4:15</a>; <a onclick="return mV('1Pe',2,20);">1Pe 2:20</a>), —for Christ, is no <i>shame</i> (<a onclick="return mV('1Pe',4,14);">1Pe 4:14</a>; <a onclick="return mV('1Pe',3,13);">1Pe 3:13</a>).
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<br><br><b>but let him glorify God</b>—not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given <i>to God,</i> who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.
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<br><br><b>on this behalf</b>—The oldest manuscripts and <i>Vulgate</i> read, "in this <i>name,</i>" that is, in respect of suffering for such a name.
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<p id="a1Pe4_17"> <b>17.</b> Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.
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<br><br><b>the time</b>—<i>Greek,</i> "season," "fit time."
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<br><br><b>judgment must begin at the house of God</b>—the Church of living believers. Peter has in mind <a onclick="return mV('Eze',9,6);">Eze 9:6</a>; compare <a onclick="return mV('Amo',3,2);">Amo 3:2</a>; <a onclick="return mV('Jer',25,29);">Jer 25:29</a>. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [WETSTEIN from <i>Rabbins</i>]. But God limits the destroyer's power over His people.
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<br><br><b>if...at us, what shall the end <i>be</i> of them,</b> etc.—If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.
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<br><br><b>gospel of God</b>—the very God who is to judge them.
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<p id="a1Pe4_18"><b>18. scarcely</b>—Compare "so as by fire," <a onclick="return mV('1Cr',3,15);">1Cr 3:15</a>; having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom <i>abundant</i> at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's verlasting covenant make it all sure.
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<br><br><b>ungodly</b>—having no regard for God; negative description.
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<br><br><b>sinner</b>—loving sin; positive; the same man is at once God-forgetting and sin-loving.
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<br><br><b>appear</b>—in judgment.
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<p id="a1Pe4_19"><b>19.</b> General conclusion from <a onclick="return mV('1Pe',4,17,18);">1Pe 4:17-18</a>. Seeing that the godly know that their sufferings are <i>by God's will,</i> to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering <i>in well-doing.</i>
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<br><br><b>let them</b>—<i>Greek,</i> "let them <i>also,</i>" "let <i>even</i> them," as well as those not suffering. Not only under ordinary circumstances, but <i>also</i> in time <i>of suffering, let</i> believers <i>commit.</i> (Compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/1Pe/1Pe003.html#a1Pe3_14">1Pe 3:14</a>).
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<br><br><b>according to the will of God</b>—(See on JFB for <a href="./Comm/jfb/1Pe/1Pe003.html#a1Pe3_17">1Pe 3:17</a>). God's will that the believer should suffer (<a onclick="return mV('1Pe',4,17);">1Pe 4:17</a>), is for his good. One oldest manuscript and <i>Vulgate</i> read, "in <i>well-doings</i>"; contrast ill-doings, <a onclick="return mV('1Pe',4,15);">1Pe 4:15</a>. Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active <i>well-doings.</i>
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<br><br><b>faithful</b>—to His covenant promises.
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<br><br><b>Creator</b>—who is therefore also our Almighty Preserver. He, not we, must <i>keep</i> our souls. Sin destroyed the original spiritual relation between creature and Creator, leaving that only of government. Faith restores it; so that the believer, living to <i>the will of God</i> (<a onclick=
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"return mV('1Pe',4,2);">1Pe 4:2</a>), rests implicitly on his <i>Creator's</i> faithfulness.
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