4:1 Forasmuch 1 then as Christ hath suffered for us in the
flesh, arm yourselves likewise with the same mind: for he
that hath suffered in the flesh hath ceased from sin;
(1) Having ended his digression and sliding from his matter,
now he returns to the exhortation which he broke off,
taking occasion by that which he said concerning the death
and resurrection of Christ, so defining our sanctification,
that to be sanctified, is all one has to suffer in the
flesh, that is to say, to leave off from our wickedness and
viciousness: and to rise again to God, that is to say, to
be renewed by the virtue of the holy Spirit, that we may
lead the rest of our life which remains after the will of
God.
4:2 That he no longer should live the a rest of [his] time in
the flesh to the lusts of men, but to the will of God.
(a) So much of this present life as remains yet to be passed
over.
4:32 For the time past of [our] life may suffice us to have
wrought the b will of the Gentiles, when we walked in
lasciviousness, lusts, excess of wine, revellings,
banquetings, and abominable idolatries:
(2) By putting us in mind of the dishonesty of our former life
led in the filth of sin, he calls us to earnest repentance.
(b) Wickedly and licentiously after the manner of the
Gentiles.
4:43 Wherein they think it c strange that ye run not with
[them] to the same excess of riot, speaking evil of [you]:
(3) That we be not moved with the enemies perverse and
slanderous judgments of us, we have to set against them
that last judgment of God which remains for them: for none,
whether they be then found living or were dead before,
shall escape it.
(c) They think it a new and strange matter.
4:64 For this cause was the gospel preached also to them
that are dead, that they might be judged according to men in
the flesh, but live according to God in the spirit.
(4) A digression because he made mention of the last general
judgement. He prevents an objection, that, seeing Christ
came very lately, they may seem to be excusable who died
before. But this the apostle denies: for (faith he) this
same gospel was preached to them also (for he speaks to the
Jews) and that to the same end that I now preach it to you,
that is, that the flesh being abolished and put away (that
is to say, that wicked and disobedient corruption which
reigns in men) they should suffer themselves to be governed
by the virtue of the Spirit of God.
4:75 But the end of all things is at hand: be ye therefore
sober, and watch unto prayer.
(5) He returns to his purpose, using an argument taken from the
circumstance of the time. Because the last end is at hand,
and therefore we must much more diligently watch and pray,
with true sobriety of mind.
4:86 And above all things have fervent charity among
yourselves: for charity shall cover the multitude of sins.
(6) He commends charity towards one another, because it buries
a multitude of sins, and therefore preserves and maintains
peace and harmony: for they who love one another easily
forgive one another their offences.
4:97 Use hospitality one to another without grudging.
(7) Of all the duties of charity, he commends one, namely that
which was at that time most necessary, that is,
hospitality, which he would have be voluntary and most
courteous and bountiful.
4:108 As every man hath received the gift, [even so] minister
the same one to another, 9 as good stewards of the
manifold grace of God.
(8) He shows the use of charity, that is, that every man bestow
that gift which he hath received, to the profit of his
neighbour.
(9) A reason, because that whatever gift we have, we have
received it from God on this condition, to be his disposers
and stewards.
4:1110 If any man speak, [let him speak] as the oracles of
God; if any man minister, [let him do it] as of the ability
which God giveth: that God in all things may be glorified
through Jesus Christ, to whom be praise and dominion for
ever and ever. Amen.
(10) He reckons up two kinds of these gifts as chief, that is,
the office of teaching in the Church, and the other
ecclesiastical functions, in which two things especially
are to be observed: that is, that the pure word of God be
taught, and whatever is done, be referred to the glory of
God the Father in Christ, as to the proper mark.
4:1211 Beloved, think it not d strange 12 concerning the
fiery trial which is to try you, as though some strange
thing happened unto you:
(11) Because that cross is joined with the sincere profession
of religion, the apostle fitly repeats what he touched on
before, warning us not to be troubled at persecutions and
afflictions, as at a new and strange thing.
(d) As though some new thing had befallen you, which you
never thought of before.
(12) The first reason: because the Lord does not mean to
confuse us with his fire (as it were) but to purge us of
our impurities and make us perfect.
4:1313 But rejoice, inasmuch as ye are partakers of Christ's
sufferings; that, when his glory shall be revealed, ye may
be glad also with exceeding joy.
(13) Another reason: because the afflictions of the godly and
the wicked differ very much, and chiefly in three points.
First, because the godly communicate with Christ in the
afflictions, and therefore shall in their time also be
partakers of his glory.
4:1414 If ye be reproached for the name of Christ, happy [are
ye]; for the e spirit of glory and of God resteth upon
you: on their part he is evil spoken of, but on your part
he is glorified.
(14) Secondly, although the infidels think otherwise, who in
afflicting the godly blaspheme God, yet the godly in that
they are so abused, are honoured by God with true
spiritual glory, and their adoption is sealed by the
Spirit of God.
(e) By "Spirit" he means the gifts of the Spirit.
4:1515 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.
(15) The third difference: the godly are not afflicted for
their evil doings, but for righteousness' sake as
Christians: by which it comes to pass that the cross,
seeing it is a testimony to them of faith and
righteousness, ministers to them not an occasion of
sorrow, but of unspeakable joy: now the apostle propounds
this third difference under the form of an exhortation.
4:1716 For the time [is come] that judgment must begin at the
house of God: and 17 if [it] first [begin] at us, what
shall the end [be] of them that obey not the gospel of God?
(16) The third reason: because the Lord of all the world being
especially watchful over those in his household, does
therefore discipline them first of all, yet so that he
keeps a measure in his greatest severity. As he always
used to do until now, so he does now especially when he
exhibited himself in person to his Church.
(17) Lest the godly should be offended and stumble at that vain
shadow of happiness of the wicked, as though God were not
the governor of the world, for that the wicked are in good
case, and the godly in evil, the apostle teaches by an
argument of a comparison of them together, that God who
spares not his own, but nurtures them under the cross,
will at length in his time handle the rebellious and
wicked far otherwise, whom he has appointed to utter
destruction.
4:1918 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.
(18) The conclusion: seeing the godly are not afflicted by
chance, but by the will of God, they ought not to despair,
but go forward nonetheless in the way of holiness and well
doing, commending themselves to God their faithful
creator, that is to say, their Father.
