1 Petrus 4:1--5:14
Konteks4:1 So, since Christ suffered 1 in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, 2 4:2 in that he spends the rest of his time 3 on earth concerned about the will of God and not human desires. 4:3 For the time that has passed was sufficient for you to do what the non-Christians 4 desire. 5 You lived then 6 in debauchery, evil desires, drunkenness, carousing, drinking bouts, 7 and wanton idolatries. 8 4:4 So 9 they are astonished 10 when you do not rush with them into the same flood of wickedness, and they vilify you. 11 4:5 They will face a reckoning before 12 Jesus Christ 13 who stands ready to judge the living and the dead. 4:6 Now it was for this very purpose 14 that the gospel was preached to those who are now dead, 15 so that though 16 they were judged in the flesh 17 by human standards 18 they may live spiritually 19 by God’s standards. 20
4:7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. 21 4:8 Above all keep 22 your love for one another fervent, 23 because love covers a multitude of sins. 24 4:9 Show hospitality 25 to one another without complaining. 4:10 Just as each one has received a gift, use it to serve one another 26 as good stewards of the varied grace of God. 4:11 Whoever speaks, let it be with 27 God’s words. 28 Whoever serves, do so with the strength 29 that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong 30 the glory and the power forever and ever. Amen.
4:12 Dear friends, do not be astonished 31 that a trial by fire is occurring among you, 32 as though something strange were happening to you. 4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed 33 you may also rejoice and be glad. 34 4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, 35 who is the Spirit of God, 36 rests 37 on you. 4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. 38 4:16 But if you suffer as a Christian, 39 do not be ashamed, but glorify 40 God that you bear such a name. 41 4:17 For it is time for judgment to begin, starting with the house 42 of God. And if it starts with us, what will be the fate 43 of those who are disobedient to the gospel of God? 4:18 And if the righteous are barely saved, what will become of 44 the ungodly and sinners? 45 4:19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good. 46
5:1 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 5:2 Give a shepherd’s care to 47 God’s flock among you, exercising oversight 48 not merely as a duty 49 but willingly under God’s direction, 50 not for shameful profit but eagerly. 5:3 And do not lord it over 51 those entrusted to you, 52 but be examples to the flock. 5:4 Then 53 when the Chief Shepherd appears, you will receive the crown of glory that never fades away.
5:5 In the same way, you who are younger, 54 be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. 55 5:6 And God will exalt you in due time, 56 if you humble yourselves under his mighty hand 57 5:7 by casting 58 all your cares 59 on him because he cares for you. 5:8 Be sober and alert. Your enemy the devil, like a roaring lion, 60 is on the prowl looking for someone 61 to devour. 5:9 Resist him, 62 strong in your faith, because you know 63 that your brothers and sisters 64 throughout the world 65 are enduring 66 the same kinds of suffering. 67 5:10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ 68 will himself restore, confirm, strengthen, and establish you. 69 5:11 To him belongs 70 the power forever. Amen.
5:12 Through Silvanus, 71 whom I know to be a faithful brother, 72 I have written to you briefly, in order to encourage you and testify 73 that this is the true grace of God. Stand fast in it. 74 5:13 The church 75 in Babylon, 76 chosen together with you, 77 greets you, and so does Mark, my son. 5:14 Greet one another with a loving kiss. 78 Peace to all of you who are in Christ. 79
[4:1] 1 tc Most
[4:1] 2 sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.
[4:2] 3 tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.
[4:3] 4 tn Grk “the Gentiles,” used here of those who are not God’s people.
[4:3] 5 tn Grk “to accomplish the desire of the Gentiles.”
[4:3] 6 tn Grk “having gone along,” referring to the readers’ behavior in time past.
[4:3] 7 tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.
[4:3] 8 tn The Greek words here all occur in the plural to describe their common practice in the past.
[4:4] 9 tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:4] 10 tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.
[4:4] 11 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.
[4:5] 12 tn Grk “give an account to.”
[4:5] 13 tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.
[4:6] 14 tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.
[4:6] 15 sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?
[4:6] 16 tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[4:6] 17 tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.
[4:6] 18 tn Grk “according to men.”
[4:6] 19 tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).
[4:6] 20 tn Grk “according to God.”
[4:7] 21 tn Grk “for prayers.”
[4:8] 22 tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.
[4:8] 24 sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).
[4:9] 25 tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [filoxenoi]), but it continues the sense of command from v. 7.
[4:10] 26 tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.
[4:11] 27 tn Grk “if anyone speaks – as God’s words.”
[4:11] 29 tn Grk “if anyone serves – with strength…”
[4:12] 31 tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.
[4:12] 32 tn Grk “at the burning among you, occurring to you for testing.”
[4:13] 33 tn Grk “in the revelation of his glory.”
[4:13] 34 tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.
[4:14] 35 tc Many
[4:14] 36 tn Grk “the Spirit of glory and of God.”
[4:14] 37 sn A quotation taken from Isa 11:2.
[4:15] 38 tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.
[4:16] 39 tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”
[4:16] 40 tn These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.
[4:16] 41 tn Grk “in this name.”
[4:17] 42 tn Grk “to begin from the house.”
[4:18] 44 tn Grk “where will he appear.”
[4:18] 45 tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.
[4:18] sn A quotation from Prov 11:31 (LXX).
[4:19] 46 tn Grk “in doing good.”
[5:2] 47 tn Grk “shepherd,” “tend,” “pastor.”
[5:2] 48 tc A few important
[5:2] 49 tn Or “not under compulsion/coercion.”
[5:2] 50 tn Grk “according to God.”
[5:3] 51 tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.
[5:3] 52 tn Grk “the ones allotted,” referring to those God has given over to their care.
[5:4] 53 tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.
[5:5] 54 sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.
[5:5] 55 sn A quotation from Prov 3:34 (cf. Jas 4:6).
[5:6] 56 tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.
[5:6] 57 tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).
[5:7] 58 tn Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance – thus, “cast.” See below for discussion.
[5:7] sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinwqhte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”
[5:7] 59 tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.
[5:8] 60 sn This phrase may be an allusion to Ps 22:13.
[5:8] 61 tc A few
[5:9] 62 tn Grk “whom,” referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:9] 63 tn Grk “knowing,” a participle that usually denotes a reason for the related action.
[5:9] 64 tn Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated “family of believers.”
[5:9] 65 tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.
[5:9] 66 tn This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.
[5:9] 67 tn Grk “the same things of sufferings.”
[5:10] 68 tc ‡ A few important
[5:10] 69 tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.
[5:11] 70 tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).
[5:12] 71 sn The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression. For a detailed argument regarding this issue, see E. R. Richards, “Silvanus Was Not Peter’s Secretary: Theological Bias in Interpreting διὰ Σιλουανοῦ…ἔγραψα,” JETS 43 (September 2000): 417-32.
[5:12] 72 tn Grk “the faithful brother, as I think.”
[5:12] 73 tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.
[5:12] 74 tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.
[5:13] 75 tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).
[5:13] 76 sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.
[5:13] 77 tn Grk “chosen together,” implying the connection “with you” in context.
[5:14] 78 tn Grk “a kiss of love.”
[5:14] 79 tc Most
