Exegetical and Hermeneutical Commentary of 1 Peter 4:11
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 forever and ever. Amen.
11. If any man speak, let him speak as the oracles of God ] The words cover the gifts of tongues, prophecy, teaching, knowledge, counsel, in St Paul’s fuller classification (Rom 12:6-8; 1 Corinthians 12-14.). These gifts, St Peter teaches, were only used rightly when the speaker’s utterances were in harmony with what were already recognised as “oracles of God.” The word is used of Old Testament revelations in Act 7:38; Rom 3:2, but we may think of it as including also those made through the prophets and teachers of the Christian Church. The fact that Papias, Bishop of Hierapolis, who came within the circle of Apostolical teaching, wrote a book on the Oracles of the Lord Jesus (Euseb. Hist. Eccl., iii. 39), makes it probable that St Peter included our Lord’s teaching, possibly also the Epistles of St Paul, which he speaks of as “Scripture” (2Pe 3:16), under this title. The essential unity of Apostolic teaching was not to be disturbed by private eccentricities of interpretation or theoretical speculation.
if any man minister, let him do it as of the ability which God giveth ] The ministering here spoken of ( diakonein) can hardly be limited to the special work of those who bore the name of “minister” or “deacon” as a title of office, but takes in all works of ministration in act as distinct from teaching, visiting the sick and needy, teaching children, helping those that were in trouble. Men were to set about that work also as stewards of a gift. The strength to work for others was not their own but was supplied by God. The word for “giveth,” used by St Paul in 2Co 9:10, and again in a compound form by St Peter in 2Pe 1:5, had, as its primary meaning in Classical Greek, that of defraying the expense of a chorus in the performance of a drama. As this took its place among the more munificent acts of a citizen’s social life, the verb came to be connected with the general idea of large or liberal giving, and was used in that sense long after the original association had died out of it.
that God in all things may be glorified ] This is pointed out as the end to be aimed at in the use of all gifts whether of speech or action. In so teaching, St Peter was but reproducing what he had heard from his Lord’s lips, “that men may see your good works and glorify your Father which is in Heaven” (Mat 5:16), perhaps also what he had read in St Paul’s Epistles, that men should “do all to the glory of God” (1Co 10:31).
to whom be praise and dominion for ever and ever. Amen ] It was but natural with St Peter, as with St Paul, that the thought of “glorifying” should be followed up by the utterance of a doxology. For “praise” it would be better to read glory as expressing the sequence of thought more clearly, and instead of “for ever and ever,” for ages of ages. It may be noted, as probable evidence that the Apostle is using a liturgical formula, that precisely the same combination is used by St John in Rev 1:6, and is found also, in a fuller form, in Rev 5:13. The use of the Amen (from the Hebrew for “fixed, settled, true,” and so meaning “verily,”) as commonly in the Gospels, confirms this view. It was as in Rom 1:25; Rom 9:5, 1Co 14:16, the natural close of a liturgical utterance of belief or adoration.
Fuente: The Cambridge Bible for Schools and Colleges
If any man speak – As a preacher, referring here particularly to the office of the ministry.
Let him speak as the oracles of God – As the oracles of God speak; to wit, in accordance with the truth which God has revealed, and with an impressive sense of the responsibility of delivering a message from him. The word rendered oracles ( logia) means, properly, something spoken or uttered; then anything uttered by God – a divine communication – a revelation. See the Rom 3:2 note; Heb 5:12 note. See the general duty here inculcated illustrated at length in the notes at Rom 12:6-8. The passage here has a strong resemblance to the one in Romans.
If any man minister – diakonei. This may refer either, so far as the word is concerned, to the office of a deacon, or to any service which one renders to another. See 1Pe 4:10. The word commonly refers to service in general; to attendance on another, or to aid rendered to another; to the distribution of alms, etc. It seems probable that the word here does not refer to the office of a deacon as such, because the speciality of that office was to take charge of the poor of the church, and of the funds provided for them, (see Act 6:2-3😉 but the apostle here says that they to whom he referred should minister as of the ability which God giveth, which seems to imply that it was rather to distribute what was their own, than what was committed to them by the church. The word may refer to any aid which we render to others in the church, as distributing alms, attending on the sick, etc. Compare the notes at Rom 12:7-8.
As of the ability which God giveth – In regard to property, talent, strength, influence, etc. This is the limit of all obligation. No one is bound to go beyond his ability; everyone is required to come up to it. Compare Mar 14:8; Luk 17:10.
That God in all things may be glorified – That he may be honored; to wit, by our doing all the good we can to others, and thus showing the power of his religion. See the notes at 1Co 10:31.
Through Jesus Christ – That is, as the medium through whom all those holy influences come by which God is honored.
To whom – That is, to God; for he is the main subject of the sentence. The apostle says that in all things he is to be glorified by us, and then adds in this doxology that he is worthy to be thus honored. Compare Rev 1:6; See the notes at 2Ti 4:18. Many, however, suppose that the reference here is to the Son of God. That it would be true of him, and appropriate, see the notes at Rom 9:5.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. If any man speak] In order to explain or enforce God’s word, and edify his neighbour, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, c., who undertook to teach others, should speak by the same influence or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate.
Of the ability which God giveth] Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands; and they are to minister this as coming immediately from God, and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give any thing as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If any man speak; viz. authoritatively, and by way of office, as a public teacher in the church; though this may be accommodated to private Christians in their charitative instructions of others, yet it seems especially meant of teaching officers.
Let him speak as the oracles of God: this relates not only to the manner of speaking, that it be with faith in that word the preacher speaketh, and a due reverence of it, but to the matter likewise, that he preach nothing but the pure word of God, and do not obtrude upon the hearers the fancies, figments, or traditions of men, instead of the oracles of God.
If any man minister: this may be understood either:
1. More particularly of the work of deacons, Act 6:1-15, who were to serve tables, Act 6:2, distribute the alms of the church, and take care of the poor; or:
2. More generally of any ministry in the church, distinct from that of teaching, (of which he spake before), as the dispensing of sacraments, exercise of discipline, &c.
Let him do it as of the ability which God giveth; i.e. not remissly and coldly, but diligently and strenuously, and with his might, as far as God enables him; this being to do it faithfully, which is especially required in a steward, 1Co 4:2.
That God in all things may be glorified; in all your gifts, and the communications of them: q.d. God doth not adorn you with his gifts so as to bereave himself of his glory, but that you should give him the honour of them.
Through Jesus Christ; from whom ye have received the gifts, Eph 4:8, and by whom you are enabled to glorify God; and by whom alone what ye do can be accepted of God. See Eph 3:21.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. If any . . . speaknamely,as a prophet, or divinely taught teacher in the Churchassembly.
as the, c.The Greekhas no article: “as oracles of God.” This may be due toGreek: “God,” having no article, it being aprinciple when a governed noun omits the Greek article thatthe governing noun should omit it, too. In Ac7:38 also, the Greek article is wanting thus EnglishVersion, “as the oracles of God,” namely, the OldTestament, would be “right,” and the precept be similarto Ro 12:6, “prophesyaccording to the analogy of the faith.” But the contextsuits better thus, “Let him speak as (becomes one speaking)oracles OF GOD.”His divinely inspired words are not his own, but God’s,and as a steward (1Pe 4:10)having them committed to him, he ought so to speak them. Jesus wasthe pattern in this respect (Mat 7:29;Joh 12:49; Joh 14:10;compare Paul, 2Co 2:17). Note,the very same term as is applied in the only other passages where itoccurs (Act 7:38; Rom 3:2;Heb 5:12), to the OldTestament inspired writings, is here predicated of the inspiredwords (the substance of which was afterwards committed towriting) of the New Testament prophets.
ministerin acts;the other sphere of spiritual activity besides speaking.
as of“out of”the store of his “strength” (Greek, physical powerin relation to outward service, rather than moral and intellectual”ability”; so in Mr12:30).
givethGreek,“supplieth”; originally said of a choragus, whosupplied the chorus with all necessaries for performing theirseveral parts.
that God in all things may beglorifiedthe final end of all a Christian’s acts.
through Jesus Christthemediator through whom all our blessings come down to us, and alsothrough whom all our praises ascend to God. Through Christ alone canGod be glorified in us and our sayings and doings.
to whomChrist.
beGreek, “is.”
for ever and everGreek,“unto the ages of the ages.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If any man speak, let him speak as the oracles of God,…. This is an application of the above general rule to a particular case, the public ministry of the word, for that is here meant: “if any man speak”; not in any manner, or on any subject; not in a private way, or about things natural and civil; but in public, and concerning divine things: “let him speak”: this is rightly supplied in our translation; and in which it is supported and confirmed by the Syriac and Arabic versions, who both supply the same way: “as the oracles of God”; by which are meant the writings of the Old Testament, the sacred Scriptures; see Ro 3:2 so called, because they come from God, are breathed and spoken by him, and contain his mind and will, and are authoritative and infallible; and according to these he is to speak who speaks in public on divine subjects, both as to the matter and manner of his speech: the matter of it must be agreeably to the divinely inspired word of God, must be fetched out of it, and confirmed by it; and he is to speak every thing that is in it, and keep back nothing, but declare the whole counsel of God, and only what is in it, without mixing his own chaff, or the doctrines of men with it; and it should be spoken in a manner agreeably to it, not as the word of man, but as the word of God; and not in words which man’s wisdom teacheth, but in the words of the Holy Ghost; and with all boldness, for so the Gospel ought to be spoken; and with all certainty and assurance, constantly affirming the things of it, for nothing is more sure than they are; and with all openness, plainness, and freedom, making truth manifest, laying it plain and open before men, as it ought to be; and that with all reverence and godly fear, which becomes both speaker and hearer. The apostle next proceeds to mention another case, to which the above rule is applicable;
if any man minister, [let him do it] as of the ability which God giveth; that is, if any man minister in temporal things to the supply of the poor; if a private man, and in a private way, let him do it in proportion to his ability, as God has prospered him in the world; or if an officer of the church, a deacon; and which seems to be the sense, for so the word used signifies, , if any man perform the office, or act the part of a deacon, let him do it according to what God, in his providence, has put into his hands; that is, of the church’s stock, which he should minister with simplicity and cheerfulness. A like division of church offices into public preaching of the word, and ministering to the wants of the poor, is here made, as in Ro 12:6. The end of all this is,
that God in all things may be glorified through Jesus Christ; or by all means, as the Arabic version renders it; by all ways and methods proper; for the glory of God should be the principal view in every action of life: hence the Syriac version adds to the phrase, “in all things”, for the sake of explanation, “which ye do”; by sobriety, by prayer, by watching unto it; by exercising fervent charity, and using hospitality one to another; by ministering the gift as it is received; by the public ministration of the word; and by supplying the wants of the poor, whether in a personal or in a church way: or in all gifts, whether private or public, temporal or spiritual; since they all come from God, and men are accountable to him for them; and therefore should be used so as to glorify him by them, and give him the glory of them; and not glory in them, as if not received from him: or in all the members of the church, whether officers, as pastors and deacons, or private Christians; all should so behave in their respective stations, as God may have glory: “through Jesus Christ”: through whom all grace is communicated, by whom all gifts are bestowed, and by virtue of grace and strength received from him every good work is performed to the glory of God:
to whom be praise and dominion for ever and ever; meaning either to God the Father, from whom every good gift comes; who is the God of all grace, of whom, and through whom, and to whom, are all things; and therefore the praise and glory of all belongs to him; and who has the dominion over all creatures and things, and has the disposal of all in nature, providence, and grace: or to Jesus Christ, out of whose fulness manifold grace, grace for grace, is received; and who having ascended on high, has received gifts for men, and gives them to them, and so is worthy of all praise; and who, as God, has the kingdom of nature and providence equally with the Father, and, as Mediator, the kingdom of grace, the government of the church; and whose dominion will be from sea to sea, and from the rivers to the ends of the earth; and of whose kingdom there will be no end.
Amen; so let it be, so shall it be.
Fuente: John Gill’s Exposition of the Entire Bible
If any man speaketh ( ). Condition of first class, assumed as a fact.
Speaking as it were oracles of God ( ). No predicate in this conclusion of the condition. For see Ac 7:38 (Mosaic law); Ro 3:2 (the Old Testament); Heb 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. (old word) is a diminutive of (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.
If any one ministereth ( ). First-class condition again. See Ac 6:2-4 for the twofold division of service involved here.
Which God supplieth ( ). Ablative case () of the relative attracted from the accusative , object of (present active indicative of , old verb, to supply from , chorus leader, in N.T. only here and 2Co 9:10). Peter has the compound in 2Pet 1:5; 2Pet 1:11. God is the supplier of strength.
That God may be glorified ( ). Purpose clause with and the present passive subjunctive of . See Joh 15:8.
Whose is ( ). “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Rom 16:27; Judg 1:25 the doxology is to God through Christ. For other doxologies see 1Pet 5:11; 2Pet 3:18; Gal 1:5; Rom 9:5; Rom 11:36; Phil 4:20; Eph 3:21; 1Tim 1:17; 1Tim 6:16; 2Tim 4:18; Heb 13:21; Rev 1:6; Rev 5:13; Rev 7:12. The others addressed to Christ are 2Pet 3:18; 2Tim 4:18; Rev 1:6.
Fuente: Robertson’s Word Pictures in the New Testament
Oracles [] . In classical Greek, of the oracular responses of heathen deities. Here, divine utterances or revelations. Compare Act 7:38; Rom 3:2; Heb 5:12.
Giveth [] . Only here and 2Co 9:10. Peter uses the compound ejpicorhgew, furnish, in 2Pe 1:5; which see.
Fuente: Vincent’s Word Studies in the New Testament
1) “If any man speak” (Greek ei tis lalei) “if anyone should speak.”
2) “Let him speak as the oracles of God.” (hos logia theou) as the logistics, or oracles of God let him speak. This means let his utterances be in contextual setting as God spoke it.
3) “If any man minister.” Should anyone (Greek diakonei) perform a common ministry to meet a daily need.
4) “Let him do it as of the ability that God giveth.” Let the performance be as (Greek Eks) out of strength which the God (Greek choregei) supplies or provides. Jas 4:15; Php_4:19.
5) “That God in all things may be glorified.” (Greek hina) “in order that” in all things God may be glorified. 1Co 10:31.
6) “Through Jesus Christ” through the person of Jesus Christ His Son who suffered, leaving us an example.
7) “To whom exists glory and (Greek Kratos) might or dominion into the ages of the ages. Joh 11:4; Heb 13:21.
Fuente: Garner-Howes Baptist Commentary
11 If any man speak As he had spoken of the right and faithful use of gifts, he specifies two things as examples, and he has chosen those which are the most excellent or the most renowned. The office of teaching in the Church is a remarkable instance of God’s favor. He then expressly commands those called to this office to act faithfully; though he does not speak here only of what we owe to men, but also of what we owe to God, so that we may not deprive him of his glory.
He who speaks, then, that is, who is rightly appointed by public authority, let him speak as the oracles of God; that is, let him reverently in God’s fear and in sincerity perform the charge committed to him, regarding himself as engaged in God’s work, and as ministering God’s word and not his own. For he still refers to the doctrine, that when we confer any thing on the brethren, we minister to them by God’s command what he has bestowed on us for that purpose. And truly, were all those who profess to be teachers in the Church duly to consider this one thing, there would be in them much more fidelity and devotedness. For how great a thing is this, that in teaching the oracles of God, they are representatives of Christ! Hence then comes so much carelessness and rashness, because the sacred majesty of God’s word is not borne in mind but by a few; and so they indulge themselves as in a worldly stewardship.
In the meantime, we learn from these words of Peter, that it is not lawful for those who are engaged in teaching to do anything else, but faithfully to deliver to others, as from hand to hand, the doctrine received from God; for he forbids any one to go forth, except he who is instructed in God’s word, and who proclaims infallible oracles as it were from his mouth. He, therefore, leaves no room for human inventions; for he briefly defines the doctrine which ought to be taught in the Church. Nor is the particle of similitude introduced here for the purpose of modifying the sentence, as though it were sufficient to profess that it is God’s word that is taught. This was, indeed, commonly the case formerly with false prophets; and we see at this day how arrogantly the Pope and his followers cover with this pretense all their impious traditions. But Peter did not intend to teach pastors such hypocrisy as this, to pretend that they had from God whatever doctrine it pleased them to announce, but, he took an argument from the subject itself, that he might exhort them to sobriety and meekness, to a reverence for God, and to an earnest attention to their work.
If any man minister This second clause extends wider, it includes the office of teaching. But as it would have been too long to enumerate each of the ministerial works, he preferred summarily to speak of them all together, as though he had said, “Whatever part of the burden thou bearest in the Church, know that thou canst do nothing but what has been given time by the Lord, and that thou art nothing else but an instrument of God: take heed, then, not to abuse the grace of God by exalting thyself; take heed not to suppress the power of God, which puts forth and manifests itself in the ministry for the salvation of the brethren.” Let him then minister as by God’s power, that is, let him regard nothing as his own, but let him humbly render service to God and his Church.
That God in all things may be glorified When he says, In all, the word may be in the masculine or in the neuter gender; and thus men or gifts may be meant, and both meanings are equally suitable. The sense is, that God does not adorn us with his gifts, that he may rob himself and make himself as it were an empty idol by transferring to us his own glory, but that, on the contrary, his own glory may everywhere shine forth; and that it is therefore a sacrilegious profanation of God’s gifts when men propose to themselves any other object than to glorify God. He says through Jesus Christ, because whatever power we have to minister, he alone bestows it on us; for he is the head, with which the whole body is connected by joints and bindings, and maketh increase in the Lord, according as he supplieth strength to every member.
To whom be praise, or glory. Some refer this to Christ; but the context requires that it should be rather applied to God; for he confirms the last exhortation, because God justly claims all the glory; and, therefore, men wickedly take away from him what is his own, when they obscure in anything, or in any part, his glory.
Fuente: Calvin’s Complete Commentary
(11) If any man speak.St. Peter proceeds to speak of two particular forms taken by this manifold grace of God; (1) the power to speak; (2) the power to minister. The speaking is, of course, public preaching in the Church; and the man who does so is to do it as oracles of God. The article is not added in the Greek, so that it must not be pressed to mean speaking on the model, or in accordance with the doctrines of., the Old Testament. Rather, the emphatic word is of God; and the Apostle means that the preacher is not to trust to his own natural powers and wit, or to seek applause for himself, but to act as one possessed of powers not his own; to speak only that which God inspires him to speak. This clause must not be taken as being in this place complete in itself. It is apparently only introduced to give point to what follows, the intention of the whole paragraph being to enforce liberality. It is easy to recognise in spiritual things the principle of God being all in all; and St. Peter bids them apply the same principle to material gifts. Recollect that whatever you possess, you possess from God in trust for the Church. Just as the man who preaches is to preach as a mere mouthpiece of God, so the man who gives must consider himself as being but Gods dispenser, that in this, too, God may have all the glory. For the same kind of rhetorical effect, see 1Pe. 2:17, last Note.
If any man minister.This does not mean ministering in the congregation, or spiritual ministrations of any sort, but giving the good things of this life for the benefit of the poor. The word rendered ability not unfrequently expresses (like our word resources) a sufficiency of wealth; and the word which appears as giveth is the same which is used of supplying material blessings in 2Co. 9:10. In a compound form, the same verb occurs in Gal. 3:5, Col. 2:19, 2Pe. 1:5-11; and the substantive in Eph. 4:16, Php. 1:19. The original classical meaning of the word is to pay the expenses of putting a play on the stage, which at Athens was a public burden borne by the wealthier citizens in turn, like the shrievalty of an English county. Thus the wealthy Christian who supports the Church and relieves all the poor is not really the Churchs patron: he is a responsible manager; but the paymaster is God.
That God in all things may be glorified.How clearly St. Peter works it out: the manifold grace of God, as oracles of God, out of the resources of which God is paymaster, that God in all things may be glorified. The all things means emphatically that in these money matters as much as in the spiritual works Gods honour is concerned. For a most touching expansion of this text, see the Epistle of St. Theonas, Patriarch of Alexandria, to the High Chamberlain of the Emperor Diocletian, an English translation of which may be seen in The Persecution of Diocletian, by the same hand as these Notes.
Through Jesus Christ.They see and feel that, had it not been for Jesus Christ, these rich men would not have been so liberal; and when they thus thank Him for it, they are in effect thanking God.
To whom.That is, to God, rather than to Jesus Christ. And it should be, to whom is, or belongs, rather than to whom be, and the glory and the dominion, not glory and dominion.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Now follows a pair of specimens of the gifts just mentioned.
If speak As a teacher, preacher, or exhorter.
Oracles of God As communications of God’s doctrines, and not the speaker’s own. In Rom 3:2 the phrase means God’s revelations in the Holy Scriptures, and, for us, it has here the same practical import.
Minister The reference is not to the deacon distributing church alms, but to any service which one brother might render to another out of his own means.
The ability which God giveth This, no more and no less, is the rule for the Church of all ages, and the measure of every man’s duty in the kingdom of Christ. Rom 12:6-8. The apostle, perhaps, had in mind our Lord’s parable of the talents. Mat 25:14-30.
God glorified As he will be by such an entire consecration and employment by every man of his gift in doing all possible good to the souls and bodies of men.
To whom Christ; for to him as Mediator belongs the glory of all good gifts bestowed and of their right use, and the power that empowers for doing good.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘That in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.’
For Peter’s final concern is that in all things, in both our words and our actions, glory might continually be brought to God through the continual magnifying of Jesus Christ in what we say and do, and rightly so, he says, for it is to Him that all glory and dominion belongs for ever and ever.
This doxology is not a signing off. Rather it is demonstrating how overwhelmed Peter is at the thought of what he is asking. Possibly he is remembering back to how his beloved Master had so often spoken to His disciples. Now he is conveying the same message to them. And it makes him end up by glorifying Jesus Christ. Possibly there broke in on him at this moment the thought of the glory of Jesus as revealed in His transfiguration (compare 2Pe 1:16-18).
Note how glory and dominion go together. Peter is aware that he will be a partaker of His glory (1Pe 5:1), but is equally aware that he is under His dominion. We cannot have the glory without the dominion. The two go together. ‘May Your Name be hallowed, may Your Rule be established’ (Mat 6:9-10). And he wants us all to be aware of the same.
We are thus not to see this doxology as designedly ‘ending a section’. It is simply that Peter has been lifted into the heights by the very thoughts that he has been contemplating, the glory of the fully obedient life of God’s true people. and what it is signifying. We can compare the similar experience of Paul when writing his letters (e.g. Rom 11:36 ; 2Co 9:15; Eph 3:20-21; 1Th 3:11-13).
That we all come short of this ideal is unquestionable. But if we walk in His light, as He is in the light, we will have oneness with one another in love and service, and the blood of Jesus Christ His Son will continually cleanse us from all sin, and then our cry will truly be, ‘His is the glory and dominion for ever. Amen!’.
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 4:11. If any man speak, &c. St. Peter having, in the preceding verse, spoken of the gifts of the Holy Ghost, which were distributed among the Christians in great diversity,and recommended it to everyone to make use of his own spiritual gifts for the good of the church,in this verse he descends to particulars, and instances in the two offices of a pastor or teacher, and a deacon, who were very commonly in that age, not only chosen by the direction of the Spirit, but who likewise had extraordinary helps from God, to direct and assist them in the discharge of their particular office. Perhaps St. Peter, by using the word , oracles, might allude to the high-priest’s consulting the oracle by Urim and Thummim. When he inquired in that manner, the divine oracle gave answers to the children of Israel, and that oracle, in the LXX. is frequently called . The teacher or minister in the Christian church was to speak as giving answers to the people, as uttering divine oracles, or as teaching the word of God, not of men. The original of if any man minister, might be rendered, if any man officiate or serve as a deacon, let him, &c. See Act 6:2.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 4:11 . Species duas generi subjicit (Vorstius). From the general term , Peter selects two special functions for greater prominence.
] is here the preaching in the church, which includes the , , and , mentioned in Rom 12:6-8 . Pott is inexact in paraphrasing by (so, too, Schott: “if any one have the gift and vocation to speak”), for is not the gift, but the exercise of it. It is arbitrary to limit the application of the term to the official duties of the elders (Hemming: si quis docendi munus in ecclesia sustinet), for in the assemblies every one who possessed the necessary was at liberty to speak.
] must be supplied; or better still, with Wiesinger: ; cf. above; as in classical Greek, chiefly of oracular responses is applied in the N. T. only to the utterances or revelations of God; either to those in the O. T., as in Act 7:38 , Rom 3:2 , or those in the N. T., as Heb 5:12 . The idea, prophecies, is too narrow. This exhortation presupposes that whoever speaks in the congregation, gives utterance, not to his own thoughts, but to the revelations of God, and it demands that he should do so in a manner ( ) conformable to them.
] must not be understood as applying to the official work of the appointed deacons only; it embraces quaevis ministeria in ecclesia ab docendi officio distincta (Gerhard; so, too, Wiesinger, who here cites Rom 12:8 and 1Co 12:28 ), but it refers specially to the care of the poor, the sick, and the strangers, either official, or according to the free-will of individual members of the church.
. . .] sc. , or better : “ so ministering, as of ,” etc. Here, too, it is presumed that the person ministering is not wanting in that strength which God supplies, and the exhortation is, that he should exercise his ability in a way corresponding with the fact, that he received the strength necessary thereto from God, and not as “of himself possessing it.” , besides in this passage, occurs only in 2Co 9:10 . ( is to be met with frequently, e.g. 2Pe 1:5 .)
] as stating their purpose, refers back to the exhortations in 1Pe 4:10-11 , with special reference to the determinative clauses introduced by .
] “ in all things ” (Wiesinger), i.e. “in the practice of all the gifts, the exercise of which was connected with matters relating to the churches” (Schott); not equivalent to (Oec.), or “in you all” (de Wette: “as His true instruments”); cf. 1Ti 3:11 .
] “ in order that God may be glorified ,” i.e. that He obtain the praise, since it will be evident from your conduct that you as His have received ( ) all things ( , ) from Him.
] belongs to , and points out that not the ability only, for the and , is communicated to the Christian through the agency of Christ, [251] but that all actual employment of it is effected by Christ. It is mistaken, with Hofmann, who is not justified in appealing to Rom 16:27 and Heb 13:21 in support of his assertion, to connect . . with the following relative clause. Such a view is opposed not only to the natural construction, but to the thought, since God did not receive His and His first through Christ.
As a close, the doxology: , may be referred either to (Oecumenius Calvin, Bengel, de Wette, Brckner, Wiesinger, Weiss, Schott, Hofmann) or to . (Grotius, Calov, Steiger). The first is the correct application, since is the subject of the clause and points back to . Comp. chap. 1Pe 5:11 . The doxology states the reason of the (Schott); because God is ( ) the glory and the power, therefore the endeavours of the church should be directed to bring about a lively acknowledgment of this, to the praise of God.
Identical with this is the doxology, Rev 1:6 (cf. also Rev 5:13 ).
[251] Calvin: quia quicquid habemus ad ministrandum virtutis solus ipse nobis suggerit.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 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.
Ver. 11. If any man speak ] i.e. Preach. Every sound is not music, so neither is every pulpit discourse preaching.
As the oracles of God ] Those lively and life giving oracles, the Holy Scriptures. These he must expound with all gravity and sincerity, not seeking himself, nor setting forth his own wit and eloquence, so putting the sword of the Spirit into a velvet scabbard, that it cannot prick and pierce the heart. Loquamur verba Scripturae (saith Ramus) utamur sermone Spiritus sancti; denique divinam sapientiam et linguam nostra infantia et sophistica ne corrigamus: i.e. Let us speak the very words of the Scripture, let us use the speech of the Holy Spirit; and not think to correct the divine wisdom and eloquence with our babbling and sophistry. It is not for us to witwanton it with God; his holy things must be handled sancte magis quam scite (as he once told the wanton vestal), that is, with fear and reverence rather than with wit and dalliance.
Which God giveth ] , liberally and magnificiently.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] And this both in speaking and acting. If any one speaketh (as a or , see 1Co 12:8 ; 1Co 12:10 , where the several branches of this gift are laid out), speaking (understand , from the former construction, not ) as oracles (not, “the oracles;” the meaning is not, speaking in accord with Scripture, but, speaking what he does speak, as God’s sayings, not his own: as a steward, “non liberalis de proprio sed de alieno,” as Gerh. on the last verse. On , see note, ref. Heb.) of God: if any one ministereth (in Rom 12:8 ; 1Co 12:28 , we have the several parts of this laid out), ( ) as (see above) out of (as his store and power of ministration) the power (thus to minister) which God bestoweth ( is commoner than the simple word: cf. 2Pe 1:11 ; 2Co 9:10 ; Gal 3:5 ; Col 2:19 ; and Phi 1:19 ; Eph 4:16 . From signifying the supply of means to furnish a chorus for the public performances at Athens, it came to mean generally, to supply , or furnish ): that (aim and end of all this, as of every act both of the Christian community and of the Christian man) in all things (not, as De Wette, in all of you as His organs, referring to Joh 13:31 ; Joh 17:10 ; but as in ref. The fact that all things are referred to God and done as of and to Him, is His being glorified in the Christian church. c. gives as an altern., , which is still more in fault) God may be glorified through Jesus Christ (“sicut a Deo per Christum omnia beneficia ad nos descendunt, ita quoque per Christum omnia ad Dei gloriam referri debent.” Gerh.), to whom (viz. to God, as the main subject of the foregoing, and also because refers back to . Grot., Calov., Steiger, al. refer the words to Christ, which is not so natural here, seeing that is introduced only secondarily. The case is very similar to Heb 13:21 , where see note. See similar doxologies, ch. 1Pe 5:11 ; Rom 11:36 ; Eph 3:21 ) is the glory and the might (exactly so in Rev 1:6 ; see also Rev 5:13 ) to the ages of the ages (i. e., for ever and ever, see note, 1Ti 1:17 ). Amen (is, as Harl., not a note of conclusion, but of strong emotion of heart).
Fuente: Henry Alford’s Greek Testament
1Pe 4:11 follows the primitive division of ministry into that of the word and that of tables (Act 6:2-4 ); compare prophecy and ministry (in narrower sense like here) of Rom 12:6 . covers all the speaking described in 1Co 12:8 ; 1Co 12:10 , to one by means of the spirit hath been given a word of wisdom , etc. 1Co 14:6 ; 1Co 14:26 . (perhaps echoes of Rom 12:6 ) as being God’s oracles or as speaking God’s oracles . The Seer is the model for the Christian preacher: Num 24:4 , . His message is the particular grace of God which he has to administer like the prophets and evangelists, 1Pe 1:10-12 . includes all forms of the ministration of God’s gifts other than those of speech primarily almsgiving, hospitality and the like. , . . . A liturgical formula such as this is necessarily capable of many special meanings. may refer particularly to the gifts or their possessors hardly to the Gentiles as Oec. suggests (Mat 5:1 ) but so to limit it would be a gratuitious injustice to the author. The saying is sufficient to justify this appendix to the exhortation love one another in deed , through Jesus Christ through whom the spirit descended on each of you, Act 2:33 , through whom you offer a sacrifice of praise (Heb 13:15 ); cf. . The insertion of changes the doxology to a statement of fact and thus supports the interpretation of as referring of the immediate antecedent Jesus Christ . Already He possesses the glory and the victory; realising this His followers endure joyfully their present suffering and defeat.
Fuente: The Expositors Greek Testament by Robertson
If. App-118.
any man. App-123.
speak. App-121.
as. i.e. in harmony with, according.
oracles. See Act 7:38.
ability. App-172.
giveth. See 2Co 9:10. Compare 2Pe 1:5.
through. App-104. 1Pe 4:1.
Jesus Christ. App-98.
be = is.
praise = the glory. Greek. doxa. See p. 1511.
dominion = the dominion. App-172.
for ever, &c. App-151. a. A summary of the Divine operations in their finality.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] And this both in speaking and acting. If any one speaketh (as a or , see 1Co 12:8; 1Co 12:10, where the several branches of this gift are laid out), speaking (understand , from the former construction, not ) as oracles (not, the oracles; the meaning is not, speaking in accord with Scripture, but, speaking what he does speak, as Gods sayings, not his own: as a steward, non liberalis de proprio sed de alieno, as Gerh. on the last verse. On , see note, ref. Heb.) of God: if any one ministereth (in Rom 12:8; 1Co 12:28, we have the several parts of this laid out), () as (see above) out of (as his store and power of ministration) the power (thus to minister) which God bestoweth ( is commoner than the simple word: cf. 2Pe 1:11; 2Co 9:10; Gal 3:5; Col 2:19; and Php 1:19; Eph 4:16. From signifying the supply of means to furnish a chorus for the public performances at Athens, it came to mean generally, to supply, or furnish): that (aim and end of all this, as of every act both of the Christian community and of the Christian man) in all things (not, as De Wette, in all of you as His organs, referring to Joh 13:31; Joh 17:10; but as in ref. The fact that all things are referred to God and done as of and to Him, is His being glorified in the Christian church. c. gives as an altern., , which is still more in fault) God may be glorified through Jesus Christ (sicut a Deo per Christum omnia beneficia ad nos descendunt, ita quoque per Christum omnia ad Dei gloriam referri debent. Gerh.), to whom (viz. to God, as the main subject of the foregoing, and also because refers back to . Grot., Calov., Steiger, al. refer the words to Christ, which is not so natural here, seeing that is introduced only secondarily. The case is very similar to Heb 13:21, where see note. See similar doxologies, ch. 1Pe 5:11; Rom 11:36; Eph 3:21) is the glory and the might (exactly so in Rev 1:6; see also Rev 5:13) to the ages of the ages (i. e., for ever and ever, see note, 1Ti 1:17). Amen (is, as Harl., not a note of conclusion, but of strong emotion of heart).
Fuente: The Greek Testament
1Pe 4:11. , as it were oracles) that is, let him speak the things which God supplies, at the present time.- , as out of the strength) with activity.- , in all things) for all men and all things are of Him, and through Him, and to Him.-, to whom) To God. There is a similar expression respecting Christ, 2Pe 3:18.- , the glory) for instance, of wisdom, which utters the oracles.- , the strength) which gives power to the righteous. The same doxology occurs, ch. 1Pe 5:11.
Fuente: Gnomon of the New Testament
any: Isa 8:20, Jer 23:22, Eph 4:29, Col 4:6, Jam 1:19, Jam 1:26, Jam 3:1-6
as the: Act 7:38, Rom 3:2, Heb 5:12
if: 1Pe 4:10
the ability: 1Ch 29:11-16, Rom 12:6-8, 1Co 3:10, 1Co 12:4
that: 1Pe 2:5, 1Co 6:20, 1Co 10:31, 2Co 9:13, Eph 3:20, Eph 3:21, Eph 5:20
through: 1Pe 2:5, Phi 1:11, Phi 2:11
to whom: 1Pe 5:11, Rom 16:27, Eph 3:21, 1Ti 1:17, 1Ti 6:16, Jud 1:25, Rev 1:5, Rev 1:6
dominion: Psa 145:13, Dan 4:3, Dan 4:34, Dan 7:14, Mat 6:13, Rev 5:12-14
Reciprocal: Lev 8:29 – General Lev 9:21 – the breasts Deu 15:10 – thine heart Deu 26:10 – I have 2Sa 16:23 – as if 1Ch 17:24 – that thy name 1Ch 26:8 – able men 1Ch 29:2 – with all 2Ch 17:9 – the book Psa 50:15 – glorify Son 7:13 – I have Isa 43:7 – for my Isa 44:23 – glorified Isa 55:13 – for a Zec 14:20 – shall there Mal 2:2 – to give Mat 5:16 – and Mat 6:2 – when Mat 20:26 – minister Mat 24:45 – is Luk 20:25 – unto God Joh 3:27 – A man Joh 7:18 – that speaketh Joh 11:4 – for Joh 13:31 – and God Joh 15:8 – is Joh 21:19 – by Act 4:32 – ought Rom 1:8 – through Rom 6:11 – through Rom 12:3 – I say Rom 15:15 – because 1Co 7:17 – as God 1Co 12:7 – General 2Co 4:15 – the abundant 2Co 8:3 – to 2Co 8:19 – to the Gal 2:9 – the grace Eph 1:6 – praise Col 3:17 – giving 1Th 4:11 – and to do 1Ti 3:13 – used 2Ti 1:6 – that Heb 13:15 – the sacrifice 1Pe 2:9 – show 1Pe 2:12 – glorify 1Pe 5:10 – settle 3Jo 1:5 – General Rev 5:13 – blessing
Fuente: The Treasury of Scripture Knowledge
1Pe 4:11. Speak as the oracles of God. In old times certain persons were consulted who were supposed to have special or superhuman knowledge. Those who believed in them would go there for information, then speak or deliver that information to others. The persons thus consulted were referred to as “oracles.” Myers Ancient History says the following on this subject: “The Romans, like the Greeks, thought that the will of the gods was communicated to men by means of oracles, and by strange sights, unusual events, or singular coincidences.” Peter therefore means for the disciples to speak as the oracles of God (the Bible) and not those of superstition. If any man minister or serve, let him do whatever his ability under God will enable him to do. By such performances the glory will go to God who is the giver of all talents, and all will be accomplished through Christ. Dominion (rule or authority, Mat 28:18) for ever and ever signifies that Jesus is to reign until he has put all foes beneath His feet (1Co 15:25).
Fuente: Combined Bible Commentary
1Pe 4:11. If any man speaketh, as oracles of God. The words cover all the various gifts of speech,prophesying, teaching, exhorting, etc., which were known in the Church, whether official or non-official. They are enumerated in Rom 12:6-8, and 1Co 12:8; 1Co 12:28. Such gifts are a part of the stewardship. They who speak in the Church are to do so, therefore, as oracles of God. The term oracles, which in the Classics means oracular responses, is used in the New Testament to designate Divine utterances or revelations, specially those of the Old Testament (Act 7:38; Rom 3:2). Once it is applied to those of the New Testament itself, viz. in Heb 5:12, where it seems to denote the Divine testimony to Christ, or Christian doctrine as derived from revelation. It is not meant here, however, merely that those who spoke should see that what they said was accordant with Scripture or the Word of God, but that they should speak as if they themselves were oracles of God, utterers not of thoughts of their own, but of thoughts which they owe to Him.
if any man ministereth. This gift, too, is not to be limited to the official ministry of the deacon. It includes all those kinds of service, in relation to the poor, the sick, strangers, etc., which are associated with the gifts of teaching in such passages as Rom 12:8; 1Co 12:28. Nothing more distinguished the primitive Church than its self-denying, enthusiastic attention to such interests. Tertullian of Carthage (A.D. 160-240) speaks of it as one of the chief felicities of marriages in Christ, that the wife was free to care for the sick and distribute her charities without hindrance, and as one of the greatest disadvantages of mixed marriages that the Christian wife was not allowed by the heathen husband to visit the house of the stranger, the hovel of the poor, the dungeon of the prisoner. (See Neander, Ch. Hist. i. 354, Bohn.) Such gifts, however, were to be used as of the strength which God supplies, that is, with the faithfulness of stewards, and with the humility befitting men who were conscious that they drew not from stores of their own, but from what God Himself furnished. The term, which the A. V. renders giveth, is the one which in Classical Greek expressed the munificent act of the citizen who undertook to bear the heavy expense of supplying the chorus for one of the great dramatic representations. It then came to be applied, as here, to other kinds of liberal ministering or furnishing.
in order that in all things God may be glorified through Jesus Christ. The object is finally added which the possessors of gifts are to set before them, and with a view to which they are to use these various gifts in the spirit already enjoined. It is that not they, but God Himself, may have the glory. God will be honoured in all things, i.e. specially in all the gifts and ministries within the Church, just as Christian stewards recognise that all these things come to the Church from God through Christ, and are therefore to be rendered to God again through Christ in the form of service to His Church.
to whom is the glory and the dominion onto the ages of the ages. Amen. The form of this sentence, and the addition of the Amen, lead some to suppose that Peter repeats here some familiar liturgical formula, perhaps one of those in use in the Jewish services. Whether that is the case or not, we have the same doxology in Rev 1:6, and there it is applied to Christ. Here, however, most interpreters rightly recognise God, who is the principal subject of the whole sentence as also the subject of the doxology. The glory of the R. V. is a better rendering than the praise of the A. V., as the term answers to the former glorified. The idea of the everlasting is expressed according to the Hebrew conception of eternity as the measureless succession of cycles of time. If the whole is taken in the form whose is or to whom is, rather than to whom be, the sentence is introduced not as a mere ascription of praise, but as giving the reason why the glorifying of God should be the great object of the exercise of gifts. God is to be glorified in all things, because the glory in all belongs to Him, and it is the Churchs honour to realize this.
Fuente: A Popular Commentary on the New Testament
If any man speak, that is, 1. As a public minister or teacher, let him speak as he is instructed from the oracles of God.
Or, 2. If he speaks as a private Christian, let his discourses be grave and serious, for mutual edification, especially when he speaks of divine things: speech is a noble and advantageous benefit to man, by which he excels the whole creation; our tongue is our glory, the instrument of our Creator’s praise; and there is no subject so sublime and honourable for the tongue of man to be employed about, as the word and oracles of God; but then we must never mention them but with reverence.
Woe be to those men that bring forth scripture in their discourse, as the Philistines brought forth Samson, only to make them sport, rendering it the theme of their giddy mirth and profane drollery; but these men ere long will find Almighty God in earnest, though they be in jest; such men forget this injunction of the apostle’s, If any man speak, let him speak as the oracles of God.
–If any man minister,– To supply the necessities of others, either as a deacon, whose office it then was to take care of the poor, or as a private Christian, by charitable contribution, let him perform that duty readily and cheerfully, according to the ability God hath given him.
Where observe, That he that with his wealth ministereth to the necessities of others, if he doth it not according to the ability which God has given him, his charity is not acceptable in God’s account; not acceptable to God, because not proportionable to what he has received from God: the reason of this injunction is added in the next words, That God in all things may be glorified through Jesus Christ;– in whose strength these gifts are rightly employed, and by whose merits and intercession our intention to glorify God by them is accepted. To whom, that is, to which Jesus, as to God blessed for evermore, be all honour and dominion everlastingly ascribed. Amen.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 11
As the oracles of God; let him act simply as the interpreter of the divine will.–Let him do it as of the ability, &c.; that is, let him feel entirely dependent on God for his ability.
Fuente: Abbott’s Illustrated New Testament
4:11 {10} 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.
Fuente: Geneva Bible Notes
Peter offered two basic ways of serving that represent two types of gifts as examples. Those who can share a word from God should do so by presenting what they say as God’s Word, not just as their opinion. Obviously God’s words are more important, and the way we present them should reflect their significance.
Those who can serve by providing some other kind of help or assistance should do so realizing that God has made their service possible. [Note: See Robert A Pyne, "Antinomianism and Dispensationalism," Bibliotheca Sacra 153:610 (April-June 1996):141-54.]
The reason for acknowledging one’s words and works as from God is that God then gets the credit. [Note: Cf. Best, p. 161.] This is only fitting since He deserves all glory (i.e., praise) and might (power) forever (cf. Rev 1:6). About this there can be no question. "Amen!" So be it!
"This passage is transitional. Looking backward, it serves as a kind of postscript to 1Pe 2:11 to 1Pe 4:6 (and in particular to the promise of vindication developed in 1Pe 3:13 to 1Pe 4:6). Its closing doxology forms an inclusion with 1Pe 2:12: God is ’glorified’ in the ministry of Christian believers to one another, just as Peter had earlier envisioned their enemies glorifying God on ’the day of visitation.’ Looking ahead, the passage also anticipates on a small scale the issues to be developed more fully in 1Pe 4:12 to 1Pe 5:11." [Note: Michaels, p. 254.]