Exegetical and Hermeneutical Commentary of 1 Peter 4:15
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. But let none of you suffer as a murderer ] Literally, For let none of you suffer. The implied sequence of thought would seem to be this: “I bid you suffer for the name of Christ and remind you of the blessing which attaches to such suffering, for the last thing I should wish is that you should think that it is the suffering, not the cause, that makes the martyr.” He represses the tendency, more or less prevalent in all times of persecution, whether of Christians by heathens, or of one body of Christians by another, which leads men to pose in the attitude of martyrs and confessors when they ought rather to be classed with ordinary criminals suffering the just punishment of their crimes.
Of the four forms of evils named, the first and second require no explanation. The third includes all other forms of evil which came under the cognizance of law, as in the “malefactor” of Joh 18:30. Comp. 1Pe 2:12-14. The fourth is a word which is not found elsewhere and may possibly have been coined by St Peter. Literally, the word ( allotrio-episcopos) describes one who claims an authority like that of a bishop or superintendent in a region in which he has no right to exercise it. As such it might, of course, be applied to the schismatic self-appointed teacher, and “a bishop in another man’s diocese,” though too modern in its associations, would be a fair equivalent for it. Such an one, however, would hardly be singled out for punishment by a heathen persecutor, and we must therefore think of the word as describing a like character in another sphere of action. It was, perhaps, a natural consequence of the higher standard of morals which the Christian disciple possessed, or imagined himself to possess, that he should be tempted to interfere with the action of public or private men when he thought them wrong, intermeddling in season or out of season. Such a man might easily incur the penalties which attach to what, in modern language, we call “contempt of court,” or “obstruction of justice.” If a passing word of controversial application be allowable in a Commentary we may note the reproduction of the character of the allotrio-episcopos (1) in the permanent policy of those who claim to be the successors of St Peter, and (2) in the meddling fussiness which leads laymen, or clergy, to interfere in matters which properly belong to the office of a Bishop, or to the jurisdiction of an authorized tribunal.
Fuente: The Cambridge Bible for Schools and Colleges
But let none of you suffer as a murderer – If you must be called to suffer, see that it be not for crime. Compare the notes at 1Pe 3:14, 1Pe 3:17. They were to be careful that their sufferings were brought upon them only in consequence of their religion, and not because any crime could be laid to their charge. If even such charges were brought against them, there should be no pretext furnished for them by their lives.
As an evil doer – As a wicked man; or as guilty of injustice and wrong toward others.
Or as a busy-body in other mens matters – The Greek word used here allotrioepiskopos occurs nowhere else in the New Testament. It means, properly, an inspector of strange things, or of the things of others. Prof. Robinson (Lexicon) supposes that the word may refer to one who is a director of heathenism; but the more obvious signification, and the one commonly adopted, is that which occurs in our translation – one who busies himself with what does not concern him; that is, one who pries into the affairs of another; who attempts to control or direct them as if they were his own. In respect to the vice here condemned, see the notes at Phi 2:4. Compare 2Th 3:11, and 1Ti 5:13.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. But let none of you suffer – as a busybody in other men’s matters] . The inspector of another; meddling with other people’s concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in public office is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But let noise of you suffer as a murderer, or as a thief: keep clear of those crimes which may expose you to suffering by the hand of justice, and carry yourselves so innocently, that you may never suffer from men but unjustly.
Or as an evil-doer; either this is a general term, denoting them that offend against any public law; or, it may signify those that are guilty of any offence against the laws, though less than murder or theft.
Or as a busy-body in other mens matters; either a covetous person, that looks with an evil eye upon what others have, and is ready to catch it as he can; or rather, one that goes beyond the bounds of his own calling, and invades the callings of others, pragmatically intruding into their business, and making himself a judge of those things which belong not to him. Some nations are said to have punished those that were busy through idleness, impertinently diligent in other mens matters, and negligent of their own. However, if this pragmaticalness did not expose the Christians to the laws of the Gentiles, yet it might make them odious, and expose them to their reproaches.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. ButGreek, “For.””Reproached in the name of Christ” I say (1Pe4:14), “FOR letnone,” c.
as . . . as. . . as . . . asthe “as” twicein italics is not in the Greek. The second Greek, “as,”distinguishes the class “busybody in other men’s matters,”from the previous class of delinquents. Christians, from mistakenzeal, under the plea of faithfulness, might readily step out of theirown 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 bishops or overseers ofthe Church; a self-constituted bishop in others’ concerns.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But let none of you suffer as a murderer,…. The punishment for murder was death by the law of God, Ge 9:6
or as a thief; whose fine or mulct, according to the Jewish law, was a fivefold or fourfold restitution, according to the nature of the thing that was stolen, Ex 22:1
or as an evildoer; a breaker of any of the laws of God or men, which are of a moral nature, and for the good of civil society:
or as a busybody in other men’s matters; “or as a bishop in another man’s diocese”; that concerns himself in things he has nothing to do with, and neglects his own affairs, and lives in idleness, and upon the spoil of others; or takes upon him to manage, direct, order, and command other men’s servants, or persons that do not belong to him, to do his business, or whatsoever he pleases. The Vulgate Latin version renders it, “a desirer of other’s goods”; and the Ethiopic version, “a covetous desirer of other’s things”; and so is led on by an insatiable thirst for them, to obtain them in an evil way, either by secret fraud, or open violence and oppression. To suffer in any such cases is scandalous and dishonourable, and unbecoming the character of a Christian. This last clause is left out in the Syriac version.
Fuente: John Gill’s Exposition of the Entire Bible
Let no one of you suffer ( ). Prohibition with and present active imperative (habit prohibited).
As (). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (, evildoer, 1Pet 2:12; 1Pet 2:14), and one unusual term (a meddler in other men’s matters). Note (or as) = or “also only as” (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from (belonging to another, 2Co 10:15) and , overseer, inspector, 1Pe 2:25). The idea is apparently one who spies out the affairs of other men. Deissmann (Bible Studies, p. 224) gives a second-century papyrus with a speculator alienorum. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to “things forbidden.” Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (Church in the Roman Empire, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in 1Thess 4:11; 2Thess 3:11 and women as gossipers in 1Th 5:13. It is interesting to note also that here is the word for “bishop” and so suggests also preachers meddling in the work of other preachers.
Fuente: Robertson’s Word Pictures in the New Testament
A busybody in other men’s matters [] . Only here in New Testament. Lit., the overseer of another’s matters. One who usurps authority in matters not within his province. Rev., meddler. Compare Luk 12:13, 14; 1Th 4:11; 2Th 3:11. It may refer to the officious interference of Christians in the affairs of their Gentile neighbors, through excess of zeal to conform them to the Christian standard.
Fuente: Vincent’s Word Studies in the New Testament
1) “But let none of you suffer.” While there is honor in suffering for the name of Christ, there is no honor or glory in suffering for one’s own evil actions. A soldier is honored for suffering and valor for his country but due no honor for disloyalty.
2) “As a murderer, or as a thief, or as an evil doer.” Murder, theft, and deeds of wrong should be avoided by God’s children, lest they suffer due civil and moral judgment, without honor.
3) “Or as a busy body” as if an afterthought, Peter added (Greek allotriepiskopos) “one who pries or sticks his nose in other peoples matters.”
4) “In other men’s matters.” Those who pry into matters of others, meddle in affairs of others, practice conduct not approved, but rather condemned by the Lord, Pro 20:3; Pro 26:17; 2Th 3:11; 1Ti 5:13.
BUSY-BODIES
It is observed of the hen that, loathing the plenty of meat that is cast before her on a clean floor, she will be scratching in a hole or spurring the dung-hill in search of one single musty grain. So these over-busy people, neglecting such obvious and common things into which any man may inquire and talk of without offence, cannot be satisfied unless they rake into the private and concealed evils of every family in the neighborhood.
Fuente: Garner-Howes Baptist Commentary
15. But (or, For) let one of you Here also he anticipates an objection. He had exhorted the faithful to patience, if it happened to them to be persecuted for the cause of Christ; he now adds the reason why he had only spoken of that kind of trouble, even because they ought to have abstained from all evil-doing. Here, then, is contained another exhortation, lest they should do anything for which they might seem to be justly punished. Therefore the causal particle is not, here superfluous, since the Apostle wished to give a reason why he so much exhorted the faithful to a fellowship with the sufferings of Christ, and at the same time to remind them by the way to live justly and harmlessly, lest they should bring on themselves a just punishment through their own faults; as though he had said, that it behoved Christians to deserve well of all, even when they were badly and cruelly treated by the world.
Were any one to object and say, that no one can be found to be so innocent but that he deserves for many faults to be chastised by God; to this I reply, that Peter here speaks of sins from which we ought to be entirely freed, such as thefts and murders; and I give further this reply, that the Apostle commands Christians to be such as they ought to be. It, is, then, no wonder, that he points out a difference between us and the children of this world, who being without God’s Spirit, abandon themselves to every kind of wickedness. He would not have God’s children to be in the same condition, so as to draw on themselves by a wicked life the punishment allotted by the laws. But we have already said elsewhere, that though there are always many sins in the elect, which God might justly punish, yet according to his paternal indulgence he spares his own children, so that he does not inflict the punishment they deserve, and that in the meantime, for honour’s sake, he adorns them with his own tokens and those of his Christ, when he suffers them to be afflicted for the testimony of the Gospel.
The word ἀλλοτριοεπίσκοπος seems to me to designate one who covets what belongs to another. For they who gape after plunder or fraud, inquire into affairs of others with tortuous or crooked eyes, as Horace says; (49) but the despiser of money, as the same says elsewhere, looks on vast heaps of gold with a straight eye. (50)
(49) Sic tamen ut limis rapias quid prima secundo Cera velit versu. Sat. lib. 2:5, 53.
(50) Quisquis ingentes oculo irretorto Spectat acervos. — Carm. lib. it. Od. 2:23.
The sin here referred to must have some public act, punishable by law. The word means an observer of other people’s affairs, but he must have done so for some sinister purpose. He was probably a pryer into matters of state or government in order to create discontent and to raise commotions; and this was an evil which prevailed much at the time among the Jews. Hence “seditions,” or factions, would convey probably the right meaning. — Ed.
Fuente: Calvin’s Complete Commentary
(15) But let none of you.The Greek takes exactly the opposite turn: for let none of you suffer. The connection is a little difficult, but it seems to be this: I say advisedly that you are happy, and that the Spirit of glory reposes on you who die for the faith; for I am sure that you will not try to deceive yourselves and others by pretending to die as martyrs, when in reality you are dying as criminals. In order to understand this caution, we must recollect how largely the first converts were drawn from actually criminal classes, and how easily they were admitted. In the persecution of Diocletian, Mensurius of Carthage found it necessary to expose those who drew persecution upon themselves to cloke their crimes under pretence of Christian faith. Some, he says, are criminals, some debtors, who take the opportunity of persecution to be rid of so burdensome a life, thinking to atone for and wash off their misdeeds thereby. It is conceivable that St. Peter may have had some such danger in view.
As a murderer, or as a thief, or as an evildoer.The insertion of as in the two latter cases obliterates the distinction between the class composed of those three words, and that which follows. It should be, as a murderer, or thief, or evildoer. When Pliny came to govern these men, a little later, he found that on a fixed day they met together before daylight, and bound themselves by a sacramental oath, not to any crime, but that they would not do or see done any thefts, any robberies, any adulteries; that they would break no promises, and would repudiate no liabilities when called upon. These words will partly explain the general term evildoer. (See also 1Pe. 2:12; 1Pe. 2:14; 1Pe. 3:16.)
Or as a busybody in other mens matters.M. Renan writes (Antchrist, p. 42):Others, through excess of zeal, declaimed aloud against the pagans, and cast their vices in their teeth. Their more sensible brethren humorously called them bishops, or overseers of those who are without. Such is, indeed, the meaning of the droll word which St. Peter here gives: except that, instead of bishops of those without, it means bishops of other mens matters. It denotes those prying and self-important people who fancy they can set everything to rights, and that everybody they come across is under their personal jurisdiction. Such persons would tend to make Christianity unpopular among the unbelievers, and, in case of persecution, would be the first to suffer (i.e., to be picked out for martyrdom; see Note on 1Pe. 3:14); and while flattering themselves for the boldness with which they had spoken out, they would incur St. Peters censure, and their martyrdom would be reckoned no martyrdom by the Church. Cruel mishaps, continues M. Renan, befell them; and the wise directors of the community, so far from extolling them, told them pretty plainly that it did but serve them right.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Their sufferings must be for the name of Christ. To emphasize this, the solemn charge follows to see to it, for the sake of both themselves and the cause, that none suffer, bodily or by reproach, for any wicked crime.
An evil doer Guilty of misdemeanour.
Busybody matters The admonition is good, taking the ordinary view of it. Robinson defines, an overseer of other men’s matters; perhaps an indiscreet zealot against heathen manners and customs. But as the apostle is specifying offences against civil law, it seems better, with Lardner and others, to understand it of political busybodies, or factious, seditious persons. How faithfully this injunction was heeded by the early Christians may be estimated from the testimony of Pliny’s letter to the Emperor Trajan, some forty-five years later. After saying that they were charged with no other crime than the being Christian, he adds: “They affirmed that the whole of their fault or error lay in this that they were wont to meet together on a stated day before it was light, and sing among themselves alternately a hymn to Christ, as to God, and bind themselves by an oath, not to the commission of any wickedness, but not to be guilty of theft, or robbery, or adultery; never to falsify their word, nor to deny a pledge committed to them when called upon to return it. When these things were performed it was their custom to separate, and then to come together to a meal which they ate in common.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For let none of you suffer as a murderer, or a thief, or an evildoer, or as a meddler in other men’s matters, but if a man suffer as a Christian, let him not be ashamed, but let him glorify God in this name.’
Once again we have a Petrine contrast, typical of what we have seen all the way through his letter. They are ensure that they only suffer for the right reason. They should not suffer as those who have behaved badly, as those who really are murderers, or thieves, or evildoers or as those who meddle in the affairs of others. But if they should suffer because they are Christians, then they need not be ashamed but rather are to glorify God in Christ’s Name by their response. Note the continuing emphasis on ‘glory’. As those who have received the glory of God they are to bring glory to Him.
The word ‘Christian’ was applied to followers of Christ almost from the beginning of the spread of the Gospel (Act 11:26; compare Act 26:28). It was probably initially intended in mockery. But to Christians it became a name of honour. It marked them off as ‘Christ’s men’.
Fuente: Commentary Series on the Bible by Peter Pett
Suffering as Christians:
v. 15. But let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men’s matters.
v. 16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
v. 17. For the time is come that Judgment must begin at the house of God; and if it first begin at us, what shall the end be of them that obey not the Gospel of God?
v. 18. And if the righteous scarcely be saved, where shall the ungodly and sinner appear?
v. 19. 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. Having shown what advantages the Christians enjoy in the very midst of suffering, the apostle now teaches, in a paragraph full of warning, that only genuine Christians are included in this category of blessed people: For let none of you suffer as a murderer or a thief or an evil-doer or as a prayer into other men’s matters. If anyone calling himself a Christian and belonging to the Christian community should become guilty of actual wrong-doing, it would be impossible for him to claim martyrdom. Such sins as murder, or theft, or deliberate performing of evil, or the assuming of authority or oversight in matters which were none of the Christians’ concern would very naturally and properly bring punishment upon the perpetrator, and such a person was but obtaining the just reward of his deeds. Note: It is a foolish and dangerous thing for Christians to meddle into affairs for whose administration they are not called, functions of the government, of some other church-body, etc. Such behavior will not only cause bitterness, but will usually frustrate even the good intentions which such a meddler may have had.
On the other hand, it remains true, and the apostle here repeats: But if as a Christian, he need not feel ashamed, but let him praise God in this name. See Mar 9:41. If disagreeable things strike the believer in his capacity as Christian, for the reason that he is a Christian, because of his confession of the name of Christ, because he lives up to the precepts of God’s holy will, then he has nothing to be ashamed of, then that which would under other circumstances be a disgrace to him becomes a matter of pride to him. Incidentally, the Christian will in no way seek his own glory in a case of this kind, in order to have his name extolled as that of a martyr for the cause of Christ. His attitude will rather be such as to give all glory and honor to God alone.
In a very solemn statement the apostle adds the reason for the Christian’s equanimity in sufferings: For the time is come that the Judgment be held, beginning with the house of God; but if first with us, what will be the end of those that are disobedient to the Gospel of God? Even now the Judgment of God, the judgment of condemnation upon the unbelievers, whose culmination will be reached on the day when the Lord will return in glory, is beginning. It is in the house of God, in the Church of God, in the sufferings of the children of God, that it is seen. But what for the Christians is a judgment of refining, to test out their faith, what they accept as a beneficial chastisement at the hands of God, will, as directed toward the unbelievers, be a punishment of wrath unto everlasting damnation. For, as St. Augustine writes, if the sons are being chastised, what will happen to the slaves? What will be the fate of the unrighteous, if God does not even spare the righteous, His intention being to instruct and train them? The believers are hardly, but certainly saved; those, however, that have refused to be obedient to the Gospel, that were unbelievers from choice, will miss the salvation of Christ, will go away into everlasting destruction, Rev 17:11. That is what the apostle calls out in impressive warning: If the righteous is hardly saved, where will the godless and the sinner appear? Evidently all the hopes which people of that kind have had are futile, have no foundation, as they will find out to their terror.
St. Peter, therefore, concludes: Wherefore let also those that suffer according to the will of God entrust their souls to Him, as to the faithful Creator, in doing good. Because the Judgment has begun in the house of God, because the last time of suffering has begun for the Christians, therefore all those that are suffering in conformity with this will of the Lord should not despair, but should deposit their souls into God’s care, entrust them to the protection of the Lord. This is an instance where the Christians show their confidence in the Lord as the almighty Creator of the universe, as the faithful Provider for all their wants. They know that He will not tempt them above that they are able, 1Co 10:13. But they do not sit down in supine carelessness, waiting for. His promises to come true, but they are diligent in the exercise of good works; that is the sphere in which they move, in which they conduct themselves. As Luther says, God, having created our souls without our worry and assistance, is surely able also to keep them safely to the end. That is our comfort in life and in death.
Summary
In view of the nearness of the end, the apostle admonishes the Christians to cease from Sins, to be diligent in Christian virtues and works, to be partakers of Christ’s sufferings, but to be sure that this is done in all Christian sincerity.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Pe 4:15. But let none of you suffer as a murderer, &c. Let not therefore any of you suffer as a murderer, or a thief, or a malefactor; or as one who busily affects the government of other men, or the magistrates office. See ch. 1Pe 2:20. &c. and the Apostolic Constitutions, b, 5 : 100: 2. Dr. Lardner has well observed, “That the word , cannot here signify merely ‘a prying into the concerns of private families;’ which could not be ranked with such crimes as are here mentioned, nor expose a man to the punishment of the civil magistrate: but it may signify a man who presumes to inspect and direct the affairs of others; perhaps who aspires to public authority;a temper which shewed itself much among the Jews, particularly at Alexandria and Caesarea, and which would naturally give great offence to the Romans, and make them very dangerous enemies. If therefore any thing of this kind might appear among Christians, it would be of particular bad consequence in those times.”
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 4:15 . With reference to the assumption contained in what precedes whether expressed in the clause , or in the doubtful adjunct the apostle by way of explanation adds the following warning: . . .] The particle does not here assign a reason, it gives an explanation: “ that is to say ,” [257] “that is, let none of you suffer as a murderer;” , i.e. because he is a murderer. The two special conceptions, and , are followed by the more general , in order that every other kind of crime may be therein included. These three conceptions belong very closely to each other, for which reason is not repeated. On the other hand, the fourth conception, , is, by the prefixed , distinguished from the others as entirely independent. Etymologically, this word denotes one who assumes to himself an oversight of other people’s affairs with which he has nothing to do. The consciousness of a higher dignity could easily betray the Christian into such a presumption, which must make him all the more odious to strangers. Oecumenius takes the word as equivalent to ; Calvin, Beza, etc., to, alieni cupidus, appetens; Pott, to, “a disturber of the public peace.” But all these interpretations are not in harmony with the etymology of the word.
[257] Calvin: Particula causalis hic supervacua non est, quum velit Ap. causam reddere, cur tantum ad societatem passionum Christi hortatus sit fideles et simul per occasionem eos monere, ut juste et innoxie vivant, ne justas sibi poenas aruessant propria culpa. Erasmus rightly remarks: non enim cruciatus martyrem facit, sed causa.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
15 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.
Ver. 15. As a busybody ] Gr. A bishop in another man’s diocese, a pragmatic person that meddleth with other men’s matters without call or commendation.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15, 16 .] Negative, and positive, resumptions and enlargements of .
Fuente: Henry Alford’s Greek Testament
15 .] In the name of Christ, I say: for let no one of you suffer (reproach or persecution: suffer in any way) as (being) a murderer, or a malefactor (as opposed to , ch. 1Pe 3:17 ), or as (the repetition of separates the following word from the foregoing, as belonging to a separate class) a prier into other men’s matters ( . “Hanc explicationem,” says Gerhard, “probat 1) ipsa vocis compositio, 2) veterum expositio, Tert [21] Cypr [22] Aug [23] (c., ), 3) temporis et loci circumstantia. Procul dubio quidam Christiani, ex incogitantia, temeritate et levitate, in actiones infidelium utpote vicinorum suorum curiosius inquirebant, eas proprio arbitrio redarguebant, ac judices eorum esse volebant, quod non pertinebat ad eorum vocationem.” Wies. suggests that the word probably alludes to the of the church, combining it with -, to shew the incongruity).
[21] Tertullian , 200
[22] Cyprian, Bp. of Carthage , 248 258
[23] Augustine, Bp. of Hippo , 395 430
Fuente: Henry Alford’s Greek Testament
1Pe 4:15 . . I assume that you suffer in Christ’s name as representing Him and bearing only the reproach which attaches to it per se . The crimes of which slanderers had accused Christians are given in the order of probability and are selected as belonging to the pattern. Christ Himself was implicitly accused thereof by His persecutors and acquitted of each by independent witnesses, as the Gospels are at pains to show. He suffered the fate from which the murderer was preserved (Act 3:14 ) by the petition of the Jews; shared it with thieves or brigands, being delivered up to the secular arm as a malefactor (Joh 18:30 ). Such slanders the Christian must rebut for the credit of his Lord; that he must not be guilty of such crimes goes without saying. is distinguished from the preceding accusations by the insertion of ; it is also an addition to the pattern of Christ, unless stress be laid on the sneer, He saved others . The word was apparently coined to express the idea of the itinerant philosopher of whatever sect current among the unphilosophical. Epictetus defends the true Cynic against this very calumny; he is a messenger sent from Zeus to men to show them concerning good and evil (Arrian, iii. 22, 23) a spy of what is helpful and harmful to me he approaches all men, cares for all ( ib. 81) neither meddler nor busybody is such an one; for he is not busy about alien things when he inspects the actions and relations of mankind ( ib. 97). This zeal for the welfare of others was certainly the most obvious charge to bring against Christians, who indeed were not always content to testify by good behaviour without word . St. Paul heard of some at Thessalonica, (2Th 3:2 ). Women generally if unattached were prone to be not merely idle but meddlers speaking what they should not (1Ti 5:13 ). So St. Peter ( cf. 1Co 10:27 ) has emphasised the duty of all Christians even of the wives of heathen husbands to preach Christianity only by example and now deprecates their acquiescence in what some might reckon a title of honour. The fate of Socrates is the classical example of the suffering of such; and later one philosopher was scourged and another beheaded for denunciation of the alliance of Titus with Berenice ( Dio Cassius , lxvi. 15). Punishment of this offence would depend on the power of the other man concerned who, if not in authority, would naturally utilise mob-law like Demetrius (Act 19 .).
Fuente: The Expositors Greek Testament by Robertson
But = For.
none = not (Greek. me) any one (App-123.)
evildoer. See 1Pe 2:12.
busybody in, &c. Greek. allotrioepiskopos. Only here. An overseer in things concerning another. See App-124. Compare 1Th 4:11. 2Th 3:11. 1Ti 5:13, and see Luk 12:13. Joh 21:22.
Fuente: Companion Bible Notes, Appendices and Graphics
15, 16.] Negative, and positive, resumptions and enlargements of .
Fuente: The Greek Testament
1Pe 4:15. , for not) The particle for gives the reason why the Lord is glorified in those who suffer. For it presupposes that they have it as a settled principle in themselves, to wish to suffer in no other way than as Christians; and not to commit anything contrary to this, which is deserving of punishment. There is a similar imperative, ch. 1Pe 3:3.- , as a murderer) Disgraceful titles.- , as one who pries into the business of others) The particle as, repeated here only, makes a wide separation between the man who pries into the business of others, and the classes of evil-doers (here mentioned); hut still it also distinguishes him from the Christian. Such are they who thrust themselves into business, whether public or private, sacred or civil, with which they have no concern, as though they were impelled by great prudence and faithfulness, and hatred of the wickedness of the world. Men of this kind often incur ill will from the world, and more so than they deserve (especially from those in power, and who less readily endure just advisers and inspectors, than such as are like themselves); and thus they easily meet with sufferings. And this might especially happen in the case of heathen magistrates.
Fuente: Gnomon of the New Testament
suffer: 1Pe 2:20, Mat 5:11, 2Ti 2:9
a busybody: [Strong’s G244], an inspector of another; meddling with other people’s concerns. 1Th 4:11, 2Th 3:11, 1Ti 5:13
Reciprocal: Job 36:21 – this Act 21:39 – suffer 1Co 6:10 – thieves 1Ti 3:1 – bishop 1Ti 4:10 – therefore 1Ti 5:14 – give
Fuente: The Treasury of Scripture Knowledge
THE TWOFOLD NATURE OF SUFFERING
But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other mens matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
1Pe 4:15-16
As we cannot escape anxiety and trouble, the only question for us to answer is this, which sorrow is best for us to have, God-like sorrow or devilish sorrow, Divine discontent or infernal discontent, the sorrow of Christ or the remorse of Judas. Choose well, your choice is brief but yet endless. We divide the sufferings of the Christian into two classes.
I. Those which spring from his struggles with outer things.Every one knows how the first professors of Christianity had to suffer when that religion was in its infancy, and paganism or indifferentism was the creed of respectability. They were tortured, thrown to wild beasts, butchered to make a Roman holiday. Then, certainly, those who aimed at worldly advancement did not cant about their Christianity, for in those days profession meant suffering. The less the generality of easy-going prosperous Christians, whose aim is to make the most of both worlds, talk of suffering the better. But if a man will live godly in Christ Jesus; if he do his best to oppose the unchristian current of public opinion; if he resist temptations to court the rich and great and despise Christs poorer brethren; if he will not be as unscrupulous in business as his fellow-tradesmen and fellow professional men; if he brave ridicule rather than run into debt, gamble, tell falsehoods; if, in a word, he dare to be different from others in order to be more like his Master, shall he not still have to suffer in many ways? Suppose our Lord came on earth again under altogether different circumstances, would He not be hated and despised? Would not those of us who desire to reconcile the indulgence of all our wishes with respectable religion of the strictly moderate kind, would we not avoid Him as unpractical, disturbing, and unsafe, that is to say tormenting? Would not St. Paul be again considered, what Felix thought him, a madman, if he were in the midst of us? Would the Apostle find his thorough devotion to the name of Christ, to the higher life, easier now because the outward profession of Christianity is generally approved? Certainly not. The men of noble aims find their lot a sad and lonely one still. They are smiled at as enthusiasts, sneered at as hypocrites. The prizes of the world are not for them. Others are praised, they are blamed. Little comfort indeed they have except the thought that to them, at least, the words of their Master do not apply, Woe unto you when all men shall speak well of you.
II. There is the pain which is felt by every one who bravely contends against the besetting sins of his inner life.Oh, who can escape from himselfthis slothful, vain, selfish, lustful, envious self? To conquer this is indeed a struggle. Do not fancy for a moment that the sorrows of unrighteousness are at all less real. We have spoken of the pains and difficulties which are caused by resisting the current of evil without us and within us. Let those who shrink back after counting the cost reckon up as impartially the cost of swimming with the tide of successful wickedness, of wallowing in the sty of swinish pleasures. Suppose a man did gain the whole world at the trifling cost (as he might think it) of his own soul, what then? We know that Alexander was troubled because he had not another world to conquer, and is there not such a thing as satiety, monotony of success, and the want of not having a want? Even in this world we certainly do find the working of a power that makes for righteousness. Ruined homes and cursed lives proclaim with loud moans the penalties of unrestrained passions. Disgust of life, remorseful consciences, the pains and penalties of idleness, the torments of selfishnessare not these to be found in the houses of the dishonestly rich and luxuriously idle? The pain of swimming with the worlds current is just as great as the pain of resisting it for Christs sake. The sufferings in this world of the murderer, thief, evil-doer, with death for wages, are at least as great as those of the Christian to be followed by Gods gift of eternal life. Certainly it is difficult to resist our unholy natures, to tame rebellious passions, to root out by Gods help selfishness from our hearts; but there is one thing even more difficult, and that is to endure the misery which their unrestrained indulgence invariably brings along with it.
III. We see, then, that what we have before us in life is not escape from sorrow, but only the choice of the kind of suffering we shall endure.Suffer we must in such a world as this with such a nature as ours. There are the two sorrowsthe sorrow of the righteous, the sorrow of the unrighteous; the sorrow of the self-centred, the sorrow of the self-sacrificing; the sorrow of the self-controlled, the sorrow of the profligate; the sorrow of him who grasps and spends, the sorrow of him who gives and is spent; the sorrow of the thief, murderer, evil-doer, the sorrow of the Christian. Your choice is between them. You must take one or the other, which will it be? Oh let us not be ashamed to suffer as a Christian rather than as an evil-doer, for along with the sorrows of Christ-like lives there is a deep joy such as never brightens the lives of the wicked. And must not godly sorrow end well and godless sorrow end miserably, for the simple reason that God is not mocked? Suffer we all must; but surely it makes a great difference whether Gods love is seen through our sorrow, or we have the additional misery of feeling that we are in rebellion against our Heavenly Father.
Rev. E. J. Hardy.
Fuente: Church Pulpit Commentary
1Pe 4:15. Suffer is from the Greek word PASCHO, and Thayer defines it at this place (and many others) as follows: “To suffer, to undergo evils, to be afflicted.” Peter applies his instruction to specific actions that are wrong, and hence to things that the disciples could commit but should not. They-are forbidden to act in such a way that they could justly be made to suffer for it. The apostle is not expecting his readers to prevent such mistreatment being unjustly forced upon them, for that would be requiring what might be impossible. He means for them not to he guilty and thus bring suffering upon themselves as a punishment for the deeds now to be mentioned. Murderer and thief are specific and it would be proper for them to be made to suffer were they guilty of being such persons. Evildoer seems more general yet it refers to any violation of law and in any given instance the accusation could be made specific. Busybody in other men’s matters all comes from one Greek word ALLOTRIOEPISKOPOS. and Thayer defines it as follows: “One who takes the supervision of affairs pertaining to others and in no wise to himself, a meddler in other men’s affairs.” He then gives the following explanation of the origin of the word: “The writer seems to refer to those who, with holy hut intemperate zeal, meddle with the affairs of the Gentiles–whether public or private, civil or sacred in order to make them conform to the Christian standard.” The lexicons of Robinson and Strong give virtually the same definition and explanation of the word, which is not in any other passage in the New Testament.
Fuente: Combined Bible Commentary
1Pe 4:15. For let none of you suffer as a murderer, or a thief, or an evil-doer. The but with which the A. V. begins the verse is wrong. Peters word is for; which is used here with an explanatory force, going back generally upon the ruling idea of the preceding verse. It is as if it had run thusIt is of reproach in the name of Christ, and of that only, that I speak; for let no one suppose that he can suffer with just cause as an evil-doer, and yet have the blessedness that I affirm. The as, therefore, here has again the sense of in the character of. Four different forms of evil are named, of which these first three go together as of one kind. The first two terms denote well-known specific forms of sin which deserve all the reproach that they entail. The third (on which see chap. 1Pe 2:12) is a general term covering other like offences, which would give just occasion for the reviling of heathen neighbours.
or as a busy-body in other mens matters. The fourth form of evil is marked off, by the repetition of the as, from the former three as of a different kind and gravity. The word is one which is found nowhere else in the New Testament. There seems, indeed, to be no other independent occurrence of it in the whole range of Greek literature, except once in the late writings of the so-called Dionysius the Areopagite, where it is applied to the man who rashly intrudes into a strange office. Some suppose it, therefore, to have been constructed by Peter himself for his present purpose. The Vulgate, and some eminent interpreters, including Calvin, take the sense to be one who covets what belongs to others. So Wycliffe gives desirer of other mens goods, and the Rhemish Version coveter of other mens things. Others take it to denote an informer (Hilgenfeld). These meanings, however, are scarcely consistent with the elements of which the word is composed. Etymologically it may mean one who assumes oversight of matters not within his province, or one who pries into other mens matters. The K. V. rightly adopts the less official of these two sensesa meddler in other mens matters. Tyndale, Cranmer, and the Genevan agree with this, all translating busy-body in other mens matters. The term points, therefore, to an offence, which came as close to the peculiar temptations of Christians, as the other three forms of evil (although these may have been once all too familiar to some of the early converts from heathenism) seemed to lie at a distance from them. It is that of officious interference in the affairs of their Gentile neighbours, in excess of zeal to conform them to the Christian standard. How this might be a temptation to some Christians may be seen from the appeal made to Christ Himself by one who heard HimMaster, speak to my brother that he divide the inheritance with me (Luk 12:13). That these busy-bodies were already troubling some of the churches, at least in the form of triflers bustling about what was not their own, may be gathered from what Paul had to say to the Thessalonians (1Th 4:11; 2Th 3:11).
Fuente: A Popular Commentary on the New Testament
Observe here, 1. What it is that the apostle calls upon them to avoid and shun; it is sin, not suffering: evil doing in general, murder and theft in particular, sins that were then very much practised among the Jews: Let none of you suffer as a murderer, or as a thief, or as an evil-doer; by suffering as evil-doers we lose the comfort and reward of all our sufferings.
Observe, 2. What sufferings he bids them not be ashamed of, but glory in, namely, when they suffer as Christians, and purely as such.
Quest. But what is it to suffer as a Christian?
Ans. 1. When we suffer for a good cause. 2. From a Christian principle. 3. In a Christian manner, with meekness, patience, and self- denial.
Quest. 2. What is it to glorify God on behalf of our sufferings?
Ans. Afflictions and sufferings, considered barely in themselves, are far from being glorious; but consider them in their cause, as sufferings for righteousness’ sake, and so they are glorious; and God honours us greatly, when he calls us forth to suffer, and furnishes us with courage and resolution for sufferings, and it is our duty to give glory to him who enables us thus to do: If any man suffer as a Christian, let him not be ashamed, but glorify God in this behalf.
Fuente: Expository Notes with Practical Observations on the New Testament
4:15 {15} 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.
Fuente: Geneva Bible Notes
2. Suffering as Christians 4:15-19
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
However, we should not take comfort in suffering that we bring on ourselves for sinning in contrast to suffering that we experience because we take a stand with Jesus Christ (cf. 1Pe 2:20). Peter felt ashamed when he denied the Lord in the high priest’s courtyard, but he learned his lesson, stopped feeling ashamed, and urged his readers not to feel ashamed. We glorify God as we stand up as disciples of Christ both visually, as others view our lives, and verbally, as we explain our commitment to them.
"Clement of Alexandria tells of a favourite disciple of St. John who became captain of a band of robbers . . . There were men in the Apostolic Church who had been kleptai [thieves], and were still in danger of falling back into evil ways, see I Cor. vi. 10; Eph. iv. 28." [Note: Bigg, p. 177.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 15
THE RIGHTEOUS HAVE JUDGMENT HERE
1Pe 4:15-19
THE Apostle now goes one step farther in his exhortations. The brethren are suffering for Christs cause, and may draw comfort from Christs example, and be encouraged to patience under their persecutions. But these very sufferings, he would have them see, are Gods judgment on His servants in this world, that they may be counted worthy of the kingdom of God, for which they are called to suffer. They must be watchful not to deserve punishment for offences that bring disgrace on themselves and on the cause of Christ.
“For let none of you suffer as a murderer, or a thief, or an evildoer, or as a meddler in other mens matters.” He appears to divide these offences into two classes, made distinct by the recurrence of “as.” The first three concern crimes of which the laws of any land would naturally take cognizance. “Evil-doer” was the word employed by the Jews when they brought our Lord to Pilate: “If he were not an evil-doer, we should not have delivered him up unto thee”. {Joh 18:30} The last-named offense, meddling in other mens matters, would bring upon the Christians social odium and render them generally unpopular; and it was precisely the kind of conduct likely to prevail in such a time. We have already found the Apostle exhorting Christian subjects not to think lightly of the duty of obedience to heathen rulers, and the like counsel was given to Christian slaves with heathen masters and to Christian wives with heathen husbands. Such persons would often be tempted to step beyond their province with advice, and perhaps remonstrance, and to display a sense of superiority in so doing which would be galling to those who were of another mind. St. Peters word to describe this fault is his own, but the idea that such fault needed checking is not wanting in the teaching of St. Paul, and may be taken as evidence that such an interfering spirit prevailed. He speaks of those “who work not at all, but are busybodies,” {2Th 3:11} and to Timothy of those who are “tattlers and busybodies”. {1Ti 5:13}
St. Peter has ranged these offences in a descending order, placing the least culpable last; and their compass embraces all that rightly might come under the ban of the law or incur the just odium of society. To suffer for such things would disgrace the Christian name; but: there is no shame in suffering as a Christian, but rather a reason for giving glory to God. That the name was bestowed as a reproach seems probable from Act 11:26, and still more from the mocking tone in which it is used by Agrippa; {Act 26:28} and in the earliest apologists we find this confirmed. “The accusation against us,” says Justin Martyr, “is that we are Christians”; and in another place, “We ask that the actions of all those who are accused before you should be examined, so that he who is convicted may be punished as a malefactor, but not as a Christian.”
“But if a man suffer as a Christian, let him not be ashamed, but let him glorify God in this name.” That is, let him be thankful and show his thankfulness that he has been called to bear the name of Christ and to suffer for it. The Authorized Version, adopting a different reading, has “on this behalf.” But the sense is nothing different. He is to rejoice that this lot has befallen him, for it is of Gods great mercy that we are purified here by trial; he who has not been tried has not entered on the way of salvation. “Let me fall into the hand of the Lord,” was the petition of David; and they are more blessed who feel that hand in their correction than those who are cut away from it. It is a terrible lot to think of, if we be abandoned by Him to worldly prosperity. St. Paul congratulates the Philippians “because to them it had been granted, in the behalf of Christ, not only to believe on Him, but also to suffer on His behalf”; {Php 1:29} and to another Church {Eph 3:13} he declares that his own tribulations, endured for their sakes, ought to be to them a glory, because they made known how precious those believers were in the sight of their heavenly Father for whose sake He allowed another to be afflicted that they might be drawn more effectually unto Him. And if this be so, how much cause have they to bless and glorify God who marc be permitted to think that He is using their afflictions for a like purpose.
“For the time is come for judgment to begin at the house of God.” The time is come. Why does the Apostle speak thus? Because the final era of Divine revelation has begun. God has spoken unto men by His Son, and He by His incarnation and death has brought life and immortality to light. The new and living way is opened. We live in the fullness of time, when the faithful, having the testimony of those who companied with Christ, can love Him, though they see Him not, can rejoice in Him, and can receive, with full assurance, the end of their faith, even the salvation of their souls. Such souls have their judgment here. With them Gods judgment is neither postponed, nor is it penal. It is disciplinary and corrective both for themselves and others. They are the house of God, the pillar and ground of the truth, and can be set forth as the salt of the earth, the light of the world. Of such judgment and its purpose St. Paul also speaks to the Corinthians: “When we” (the servants of Christ) “are judged” (by suffering in this life), “we are chastened of the Lord, that we may not be condemned with the world”. {1Co 11:32} All chastening while it lasts is grievous, yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby. And by such Chastisement God prepares Him witnesses to the truth and preciousness of Christianity; and so long as this time, which is now come, shall continue, so long will God try, and make judgment of, His servants in every generation.
In St. Peters words we have an echo of prophecy. When the hand of the Lord carried Ezekiel in vision back from Babylon to Jerusalem, he heard the voice of God commanding the destroyers, “Begin at My sanctuary,” {Eze 9:6} Yet in that evil age some were found who had been sighing and crying for all the abominations that were done in the midst of the city These holy ones, living in a naughty world, were Gods witnesses, feeling His judgments, but receiving His mark on their foreheads, that they should not be destroyed with the sinners. Years passed away, and at length the Lord of the Temple has Himself come. He began His judgment at the house of God, casting out all that defiled it. But it then had become a mere “house of merchandise”; nay, at a later day He named it “a den of thieves.” At last He left it forever. Then it ceased to be Gods house, and though it was spared some forty years, its fate was fixed when He went forth from it {Mat 24:2} and said that not one stone of it should be left upon another. Henceforth He will have other temples in the hearts of those who worship Him in spirit and in truth. These are now the house of God. With them He exercises judgment constantly for their instruction and amendment. But it shall turn unto them for a testimony in the end. Not a hair of their head shall perish; in their patience they shall win their souls.
“And if it begin first at us, what shall be the end of them that obey not the gospel of God?” The Apostle joins himself with those of the house of God who will feel the pressure of temporal judgment. He is not forgetful of the Lords saying, “Simon, behold Satan asked to have you that he might sift you as wheat, but I made supplication for thee that thy faith fail not.” {Luk 22:31} He knows that he will be tried, but the end to him and all the faithful is that they may be brought into the Fathers home. To those who obey not the Gospel the doom pronounced against the Temple answers the Apostles question. They have had their days of probation, and are like to Jerusalem at the time of the Lords lamentation, “If thou hadst known in this day the things which belong unto peace! But now they are hid from thine eyes”. {Luk 19:42} They cannot be said to disobey a law of which they have not heard; the glad tidings have been preached unto them, but have found no welcome. As of the doomed city, so of them, it may be said, “Ye would not.” After their hardness and their impenitent heart, they have treasured up for themselves wrath in the day of the revelation of the righteous judgment of God.
“And if the righteous scarcely is saved, where shall the ungodly and sinner appear?” The righteous is he who follows after righteousness, but who feels that, in the midst of his efforts of faith, he needs to cry, “Lord, I believe; help Thou mine unbelief.” It is of Gods mercy that He accepts the aim and purpose of our lives, and counts not by their results. All men are beset with temptation; in many things we all offend. Works of righteousness bear the taints they come many a time from wrong motives. The best of us need both the Fathers chastisement, and, like Peter, the Saviors prayers and the Holy Spirits guidance. This is what the Apostle means by “scarcely saved.” By Divine help Christs servants are brought nearer and nearer to the ideal, “Be ye holy.” But though they live not in sin, sin lives in them; and the warfare with evil is not ended till the burden of the flesh is laid aside. And as there are degrees in the progress of the righteous up the hill of faith, so are there in the falling away of the wicked; and St. Peter in his language appears to have had this in mind, for of the ungodly and sinner he uses a verb in the singular (). Where shall he appear? The man begins as the ungodly, a negative character: he thinks not of God; has no reverence for His law; puts Him away from all his thoughts. But in this state he will not long remain. There is no standing still in things spiritual. He who does not advance goes backward, and the ungodly soon becomes the willful sinner. So sure is this development that the Apostle combines the two aspects of the wicked mans life, and asks not, Where shall they, but Where shall he, appear?
For the judgment which for the righteous begins at Gods house, and is wrought out in the trials of this life, awaits the disobedient when life is ended. The Apostle leaves this solemn question unanswered; but at that day there remaineth no more sacrifice for sins, only a fearful expectation of judgment. It is a fearful thing to fall into the hands of the living God then. Hence the greater blessedness of those who are taken into Gods hand of judgment now. And thus the Apostle comforts the sufferers.
“Wherefore let them also that suffer according to the will of God commit their souls in well doing unto a faithful Creator.” Again St. Peter goes back in thought to the words of Christ, “Father, into Thy hands I commend My spirit”; {Luk 23:46} and on these he builds his final exhortation, which contains within it consolation in abundance. The test of the faithful is his perfect trust. “Though He slay me, yet will I trust in Him,” {Job 13:15} was the confession which marked Job as more righteous than his advisers. The Revised Version has varied the rendering of the final words in that passage in such wise as to explain how the trust is to be exhibited: “I will wait for Him”-wait, sure that the event will be for my comfort and His glory. This is the spirit which waxes strong in trial. “They that wait upon the Lord shall renew their strength,” {Isa 40:31} says the prophet. “None that wait on the Lord shall be ashamed,” is an oft-repeated testimony of the psalmists; {Psa 25:3, Psa 37:34, Psa 69:6} and one whose name is a synonym for suffering tells us, “The Lord is good unto them that wait for Him”. {Lam 3:25} To such trust St. Peter here exhorts, bidding specially them that suffer to rest on the Lord. Though they be punished in the sight of men, yet is their hope full of immortality, for the souls of the righteous are in the hand of God, a trust which they repose in Him while they live here, a treasure guarded by Him in the world to come. St. Paul knows of the efficacy of this perfect trust, for he writes to Timothy, “We labor and strive,” counting bodily suffering as nothing, “because we have our hope set on the living God, who is the Savior of all men, specially of them that believe”. {1Ti 4:10}
The Apostle links a holy life most closely with this trust in God. In well-doing commit your souls unto Him. No otherwise can His guardianship and aid be hoped for. But the Lord knoweth the way of the righteous, and with Him to know is to watch over and help. Nor should men sorrow when they suffer according to Gods will. Rather it is cause for gladness. For conscience must tell them that they need to be purged from much earthly dross which clings about them. So the fire of trial may be counted among blessings.
And with two words of exceeding comfort St. Peter strengthens the believers in their trust. God is faithful; His compassions fail not: they are new every morning. In moments of despair the sorrowing Christian may feel tempted to cry out, with the Psalmist, “Hath God forgotten to be gracious? hath He in anger shut up His tender mercies?,” {Psa 77:9} but as he looks back on the path where God has led him he is convinced of the unwisdom of his questioning, and cries out, “This is my infirmity; I will remember the years of the right hand of the Most High.”
And this faithful God is our Creator. In the council of the Godhead it was said in the beginning, “Let us make man in our image.” And God breathed into his nostrils the breath of life, which made of him a living soul. From Gods hand he came forth very good, but sin entered, and the Divine image has been blurred and defaced. Yet in mercy the same heavenly conclave planned the scheme for mans restoration to his first estate. The love which spake to Zion of old speaks through Christ to all mankind. “Can a woman forget her sucking child? Yea, she may forget; yet will I not forget thee.” {Isa 49:15} In the fullness of time God has sent His Son to take hold upon the sons of men, to wear their likeness, to live on earth and die for the souls which He has made. Trust, says the Apostle, in this almighty, unchanging love; trust God, your Father, your Creator. He will succor you against all assaults of evil; He will comfort and support you when it is His desire to prove you; He will crown you, with your Lord, when trials are no more.