The Pulpit Commentary — 1 Peter — Section 209

to understand the Beatitude as connected with what Christians suffer in the ordinary course of providence, but with suffering that they could a.void but do not avoid because the ~a1!1e of Christ does not permit it. Blessed are they who are not intimidated, who 11re willingly reproached, when it is demanded by Christian principle, nay, by loyalty to him who has been manifested as their Saviour, and entitled io be served before and nbove every other. Blessed are they, because the spirit resting upon them is not the reproach- avoiding spirit of the world, but the Spirit of gloi·y, who is also the Spirit of God. \Vhen Paul prays for the Ephesian Christians that they may have a worthy conception of the future glory, he calls G-od "the Father of glory" (Eph. i. 17); so here Peter says that there rests upon the reproached for the Name of Christ the Spirit o! glory, i.e. whose nature is glory, and who, according to his nature, imparts glory. Granted that they do not by wo, ldly compliance avoid reproach: have they not infinite compensa• tion in what the possessed Spirit of glory will yet make to shine forth in them? 2. The condition in what it excludes. " For let none of you suffer as a murderer or a thief, or an evil-doer, or as a meddler in other meu's matters." "For" is explanatiry, Let the characterization of the condition be noted; for there is a suffering with which the Beatitude is not connected. "Let none of you [Peter is here directly personal] suffer for hi~ own faults." "Let none of you suffer as a_ murderer, or a thief, or [generally] an evil-doer." Ily the second "as" a fourth class 1s marked off by itself. "Let none of you suffer as a meddler in other men's matters ; " literally, "a bishop or overseer within what belongs to ,ui<,ther." The word, which may have been of Peter's owu coining, is sufficiently expressive. The Christian, with his superior knowledge, saw many things around him which needed to be rectified. Let him not thereby be betrayed into stepping beyond his proper sphere. Thus meddling, he was not to be classed with the evil-doer; but for his interference he might suffer heavily enough. 3. The condition further elucidated. "But if a man suffer as a Christian, let him not be ashamed; but let him glorify God in this name." This verse is remarkable for the introduction of a name which occurs in only two other places in the New Testament. At first the followers of Christ were confounded with the Jews; when the distinction could be made, they were very naturally named Christians. 'l'his was the name current when Peter wrote. It was a name which exposed its bearer to suffering. But if he suffered in this name, let hlm not consider himself disgraced. He was disgraced if he suffered as a murderer, or as a thief, or as an evil-doer, or even as a meddler; but not if he suifered as a Christian. On the contrary, says Peter, "let him glorify God in this name." He might have said, "Let him consider himself honoured," but, going beyond that, his thought is, "Let him render the honour of such suffering to God." III. UNHAPPINESS CONNECTED WITH DISOllEDIENCE. 1. The order ef judgment. "For the time is come for judgment to begin at the house of God: and if it begin first at us, what shall be the end of them that obey not the gospel of God?" This follows up not being ashamed, but glorifying God. There is to be, in accordance with ver. 7, which is not yet lost sight of, a speedy rectification of things. 'l'here is the actual arrival of the time for judgment to begin. With this there is a passing on to the order of judgment. The object of judgment is first the house of God, i.e. believers collectively. 'l'he language is taken from the temple at Jerusalem, which was probably still standing. The objects of judgment are next-they that obey not tl,e go.~pel of God. We are not to thiuk of those with whom the gospel has not been brought into contact. We are rather to think of men refusing the gospel when presented to them. We are especinlly to think of men showing active hostility to the gospel as persecutors. The gospel is here called "the gospel of God,'' not as coming from the heart of God, but rather as that with which God has to do in judgment in respect of the treatment it receives. There isjudgment upon the house of God. We are not to think of condemnatory judgment, but rather of the corrective judgment reforred to in 1 Cor. xi. 32, "But when we are jurlged, we are chastened of the Lord, that we shoul<l not be co11dernned with the world." 'l'he ju,lgment was to be regarded as taking place in the persecutions to which they were subjected as belonging to the house of God. These were fitted to remind them of their sins, th.eir shorteomings. Because they were not pure enough, the fiery trial was sent upon them to act as a refiner's fire, separating the unworthy, and also from the genuine all unworthy elements. There is also to bejudgment 11,p(Jn tliem that :-bey not the gospel of God. 'l.'his is of the nature of condemnatory judgrr.ent. 'l'here OH, Iv, 1-19.] THE FIRST EPISTLE GENERAL OF PETER. 205