1 Peter 4:11

4:11 All glory and power to him forever and ever! Amen: This doxology has led some to suggest that one original letter of Peter ended here and that another one was added to it. Doxologies in the New Testament do appear at the end of letters (Rom 16:25-27; Phil 4:20; Heb 13:21; 2 Pet 3:18; Jude 1:24-25), but also at the end of sections within letters (Rom 11:36; Gal 1:5; Eph 3:21; 1 Tim 1:17). Since there is no textual evidence for the existence of two separate letters, it is better to assume that this doxology marks the end of a major section of the letter.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Pe 4:11. Ὡς λόγια Θεοῦ, as it were oracles) that is, let him speak the things which God supplies, at the present time.—ὡς ἐξ ἰσχύος, as out of the strength) with activity.—ἐν πᾶσι, in all things) for all men and all things are of Him, and through Him, and to Him.—ᾧ, to whom) To God. There is a similar expression respecting Christ, 2Pe 3:18.—ἠ δόξα, the glory) for instance, of wisdom, which utters the oracles.—τὸ κράτος, the strength) which gives power to the righteous. The same doxology occurs, ch. 1Pe 5:11.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_4:11. Species duas generi subjicit (Vorstius). From the general term χάρισμα, Peter selects two special functions for greater prominence.

εἴ τις λαλεῖ] λαλεῖν is here the preaching in the church, which includes the προφητεύειν, διδάσκειν, and παρακαλεῖν, mentioned in Rom_12:6-8. Pott is inexact in paraphrasing εἴ τις λαλεῖ by εἴ τις ἔχει τὸ χάρισμα τοῦ λαλεῖν (so, too, Schott: if any one have the gift and vocation to speak), for λαλεῖν 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 χάρισμα was at liberty to speak.

ὡς λόγια Θεοῦ] λαλείτω ἃ λαλεῖ must be supplied; or better still, with Wiesinger: λαλοῦντες; cf. ἕκαστος … διακονοῦντες above; λόγιαas in classical Greek, chiefly of oracular responsesis 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 (ὡς) conformable to them.

εἴ τις διακονεῖ] διακονεῖν 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.

ὡς ἐξ ἰσχύος κ.τ.λ.] sc. διακονείτω, or better διακονοῦντες: 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. χορηγεῖν, besides in this passage, occurs only in 2Co_9:10. (ἐπιχορηγεῖν is to be met with frequently, e.g. 2Pe_1:5.)

ἵνα] as stating their purpose, refers back to the exhortations in 1Pe_4:10-11, with special reference to the determinative clauses introduced by ὡς.

ἐν πᾶσιν] 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 ἐν πᾶσιν ἔθνεσιν (Oec.), or in you all (de Wette: as His true instruments); cf. 1Ti_3:11.

δοξάζηται ὁ Θεός] 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 οἰκονόμοι have received (καθὼς ἔλαβε) all things (τὰ λόγια, τὴν ἰσχύν) from Him.

διὰ Ἰησοῦ Χριστοῦ] belongs to δοξάζηται, and points out that not the ability only, for the λαλεῖν and διακονεῖν, 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 ΔΙᾺ Ἰ. ΧΡ. 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 ΔΌΞΑ and His ΚΡΆΤΟς first through Christ.

As a close, the doxology: ᾯ, may be referred either to ΘΕΌς (Oecumenius Calvin, Bengel, de Wette, Brückner, Wiesinger, Weiss, Schott, Hofmann) or to Ἰ. ΧΡΙΣΤΟῦ (Grotius, Calov, Steiger). The first is the correct application, since Ὁ ΘΕΌς is the subject of the clause and Ἡ ΔΌΞΑ points back to ΔΟΞΆΖΗΤΑΙ. Comp. chap. 1Pe_5:11. The doxology states the reason of the ἽΝΑ ΔΟΞΆΖΗΤΑΙ Ὁ ΘΕΌς (Schott); because God is (ἐστιν) 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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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 διακονεῖ here) of Rom 12:6 . λαλεῖ 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 . ὡς λόγια θεοῦ (perhaps echoes κατὰ τὴν ἀναλογίαν 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 , φησὶν ἀκούων λόγια θεοῦ . His message is the particular grace of God which he has to administer like the prophets and evangelists, 1Pe 1:10-12 . διακονεῖ includes all forms of the ministration of God’s gifts other than those of speech primarily almsgiving, hospitality and the like. ἵνα , κ . τ . λ . A liturgical formula such as this is necessarily capable of many special meanings. ἐνπᾶσιν 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 ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου ἵνα καρπὸν πολὺν φέρητε καὶ γενήσεσθε ἐμοὶ μαθηταί is sufficient to justify this appendix to the exhortation love one another in deed διὰ Ἰησοῦ Χριστοῦ , 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. δοξαξέτω τὸν θεὸν ἐν ὀνόματι τούτῳ . ᾧ … The insertion of ἐστιν changes the doxology to a statement of fact and thus supports the interpretation of ᾧ 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He reckoneth up two kinds of these gifts as chief, to wit, the office of teaching in the Church, and the other Ecclesiastical functions, wherein two things specially are to be observed, to wit, that the pure word of God be taught, and whatsoever is done, be referred to the glory of God the Father, in Christ, as to the proper mark.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

If any . . . speak--namely, as a prophet, or divinely taught teacher in the Church assembly.

as the, &c.--The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In Act 7:38 also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to Rom 12:6, "prophesy according to the analogy of the faith." But the context suits 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 (Pe1 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mat 7:29; Joh 12:49; Joh 14:10; compare Paul, Co2 2:17). Note, the very same term as is applied in the only other passages where it occurs (Act 7:38; Rom 3:2; Heb 5:12), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets.

minister--in acts; the other sphere of spiritual activity besides speaking.

as of--"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in Mar 12:30).

giveth--Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.

that God in all things may be glorified--the final end of all a Christian's acts.

through Jesus Christ--the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.

to whom--Christ.

be--Greek, "is."

for ever and ever--Greek, "unto the ages of the ages."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 God’s 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 Church’s 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 God’s 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.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Rom 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 Rom 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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] Χορηγει, liberally and magnificiently.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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” (λόγια 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 - διακονεῖ 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

If any man speak, let him speak as the oracles of God. St. Peter proceeds to give examples of the proper use of gifts. One of those gifts is utterance. The apostle means all Christian utterance, whether public in the Church, or private in Christian conversation or ministrations to the sick. The second clause may be also rendered, as in the Revised Version, "speaking as it were oracles of God." It is more natural to supply the participle" speaking" than "let him speak," after the analogy of diakonountev ("ministering") in ver. 10. For the word logia, oracles, Act_7:38; Rom_3:2; also Heb_5:12, in which last place the Scriptures of the New Testament seem to be intended. The apostle"s meaning may be either that the Christian teacher was to speak as do the oracles of God, that is, the Scriptures, or (and the absence of the article rather favors this view) that he was so to yield himself to the guidance of the Holy Spirit, that his teaching should be the teaching of God; he was to seek no praise or reward for himself, but only the glory of God. Those who with single-hearted zeal seek God"s glory do speak as it were oracles of God, for he speaketh by them. (comp. Mar_13:11) If any man minister, let him do it as of the ability which God giveth. Again it is better to supply the participle "ministering." Whatever a man"s gifts may be, he must minister them for the good of the whole Church. (see ver. 9; also Rom_12:8; 1Co_12:28) And this he must do as of the strength which God supplieth; the strength is not his God giveth it. The verb corhgei, rendered "giveth," is used in classical Greek first of supplying the expenses of a chorus, then of liberal giving generally; it occurs in 2Co_9:10. The compound, ejpicorhgein, is more common; St. Peter has it in the Second Epistle (1. 5, 11). That God in all things may be glorified through Jesus Christ. The glory of God should be the one end of all Christian work. The Lord himself had said so in the sermon on the mount, in words doubtless well remembered by the apostle. (Mat_5:16; comp. 1Co_10:31) To whom be praise and dominion forever and ever. Amen; rather, as in the Revised Version, whose is the glory and dominion for the ages of ages. It is thought by some that St. Peter is here quoting from some ancient form of prayer; the use of the "Amen," and the resemblance to Rev_1:6 and 5:13, seem to favor this supposition. It is uncertain whether this doxology is addressed to God the Father or to the Lord Jesus Christ; the order of the words is in favor of the latter view, and the doxology closely resembles that in Rev_1:6.

Christian speech.

The language of the apostle here need not be taken as referring to the heathen oracles. The New Testament makes use of the expression "oracles" to designate divinely authorized utterances intended to instruct and benefit men. Thus Moses is said by Stephen to have received "living oracles" to give unto the Jews; and the author of the Epistle to the Hebrews describes the elements of Christian doctrine as "first principles of the oracles of God.

I THE SEVERAL KINDS OF CHRISTIAN SPEECH.

1. In the primitive Church there were those who were inspired to utter forth with authority doctrines and precepts of religion. This was a special and supernatural "gift" bestowed upon the apostles, but by no means confined to them, and a gift the exercise of which must have been especially serviceable when Christianity was young, when some of the books of the New Testament were not yet written, and the canon was not yet complete. With bow deep a sense of responsibility such gifted persons must have addressed Christian congregations one can easily understand.

2. There were also those who were entrusted with the gift of tongues. Whatever differences of opinion may prevail with regard to the character of this gift, one thing is clear, and that is that it was supernaturally adapted for making a deep and signal impression in favor of the Christian faith. The singular nature of this power must have led its possessors to deem themselves "oracles" of God.

3. But there seems no reason for confining the reference of this admonition within limits so narrow. In the Church of Christ were those who, as pastors, teachers, and evangelists, were wont to employ the gift of speech from Christian motives and to Christian ends. This is a function which men of God have through all the Christian centuries been called to discharge, for the edification of the body of Christ, and for the spread of the gospel among men. Often have such experienced the restraining and inspiring influence of the apostolic direction given in this passage. When tempted to use their gift of speech for the purpose of advancing their own interests or displaying their own powers, such men have been checked by the recollection of this just and holy requirement, that they should speak as God"s oracles.

4. Further, the reference of this language may be enlarged so as to include all speech of Christian men. There is a sense in which he who is filled with the Spirit of Christ must needs speak, whenever he opens his lips, as the oracles of God; for his speech is sincere and true, wise, just, and kind.

II THE HOLY AND BENEFICENT INTENTION OF CHRISTIAN SPEECH.

1. It should be a revelation from God not, indeed, in the narrower and more proper meaning of that word, but in a sense justifiable and defensible. The oracle declares the mind and will of the Divinity. The Christian"s speech brings the holy and gracious God near to those who listen and understand.

2. It should serve for the guidance of those to whom it is addressed. It may not be didactic in form, but substantially it possesses a directing virtue. Christian speech may, and constantly does, preserve men from error and from sin, and guide them into truth and righteousness. It is used to this end by the Spirit of wisdom and of grace, who not only influences the mind and heart of him who speaks, but also the conscience, affections, and will of those who hear. J.R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

If any man speak, let him - In his whole conversation, public and private. Speak as the oracles of God - Let all his words be according to this pattern, both as to matter and manner, more especially in public. By this mark we may always know who are, so far, the true or false prophets. The oracles of God teach that men should repent, believe, obey. He that treats of faith and leaves out repentance, or does not enjoin practical holiness to believers, does not speak as the oracles of God: he does not preach Christ, let him think as highly of himself as he will. If any man minister - Serve his brother in love, whether in spirituals or temporals. Let him minister as of the ability which God giveth - That is, humbly and diligently, ascribing all his power to God, and using it with his might. Whose is the glory - of his wisdom, which teaches us to speak. And the might - Which enables us to act.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

11. If any man speaketh. Through a gift of the Spirit. He must speak not his own words, but speak as though they were God's oracles, speakers of a divine message. Ministereth. Let him act as one of God's ministers and act in his strength. That God may be glorified. Since all is of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11. εἴ τις λαλεῖ. In classical Greek λαλεῖν has generally a disparaging sense to chatter but in the N.T. it means to talk, to utter one’s thoughts, and is frequently used of God. Where it is contrasted with λέγειν it denotes the sound, pronunciation or form of what is said while λέγειν refers to the meaning and substance. λαγεῖν is frequently used in the N.T. of teachers, of our Lord, the apostles and others. So here the context implies that the “speaking” is a gift of God’s grace which they have to administer as stewards, and the primary reference is to the utterances of prophets or teachers, whether in preaching (προφητεία), exhortation or teaching (cf. Rom 12:6-8), but other unofficial utterances of Christians may be included, such as their answers to those who demand an account of their hope (1Pe 3:15): cf. Mat 10:20 where the Spirit of their Father is promised to speak in the mouth of His persecuted children.

ὡς λόγια θεοῦ. Bigg takes λόγια as a nominative = speaks as Scripture speaks, with sincerity and gravity, but it is better to take λόγια as an accusative. Anyone who undertakes to speak for God must do so in meekness and fear. He must remember that his message is not his own but God’s. He must not parade his eloquence, nor speak lightly and thoughtlessly.

λόγια occurs again in Act 7:38 of Moses receiving “living oracles,” i.e. the Law at Sinai; in Rom 3:2 of the Jews being entrusted with “the oracles of God” where it probably means the O.T. Scriptures in general. In Heb 5:12 the Hebrews “need to be taught again the rudiments of the beginning of the oracles of God,” i.e. elementary Christian truths. In Philo λόγια is certainly used of the narrative portions of the O.T., as well as of the Law or the utterances of the prophets. So in Christian writers τὰ λόγια τοῦ Κυρίου or Κυριακὰ λόγια may sometimes denote the Gospels and not merely “Sayings of our Lord,” e.g. in Polycarp, Papias, Eusebius, Ephraem Syrus.

ὡς ἐξ ἰσχύος. Any services for others, rendered by the Christian as a “minister” or servant of Christ, must be performed (a) modestly, because they are not due to his own strength, (b) strenuously, because God supplies him with strength.

χορηγεῖ (see Robinson on Eph 4:16). In classical Greek χορηγός means the leader of a chorus. Thence χορηγεῖν means (a) to be a chorus leader, (b) to furnish a chorus at one’s own expense, providing all necessary requisites to place a play upon the stage, and so (c) in late Greek, Polybius, Philo, Josephus and in the LXX. it means to supply, provide, or equip. In the N.T. χορηγεῖν only occurs again in 2Co 9:10 but the compound ἐπιχορηγεῖν is found in 2Co 9:10; Gal 3:5; Col 2:19; 2Pe 1:5; 2Pe 1:11, and ἐπιχορηγία in Eph 4:16; Php 1:19.

ἵνα … δοξάζηται ὁ θεὸς, cf. 1Pe 2:12 and Mat 5:16 “that they may see your good works and glorify your Father which is in heaven.”

διὰ Ἰησοῦ Χριστοῦ. Just as the prayers of Christ’s members are offered to God “through Jesus Christ” as their Head and spokesman, so their good works redound to God’s glory through Him. In Rom 16:27 and Jud 1:25 glory is offered to God through Jesus Christ.

ᾧ ἐστὶν ἡ δόξα. Grammatically ᾧ might refer to θεός but in 2Ti 4:18 a similar doxology is addressed to “the Lord,” i.e. Christ, so also 2Pe 3:18; Rev 1:6. Therefore here, as also in Heb 13:21, the ᾧ may refer to Ἰησοῦ Χριστοῦ which immediately precedes it. δόξα occurs in 14 of the 16 doxologies in the N.T. and κράτος in 6, while εἰς τοὺς αἰῶνας τῶν αἰώνων occurs in 8 and εἰς τοὺς αἰῶνας in 5, ἀμήν being appended to all of them, marking the formula as liturgical. The concluding doxology in the Lord’s prayer is not found in the best texts either in Mt. or Lk. and is a liturgical addition.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] And this both in speaking and acting. If any one speaketh (as a προφήτης or διδάσκαλος, see 1Co 12:8, 1Co 12:10, where the several branches of this gift are laid out), speaking (understand λαλοῦντες, from the former construction, not λαλείτω) 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 λόγια, see note, ref. Heb.) of God: if any one ministereth (in Rom 12:8; 1Co 12:28, we have the several parts of this διακονία laid out), (διακονοῦντες) as (see above) out of (as his store and power of ministration) the power (thus to minister) which God bestoweth (ἐπιχορηγέω is commoner than the simple word: cf. 2Pe 1:11; 2Co 9:10; Gal 3:5; Col 2:19: and ἐπιχορηγία 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. Œc. gives as an altern., ἐν πᾶσιν ἔθνεσιν, 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 ἡ δόξα refers back to δοξάζηται. Grot., Calov., Steiger, al. refer the words to Christ, which is not so natural here, seeing that διὰ Ἰησοῦ χριστοῦ is introduced only secondarily. The case is very similar to Heb 13:21, where see note. See similar doxologies, ch. 5:11; Rom 11:36; Eph 3:21) is the glory and the might (exactly so in Rev 1:6; see also ib. 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).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Oracles [λογια] . 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 [χορηγει] . Only here and 2Co 9:10. Peter uses the compound ejpicorhgew, furnish, in 2Pe 1:5; which see.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.