1
Χριστοῦ οὖν παθόντος σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν σαρκὶ πέπαυται ἁμαρτίας,
Since therefore Christ suffered in the flesh, you also arm yourselves with the same resolve, because the one who has suffered in the flesh has ceased from sin,
Inference from Christ's sufferingοὖνThe οὖν draws the ethical conclusion from 3:18–22: Christ's suffering 'in the flesh' becomes the believer's pattern and weapon. The genitive absolute (Christ having suffered) grounds the single imperative of the section — ὁπλίσασθε, 'arm yourselves' — and the maxim that suffering breaks sin's grip.
ΧριστοῦChristGenitivesubject of genitive absoluteΧριστός: 'Anointed,' the Messiah; here the model of redemptive suffering, picking up 3:18 (Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν).
οὖνthereforeinferential conjunctionοὖν: 'therefore'; drawing the paraenetic inference from the Christ-hymn of 3:18–22.
παθόντοςhaving sufferedAor Act Ptc · Gen Sg Masc · πάσχωparticiple of genitive absolute (causal/temporal)→ constative aoristπάσχω: 'suffer, experience'; the keyword of the chapter — Christ's once-for-all passion as the believer's template.
σαρκὶin the fleshDativedat. of respect/sphereσάρξ: 'flesh'; the sphere of mortal, bodily existence in which Christ suffered (cf. 3:18) — not 'sinful nature' here.
καὶalsoadverbial/ascensive conjunction
ὑμεῖςyouNominativesubject (emphatic pronoun)
τὴνtheAccusativearticle
αὐτὴνsameAccusativeattributive (identity) adjectiveαὐτός: 'same'; the same resolve as Christ's — readiness to suffer rather than sin.
ἔννοιανresolveAccusativedirect object of ὁπλίσασθεἔννοια: 'thought, intent, disposition, resolve'; the inner mind-set, taken here as the soldier's 'weapon' (cf. the military metaphor of ὁπλίζω).
ὁπλίσασθεarm yourselves withAor Mid Impv 2 Pl · ὁπλίζωmain verb (imperative)→ ingressive aorist imperativeὁπλίζω (mid.): 'equip oneself, take up arms'; NT hapax — a martial image: take Christ's mind as your armor.
ὅτιbecausecausal conjunction
ὁthe (one)Nominativearticle (substantizes ptc.)
παθὼνhaving sufferedAor Act Ptc · Nom Sg Masc · πάσχωsubstantival participle (subject)→ constative aoristπάσχω: 'suffer'; the one who has suffered in the flesh — the believer who endures suffering with Christ's resolve.
σαρκὶin the fleshDativedat. of respect/sphere
πέπαυταιhas ceasedPerf Mid Indic 3 Sg · παύωmain verb (causal clause)→ resultative perfect (settled state)παύω (mid.): 'cease, stop'; the perfect marks a decisive break — the sufferer has been brought to a settled end of sin's dominion.
ἁμαρτίαςfrom sinGenitivegenitive of separation (with παύομαι)ἁμαρτία: 'sin'; the genitive of separation after παύομαι — done with sin; whether of Christ (vicariously) or of the believer's experiential break is debated.
2
εἰς τὸ μηκέτι ἀνθρώπων ἐπιθυμίαις ἀλλὰ θελήματι θεοῦ τὸν ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον.
so as to live the rest of the time in the flesh no longer for human passions but for the will of God.
Purpose/result of v.1asyndetonεἰς τό + infinitive expresses the goal of arming oneself with Christ's mind: a reoriented life — no longer governed by ἐπιθυμίαι but by θέλημα θεοῦ. The two datives (passions vs. will) set the antithesis that governs the paragraph.
εἰςso aspreposition (εἰς τό + inf., purpose/result)εἰς τό + infinitive: a standard construction for purpose or contemplated result.
τὸtheAccusativearticle (nominalizes infinitive)
μηκέτιno longeradverb of time (negative)μηκέτι: 'no longer'; marking the decisive break with the former pattern of life.
ἀνθρώπωνof menGenitivegenitive (source/qualifying ἐπιθυμίαις)ἄνθρωπος: 'human being'; 'human passions' — the merely human cravings of the unconverted life.
ἐπιθυμίαιςfor passionsDativedat. of advantage/rule (the governing standard)ἐπιθυμία: 'desire, craving, lust'; the disordered appetites that ruled the pagan past (cf. v.3).
ἀλλὰbutadversative conjunction
θελήματιfor the willDativedat. of advantage/rule (contrasting standard)θέλημα: 'will'; God's will as the new governing norm of life — the antithesis to human passions.
θεοῦof GodGenitivesubjective/possessive genitive
τὸνtheAccusativearticle
ἐπίλοιπονremainingAccusativeattributive adjectiveἐπίλοιπος: 'remaining, left over'; NT hapax — the rest of one's earthly time.
ἐνinpreposition + dative (sphere)
σαρκὶthe fleshDativedat. of sphereσάρξ: 'flesh'; bodily, earthly life — the arena of the remaining time.
βιῶσαιto liveAor Act Inf · βιόωinfinitive (εἰς τό construction)→ constative aoristβιόω: 'live, spend one's life'; NT hapax — to pass the remainder of life under the new norm.
χρόνονtimeAccusativeaccusative of extent of time (object of βιῶσαι)χρόνος: 'time, period'; here the span of life that remains.
3
ἀρκετὸς γὰρ ὁ παρεληλυθὼς χρόνος τὸ βούλημα τῶν ἐθνῶν κατειργάσθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις καὶ ἀθεμίτοις εἰδωλολατρίαις.
For the time that has passed is enough to have done the will of the Gentiles, having walked in debaucheries, lusts, drunkenness, carousings, drinking-bouts, and lawless idolatries.
Ground for the reorientationγὰργάρ supplies the reason for leaving the passions behind: the pagan past has had more than enough of one's time. A vice-catalogue (six items) characterizes 'the will of the Gentiles,' climaxing in the 'lawless idolatries' that underlie the rest.
ἀρκετὸςenoughNominativepredicate adjectiveἀρκετός: 'sufficient, enough'; ironic understatement — the past has had quite enough of one's life.
γὰρforcausal/explanatory conjunction
ὁtheNominativearticle
παρεληλυθὼςhaving passedPerf Act Ptc · Nom Sg Masc · παρέρχομαιattributive participle→ resultative perfectπαρέρχομαι: 'pass by, go past'; the perfect views the bygone time as a closed, finished chapter.
χρόνοςtimeNominativesubjectχρόνος: 'time'; the pre-conversion span — deliberately echoing χρόνον (v.2).
τὸtheAccusativearticle
βούλημαwillAccusativedirect object of κατειργάσθαιβούλημα: 'will, intention, desire'; the Gentiles' purpose — pointedly contrasted with θέλημα θεοῦ (v.2).
τῶνof theGenitivearticle
ἐθνῶνGentilesGenitivesubjective/possessive genitiveἔθνος: 'nation, Gentile, pagan'; the unconverted outsiders — the readers' own former world.
κατειργάσθαιto have donePerf Mid Inf · κατεργάζομαιinfinitive (epexegetical to ἀρκετός)→ resultative perfectκατεργάζομαι: 'accomplish, carry out, perpetrate'; the intensive form — the pagan agenda thoroughly worked out.
πεπορευμένουςhaving walkedPerf Mid Ptc · Acc Pl Masc · πορεύομαιadverbial participle (manner; acc. agreeing with implied subject)→ resultative perfectπορεύομαι: 'go, walk, conduct oneself'; a Hebraic 'walk' idiom for manner of life — here in vice.
ἐνinpreposition + dative (sphere)
ἀσελγείαιςdebaucheriesDativedat. of sphere (vice-list)ἀσέλγεια: 'licentiousness, debauchery'; unrestrained, shameless excess.
ἐπιθυμίαιςlustsDativedat. of sphere (vice-list)ἐπιθυμία: 'craving, lust'; the same word as v.2 — the passions there renounced, here catalogued.
οἰνοφλυγίαιςdrunkennessDativedat. of sphere (vice-list)οἰνοφλυγία: 'drunkenness' (lit. 'wine-bubbling/overflow'); NT hapax — habitual excess of wine.
κώμοιςcarousingsDativedat. of sphere (vice-list)κῶμος: 'carousal, revelry'; riotous festal processions, often Dionysiac.
πότοιςdrinking-boutsDativedat. of sphere (vice-list)πότος: 'drinking-party'; NT hapax — organized bouts of drinking.
καὶandcoordinating conjunction
ἀθεμίτοιςlawlessDativeattributive adjectiveἀθέμιτος: 'forbidden, lawless, abominable'; that which violates what is θέμις (right, sanctioned).
εἰδωλολατρίαιςidolatriesDativedat. of sphere (climactic vice)εἰδωλολατρία: 'idolatry' (lit. 'image-worship'); the root sin beneath the festive vices — Israel's term for pagan cult.
4
ἐν ᾧ ξενίζονται μὴ συντρεχόντων ὑμῶν εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν, βλασφημοῦντες·
In this they are surprised that you do not run with them into the same flood of dissipation, and they malign you;
Consequence: pagan reactionasyndetonThe convert's withdrawal from the old revelry provokes the pagans' astonishment and slander. ἐν ᾧ ('in which / wherein') connects to the renounced vices; the genitive absolute states the cause of their surprise — the believers' refusal to 'run with' them.
ἐνinpreposition + dative (respect/cause)ἐν ᾧ: 'wherein, in this matter' — referring to the changed conduct just described.
ᾧwhichDativerelative pronoun (object of ἐν)
ξενίζονταιthey are surprisedPres Pass Indic 3 Pl · ξενίζωmain verb→ progressive presentξενίζω: 'astonish, strike as strange' (pass.); lit. 'treat as a stranger' — they find the believers' abstinence bizarre (cf. v.12).
μὴnotnegative particle (with ptc.)
συντρεχόντωνrunning withPres Act Ptc · Gen Pl Masc · συντρέχωparticiple of genitive absolute (causal)→ progressive presentσυντρέχω: 'run together with'; a vivid image of joining the crowd's headlong rush into excess.
ὑμῶνyouGenitivesubject of genitive absolute
εἰςintopreposition + accusative (goal)
τὴνtheAccusativearticle
αὐτὴνsameAccusativeattributive (identity) adjectiveαὐτός: 'same'; the same dissolute flood the pagans pour into.
τῆςofGenitivearticle
ἀσωτίαςdissipationGenitivegenitive of content/qualityἀσωτία: 'profligacy, debauchery' (lit. 'unsavability,' incorrigible waste); the prodigal's 'riotous living' (Lk 15:13).
ἀνάχυσινfloodAccusativeobject of εἰς (goal)ἀνάχυσις: 'outpouring, flood' (lit. 'a pouring out'); NT hapax — a vivid picture of moral overflow.
βλασφημοῦντεςmaligningPres Act Ptc · Nom Pl Masc · βλασφημέωadverbial participle (attendant/result; nom. with subject of ξενίζονται)→ progressive presentβλασφημέω: 'slander, revile, blaspheme'; the pagans' verbal abuse of the believers — the social cost of nonconformity.
5
οἳ ἀποδώσουσιν λόγον τῷ ἑτοίμως ἔχοντι κρῖναι ζῶντας καὶ νεκρούς·
they will give account to the one who is ready to judge the living and the dead;
Reversal: pagans face the JudgeasyndetonA relative clause turns the tables: the slanderers themselves will answer to the eschatological Judge. 'The living and the dead' (already a creedal phrase) prepares for v.6 — the gospel reaches even the dead.
οἳwhoNominativerelative pronoun (subject)ὅς: relative pronoun; its antecedent is the slandering pagans of v.4.
ἀποδώσουσινwill giveFut Act Indic 3 Pl · ἀποδίδωμιmain verb (rel. clause)→ predictive futureἀποδίδωμι: 'render, pay back, give'; 'render account' (ἀποδίδωμι λόγον) is an idiom for facing judgment.
λόγονaccountAccusativedirect objectλόγος: 'account, reckoning'; here the answer one must give at the judgment.
τῷto the (one)Dativearticle (substantizes ptc.)
ἑτοίμωςreadilyadverb of mannerἑτοίμως: 'readily'; ἑτοίμως ἔχω = 'be ready' — the Judge stands poised, the judgment imminent.
ἔχοντιbeing readyPres Act Ptc · Dat Sg Masc · ἔχωsubstantival participle (indirect object)→ stative presentἔχω: 'have, hold'; with ἑτοίμως, 'be in readiness' — God (or Christ) ready to judge.
κρῖναιto judgeAor Act Inf · κρίνωcomplementary infinitive→ constative aoristκρίνω: 'judge, decide, condemn'; the final assize over all the dead and living.
ζῶνταςthe livingPres Act Ptc · Acc Pl Masc · ζάωsubstantival participle (object of κρῖναι)→ progressive presentζάω: 'live, be alive'; 'the living' — those alive at the parousia.
καὶandcoordinating conjunction
νεκρούςthe deadAccusativesubstantival adj. (object of κρῖναι)νεκρός: 'dead'; the creedal pair 'living and dead' (cf. Acts 10:42; 2 Tim 4:1) — none escapes the Judge.
6
εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη, ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ ζῶσι δὲ κατὰ θεὸν πνεύματι.
For this is why the gospel was preached even to the dead, that though they were judged in the flesh according to men, they might live in the spirit according to God.
Ground: gospel reached the deadγὰρThe chapter's crux. γάρ explains how the dead too fall under the Judge of v.5: the gospel was preached even to them. The μέν…δέ antithesis contrasts a human verdict of death 'in the flesh' with divine life 'in the spirit' — the goal (ἵνα) of that proclamation.
εἰςforpreposition + accusative (purpose)εἰς τοῦτο: 'for this purpose' — pointing forward to the ἵνα clause.
τοῦτοthisAccusativeobject of εἰς (purpose)
γὰρforexplanatory conjunction
καὶevenadverbial (ascensive) conjunctionκαί: ascensive 'even' — the gospel's reach extends even to the dead.
νεκροῖςto the deadDativedat. of indirect object (recipient of preaching)νεκρός: 'dead'; most likely Christians who heard the gospel in life but have since died (cf. v.5) — not a postmortem evangelism, on the dominant reading.
εὐηγγελίσθηthe gospel was preachedAor Pass Indic 3 Sg · εὐαγγελίζωmain verb (impersonal passive)→ constative aoristεὐαγγελίζω: 'preach good news'; the passive ('good news was announced') — the agent is God/the gospel-preachers.
ἵναthatconjunction (purpose, + subjunctive)
κριθῶσιthey might be judgedAor Pass Subj 3 Pl · κρίνωverb of ἵνα clause (concessive)→ constative aoristκρίνω: 'judge, condemn'; the concessive μέν-clause — though they undergo the human verdict of death.
μὲνindeedcorrelative particle (μέν…δέ)μέν: setting up the antithesis answered by δέ — 'on the one hand… on the other.'
κατὰaccording topreposition + accusative (standard)
ἀνθρώπουςmenAccusativeobject of κατά (standard of judgment)ἄνθρωπος: 'human being'; 'according to men' — by the human measure, i.e. mortal death itself.
σαρκὶin the fleshDativedat. of respect/sphereσάρξ: 'flesh'; the bodily sphere where the verdict of death falls.
ζῶσιthey might livePres Act Subj 3 Pl · ζάωverb of ἵνα clause (main goal, δέ-clause)→ progressive present (resultant life)ζάω: 'live'; the divine counter-verdict — life in the spirit by God's standard, the goal of the preaching.
δὲbutcorrelative particle (μέν…δέ)
κατὰaccording topreposition + accusative (standard)
θεὸνGodAccusativeobject of κατά (standard of life)θεός: God; 'according to God' — by the divine measure, which grants life beyond death.
πνεύματιin the spiritDativedat. of respect/sphereπνεῦμα: 'spirit'; the sphere of resurrection-life, answering σαρκί — the σαρκί/πνεύματι pair echoes 3:18.
7
Πάντων δὲ τὸ τέλος ἤγγικεν. σωφρονήσατε οὖν καὶ νήψατε εἰς προσευχάς·
But the end of all things has drawn near. Be self-controlled, therefore, and sober for prayers;
Eschatological transition to exhortationδὲThe δέ opens the second movement. The nearness of the end (ἤγγικεν, perfect) grounds (οὖν) a string of imperatives — beginning with sober-mindedness 'for prayers.' Eschatology fuels ethics, not panic.
Πάντωνof all thingsGenitivegenitive (of which the end is)πᾶς: 'all'; 'the end of all things' — the universal consummation.
δὲbuttransitional/developmental conjunction
τὸtheNominativearticle
τέλοςendNominativesubjectτέλος: 'end, goal, consummation'; the eschatological climax of all things.
ἤγγικενhas drawn nearPerf Act Indic 3 Sg · ἐγγίζωmain verb→ resultative perfect (state of nearness)ἐγγίζω: 'come near, approach'; the perfect = 'has drawn near and is now at hand' (cf. Mk 1:15).
σωφρονήσατεbe self-controlledAor Act Impv 2 Pl · σωφρονέωmain verb (imperative)→ ingressive aorist imperativeσωφρονέω: 'be of sound mind, self-controlled'; clear-headed sanity over against the intoxications of v.3.
οὖνthereforeinferential conjunctionοὖν: 'therefore'; the imperatives follow from the end's nearness.
καὶandcoordinating conjunction
νήψατεbe soberAor Act Impv 2 Pl · νήφωmain verb (imperative)→ ingressive aorist imperativeνήφω: 'be sober, vigilant'; spiritual alertness (cf. 1:13; 5:8) — the opposite of the drunkenness of v.3.
εἰςforpreposition + accusative (purpose)
προσευχάςprayersAccusativeobject of εἰς (purpose)προσευχή: 'prayer'; sobriety has a purpose — clear-minded, unhindered prayer (cf. 3:7).
8
πρὸ πάντων τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες, ὅτι ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν·
above all, keeping your love for one another fervent, because love covers a multitude of sins;
Chief exhortation: fervent loveasyndetonπρὸ πάντων marks the priority: fervent mutual love. The participle ἔχοντες carries imperatival force, continuing the chain of vv.7–10. The ground (ὅτι) cites a proverb (Prov 10:12) — love covers sins, i.e. forbears and forgives them.
πρὸbeforepreposition + genitive (priority)πρὸ πάντων: 'above all, first of all' — love ranks highest among the duties.
πάντωνall thingsGenitiveobject of πρό
τὴνtheAccusativearticle
εἰςforpreposition + accusative (direction/object of love)
ἑαυτοὺςone anotherAccusativeobject of εἰς (reciprocal)ἑαυτοῦ: reflexive used reciprocally, 'one another' (= ἀλλήλους) — love directed within the community.
ἀγάπηνloveAccusativedirect object of ἔχοντεςἀγάπη: 'love'; self-giving covenant love — the supreme Christian virtue.
ἐκτενῆferventAccusativepredicate/attributive adjectiveἐκτενής: 'earnest, fervent' (lit. 'stretched out'); strenuous, taut love (cf. 1:22 ἐκτενῶς).
ἔχοντεςkeepingPres Act Ptc · Nom Pl Masc · ἔχωimperatival participle→ progressive present (continuous duty)ἔχω: 'have, hold'; the participle functions as an imperative — 'keep on having' fervent love.
ὅτιbecausecausal conjunction
ἀγάπηloveNominativesubjectἀγάπη: 'love'; echoing Prov 10:12 — love draws a veil over offenses.
καλύπτειcoversPres Act Indic 3 Sg · καλύπτωmain verb (gnomic)→ gnomic presentκαλύπτω: 'cover, hide'; not condoning but forgiving/forbearing — love overlooks and absorbs wrongs (Prov 10:12; cf. Jas 5:20).
πλῆθοςa multitudeAccusativedirect objectπλῆθος: 'multitude, great number'; a great mass of sins covered over by love.
ἁμαρτιῶνof sinsGenitivegenitive (content of the multitude)ἁμαρτία: 'sin'; the offenses that love forbears within the community.
9
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
being hospitable to one another without grumbling;
Concrete expression of loveasyndetonHospitality is love made practical — vital in an itinerant, persecuted church. The supplied imperatival force continues from ἔχοντες (v.8); the proviso 'without grumbling' guards the heart against resentful duty.
φιλόξενοιhospitableNominativepredicate adjective (with implied imperatival 'be')φιλόξενος: 'hospitable' (lit. 'stranger-loving'); welcoming travelers and the displaced (cf. Rom 12:13; Heb 13:2).
εἰςtopreposition + accusative (direction)
ἀλλήλουςone anotherAccusativeobject of εἰς (reciprocal)ἀλλήλων: 'one another'; the reciprocal pronoun — hospitality within the family of faith.
ἄνευwithoutpreposition + genitive (absence)ἄνευ: 'without'; excluding the grudging spirit.
γογγυσμοῦgrumblingGenitiveobject of ἄνευγογγυσμός: 'grumbling, muttering'; the resentful complaint that sours generosity (cf. Israel's murmuring).
10
ἕκαστος καθὼς ἔλαβεν χάρισμα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ·
as each has received a gift, employing it to serve one another, as good stewards of the varied grace of God:
Stewardship of giftsasyndetonThe principle of mutual service: each one's charisma is held in trust. The imperatival participle διακονοῦντες continues the chain; the steward-image (οἰκονόμοι) frames gifts as God's property to be administered, not possessed — God's grace is 'varied,' distributed in many forms.
ἕκαστοςeachNominativesubject (distributive)ἕκαστος: 'each one'; the individuality of gifting — no member is without a charisma.
καθὼςascomparative conjunctionκαθώς: 'just as'; correlating service to the gift received.
ἔλαβενreceivedAor Act Indic 3 Sg · λαμβάνωverb of comparative clause→ constative aoristλαμβάνω: 'receive, take'; the gift is received, not earned — hence held as a trust.
χάρισμαa giftAccusativedirect object of ἔλαβενχάρισμα: 'grace-gift'; a Spirit-given endowment (cf. Rom 12; 1 Cor 12), here for mutual service.
εἰςtopreposition + accusative (toward)
ἑαυτοὺςone anotherAccusativeobject of εἰς (reciprocal)ἑαυτοῦ: reflexive used reciprocally, 'one another' — gifts serve the community.
αὐτὸitAccusativedirect object of διακονοῦντεςαὐτός: 'it'; resuming χάρισμα — the gift itself is the means of service.
διακονοῦντεςserving withPres Act Ptc · Nom Pl Masc · διακονέωimperatival participle→ progressive present (continuous service)διακονέω: 'serve, minister'; administering the gift for others' benefit — the heart of stewardship.
ὡςascomparative particle (manner)
καλοὶgoodNominativeattributive adjectiveκαλός: 'good, fine, fit'; the steward proven faithful and competent.
οἰκονόμοιstewardsNominativepredicate nominative (ὡς + nom.)οἰκονόμος: 'household manager, steward'; one entrusted with another's goods — accountable to the master.
ποικίληςvariedGenitiveattributive adjectiveποικίλος: 'varied, many-colored, manifold'; God's grace is multiform — distributed in diverse gifts (cf. 1:6).
χάριτοςgraceGenitivegenitive (that which is stewarded)χάρις: 'grace, favor'; the source of every χάρισμα — the steward administers God's own grace.
θεοῦof GodGenitivegenitive of source
11
εἴ τις λαλεῖ, ὡς λόγια θεοῦ· εἴ τις διακονεῖ, ὡς ἐξ ἰσχύος ἧς χορηγεῖ ὁ θεός· ἵνα ἐν πᾶσιν δοξάζηται ὁ θεὸς διὰ Ἰησοῦ Χριστοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
if anyone speaks, as oracles of God; if anyone serves, as out of the strength that God supplies — so that in all things God may be glorified through Jesus Christ, to whom belong the glory and the power forever and ever. Amen.
Two spheres of service; doxologyasyndetonTwo representative gifts — speaking and serving — each to be exercised in dependence on God (his oracles, his supplied strength). The ἵνα states the goal of all ministry: God's glory through Christ. The doxology, with its 'Amen,' closes the movement and may once have ended a homiletic unit.
εἴifconditional conjunction (1st class)εἰ: 'if'; a first-class condition assumed true — 'if (as is the case) anyone speaks.'
τιςanyoneNominativesubject (indefinite pronoun)τις: 'anyone, someone'; distributive — taking each gifted member in turn.
λαλεῖspeaksPres Act Indic 3 Sg · λαλέωverb of protasis→ progressive presentλαλέω: 'speak, utter'; the gift of speech-ministry (teaching, prophecy, exhortation).
ὡςascomparative particle (manner)
λόγιαoraclesAccusativeadverbial accusative (as God's oracles)λόγιον: 'oracle, divine utterance'; the speaker conveys God's own words, not his own (cf. Rom 3:2).
θεοῦof GodGenitivegenitive of source
εἴifconditional conjunction (1st class)
τιςanyoneNominativesubject (indefinite pronoun)
διακονεῖservesPres Act Indic 3 Sg · διακονέωverb of protasis→ progressive presentδιακονέω: 'serve, minister'; practical service — the second representative class of gifts.
ὡςascomparative particle (manner)
ἐξout ofpreposition + genitive (source)
ἰσχύοςstrengthGenitiveobject of ἐξ (source)ἰσχύς: 'strength, might'; the power to serve is God-supplied, not self-generated.
ἧςwhichGenitiverelative pronoun (attracted to gen. of antecedent)ὅς: relative pronoun, by attraction in the genitive — object of χορηγεῖ.
χορηγεῖsuppliesPres Act Indic 3 Sg · χορηγέωmain verb (rel. clause)→ progressive presentχορηγέω: 'supply, furnish abundantly' (orig. 'defray a chorus'); God lavishly funds the servant's strength.
ὁtheNominativearticle
θεόςGodNominativesubject of χορηγεῖ
ἵναso thatconjunction (purpose, + subjunctive)ἵνα: 'so that'; the ultimate goal of all gifted service — God's glory.
ἐνinpreposition + dative (respect)
πᾶσινall thingsDativesubstantival adj. (dat. of respect)πᾶς: 'all'; 'in all things' — every ministry aims at the one end.
δοξάζηταιmay be glorifiedPres Pass Subj 3 Sg · δοξάζωverb of ἵνα clause→ progressive presentδοξάζω: 'glorify, honor'; the purpose of the whole charismatic life — that God be glorified.
ὁtheNominativearticle
θεὸςGodNominativesubject of δοξάζηται
διὰthroughpreposition + genitive (mediation)
ἸησοῦJesusGenitiveobject of διά (mediator of glory)Ἰησοῦς: 'Jesus'; God is glorified 'through' Christ, the mediator of all praise.
ΧριστοῦChristGenitiveapposition
ᾧto whomDativedat. of possession (doxology)ὅς: relative pronoun; the antecedent is most naturally Christ (the nearer noun) — a doxology to Christ, though some refer it to God.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (doxology)→ stative presentεἰμί: 'to be'; copula of the ascription — '(to whom) belongs.'
ἡtheNominativearticle
δόξαgloryNominativesubject (predicate of ascription)δόξα: 'glory, honor'; ascribed to Christ/God in the doxology.
καὶandcoordinating conjunction
τὸtheNominativearticle
κράτοςpowerNominativesubject (coordinate)κράτος: 'might, dominion, power'; sovereign might ascribed alongside glory (cf. 5:11).
εἰςuntopreposition + accusative (extent of time)
τοὺςtheAccusativearticle
αἰῶναςagesAccusativeobject of εἰς (extent of time)αἰών: 'age, eternity'; 'unto the ages of the ages' — the standard idiom for everlastingness.
τῶνof theGenitivearticle
αἰώνωνagesGenitivegenitive (Hebraic intensive)αἰών: 'age'; the doubled phrase intensifies — forever and ever.
ἀμήνamenliturgical affirmationἀμήν: Hebrew 'truly, so be it'; the worshiping assent sealing the doxology.
12
Ἀγαπητοί, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασμὸν ὑμῖν γινομένῃ ὡς ξένου ὑμῖν συμβαίνοντος,
Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for a testing, as though something strange were happening to you;
Transition to suffering properasyndetonThe affectionate address Ἀγαπητοί opens the climactic movement on suffering. The prohibition μὴ ξενίζεσθε answers the pagans' 'surprise' of v.4: persecution is no anomaly but a refining 'fire' sent for testing — to be expected, not feared.
ἈγαπητοίbelovedVocativevocative of addressἀγαπητός: 'beloved'; the warm direct address marking a new appeal (cf. 2:11).
μὴnotnegative particle (with impv.)
ξενίζεσθεbe surprisedPres Pass Impv 2 Pl · ξενίζωmain verb (prohibition)→ progressive present prohibitionξενίζω (pass.): 'be astonished, think strange'; the same verb as v.4 — now turned back: do not yourselves find suffering strange.
τῇtheDativearticle
ἐνamongpreposition + dative (sphere)
ὑμῖνyouDativedat. of sphere
πυρώσειfiery ordealDativedat. complement of ξενίζεσθε (at which)πύρωσις: 'burning, smelting' (lit. 'a being on fire'); the refiner's furnace-image for trial (cf. 1:7; Prov 27:21).
πρὸςforpreposition + accusative (purpose)
πειρασμὸνa testingAccusativeobject of πρός (purpose)πειρασμός: 'testing, trial'; the suffering has a refining purpose — to prove faith genuine (cf. 1:6–7).
ὑμῖνto youDativedat. of advantage/reference
γινομένῃcomingPres Mid Ptc · Dat Sg Fem · γίνομαιattributive participle (modifying πυρώσει)→ progressive presentγίνομαι: 'come to be, happen'; the ordeal that 'is happening' among them.
ὡςas thoughcomparative particle (with gen. abs.)ὡς: 'as though'; framing a false supposition to be rejected.
ξένουstrangeGenitivesubject of genitive absolute (substantival adj.)ξένος: 'strange, foreign'; a 'strange thing' — the noun cognate of ξενίζεσθε, sealing the wordplay.
ὑμῖνto youDativedat. of reference
συμβαίνοντοςhappeningPres Act Ptc · Gen Sg Neut · συμβαίνωparticiple of genitive absolute→ progressive presentσυμβαίνω: 'happen, befall'; the supposed 'strange thing befalling' — which suffering precisely is not.
13
ἀλλὰ καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι.
but rejoice insofar as you share in the sufferings of Christ, that you may also rejoice exultantly at the revelation of his glory.
Positive counterpart: rejoiceἀλλὰThe ἀλλά reverses the prohibition: not surprise but joy. Suffering is participation (κοινωνεῖτε) in Christ's own sufferings, and so a pledge of sharing his glory — the present joy oriented (ἵνα) to the exultant joy of the parousia.
ἀλλὰbutadversative conjunction
καθὸinsofar ascomparative/proportional conjunctionκαθό: 'in so far as, to the degree that'; the measure of joy matches the measure of shared suffering.
κοινωνεῖτεyou sharePres Act Indic 2 Pl · κοινωνέωverb of proportional clause→ progressive presentκοινωνέω: 'share, participate in'; suffering is fellowship in Christ's passion (cf. Phil 3:10).
τοῖςin theDativearticle
τοῦofGenitivearticle
ΧριστοῦChristGenitivepossessive genitive (whose sufferings)Χριστός: 'Christ'; the sufferings belong to him — believers enter into them.
παθήμασινsufferingsDativedat. complement of κοινωνέω (that shared)πάθημα: 'suffering'; the cognate noun of πάσχω — Christ's passion, now shared by his people.
χαίρετεrejoicePres Act Impv 2 Pl · χαίρωmain verb (imperative)→ progressive present imperativeχαίρω: 'rejoice, be glad'; the paradoxical command — joy precisely in suffering (cf. Matt 5:12).
ἵναthatconjunction (purpose, + subjunctive)
καὶalsoadverbial conjunctionκαί: 'also' — present joy answered by a greater future joy.
ἐνatpreposition + dative (time)
τῇtheDativearticle
ἀποκαλύψειrevelationDativedat. of time (when)ἀποκάλυψις: 'unveiling, revelation'; Christ's parousia, when his hidden glory is disclosed (cf. 1:7, 13).
τῆςof theGenitivearticle
δόξηςgloryGenitiveobjective genitive (what is revealed)δόξα: 'glory'; the glory to be unveiled at Christ's coming, in which sufferers will share.
αὐτοῦhisGenitivepossessive genitive
χαρῆτεyou may rejoiceAor Pass Subj 2 Pl · χαίρωverb of ἵνα clause→ ingressive aoristχαίρω: 'rejoice'; the future joy, paired with ἀγαλλιάομαι for an intensified exultation.
ἀγαλλιώμενοιexultingPres Mid Ptc · Nom Pl Masc · ἀγαλλιάωadverbial participle (manner)→ progressive presentἀγαλλιάω: 'exult, be overjoyed'; intense, jubilant gladness (cf. 1:6, 8) — the eschatological joy of the redeemed.
14
εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι, ὅτι τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα ἐφ’ ὑμᾶς ἀναπαύεται.
If you are reproached for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.
Beatitude on the reproachedasyndetonA beatitude (μακάριοι, echoing Matt 5:11) on those reviled 'for the name of Christ.' The ground (ὅτι) is the resting of 'the Spirit of glory and of God' upon them — an allusion to Isa 11:2, marking the persecuted as the Spirit-anointed.
εἰifconditional conjunction (1st class)εἰ: 'if'; a first-class condition — assuming the reproach as real.
ὀνειδίζεσθεyou are reproachedPres Pass Indic 2 Pl · ὀνειδίζωverb of protasis→ progressive presentὀνειδίζω: 'reproach, revile, insult'; the same verb of Matt 5:11 — verbal abuse for Christ's sake.
ἐνforpreposition + dative (cause/reference)ἐν ὀνόματι: 'in/for the name' — because of one's allegiance to Christ's name.
ὀνόματιthe nameDativeobject of ἐν (ground of reproach)ὄνομα: 'name'; the name 'Christ(ian)' — the very point at issue (cf. v.16).
Χριστοῦof ChristGenitivepossessive genitive
μακάριοιblessedNominativepredicate adjective (verbless beatitude)μακάριος: 'blessed, happy'; the beatitude-word — divinely favored despite, indeed because of, the reproach.
ὅτιbecausecausal conjunction
τὸtheNominativearticle (of πνεῦμα; with τῆς δόξης)
τῆςof theGenitivearticle
δόξηςgloryGenitiveattributive genitive (Spirit of glory)δόξα: 'glory'; 'the Spirit of glory' — the Spirit who is glory's own, alluding to Isa 11:2.
καὶandcoordinating conjunction
τὸtheNominativearticle (with τοῦ θεοῦ)
τοῦofGenitivearticle
θεοῦGodGenitivepossessive/attributive genitive (Spirit of God)θεός: God; the doubled phrase 'of glory and of God' identifies the one Spirit resting on them.
πνεῦμαSpiritNominativesubject of ἀναπαύεταιπνεῦμα: 'Spirit'; the divine Spirit, here named as resting on the persecuted (Isa 11:2 LXX).
ἐφ’uponpreposition + accusative (rest upon)
ὑμᾶςyouAccusativeobject of ἐπί
ἀναπαύεταιrestsPres Mid Indic 3 Sg · ἀναπαύωmain verb (causal clause)→ progressive presentἀναπαύω (mid.): 'rest, settle upon'; the Spirit 'rests' on them as on the Messiah (Isa 11:2) — a present anointing.
15
μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος·
For let none of you suffer as a murderer or a thief or a wrongdoer or as a meddler;
Qualification: the right kind of sufferingγάργάρ qualifies the blessedness: it attaches only to suffering for Christ, not for crime. A short vice-list (murderer, thief, wrongdoer, and the puzzling 'meddler') excludes deserved punishment from the honor of the name.
μὴnotnegative particle (with impv.)
γάρforexplanatory conjunction
τιςanyNominativesubject (indefinite pronoun)τις: 'anyone'; 'let none of you' — a universal prohibition.
ὑμῶνof youGenitivepartitive genitive
πασχέτωlet him sufferPres Act Impv 3 Sg · πάσχωmain verb (3rd-person prohibition)→ progressive present prohibitionπάσχω: 'suffer'; the chapter's keyword — but suffering as a criminal earns no blessing.
ὡςascomparative particle (capacity)
φονεὺςa murdererNominativepredicate nom. (in the capacity of)φονεύς: 'murderer'; the first of the genuine crimes that rightly bring punishment.
ἢordisjunctive conjunction
κλέπτηςa thiefNominativepredicate nom. (capacity)κλέπτης: 'thief'; theft — a deserved-punishment crime.
ἢordisjunctive conjunction
κακοποιὸςa wrongdoerNominativepredicate nom. (capacity)κακοποιός: 'evildoer, criminal' (lit. 'doer of evil'); the general term for one who does wrong (cf. 2:12, 14).
ἢordisjunctive conjunction
ὡςascomparative particle (capacity)ὡς: the repeated ὡς sets off the last, odd item from the three plain crimes.
ἀλλοτριεπίσκοποςa meddlerNominativepredicate nom. (capacity)ἀλλοτριεπίσκοπος: 'meddler in others' affairs' (lit. 'overseer of what is another's'); a rare, obscure compound — perhaps a busybody, informer, or infringer of others' rights.
16
εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ.
but if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this name.
Contrast: suffering as a ChristianδὲThe δέ contrasts the criminal of v.15 with the one who suffers 'as a Christian' (Χριστιανός — one of only three NT occurrences). Far from shame, such suffering is occasion to glorify God 'in this name' — the very label hurled as a slur becomes a badge of honor.
εἰifconditional conjunction (1st class)
δὲbutadversative/developmental conjunction
ὡςascomparative particle (capacity)
Χριστιανόςa ChristianNominativepredicate nom. (capacity; subject of implied πάσχει)Χριστιανός: 'Christian'; one of three NT uses (Acts 11:26; 26:28) — originally an outsiders' label, here embraced.
μὴnotnegative particle (with impv.)
αἰσχυνέσθωlet him be ashamedPres Pass Impv 3 Sg · αἰσχύνωmain verb (prohibition)→ progressive present prohibitionαἰσχύνω (pass.): 'be ashamed, be put to shame'; the name brings no disgrace (cf. Rom 1:16).
δοξαζέτωlet him glorifyPres Act Impv 3 Sg · δοξάζωmain verb (positive command)→ progressive present imperativeδοξάζω: 'glorify, honor'; the counter-response to shame — turn suffering into praise of God.
δὲbutadversative conjunction
τὸνtheAccusativearticle
θεὸνGodAccusativedirect object of δοξαζέτω
ἐνinpreposition + dative (sphere/respect)
τῷtheDativearticle
ὀνόματιnameDativedat. of sphere (the name 'Christian')ὄνομα: 'name'; 'this name' — Χριστιανός, the slur reclaimed as the ground of glorifying God (some witnesses read μέρει, 'in this matter').
τούτῳthisDativedemonstrative (attributive)οὗτος: 'this'; pointing to the name just used, Χριστιανός.
17
ὅτι ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ· εἰ δὲ πρῶτον ἀφ’ ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ;
For it is the time for judgment to begin with the household of God; and if it begins first with us, what will be the end of those who disobey the gospel of God?
Ground: judgment begins at God's houseὅτιὅτι grounds the call to glorify God in suffering: the present trials are the beginning of the eschatological 'judgment,' which starts with God's own household (an OT motif, Ezek 9:6). An a fortiori argument (εἰ…τί) follows: if the righteous are refined now, the fate of the disobedient is far graver.
ὅτιforcausal conjunction
ὁtheNominativearticle
καιρὸςtimeNominativesubject (verbless clause)καιρός: 'appointed time, season'; the decisive moment — judgment's onset is now.
τοῦtheGenitivearticle (with articular infinitive)
ἄρξασθαιto beginAor Mid Inf · ἄρχωarticular infinitive (epexegetical to καιρός)→ ingressive aoristἄρχω (mid.): 'begin'; the genitive articular infinitive specifying the 'time' — the time for judgment to start.
τὸtheAccusativearticle
κρίμαjudgmentAccusativeaccusative subject of infinitiveκρίμα: 'judgment, verdict'; the eschatological sifting — a refining for God's people, condemnation for others.
ἀπὸwithpreposition + genitive (starting point)ἀπό: 'from, beginning at' — the point of departure for judgment.
τοῦtheGenitivearticle
οἴκουhouseholdGenitiveobject of ἀπό (starting point)οἶκος: 'house, household'; 'the house of God' — the temple/people of God (cf. 2:5; Ezek 9:6).
τοῦofGenitivearticle
θεοῦGodGenitivepossessive genitive
εἰifconditional conjunction (1st class)
δὲanddevelopmental conjunction
πρῶτονfirstadverb (of order)πρῶτον: 'first'; judgment's sequence — God's people first, then the disobedient.
ἀφ’withpreposition + genitive (starting point)
ἡμῶνusGenitiveobject of ἀπόἡμεῖς: 'us'; the believing community, identified with 'the house of God.'
τίwhatNominativeinterrogative pronoun (predicate)τίς: 'what?'; the rhetorical question whose unspoken answer is dire.
τὸtheNominativearticle
τέλοςendNominativesubject (verbless clause)τέλος: 'end, outcome'; the final fate awaiting the disobedient.
τῶνof thoseGenitivearticle (substantizes ptc.)
ἀπειθούντωνwho disobeyPres Act Ptc · Gen Pl Masc · ἀπειθέωsubstantival participle (whose end)→ progressive presentἀπειθέω: 'disobey, refuse to believe'; rejection of the gospel is both unbelief and disobedience (cf. 2:8; 3:1).
τῷtheDativearticle
τοῦofGenitivearticle
θεοῦGodGenitivepossessive genitive (whose gospel)
εὐαγγελίῳgospelDativedat. complement of ἀπειθούντων (what is disobeyed)εὐαγγέλιον: 'good news, gospel'; God's saving message, disobeyed at one's peril.
18
καὶ εἰ ὁ δίκαιος μόλις σῴζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται;
And if the righteous person is scarcely saved, where will the ungodly and the sinner appear?
Scriptural reinforcement (Prov 11:31 LXX)καὶA near-verbatim citation of Prov 11:31 LXX reinforces the a fortiori of v.17. If even the righteous are saved only 'with difficulty' (μόλις, through the refining fire), the doom of the ungodly is unimaginable — the question left open, its answer terrifying.
καὶandcoordinating conjunction
εἰifconditional conjunction (1st class)
ὁtheNominativearticle
δίκαιοςrighteousNominativesubject (substantival adj.)δίκαιος: 'righteous, just'; the believer counted righteous — yet saved only through the fire.
μόλιςscarcelyadverb (of difficulty)μόλις: 'with difficulty, scarcely'; not that salvation is uncertain, but that it comes through hard refining.
σῴζεταιis savedPres Pass Indic 3 Sg · σῴζωverb of protasis→ progressive/gnomic presentσῴζω: 'save, rescue'; the gnomic present of the proverb — the righteous is brought safely through.
ὁtheNominativearticle
ἀσεβὴςungodlyNominativesubject (substantival adj.)ἀσεβής: 'ungodly, impious'; one without reverence for God — the antithesis of δίκαιος.
καὶandcoordinating conjunction
ἁμαρτωλὸςsinnerNominativesubject (coordinate substantival adj.)ἁμαρτωλός: 'sinner'; paired with ἀσεβής — the disobedient of v.17 in scriptural idiom.
ποῦwhereinterrogative adverb (of place)ποῦ: 'where?'; the unanswerable question — there is no place for them to stand at judgment.
φανεῖταιwill appearFut Mid Indic 3 Sg · φαίνωmain verb (apodosis)→ predictive futureφαίνω (mid.): 'appear, show oneself'; 'where will he appear?' — i.e. how will he survive the verdict?
19
ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐᾳ.
So then let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing good.
Concluding exhortationὥστεὥστε draws the practical conclusion of the whole movement: sufferers (κατὰ τὸ θέλημα θεοῦ — God's will, the keynote of v.2) are to commit their souls to God as 'faithful Creator,' a unique NT title, while persevering in doing good. Trust and obedience are the twin responses to suffering.
ὥστεso theninferential conjunctionὥστε: 'so then, therefore'; drawing the summary conclusion of vv.12–18.
καὶalsoadverbial conjunction
οἱthoseNominativearticle (substantizes ptc.)
πάσχοντεςwho sufferPres Act Ptc · Nom Pl Masc · πάσχωsubstantival participle (subject)→ progressive presentπάσχω: 'suffer'; the chapter's keyword in its final occurrence — those undergoing trial by God's will.
κατὰaccording topreposition + accusative (standard)
τὸtheAccusativearticle
θέλημαwillAccusativeobject of κατά (standard)θέλημα: 'will'; suffering 'according to God's will' — the same θέλημα θεοῦ that governs the new life (v.2).
τοῦofGenitivearticle
θεοῦGodGenitivepossessive genitive
πιστῷfaithfulDativeattributive adjectiveπιστός: 'faithful, trustworthy'; God's reliability is the ground of confident self-entrusting.
κτίστῃCreatorDativeindirect object of παρατιθέσθωσανκτίστης: 'Creator'; NT hapax — the one who made the soul is fit to keep it (an echo of trust in the Maker).
παρατιθέσθωσανlet them entrustPres Mid Impv 3 Pl · παρατίθημιmain verb (imperative)→ progressive present imperativeπαρατίθημι (mid.): 'entrust, commit, deposit'; a banking term for a deposit left in safekeeping — Jesus' own dying word (Lk 23:46).
τὰςtheAccusativearticle
ψυχὰςsoulsAccusativedirect objectψυχή: 'soul, life, self'; the whole person/life committed to God's keeping (cf. 1:9; 2:25).
αὐτῶνtheirGenitivepossessive genitive
ἐνinpreposition + dative (manner/accompaniment)
ἀγαθοποιΐᾳdoing goodDativedat. of mannerἀγαθοποιΐα: 'doing good, well-doing'; NT hapax — entrusting and obeying go together: trust expressed in persevering good conduct (cf. 2:15, 20; 3:17).