From μακρός, long, and θυμός, soul or spirit, but with the sense of strong passion, stronger even than ὀργή, anger, as is maintained by Schmidt ("Synonymik"), who describes θυμός as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in μακροθυμία is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from ὑπομονή, uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, "ὑπομονή is perseverantia and patientia both in one." Thus Bishop Ellicott: "The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world." Ὑπομονή. contains an element of manliness. Thus Plato joins it with the adverb ἀνδρικῶς, in a manly way, and contrasts it with ἀνάνδρως, unmanly, cowardly. Μακροθυμία is exercised toward persons; ὑπομονή, toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 2 Peter 3:15), the latter never; for the God of patience (Romans 15:5) is the God who imparts patience to his children. "There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore ὑπομονή cannot find place in him" (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist.

Therefore

Since things are so. Referring to the condition of things described in the previous passage.

Brethren

In contrast with the rich just addressed.

Waiteth (ἐκδέχεται)

With expectation. Compare Matthew 13:30; Mark 4:27.

The early and latter rain (ὑετὸν πρώιμον καὶ ὄψιμον)

Both adjectives only here in New Testament. Ὑετὸν, rain, is rejected by all the best texts. The early rain fell in October, November, and December, and extended into January and February. These rains do not come suddenly, but by degrees, so that the farmer can sow his wheat or barley. The rains are mostly from the west or southwest (Luke 12:54), continuing two or three days at a time, and falling mostly in the night. Then the wind shifts to the north or east, and fine weather ensues (Proverbs 25:23). The latter rains, which are much lighter, fall in March and April. Rain in harvest was regarded as a miracle (1 Samuel 12:16-18). See Introduction, on James' local allusions.

Better, as Rev., murmur not. The verb means to sigh or groan.

Standeth before the doors

In the act of entering.

See on 2 Peter 2:6.

Of suffering affliction (κακοπαθείας)

Only here in New Testament. The word does not mean the endurance of affliction, but affliction itself. Hence, Rev., rightly, suffering.

The prophets

Compare Matthew 5:12.

Present participle. But the later texts read ὑπομείναντας, the aorist participle, which endured; referring to the prophets in the past ages. So Rev. On endured and patience, see on James 5:7.

The end of the Lord (τὸ τέλος κυρίου)

A peculiar expression. The happy conclusion to which God brought Job's trials.

Very pitiful and of tender mercy (πολυσπλαγχνός καὶ οἰκτίρμων)

The former adjective only here in New Testament; the latter here and Luke 6:36. Rev., full of pity and merciful. Πολυσπλαγχνός is from πολύς, much, and σπλάγχνα, the nobler entrails, used like our heart, as the seat of the emotions Hence the term bowels in the A. V. (Philippians 1:8; Colossians 3:12, etc.). Compare εὔσπλαγχνοι, tender-hearted, Ephesians 4:32. The distinction between this and οἰκτίρμων, merciful, seems to be that the former denotes the general quality of compassion, while the latter emphasizes the sympathy called out by special cases, being the feeling which is moved to pain at another's suffering.

See the common formulas of swearing, Matthew 5:35, Matthew 5:36.

See on the kindred word κακοπάθεια, suffering, James 5:10. Only here and 2 Timothy 2:3, 2 Timothy 2:9; 2 Timothy 4:5.

Let him sing psalms (ψαλλέτω)

The word means, primarily, to pluck or twitch. Hence of the sharp twang on a bowstring or harp-string, and so to play upon a stringed instrument. Our word psalm, derived from this, is, properly, a tune played upon a stringed instrument. The verb, however, is used in the New Testament of singing praise generally. See 1 Corinthians 14:15; Romans 15:9.

Rev. gives, better, the participial force, him that is sick. The word originally means to work. Hence, "him that is laboring under disease."

And if he have committed sins (κἃν ἁμαρτίας ᾖ πεποιηκώς)

The Greek gives a shade of meaning which can hardly be transferred neatly into English, representing not merely the fact that the man has sinned, but his condition as a sinner. Literally the words read, if he be having committed sins; i.e., in a state of having committed, and under the moral or physical consequences of transgression.

They shall be forgiven (ἀφεθήσεται)

Better, Rev., "it shall be forgiven," supplying the commission as a subject. The verb means to send forth or discharge, and is the standard New-Testament word for forgiving. Forgiveness (ἄφεσις) is a putting or sending away of sins, with a consequent discharge of the sinner; thus differing from τάρεσις (Romans 3:25), which is a passing by of sin, a pretermission as distinguished from a remission. See, farther, on Romans 3:25.

The preposition ἐξ, forth, out, implies full, frank, open confession, and so in every case of its use in the New Testament. See on Matthew 3:6.

Faults (παραπτώματα)

See on Matthew 6:14.

The effectual, fervent prayer of a righteous man availeth much (πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη)

Lit., much availeth (ἰσχύει, is strong), the prayer of a righteous man working or operating. The rendering of the A. V., besides being unwarranted by the text, is almost a truism. An effectual prayer is a prayer that avails. The Rev. is at once more correct and more natural: The supplication of a righteous man availeth much in its working.

The generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions. See the same expression, Acts 14:15.

Of like passions (ὁμοιοπαθὴς)

Only here and Acts 14:15. There is some danger of a misunderstanding of this rendering, from the limited and generally bad sense in which the word passions is popularly used. The meaning is rather of like nature and constitution. Rev. puts nature in margin, which would be better in the text.

He prayed fervently (προσευχῇ προσηύξατο)

Lit., he prayed with prayer. See a similar mode of expression, Genesis 2:17 (Sept.), ye shall surely die (θανάτῳ ἀποθανεῖσθε); lit., ye shall die with death. Compare Luke 22:15; John 3:29; Acts 4:17. The addition of the cognate noun gives intenseness to the verb.

Hide - sins

A familiar Hebrew phrase. See Psalm 32:1; Psalm 85:2; Proverbs 10:12.

See on Matthew 16:18. As Paul in his letters does not call himself by his original name of Saul, so Peter calls himself, not Simon, but Peter, the name most significant and precious both to himself and to his readers, because bestowed by his Lord. In the opening of the second epistle he uses both names.

An apostle

Of all the catholic epistles, Peter's alone puts forward his apostleship in the introduction. He is addressing churches with which he had no immediate connection, and which were distinctively Pauline. Hence he appeals to his apostleship in explanation of his writing to them, and as his warrant for taking Paul's place.

To the strangers - elect (1 Peter 1:2, ἐκλεκτοῖς παρεπιδήμοις)

The Rev., properly, joins the two words, elect who are sojourners, instead of continuing elect with according to the foreknowledge, etc., as A. V.

Elect

Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, Isaiah 65:15, Isaiah 65:22; Psalm 105:43. Compare Matthew 20:16; Matthew 22:14; Romans 8:33.

Sojourners (παρεπιδήμοις)

Persons sojourning for a brief season in a foreign country. Though applied primarily to Hebrews scattered throughout the world (Genesis 23:4; Psalm 39:12), it has here a wider, spiritual sense, contemplating Christians as having their citizenship in heaven. Compare Hebrews 11:13. The preposition παρά, in composition, implies a sense of transitoriness, as of one who passes by to something beyond.

Scattered (διασπορᾶς)

Lit., of the dispersion; from διασπείρω, to scatter or spread abroad; σπείρω meaning, originally, to sow. The term was a familiar one for the whole body of Jews outside the Holy Land, scattered among the heathen.

In virtue of; in accordance with.

Foreknowledge (πρόγνωσιν)

Only here and Acts 2:23, in Peter's sermon at Pentecost. He is distinguishing there between foreknowledge and determinate counsel.

The Father

Implying that the relation contemplated by the divine foreknowledge is a new relation of sonship.

In sanctification (ἐν ἁγιασμῷ)

Compare 2 Thessalonians 2:13. The spiritual state in which the being elected to salvation is realized. The word is peculiarly Pauline, occurring eight times in Paul's epistles, and besides only here and Hebrews 12:14.

Unto obedience (εἰς)

Note the three prepositions: according to (κατά) the foreknowledge; in (ἐν) sanctification; unto (εἰς) obedience. The ground, sphere, and end of spiritual sanctification.

Sprinkling (ῥαντισμὸν)

Here in a passive sense - the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See Numbers 19:19, Numbers 19:21. Compare Hebrews 9:13; Hebrews 12:24 :; Numbers 19:9, Numbers 19:13, where the water in which were the ashes of the red heifer is called ὕδωρ ῥαντισμοῦ, water of sprinkling (Septuagint), which the A. V. and Rev. Old Testament render water of separation. The word and its kindred verb occur only in Hebrews and Peter.

Jesus Christ

The foreknowledge of the Father, the sanctification of the Spirit, the obedience and sprinkling of the blood of Jesus Christ the Son. The Father foreknowing, the Son atoning, the Spirit applying the Son's work in sanctifying. "The mystery of the Trinity and the economy of our salvation are intimated in this verse" (Bengel).

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εὖ, well, λόγος, a word. Well-spoken-of; praised; honored. Used in the New Testament of God only. The kindred verb is applied to human beings, as to Mary (Luke 1:28): "Blessed (εὐλογημένη) art thou." Compare the different word for blessed in Matthew 5:3, etc. (μακάριοι), and see notes there. The style of this doxological phrase is Pauline. Compare 2 Corinthians 1:3; Ephesians 1:3.

Hath begotten us again (ἀναγεννήσας ἡμᾶς)

The verb is used by Peter only, and by him only here and 1 Peter 1:23. It is in the aorist tense, and should be rendered, as Rev., begat; because regeneration is regarded as a definite historical act accomplished once for all, or possibly because Peter regards the historical act of Christ's resurrection as virtually effecting the regeneration. The latter sentiment would be Pauline, since Paul is wont to speak of Christians as dying and rising with Christ. Romans 7:4; Romans 6:8-11.

Lively (ζῶσαν)

Better, as Rev., literally rendering the participle, living: a favorite word with Peter. See 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6; and compare Acts 9:41, where Peter is the prominent actor; and Acts 10:42, where he is the speaker.

Hope (ἐλπίδα)

Peter is fond of this word also (see 1 Peter 1:13, 1 Peter 1:21; 1 Peter 3:5, 1 Peter 3:15), which, in classical Greek, has the general signification of expectancy, relating to evil as well as to good. Thus Plato speaks of living in evil hope ("Republic," i., 330); i.e., in the apprehension of evil; and Thucydides, of the hope of evils to come; i.e., the expectation or apprehension. In the New Testament the word always relates to a future good.