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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 4:7–11. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an awful position or doctrine, and an inference drawn from it. The position is that the end of all things is at hand. The miserable destruction of the Jewish church and nation foretold by our Saviour is now very near; consequently, the time of their persecution and your sufferings is but very short. Your own life and that of your enemies will soon come to their utmost period. Nay, the world itself will not continue very long. The conflagration will put an end to it; and all things must be swallowed up in an endless eternity. The inference from this comprises a series of exhortations.
1.To sobriety and watchfulness: "Be you therefore sober, Pe1 4:7. Let the frame and temper of your minds be grave, stayed, and solid; and observe strict temperance and sobriety in the use of all worldly enjoyments. Do not suffer yourselves to be caught with your former sins and temptations, Pe1 4:3. An watch unto prayer. Take care that you be continually in a calm sober disposition, fit for prayer; and that you be frequent in prayers, lest this end come upon you unawares," Luk 21:34; Mat 26:40, Mat 26:41. Learn,
(1.)The consideration of our approaching end is a powerful argument to make us sober in all worldly matters, and earnest in religious affairs.
(2.)Those who would pray to purpose must watch unto prayer. They must watch over their own spirits, watch all fit opportunities, and do their duty in the best manner they can.
(3.)The right ordering of the body is of great use to promote the good of the soul. When the appetites and inclinations of the body are restrained and governed by God's word and true reason, and the interests of the body are submitted to the interests and necessities of the soul, then it is not the soul's enemy, but its friend and helper.
2.To charity: And above all things have fervent charity among yourselves, Pe1 4:8. Here is a noble rule in Christianity. Christians ought to love one another, which implies an affection to their persons, a desire of their welfare, and a hearty endeavour to promote it. This mutual affection must not be cold, but fervent, that is, sincere, strong, and lasting. This sort of earnest affection is recommended above all things, which shows the importance of it, Col 3:14. It is greater than faith or hope, Co1 13:13. One excellent effect of it is that it will cover a multitude of sins. Learn,
(1.)There ought to be in all Christians a more fervent charity towards one another than towards other men: Have charity among yourselves. He does not say for pagans, for idolaters, or for apostates, but among yourselves. Let brotherly love continue, Heb 13:1. There is a special relation between all sincere Christians, and a particular amiableness and good in them, which require special affection.
(2.)It is not enough for Christians not to bear malice, nor to have common respect for one another, they must intensely and fervently love each other.
(3.)It is the property of true charity to cover a multitude of sins. It inclines people to forgive and forget offences against themselves, to cover and conceal the sins of others, rather than aggravate them and spread them abroad. It teaches us to love those who are but weak, and who have been guilty of many evil things before their conversion; and it prepares for mercy at the hand of God, who hath promised to forgive those that forgive others, Mat 6:14.
3.To hospitality, Pe1 4:9. The hospitality here required is a free and kind entertainment of strangers and travellers. The proper objects of Christian hospitality are one another. The nearness of their relation, and the necessity of their condition in those times of persecution and distress, obliged Christians to be hospitable one to another. Sometimes Christians were spoiled of all they had, and were driven away to distant countries for safety. In this case they must starve if their fellow-christians would not receive them. Therefore it was a wise and necessary rule which the apostle here laid down. It is elsewhere commanded, Heb 13:1, Heb 13:2; Rom 12:13. The manner of performing this duty is this: it must be done in an easy, kind, handsome manner, without grudging or grumbling at the expense or trouble. Learn,
(1.)Christians ought not only to be charitable, but hospitable, one to another.
(2.)Whatever a Christian does by way of charity or of hospitality, he ought to do it cheerfully, and without grudging. Freely you have received, freely give.
4.To the improvement of talents, Pe1 4:11.
(1.)The rule is that whatever gift, ordinary or extraordinary, whatever power, ability, or capacity of doing good is given to us, we should minister, or do service, with the same one to another, accounting ourselves not masters, but only stewards of the manifold grace, or the various gifts, of God. Learn,
[1.]Whatever ability we have of doing good we must own it to be the gift of God and ascribe it to his grace.
[2.]Whatever gifts we have received, we ought to look upon them as received for the use one of another. We must not assume them to ourselves, nor hide them in a napkin, but do service with them one to another in the best manner we are able.
[3.]In receiving and using the manifold gifts of God we must look upon ourselves as stewards only, and act accordingly. The talents we are entrusted with are our Lord's goods, and must be employed as he directs. And it is required in a steward that he be found faithful.
(2.)The apostle exemplifies his direction about gifts in two particulars - speaking and ministering, concerning which he gives these rules: - [1.] If any man, whether a minister in public or a Christian in private conference, speak or teach, he must do it as the oracles of God, which direct us as to the matter of our speech. What Christians in private, or ministers in public, teach and speak must be the pure word and oracles of God. As to the manner of speaking, it must be with the seriousness, reverence, and solemnity, that become those holy and divine oracles. [2.] If any man minister, either as a deacon, distributing the alms of the church and taking care of the poor, or as a private person, by charitable gifts and contributions, let him do it as of the ability which God giveth. He who has received plenty and ability from God ought to minister plentifully, and according to his ability. These rules ought to be followed and practised for this end, that God in all things, in all your gifts, ministrations, and services, may be glorified, that others may see your good works, and glorify your Father who is in heaven (Mat 5:16), through Jesus Christ, who has procured and given these gifts to men (Eph 4:8), and through whom alone we and our services are accepted of God (Heb 13:15), to whom, Jesus Christ, be praise and dominion for ever and ever. Amen. Learn, First, It is the duty of Christians in private, as well as ministers in public, to speak to one another of the things of God, Mal 3:16; Eph 4:29; Psa 145:10-12. Secondly, It highly concerns all preachers of the gospel to keep close to the word of God, and to treat that word as becomes the oracles of God. Thirdly, Christians must not only do the duty of their place, but they must do it with vigour, and according to the best of their abilities. The nature of a Christian's work, which is high work and hard work, the goodness and kindness of the Master, and the excellency of the reward, all require that our endeavours should be serious and vigorous, and that whatever we are called to do for the honour of God and the good of others we should do it with all our might. Fourthly, In all the duties and services of life we should aim at the glory of God as our chief end; all other views must be subservient to this, which would sanctify our common actions and affairs, Co1 10:31. Fifthly, God is not glorified by any thing we do if we do not offer it to him through the mediation and merits of Jesus Christ. God in all things must be glorified through Jesus Christ, who is the only way to the Father. Sixthly, The apostle's adoration of Jesus Christ, and ascribing unlimited and everlasting praise and dominion to him, prove that Jesus Christ is the most high God, over all blessed for evermore. Amen.
Historical interpretation
Seven Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If you receive your neighbor as though he were Christ, you will not complain or feel embarrassed but rather rejoice in your service. But if you do not receive him as if he were Christ, you will not receive Christ either, because he said: “Whoever receives you, receives me.” If you do not show hospitality in this way, you will have no reward. Abraham received passers-by and travelers just as they were. He did not leave them to his servants. On the contrary, he ordered his wife to bring flour, even though he had domestic help. But he and his wife wanted to earn the blessing, not only of hospitality but of service also. This is how we ought to show hospitality, by doing all the work ourselves, so that we may be sanctified.
Those who offer hospitality to others make themselves happy and content, not so much because they are giving of their own as because they are being helped by others. And this in two ways; first, because they enjoy the company of their guests, and second, because they earn a reward for their hospitality. But if you receive a brother, do not be distracted by too much serving, and do not attempt what is beyond your strength. Unnecessary effort is always tedious, and such exertions will only embarrass your guests. Do not let your guest become a cause for impoverishing yourself, but even in hard times be as generous as you can.
Therefore, dearest brothers, love hospitality, love the works of charity. For hence it is said through Paul: "Let brotherly love continue in you, and do not forget hospitality. For through this some have pleased, having received angels as guests." Hence Peter says: "Be hospitable to one another without murmuring." Hence Truth itself says: "I was a stranger, and you took me in."
The end of all things is at hand. Therefore, be sober and watchful in prayer. Above all, keep fervent in your love for one another, because love covers a multitude of sins. Be hospitable to one another without complaint.
The end, that is, completion, consummation or the end of all the prophets is said to be imminent: however, the true word is Christ, for He is the perfection of all. And not as the Greeks rave, who indeed say that pleasure is the end, like Epicurus, while others say wisdom or contemplation or virtue. Therefore, since perfection has come in Christ, Peter also says, having been made conformable to this perfection, present yourselves in all things without defect in sobriety, in vigilance for prayers (for the prayer of the sober or the watchful, and not of those who are held by the drunkenness of worldly things), in love for one another. Paul, however, says that this is the change of the law (Rom. 13:10): here indeed that it may cover sins. For mercy towards one's neighbor makes God merciful to us. This mercy would never proceed to what is righteous, unless it is out of great love. But where he mentions love, he also adds that those who are endowed with love, namely hospitality, which he commands to be shown without complaint; for this is the essence of true love.
"love covers a multitude." This means persevering and enduring and stretched out over a long period.
Note that when Peter mentions love he immediately goes on to talk about offering hospitality without grumbling. That is a sure sign of what love is.
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Summary
First Peter 4:9 issues a direct command to believers to practice hospitality towards one another, emphasizing not only the act of welcoming but also the crucial attitude with which it must be offered—without reluctance or complaint. This exhortation is set within Peter's broader counsel on how Christians are to live faithfully in light of the approaching end of all things and amidst increasing persecution, underscoring hospitality as a vital expression of fervent love and mutual support within the community of faith.
Context
Literary Context
This verse is situated within a significant section of Peter's first epistle, specifically 1 Peter 4:7-11. Peter transitions from discussing suffering for Christ (in 1 Peter 4:1-6) to practical instructions for Christian living in the "last days." The preceding verse, 1 Peter 4:8, commands believers to "have fervent charity among yourselves: for charity shall cover the multitude of sins." Hospitality in 1 Peter 4:9 is presented as a concrete, tangible outworking of this fervent, self-sacrificial love. It is followed by instructions on using spiritual gifts for mutual edification (1 Peter 4:10-11), indicating that hospitality is a fundamental aspect of communal life and service within the body of Christ.
Historical & Cultural Context
In the Greco-Roman world of the first century, structured public lodging was rare and often disreputable. Travelers, missionaries, and those displaced by persecution (like many of Peter's audience, who were "strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia" as per 1 Peter 1:1) relied heavily on private hospitality. Opening one's home was not merely a social courtesy but a vital act of survival and solidarity. For early Christians, hospitality was particularly significant as it facilitated the spread of the gospel, provided safe havens for persecuted believers, and fostered community among those who were often marginalized by society. It was a practical demonstration of the new family bonds forged in Christ, transcending ethnic and social barriers.
Key Themes
The command to "use hospitality" in 1 Peter 4:9 contributes to several overarching themes in 1 Peter. Firstly, it embodies the theme of Christian Love and Community, showing how love for one another (1 Peter 4:8) is expressed practically. Secondly, it reinforces the idea of Living as Sojourners and Strangers, acknowledging the transient nature of believers' earthly existence and the need for mutual support on their spiritual journey. Thirdly, it speaks to Suffering and Persecution, as hospitality provided crucial refuge and encouragement for those facing hardship for their faith. Finally, it aligns with the broader biblical emphasis on God's Welcoming Nature, reflecting the divine hospitality extended to humanity through Christ, a theme that resonates throughout the New Testament, as seen in Romans 15:7.
Exposition and Analysis
Key Word Analysis
From philos (friend, love) and xenos (stranger, guest), this word literally means "fond of guests" or "lover of strangers." It encapsulates the act of welcoming and providing for those outside one's immediate family or familiar circle, often involving opening one's home and resources. This term highlights the counter-cultural nature of the virtue, as it calls for love towards those who are unfamiliar or even perceived as "other."
This genitive plural pronoun emphasizes reciprocity and mutual responsibility within the community. It signifies that hospitality is not a one-way street but a shared practice among believers, fostering communal interdependence and care. It implies that every member of the Christian community has both the capacity and the obligation to extend and receive hospitality, building up the body of Christ.
Derived from gongýzō (to grumble or murmur), this term refers to a reluctant, resentful, or complaining attitude. Its inclusion highlights that the manner of hospitality is as crucial as the act itself; it must be offered cheerfully and willingly, without internal or external complaint. This word points to the inner disposition of the heart, warning against a service rendered out of obligation or resentment rather than genuine love.
Verse Breakdown
"Use hospitality"
This is an imperative command, urging believers to actively engage in the practice of welcoming and caring for others. The verb implies a deliberate and consistent effort to open one's life, home, and resources to those in need, embodying the "love of strangers." It's not an optional suggestion but a required Christian virtue.
"one to another"
This phrase specifies the primary recipients of this hospitality – fellow believers within the Christian community. It underscores the importance of mutual support, fellowship, and practical love among the scattered saints, especially in times of persecution and societal marginalization. It fosters unity and strengthens the bonds of Christian brotherhood.
"without grudging"
This crucial qualification addresses the attitude with which hospitality is to be extended. It forbids any form of murmuring, complaining, or reluctance, demanding that the act be performed with cheerfulness, generosity, and genuine willingness. This ensures that the hospitality is a true expression of love, untainted by resentment or a desire for repayment, and thus honors God.
Literary Devices
Peter's concise command in 1 Peter 4:9 employs several effective literary devices. The most prominent is the Imperative Mood ("Use hospitality"), which conveys the non-negotiable and urgent nature of this virtue for believers. This direct command emphasizes that hospitality is not merely a suggestion but a fundamental duty. Furthermore, the phrase "without grudging" creates a powerful Contrast, highlighting the crucial distinction between genuine, joyful hospitality and a reluctant, resentful offering. This contrast underscores that the spirit and attitude behind the act are as vital as the act itself, preventing a mere outward show of duty. The verse also demonstrates Conciseness, packing profound theological and practical truth into a brief, memorable statement, making it easy to recall and apply in daily Christian living.
Theological and Thematic Connections
The command to practice hospitality without grudging is deeply rooted in the character of God and the nature of the Christian faith. It reflects God's own welcoming posture towards humanity, who, though strangers and alienated by sin, were welcomed into His family through Christ. This divine hospitality serves as the ultimate model for believers. Practicing hospitality is an act of love that builds up the body of Christ, strengthens community bonds, and provides practical support to those in need, especially in times of hardship. It demonstrates a selfless, outward-focused love that prioritizes the well-being of others over personal comfort or convenience, thereby fulfilling the law of Christ.
Reflection and Application
In a world often characterized by isolation, individualism, and suspicion of strangers, the call to "use hospitality one to another without grudging" remains profoundly relevant. It challenges believers to intentionally cultivate a spirit of openness, generosity, and welcome, both within the church and beyond. This isn't just about inviting people to dinner, though that is a beautiful expression of it; it's about creating spaces—physical, emotional, and spiritual—where others feel seen, valued, and safe. True hospitality requires moving beyond our comfort zones, overcoming busyness, and genuinely investing in the lives of others, not out of obligation but out of a cheerful heart overflowing with Christ's love. It is a powerful witness to the transforming power of the gospel, demonstrating the radical love that defines God's people.
Questions for Reflection
FAQ
What does "hospitality" mean in a modern context, given that ancient travel customs are different?
While ancient hospitality often involved providing lodging for travelers due to a lack of inns, its core meaning of "love of strangers" (from the Greek philoxenia) extends to contemporary life. In a modern context, hospitality encompasses creating welcoming environments in our homes, churches, and communities. This can involve inviting new believers, singles, families, or those in need for meals or fellowship; actively seeking out and embracing newcomers in church or social settings to make them feel seen and valued; or offering practical help and support to those experiencing hardship. The essence remains the same: a cheerful, selfless act of welcome and care, as encouraged in Romans 12:13.
Why is the "without grudging" part so important?
The phrase "without grudging" (Greek aneu gongysmou) is crucial because it addresses the attitude behind the act of hospitality. It warns against offering hospitality out of mere obligation, resentment, or a desire for recognition. True Christian hospitality, as taught in 1 Peter 4:9, must flow from a cheerful, willing, and loving heart. If done with a grumbling spirit, the act loses its spiritual value and fails to genuinely reflect the love of Christ. This aligns with the broader biblical principle that God loves a cheerful giver, as stated in 2 Corinthians 9:7.
Christ-Centered Fulfillment
The command to "use hospitality one to another without grudging" finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the quintessential Host, who, though God, "made himself of no reputation, and took upon him the form of a servant" (Philippians 2:7), welcoming sinners and outcasts into His presence and fellowship without grudging. Jesus consistently extended radical hospitality to those marginalized by society, eating with tax collectors and sinners (Mark 2:15-17), healing the sick, and opening the Kingdom of God to all who would believe. His sacrifice on the cross is the supreme act of divine hospitality, inviting humanity, who were once "aliens from the commonwealth of Israel, and strangers from the covenants of promise" (Ephesians 2:12), into the very family of God. Believers are called to imitate this selfless, joyful welcome, knowing that in serving others, especially the least of these, they are serving Christ Himself (Matthew 25:35-40). Our present acts of hospitality are a foretaste of the grand, eternal hospitality of God, where all believers will feast with Christ at the marriage supper of the Lamb (Revelation 19:9).