But let none of you suffer as a murderer or a thief or a railer or coveter of other men's things.
μη γαρ τις υμων πασχετω ως φονευς η κλεπτης η κακοποιος η ως αλλοτριοεπισκοπος
6 Church Fathers comment on this verse
One who meddles in what belongs to another is someone who is excessively curious about other people's affairs in order to have an occasion for slander. But such an occupation belongs to a soul that is unclean, malicious, and ready for every evil.
"Let none of you suffer as a murderer," lest we become like the unbelieving thief, who was condemned for murder and was reviled together with the humble Christ, though he suffered with Him undeservedly. "Or as a thief," that is, lest you be like Ananias and Sapphira, who stole the money offered to God. "Or as an evildoer," that is, like Simon Magus, who railed against the Apostles before Nero. He himself also passionately desired what belonged to another, for he coveted the virtues of the Apostles for gold and silver.
"A meddler in another's affairs" (α̉λλτριοεπίσκοπος). This word occurs only once in the New Testament and is therefore understood in different ways. In the Vulgate it is alienorum appetitor. In Russian it is rendered "one who encroaches on what belongs to another." Some translate it "a disturber of public peace." Others, including Theophylact, have in mind interference in other people's affairs or condemnation of others for sins. The general thought of the verse is that Christians should not bring calamities upon themselves by actual crimes.
Only let none suffer, and so forth. Blessed are those who endure slander and afflictions for the name of Christ, but precisely for the name of Christ, as Christians (v. 16), and not for any evil deeds. The Apostle would not wish any Christian to suffer for evil deeds, whose possibility, of course, always exists even in the best Christian communities. The Apostle points to some of these deeds, not because they existed among the Christians to whom he writes, but because they were possible among them as well. From the multitude of such deeds, suffering for which does not grant blessedness to those who suffer, the Apostle lists only murder, theft, evildoing, and encroachment on what belongs to another. "Evildoer" should be understood in the general moral sense (cf.
1 Pet 2:12, 14), and not in any particular sense, such as a criminal against the state, as Christians were sometimes considered. There is no basis for understanding the word here in that particular sense. "One who encroaches on what belongs to another": the Greek word translated this way in our version is original and new, unknown to the ancient Greeks, and hardly translated precisely by us. The word signifies a person who arbitrarily assumes for himself the right, though authorized by no one, to supervise the actions of his neighbors, to judge and decide about them. In general, he interferes in others' affairs with his unsolicited instructions, advice, guidance, and the like. Such sometimes unbearable people, with qualities that form the inward basis of this absurd behavior (cf. 1 Thess 4:11; 2 Thess 3:11; 1 Tim 5:13), may undergo many unpleasant things, sorrows, and sufferings. But this is what they deserve, and the Apostle does not call such people blessed. Blessed Theophylact interprets this word thus: "He who is excessively curious about others' affairs in order to have occasion for slander. But such an occupation belongs to an impure and malicious soul, ready for every evil."
Instructions to martyrs (1 Pet 4:12-19). "Beloved, do not think it strange concerning the fiery trial sent to test you, as though some strange thing had happened to you." Having said, for their consolation. That the martyrs "will rejoice and triumph at the revelation of Christ's glory," the Apostle adds: "Only let none of you suffer as a murderer, or a thief, or as one who encroaches on what belongs to another. But if anyone suffers as a Christian, let him not be ashamed, but let him glorify God for such a lot." "For," the Apostle adds, "the time has come for judgment to begin at the house of God. And if it begins first with us, what will be the end of those who do not obey the Gospel of God?" By these added words the Apostle clearly wishes to instill the following thought.
At the present time we must endure persecutions for the Christian faith, for this is the time of its spread throughout the world. But can the world allow this without a struggle? Naturally, it will set all its powers against the faith and raise every possible persecution against its confessors. Thus judgment, that is, sufferings, persecutions, and calamities, must first weigh upon the Kingdom of God, upon the Church. Then they will break forth upon her enemies, upon the unbelieving, as God's punishment. "And if the righteous man," the Apostle reasons, "is scarcely saved," that is, reaches the blessed state only through sufferings, "where will the ungodly and the sinner appear?" "Therefore. " the Apostle concludes, "let those who suffer according to the will of God, and not according to their own will, entrust their souls to Him as to a second Creator, while doing good."
Among various kinds of suffering, the Apostle spoke especially often of sufferings from slanders. Christians were probably especially exposed to these because their view of everything differed from that of the pagans. This was especially true because of their life, which was far removed from everything pagan and therefore seemed suspicious to some. As a result, pagans raised various calumnies against Christians, accusing them, for example, of murder, incest, and the like. Reassuring them about the harmlessness of such slanders, the Apostle recalls the well-known words of the Lord about the blessedness of those who suffer for His name (see Mt 5:11). He says that in this case Christians may see for themselves a special pledge of sharing in future glory.
They may see a special divine election of the Holy Spirit, so that the pagan blasphemy against them will be blasphemy against the Holy Spirit Himself (cf. Mt 12:31), as blessed Theophylact says. It is noteworthy that earlier, in verse 6, the Apostle called the sufferings of Christians a participation in Christ's sufferings. Here he refers them to the Holy Spirit, and thereby shows their closest communion with the whole Holy Trinity. In the days of Nero, Christians often suffered for the name alone. The Apostle alludes to this in verse 16. Therefore he exhorts them not only not to be ashamed, but even to triumph, if such a beautiful lot falls to anyone. For here the governing authority itself will define the suffering as being for the name of Christ alone. The only danger is that someone might suffer for an evil deed: for murder, theft, or interference in matters and rights that do not concern him (cf. 1 Thess 4:11). By repeating this last concern (cf. 1 Pet 3:17), the Apostle does not slander Christians. He warns them against such and similar deeds, since they can destroy them and at the same time bring dishonor upon Christians if any of them falls into such sin.
Passages read together with this verse.
Greek text, 14 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS