The Duty of the Christian men on the Church

Duty and Community Reciprocity:

Duty involves responsibilities and expectations within a community.In biblical texts, it refers to tasks individuals are expected to perform, signifying community reciprocity.The Hebrew term מִשְׁמֶרֶת (mišmeret) means "charge" or "duty".

Types of Duties:

Service: διακονία (diakonia) - service or ministry.Work: ἔργον (ergon) - labor or tasks.Spiritual Service: λατρεία (latreia) - religious duties.Obligation: ὀφειλή (opheilē) - a social or moral obligation.

Theological Overview:

In the New Testament, duty includes helping those in need (χρεία, chreia) as a sign of spirituality (εὐσεβέω, eusebeō).In the Old Testament, the people of Israel had duties to serve and obey Yahweh (שָׁמַע, šāmaʿ).Military and service terms like עֶבֶד (ʿebed, "servant") and מִשְׁמֶרֶת (mišmeret, "charge") highlight roles of responsibility.

Old Testament Context:

מִשְׁמֶרֶת (mišmeret): Refers to commandments and duties given by God, e.g., keeping God's laws (Genesis 26:5).שִׂים (śîm): To set up or appoint someone to a duty, e.g., taskmasters over Israel (Exodus 1:11).נָתַן (nātan): To give or appoint responsibility, e.g., Pharaoh setting Joseph over Egypt (Genesis 41:41).עֶבֶד (ʿebed): A servant or slave serving others or God.

New Testament Context:

ἔργον (ergon): Work or tasks assigned, e.g., duties of servants (Mark 13:34).ὀφειλή (opheilē): Obligations or debts, both literal and metaphorical (Romans 13:7).διακονία (diakonia): Service or ministry, e.g., apostles' ministry (Acts 1:25).δοῦλος (doulos): Servant or slave, emphasizing obedience (Matthew 8:9).λατρεία (latreia): Religious service or worship (Romans 12:1).λειτουργία (leitourgia): Worship service, e.g., temple duties (Hebrews 9:21).χρεία (chreia): Necessary duties, e.g., deacons distributing food (Acts 6:3).τάξις (taxis): Orderly duty, e.g., priestly duties (Hebrews 7:11).εὐσεβέω (eusebeō): Fulfilling religious duties, e.g., caring for widows (1 Timothy 5:4).

Duty in biblical terms encompasses a wide range of responsibilities and roles, from religious and community service to personal obligations and tasks, reflecting a deep sense of reciprocity and commitment within the community.

El fin de todas las cosas y la conducta cristiana ¶7 Mas el fin de todas las cosas se acerca; sed pues prudentes y de espíritu sobrio para la oración. 8 Sobre todo, sed fervientes en vuestro amor los unos por los otros, pues el amor cubre multitud de pecados. 9 Sed hospitalarios los unos para con los otros, sin murmuraciones. 10 Según cada uno ha recibido un don especial, úselo sirviéndoos los unos a los otros como buenos administradores de la multiforme gracia de Dios. 11 El que habla, que hable conforme a las palabras de Dios; el que sirve, que lo haga por la fortaleza que Dios da, para que en todo Dios sea glorificado mediante Jesucristo, a quien pertenecen la gloria y el dominio por los siglos de los siglos. Amén.

Lockman Foundation, Santa Biblia: La Biblia de Las Américas: Con Referencias Y Notas, electronic ed. (La Habra, CA: Editorial Fundación, Casa Editorial para La Fundación Bíblica Lockman, 1998), 1 Pe 4:7–11.

4:7–11 Adding to his previous comments about the need for believers to live upright lives (vv. 1–6), Peter emphasizes Jesus’ return to encourage his audience to actively do right by others. 4:7 Peter is certain of Jesus’ return (see 1:5, 7). Believers are called to live in confidence and anticipation of the consummation of God’s work in Christ (this is referred to as eschatological hope). 4:8 Peter draws on Prov 10:12 to affirm the power of Christian love; it can result in forgiveness and reconciliation when people have been harmed or wronged (Jas 5:20). In this way, love overcomes sin. Early Christianity regarded love as the foundational ethic for the community of believers (John 13:34–35; 1 Cor 13:1–13; Gal 5:13–14; Col 3:14). 4:9 Peter may have urged his audience to show hospitality to one another in light of the unfriendly and even hostile treatment they experienced from non-believers (compare Heb 13:2; 3 John 5–8). 4:10 This is the only use of the Greek word charisma in the nt outside of Paul’s writings (see Rom 12:6; 1 Cor 12:28–31). Elsewhere, Paul discusses spiritual gifts in detail (see 1 Cor 12:4–11 and note), emphasizing their purpose to serve and build up the body of Christ (Eph 4:11–12). Peter’s exhortation reflects the same concern here, though he may also have in mind God’s gift of salvation (see Rom 5:15–16; 6:23). Peter mentions two areas of giftedness: speaking and serving. His list is not intended to be exhaustive, merely illustrative. The purpose of gifts is to serve the Church in a way that brings glory to God. Spiritual Gifts ISBE 4:11 May refer to the gift of prophecy (see note on 1 Cor 12:10) or to any type of speaking about God and the truth of the gospel. However the next line seems to imply that Peter is referring to speaking and serving gifts in a broad sense, not to specific gifts (compare 1 Cor 12:1–11). Either way, Peter urges believers to act with extreme care when speaking on God’s behalf and conveying truths about His will. This verse likely addresses the manner in which believers offer service to each other, since the same Greek word is used in 1 Pet 4:10 to speak of serving others in a general sense. Peter’s point is that God will supply the strength to serve and act hospitably toward other people. This verse may also refer to the office of the “deacon” or “servant” since the Greek verb diakoneō used here is related to the Greek noun diakonos, which is applied to the church office of “deacon” or “servant” (see 1 Tim 3:8 and note).

John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 1 Pe 4:7–11.

7. Resuming the idea in 1 Pe 4:5. the end of all things—and therefore also of the wantonness (1 Pe 4:3, 4) of the wicked, and of the sufferings of the righteous [Bengel]. The nearness meant is not that of mere “time,” but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is “ready” (1 Pe 4:5) to judge the world at any moment; it is only God’s long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing. sober—“self-restrained.” The opposite duties to the sins in 1 Pe 4:3 are here inculcated. Thus “sober” is the opposite of “lasciviousness” (1 Pe 4:3). watch—Greek, “be soberly vigilant”; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer. prayer—Greek, “prayers”; the end for which we should exercise vigilance. 8. above all things—not that “charity” or love is placed above “prayer,” but because love is the animating spirit, without which all other duties are dead. Translate as Greek, “Having your mutual (literally, ‘towards yourselves’) charity intense.” He presupposes its existence among them; he urges them to make it more fervent. charity shall cover the multitude, &c.—The oldest manuscripts have “covereth.” Quoted from Pr 10:12; compare Pr 17:9. “Covereth” so as not harshly to condemn or expose faults; but forbearingly to bear the other’s burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, “covereth a (not ‘the,’ as English Version) multitude of sins”; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, “covereth” his own sins; for then the Greek middle voice would be used; and Pr 10:12; 17:9 support the Protestant view. “As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor” [Luther]. Compare the conduct of Shem and Japheth to Noah (Ge 9:23), in contrast to Ham’s exposure of his father’s shame. We ought to cover others’ sins only where love itself does not require the contrary. 9. (Ro 12:13; Heb 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love. without grudging—Greek, “murmuring.” “He that giveth, let him do it with simplicity,” that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him. 10. every—“even as each man hath received,” in whatever degree, and of whatever kind. The Spirit’s gifts (literally, “gift of grace,” that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use. minister the same—not discontentedly envying or disparaging the gift of another. one to another—Greek as in 1 Pe 4:8, “towards yourselves”; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves. stewards—referring to Mt 25:15, &c.; Lu 19:13–26. 11. 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 Ac 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 Ro 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 (1 Pe 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mt 7:29; Jn 12:49; 14:10; compare Paul, 2 Co 2:17). Note, the very same term as is applied in the only other passages where it occurs (Ac 7:38; Ro 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 Mk 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.”

Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 510–511.