The Meaning of 1 Peter 4:9 Explained

1 Peter 4:9

KJV: Use hospitality one to another without grudging.

YLT: hospitable to one another, without murmuring;

Darby: hospitable one to another, without murmuring;

ASV: using hospitality one to another without murmuring:

KJV Reverse Interlinear

Use hospitality  one to another  without  grudging. 

What does 1 Peter 4:9 Mean?

Verse Meaning

Offering hospitality without complaining is one way to demonstrate love for the brethren (cf. Matthew 25:35). A host might incur persecution by giving hospitality to a known Christian in Peter"s day.
"In certain cultures that are strongly family-oriented, the bringing of strangers into a house may be somewhat shocking. Yet Christians overcome these conventions because God"s love has made them into a single great family." [1]

Context Summary

1 Peter 4:1-11 - The New Life In Christ
The Apostle urges the disciples to make a clean break with sin. As our Lord's grave lay between Him and His earlier life, so there should be a clean break between our life as believers and the earth-bound life, which was dominated by lawless passions. Sometimes God employs the acid of persecution or suffering to eat away the bonds that bind us to our past. Let us accept these with a willing mind. The one condition of reigning with the enthroned Christ is to submit to His cross. Of course, we must die to animal instinct, to the blandishments of the world, and to the temptations of the evil one; but it is quite as important to die to our self-life, whether it be clothed in white or black!
We are summoned to a life of prayer. But in order to promote fervency in prayer we must be sober-minded and self-controlled, 1 Peter 4:7; loving, 1 Peter 4:8; and faithful to our stewardship of all God's entrusted gifts, 1 Peter 4:10. Let us cultivate the invariable habit of looking up from our service, of whatever kind, to claim the ability to do it for the glory of God, 1 Peter 4:11. [source]

Chapter Summary: 1 Peter 4

1  He exhorts them to cease from sin and live fore God,
12  and comforts them against persecution

Greek Commentary for 1 Peter 4:9

Using hospitality [πιλοχενοι]
“Friendly to strangers,” old word (from πιλοσ χενος — philosανευ γογγυσμου — xenos), in N.T. only here and 1 Timothy 3:2; Titus 1:8. No verb here in the Greek. [source]
Without murmuring [χωρις γογγυσμων]
Like chōris goggusmōn in Philemon 2:14. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew 25:35). Inns were rare and very poor. Hospitality made mission work possible (3 John 1:5). [source]
Using hospitality []
Compare Romans 13:13. [source]

Reverse Greek Commentary Search for 1 Peter 4:9

Acts 6:1 A murmuring of the Grecian Jews [γογγυσμος των ελληνιστων]
Late onomatopoetic word (lxx) from the late verb γογγυζω — gogguzō to mutter, to murmur. The substantive occurs also in John 7:12; Philemon 2:14; 1 Peter 4:9. It is the secret grumblings that buzz away till they are heard. These “Grecian Jews” or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. Against the Hebrews (προς τους Εβραιους — pros tous Ebraious). The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. Were neglected Imperfect passive of παρατεωρεω — paratheōreō old verb, to examine things placed beside The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom. [source]
1 Timothy 5:10 Lodged strangers [ἐξενοδόχησεν]
N.T.oolxx. On the duty of hospitality comp. 1 Timothy 3:2; Matthew 25:35; Romans 12:13; Hebrews 13:2; 1 Peter 4:9; 3 John 1:5. [source]
1 Timothy 3:2 Given to hospitality [φιλόξενον]
oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13. [source]
1 Timothy 3:2 The husband of one wife [μιᾶς γυναικὸς ἄνδρα]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
1 Timothy 3:2 Orderly [κοσμιον]
See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον — philoxenon). Old word (see πιλοχενια — philoxenia in Romans 12:13), from πιλος — philos and χενος — xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος — didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
1 Timothy 3:2 Given to hospitality [πιλοχενον]
Old word (see πιλοχενια — philoxenia in Romans 12:13), from πιλος — philos and χενος — xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. [source]
1 Timothy 3:2 Without reproach [ανεπιλημπτον]
Accusative case of general reference with δει — dei and ειναι — einai Old and common verbal One at a time, clearly. Temperate Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω — nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα — sōphrona). Another old adjective (from σαος — saos or σως — sōs sound, πρην — phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον — philoxenon). Old word (see πιλοχενια — philoxenia in Romans 12:13), from πιλος — philos and χενος — xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος — didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
1 Timothy 3:2 Temperate [νηπαλιον]
Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω — nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα — sōphrona). Another old adjective (from σαος — saos or σως — sōs sound, πρην — phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον — philoxenon). Old word (see πιλοχενια — philoxenia in Romans 12:13), from πιλος — philos and χενος — xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος — didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
Hebrews 13:2 Be not forgetful to entertain strangers [τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε]
Lit. be not forgetful of hospitality. Φιλοξενία only here and Romans 12:13. olxx. Φιλόξενος hospitable 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. Romans 12:13; 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9, and see Clem. Rom. Ad Corinth. x., xi., xii. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The O.T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, who was called ξένιος , the God of the stranger. The Romans regarded any violation of the rites of hospitality as impiety. Cicero says: “It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city” (De Off. ii. 18). [source]
3 John 1:5 In whatsoever thou doest [ο εαν εργασηι]
Indefinite relative with modal εαν — ean (= αν — an) and the first aorist middle subjunctive of εργαζομαι — ergazomai See Colossians 3:23 for both ποιεω — poieō and εργαζομαι — ergazomai in the same sentence.And strangers withal (και τουτο χενους — kai touto xenous). “And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]
3 John 1:5 And strangers withal [και τουτο χενους]
“And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]

What do the individual words in 1 Peter 4:9 mean?

hospitable to one another without complaint
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ

φιλόξενοι  hospitable 
Parse: Adjective, Nominative Masculine Plural
Root: φιλόξενος  
Sense: hospitable, generous to guests.
ἀλλήλους  one  another 
Parse: Personal / Reciprocal Pronoun, Accusative Masculine Plural
Root: ἀλλήλων  
Sense: one another, reciprocally, mutually.
ἄνευ  without 
Parse: Preposition
Root: ἄνευ  
Sense: without one’s will or intervention.
γογγυσμοῦ  complaint 
Parse: Noun, Genitive Masculine Singular
Root: γογγυσμός  
Sense: a murmur, murmuring, muttering.