The Meaning of 1 Peter 4:8 Explained

1 Peter 4:8

KJV: And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

YLT: and, before all things, to one another having the earnest love, because the love shall cover a multitude of sins;

Darby: but before all things having fervent love among yourselves, because love covers a multitude of sins;

ASV: above all things being fervent in your love among yourselves; for love covereth a multitude of sins:

KJV Reverse Interlinear

And  above  all things  have  fervent  charity  among  yourselves:  for  charity  shall cover  the multitude  of sins. 

What does 1 Peter 4:8 Mean?

Study Notes

sins
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

In relation to their fellow Christians, Peter considered it most important that his readers keep their brotherly love at full strength ( 1 Peter 1:22; Romans 13:8-10; 1 Thessalonians 5:8; 1 Thessalonians 5:15; 1 John 4:7-11). The same expression occurs in non-biblical Greek to describe a horse at full gallop and a runner straining for the tape at the finish line of a race.
The person with this kind of love is willing to forgive and even covers a multitude of the sins of others committed against himself or herself rather than taking offense ( Proverbs 10:12; James 5:20). We cannot compensate for our own sins by loving others. Peter was not saying that. The proper way to deal with our sins is to confess them ( 1 John 1:9).
"Love hides them from its own sight and not from God"s sight. Hate does the opposite; it pries about in order to discover some sin or some semblance of sin in a brother and then broadcasts it, even exaggerates it, gloats over it." [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 4:8

Above all things [προ παντων]
See this phrase in James 5:12. [source]
Being fervent [εκτενη εχοντες]
Present active participle of εχοντες — echontes and predicate accusative of adjective εκτενης — ektenēs (from εκτεινω — ekteinō to stretch out), stretched out, here only in N.T., “holding intent you love among yourselves.”For love covereth a multitude of sins (οτι αγαπη καλυπτει πλητος αμαρτιων — hoti agapē kaluptei plēthos hamartiōn). See James 5:20 for meaning, sins of the one loved, not of the one loving. [source]
For love covereth a multitude of sins [οτι αγαπη καλυπτει πλητος αμαρτιων]
See James 5:20 for meaning, sins of the one loved, not of the one loving. [source]
Fervent [ἐκτενῆ]
See, on the kindred adverbfervently, notes on 1 Peter 1:22.Love covereth, etcCompare James 5:20; Proverbs 10:12. [source]
Love covereth, etc []
Compare James 5:20; Proverbs 10:12. [source]

Reverse Greek Commentary Search for 1 Peter 4:8

Acts 26:7 Instantly [ἐν ἐκτενείᾳ]
Only here in New Testament. Lit., in intensity. See on fervently, 1 Peter 1:22. Compare more earnestly, Luke 22:44; without ceasing, Acts 12:5;fervent, 1 Peter 4:8. See, also, on instantly and instant, Luke 7:4; Luke 23:23. [source]
Acts 12:5 Without ceasing [ἐκτενὴς]
Wrong. The word means earnest. See on fervently, 1 Peter 1:22; and compare instantly, Acts 26:7; more earnestly, Luke 22:44; fervent, 1 Peter 4:8. The idea of continuance is, however, expressed here by the finite verb with the participle. Very literally, prayer was arising earnest. [source]
1 Corinthians 13:7 Beareth all things [παντα στεγει]
Στεγω — Stegō is old verb from στεγη — stegē roof, already in 1 Corinthians 9:12; 1 Thessalonians 3:1, 1 Thessalonians 3:5 which see. Love covers, protects, forbears (suffert, Vulgate). See note on 1 Peter 4:8 “because love covers a multitude of sins” (οτι αγαπη καλυπτει πητος αμαρτιων — hoti agapē kaluptei phēthos hamartiōn), throws a veil over. [source]
Colossians 3:13 One another - one another [ἀλλήλων - ἑαυτοῖς]
Lit., one another - yourselves. For a similar variation of the pronoun see Ephesians 4:32; 1 Peter 4:8-10. The latter pronoun emphasizes the fact that they are all members of Christ's body - everyone members one of another - so that, in forgiving each other they forgive themselves. [source]
James 5:12 Above all things [προ παντων]
No connection with what immediately precedes. Probably an allusion to the words of Jesus (Matthew 5:34-37). It is not out of place here. See the same phrase in 1 Peter 4:8. Robinson (Ephesians, p. 279) cites like examples from the papyri at the close of letters. Here it means “But especially” (Ropes). [source]
James 5:20 He which converteth [ο επιστρεπσας]
First aorist active articular participle of επιστρεπω — epistrephō of James 5:19.From the error (εκ πλανης — ek planēs). “Out of the wandering” of James 5:19 (πλανη — planē from which πλαναω — planaō is made). See 1 John 4:6 for contrast between “truth” and “error.”A soul from death The soul of the sinner Future active of καλυπτω — kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20. [source]
James 5:20 A soul from death [πσυχην εκ τανατου]
The soul of the sinner Future active of καλυπτω — kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20. [source]
James 5:20 Shall cover a multitude of sins [καλυπσει πλητος αμαρτιων]
Future active of καλυπτω — kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20. [source]
1 Peter 1:22 Obeying [ὑπακοῇ]
Rev., obedience. A peculiarly New Testament term unknown in classical Greek. In the Septuagint only Acts href="/desk/?q=ac+12:5&sr=1">Acts 12:5, where the narrative probably came from him, and also at 1 Peter 4:8; “fervent charity.” The words are compounded with the verb τείνω , to stretch, and signify intense strain; feeling on the rack. [source]
1 Peter 1:22 Unfeigned [ανυποκριτον]
Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια — philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως — ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης — ektenēs is more common (1 Peter 4:8). [source]
1 Peter 1:22 In your obedience [εν τηι υπακοηι]
With repetition of the idea in 1 Peter 1:2, 1 Peter 1:14 (children of obedience).To the truth (της αλετειας — tēs aletheias). Objective genitive with which compare John 17:17, John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια — philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως — ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης — ektenēs is more common (1 Peter 4:8). [source]
1 Peter 1:22 From the heart fervently [εκ καρδιας εκτενως]
Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης — ektenēs is more common (1 Peter 4:8). [source]
1 John 2:5 Is the love of God perfected [ἡ ἀγάπη τοῦ Θεοῦ τετελείωται]
Rev., rendering the perfect tense more closely, hath the love of God been perfected. The change in the form of this antithetic clause is striking. He who claims to know God, yet lives in disobedience, is a liar. We should expect as an offset to this: He that keepeth His commandments is of the truth; or, the truth is in him. Instead we have, “In him has the love of God been perfected.” In other words, the obedient child of God is characterized, not by any representative trait or quality of his own personality, but merely as the subject of the work of divine love: as the sphere in which that love accomplishes its perfect work. The phrase ἡ ἀγάπη τοῦ Θεοῦ the love of God, may mean either the love which God shows, or the love of which God is the object, or the love which is characteristic of God whether manifested by Himself or by His obedient child through His Spirit. John's usage is not decisive like Paul's, according to which the love of God habitually means the love which proceeds from and is manifested by God. The exact phrase, the love of God or the love of the Father, is found in 1 John 3:16; 1 John 4:9, in the undoubted sense of the love of God to men. The same sense is intended in 1 John 3:1, 1 John 3:9, 1 John 3:16, though differently expressed. The sense is doubtful in 1 John 2:5; 1 John 3:17; 1 John 4:12. Men's love to God is clearly meant in 1 John 2:15; 1 John 5:3. The phrase occurs only twice in the Gospels (Luke 6:42; John 5:42), and in both cases the sense is doubtful. Some, as Ebrard, combine the two, and explain the love of God as the mutual relation of love between God and men. It is not possible to settle the point decisively, but I incline to the view that the fundamental idea of the love of God as expounded by John is the love which God has made known and which answers to His nature. In favor of this is the general usage of ἀγάπη lovein the New Testament, with the subjective genitive. The object is more commonly expressed by εἰς towardsor to. See 1 Thessalonians 3:12; Colossians 1:4; 1 Peter 4:8. Still stronger is John's treatment of the subject in ch. 4. Here we have, 1 John 4:9, the manifestation of the love of God in us ( ἐν ἡμῖν ) By our life in Christ and our love to God we are a manifestation of God's love. Directly following this is a definition of the essential nature of love. “In this is love; i.e., herein consists love: not that we have loved God, but that He loved us ” (1 John 4:10). Our mutual love is a proof that God dwells in us. God dwelling in us, His love is perfected in us (1 John 4:12). The latter clause, it would seem, must be explained according to 1 John 4:10. Then (1 John 4:16), “We have known and believed the love that God hath in us ” (see on John 16:22, on the phrase have love ). “God is love;” that is His nature, and He imparts this nature to be the sphere in which His children dwell. “He that dwelleth in love dwelleth in God.” Finally, our love is engendered by His love to us. “We love Him because He first loved us” (1 John 4:19). -DIVIDER-
-DIVIDER-
In harmony with this is John 15:9. “As the Father loved me, I also loved you. Continue ye in my love.” My love must be explained by I loved you. This is the same idea of divine love as the sphere or element of renewed being; and this idea is placed, as in the passage we are considering, in direct connection with the keeping of the divine commandments. “If ye keep my commandments ye shall abide in my love.”-DIVIDER-
This interpretation does not exclude man's love to God. On the contrary, it includes it. The love which God has, is revealed as the love of God in the love of His children towards Him, no less than in His manifestations of love to them. The idea of divine love is thus complex. Love, in its very essence, is reciprocal. Its perfect ideal requires two parties. It is not enough to tell us, as a bare, abstract truth, that God is love. The truth must be rounded and filled out for us by the appreciable exertion of divine love upon an object, and by the response of the object. The love of God is perfected or completed by the perfect establishment of the relation of love between God and man. When man loves perfectly, his love is the love of God shed abroad in his heart. His love owes both its origin and its nature to the love of God. -DIVIDER-
-DIVIDER-
The word verily ( ἀληθῶς ) is never used by John as a mere formula of affirmation, but has the meaning of a qualitative adverb, expressing not merely the actual existence of a thing, but its existence in a manner most absolutely corresponding to ἀλήθεια truthCompare John 1:48; John 8:31. Hath been perfected. John is presenting the ideal of life in God. “This is the love of God that we keep His commandments.” Therefore whosoever keepeth God's word, His message in its entirety, realizes the perfect relation of love. [source]

What do the individual words in 1 Peter 4:8 mean?

above all things - among yourselves love fervent having because love covers over a multitude of sins
πρὸ πάντων τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες ὅτι ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν

πρὸ  above 
Parse: Preposition
Root: πρό  
Sense: before.
πάντων  all  things 
Parse: Adjective, Genitive Neuter Plural
Root: πᾶς  
Sense: individually.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἑαυτοὺς  yourselves 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
ἀγάπην  love 
Parse: Noun, Accusative Feminine Singular
Root: ἀγάπη  
Sense: brotherly love, affection, good will, love, benevolence.
ἐκτενῆ  fervent 
Parse: Adjective, Accusative Feminine Singular
Root: ἐκτενής  
Sense: stretched out.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἀγάπη  love 
Parse: Noun, Nominative Feminine Singular
Root: ἀγάπη  
Sense: brotherly love, affection, good will, love, benevolence.
καλύπτει  covers  over 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: καλύπτω  
Sense: to hide, veil.
πλῆθος  a  multitude 
Parse: Noun, Accusative Neuter Singular
Root: πλῆθος  
Sense: a multitude.
ἁμαρτιῶν  of  sins 
Parse: Noun, Genitive Feminine Plural
Root: ἁμαρτία  
Sense: equivalent to 264.