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1Pe_4:5 points to the judgment which awaits the evil-speaking heathen: οἱ ἀποδώσουσι λόγον ] ἀποδ . λόγον (Mat_12:36; Heb_13:17; Act_19:40). Antithesis to αἰτεῖν λόγον , chap. 1Pe_3:15.
τῷ ἑτοίμως ἔχοντι ] “that is, the Saviour risen, and seated at the right hand, chap. 1Pe_3:22,” de Wette.
The expression: ἑτοίμως ἔχειν , “to be ready,” with the exception of here, only in Act_21:13; 2Co_12:14.
κρῖναι ξῶντας καὶ νεκρούς ] As often in the N. T. of the last judgment, which by ἑτοίμ . ἔχ . is pointed out as near at hand; comp. 1Pe_4:7. ζῶντας καὶ νεκρούς does not denote some dead and some alive, but the aggregate of all, whether they be living or already dead when the day of judgment comes; comp. Act_10:42; 2Ti_4:1.[239] It is erroneous to understand by the quick and the dead the Christians only (Wichelhaus, Schott), or those who speak evil only. Peter, by naming Him to whom the evil-speakers shall render an account, the Judge of the quick and the dead, implies thereby that they are not to remain unpunished, whether they die before the day of judgment or not. And this, as a testimony to the justice of God, should serve to comfort the Christians under the calumnies which they had to endure, and exhort them not to be led aside by them to a denial of their Christian walk.
It must further be observed, that this passage adds the last to those elements of the glory of the exalted Saviour mentioned at the close of the last chapter, namely, the office of judge which He will execute at the end of the days.
[239] Gerhard: vivos, quos judex veniens reperiet vivos, mortuos, quos ex sepulcris in vitam revocabit. Several commentators erroneously understand the words ζῶντας καὶ νεκρούς in a figurative sense; Joh. Huss: vivos in gratia ad beatitudinem, mortuos in culpa ad damnationem; Bened. Arias: vivos adhuc in carne illa Adami: mortuos in Christo.