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Text -- 1 Peter 4:16-19 (NET)

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Context
4:16 But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name. 4:17 For it is time for judgment to begin, starting with the house of God. And if it starts with us, what will be the fate of those who are disobedient to the gospel of God? 4:18 And if the righteous are barely saved, what will become of the ungodly and sinners? 4:19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Christian any person, male or female, who is committed to following Christ.


Dictionary Themes and Topics: Wicked | UNCHANGEABLE; UNCHANGEABLENESS | ROME | Persecution | PETER, THE SECOND EPISTLE OF | PETER, THE FIRST EPISTLE OF | PAROUSIA | HOUSE OF GOD | God | Glorifying God | FAITHFUL; FAITHFULNESS | DAMN; DAMNATION; DAMNABLE | Commandments | Church | Christian | CREATOR | Afflictions and Adversities | ASHAMED | AS | AFFLICTION | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Pe 4:16 - -- But if as a Christian ( ei de hōs Christianos ). Supply the verb paschei (condition of first class, "if one suffer as a Christian"). This word oc...

But if as a Christian ( ei de hōs Christianos ).

Supply the verb paschei (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Act 11:26; Act 26:28; 1Pe 4:16). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Act 11:26). Each instance bears that idea. It is not the usual term at first like mathētai (disciples), saints (hagioi ), believers (pisteuontes ), etc. The Jews used Nazōraioi (Nazarenes) as a nickname for Christians (Act 24:5). By a.d. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled Chrēstianoi (i , ei and pronounced alike).

Robertson: 1Pe 4:16 - -- Let him not be ashamed ( mē aischunesthō ). Prohibition with mē and present passive imperative of aischunō . Peter had once been ashamed to...

Let him not be ashamed ( mē aischunesthō ).

Prohibition with mē and present passive imperative of aischunō . Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mar 14:68). See the words of Jesus in Mar 8:38 and Paul’ s in 2Ti 1:12. Peter is not ashamed now. In this name (en tōi onomati toutōi ). Of Christian as in Mar 9:41, "because ye are Christ’ s."

Robertson: 1Pe 4:17 - -- For the time is come ( hoti ho kairos ). No predicate, probably estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel...

For the time is come ( hoti ho kairos ).

No predicate, probably estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter Eze 9:1-11). The construction is unusual with tou arxasthai (genitive articular aorist middle infinitive of archō ), not exactly purpose or result, and almost in apposition (epexegetic), but note tou elthein used as subject in Luk 17:1. The persecution on hand (1Pe 1:7) was a foretaste of more to come. By "house of God"he can mean the same as the "spiritual house"of 1Pe 2:5 or a local church. Biggs even takes it to refer to the family.

Robertson: 1Pe 4:17 - -- And if it begin first at us ( ei de prōton aph'hēmōn ). Condition of first class again, with the verb archetai understood. "From us"(aph' he...

And if it begin first at us ( ei de prōton aph'hēmōn ).

Condition of first class again, with the verb archetai understood. "From us"(aph' hēmōn ) more exactly.

Robertson: 1Pe 4:17 - -- End ( telos ). Final fate.

End ( telos ).

Final fate.

Robertson: 1Pe 4:17 - -- Of them that obey not the gospel of God ( tōn apeithountōn tōi tou theou euaggeliōi ). "Of those disobeying the gospel of God."See the same i...

Of them that obey not the gospel of God ( tōn apeithountōn tōi tou theou euaggeliōi ).

"Of those disobeying the gospel of God."See the same idea in Rom 2:8. See Mar 1:14 for believing in the gospel.

Robertson: 1Pe 4:18 - -- And if the righteous is scarcely saved ( kai ei ho dikaios molis sōzetai ). First-class condition again with ei and present passive indicative of...

And if the righteous is scarcely saved ( kai ei ho dikaios molis sōzetai ).

First-class condition again with ei and present passive indicative of sōzō . Quotation from Pro 11:31. See 1Pe 3:12, 1Pe 3:14; Mat 5:20. But the Christian is not saved by his own righteousness (Phi 3:9; Rev 7:14). For molis see Act 14:18 and for asebēs (ungodly, without reverence) see Rom 4:5; 2Pe 2:5.

Robertson: 1Pe 4:18 - -- Will appear ( phaneitai ). Future middle of phainō , to show. For the question see Mar 10:24-26.

Will appear ( phaneitai ).

Future middle of phainō , to show. For the question see Mar 10:24-26.

Robertson: 1Pe 4:19 - -- Wherefore ( hōste ). Picking up the thread of consolation again (Bigg).

Wherefore ( hōste ).

Picking up the thread of consolation again (Bigg).

Robertson: 1Pe 4:19 - -- Commit their souls ( paratithesthōsan tas psuchas ). Present (continuous) middle imperative third plural of paratithēmi , old word, a banking fig...

Commit their souls ( paratithesthōsan tas psuchas ).

Present (continuous) middle imperative third plural of paratithēmi , old word, a banking figure, to deposit, as in 1Ti 1:18; 2Ti 2:2, the word used by Jesus as he died (Luk 23:46).

Robertson: 1Pe 4:19 - -- In well-doing ( en agathopoiiāi ). Late and rare word, only here in N.T., from agathopoieō (1Pe 2:15, 1Pe 2:20).

In well-doing ( en agathopoiiāi ).

Late and rare word, only here in N.T., from agathopoieō (1Pe 2:15, 1Pe 2:20).

Vincent: 1Pe 4:16 - -- A Christian Only three times in the New Testament, and never as a name used by Christians themselves, but as a nickname or a term of reproach. Se...

A Christian

Only three times in the New Testament, and never as a name used by Christians themselves, but as a nickname or a term of reproach. See on Act 11:26. Hence Peter's idea is, if any man suffer from the contumely of those who contemptuously style him Christian.

Vincent: 1Pe 4:19 - -- Commit ( παρατιθέσθωσαν ) Give in charge as a deposit. Compare Luk 12:48; Act 20:32; 1Ti 1:18. The word is used by Christ in comm...

Commit ( παρατιθέσθωσαν )

Give in charge as a deposit. Compare Luk 12:48; Act 20:32; 1Ti 1:18. The word is used by Christ in commending his soul to God (Luk 23:46).

Vincent: 1Pe 4:19 - -- Well-doing ( ἀγαθοποιίᾳ ) Only here in New Testament. Compare 1Pe 2:14. The surrender to God is to be coupled with the active pra...

Well-doing ( ἀγαθοποιίᾳ )

Only here in New Testament. Compare 1Pe 2:14. The surrender to God is to be coupled with the active practice of good.

Wesley: 1Pe 4:16 - -- Who giveth him the honour so to suffer, and so great a reward for suffering.

Who giveth him the honour so to suffer, and so great a reward for suffering.

Wesley: 1Pe 4:17 - -- God first visits his church, and that both in justice and mercy.

God first visits his church, and that both in justice and mercy.

Wesley: 1Pe 4:17 - -- How terribly will he visit them! The judgments which are milder at the beginning, grow more and more severe. But good men, having already sustained th...

How terribly will he visit them! The judgments which are milder at the beginning, grow more and more severe. But good men, having already sustained their part, are only spectators of the miseries of the wicked.

Wesley: 1Pe 4:18 - -- Escape with the utmost difficulty.

Escape with the utmost difficulty.

Wesley: 1Pe 4:18 - -- The man who knows not God.

The man who knows not God.

Wesley: 1Pe 4:18 - -- In that day of vengeance. The salvation here primarily spoken of is of a temporal nature. But we may apply the words to eternal things, and then they ...

In that day of vengeance. The salvation here primarily spoken of is of a temporal nature. But we may apply the words to eternal things, and then they are still more awful. Pro 11:31.

Wesley: 1Pe 4:19 - -- Both for a good cause, and in a right spirit.

Both for a good cause, and in a right spirit.

Wesley: 1Pe 4:19 - -- (Whatever becomes of the body) as a sacred depositum.

(Whatever becomes of the body) as a sacred depositum.

Wesley: 1Pe 4:19 - -- Be this your care, to do and suffer well: He will take care of the rest.

Be this your care, to do and suffer well: He will take care of the rest.

Wesley: 1Pe 4:19 - -- In whose truth, love, and power, ye may safely trust.

In whose truth, love, and power, ye may safely trust.

JFB: 1Pe 4:16 - -- The name given in contempt first at Antioch. Act 11:26; Act 26:28; the only three places where the term occurs. At first believers had no distinctive ...

The name given in contempt first at Antioch. Act 11:26; Act 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Act 6:3; "disciples," Act 6:1; "those of the way," Act 9:2; "saints," Rom 1:7; by the Jews (who denied that Jesus was the CHRIST, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Act 10:1-2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages--an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.

JFB: 1Pe 4:16 - -- Though the world is ashamed of shame. To suffer for one's own faults is no honor (1Pe 4:15; 1Pe 2:20), --for Christ, is no shame (1Pe 4:14; 1Pe 3:13).

Though the world is ashamed of shame. To suffer for one's own faults is no honor (1Pe 4:15; 1Pe 2:20), --for Christ, is no shame (1Pe 4:14; 1Pe 3:13).

JFB: 1Pe 4:16 - -- Not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to G...

Not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.

JFB: 1Pe 4:16 - -- The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.

The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.

JFB: 1Pe 4:17 - -- Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for wh...

Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.

JFB: 1Pe 4:17 - -- Greek, "season," "fit time."

Greek, "season," "fit time."

JFB: 1Pe 4:17 - -- The Church of living believers. Peter has in mind Eze 9:6; compare Amo 3:2; Jer 25:29. Judgment is already begun, the Gospel word, as a "two-edged swo...

The Church of living believers. Peter has in mind Eze 9:6; compare Amo 3:2; Jer 25:29. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [WETSTEIN from Rabbins]. But God limits the destroyer's power over His people.

JFB: 1Pe 4:17 - -- If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.

If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.

JFB: 1Pe 4:17 - -- The very God who is to judge them.

The very God who is to judge them.

JFB: 1Pe 4:18 - -- Compare "so as by fire," 1Co 3:15; having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less ...

Compare "so as by fire," 1Co 3:15; having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure.

JFB: 1Pe 4:18 - -- Having no regard for God; negative description.

Having no regard for God; negative description.

JFB: 1Pe 4:18 - -- Loving sin; positive; the same man is at once God-forgetting and sin-loving.

Loving sin; positive; the same man is at once God-forgetting and sin-loving.

JFB: 1Pe 4:18 - -- In judgment.

In judgment.

JFB: 1Pe 4:19 - -- General conclusion from 1Pe 4:17-18. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with...

General conclusion from 1Pe 4:17-18. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing.

JFB: 1Pe 4:19 - -- Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let bel...

Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let believers commit. (Compare Note, see on 1Pe 3:14).

JFB: 1Pe 4:19 - -- (See on 1Pe 3:17). God's will that the believer should suffer (1Pe 4:17), is for his good. One oldest manuscript and Vulgate read, "in well-doings"; c...

(See on 1Pe 3:17). God's will that the believer should suffer (1Pe 4:17), is for his good. One oldest manuscript and Vulgate read, "in well-doings"; contrast ill-doings, 1Pe 4:15. Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active well-doings.

JFB: 1Pe 4:19 - -- To His covenant promises.

To His covenant promises.

JFB: 1Pe 4:19 - -- Who is therefore also our Almighty Preserver. He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature and Crea...

Who is therefore also our Almighty Preserver. He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature and Creator, leaving that only of government. Faith restores it; so that the believer, living to the will of God (1Pe 4:2), rests implicitly on his Creator's faithfulness.

Clarke: 1Pe 4:16 - -- Yet if - as a Christian - If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on...

Yet if - as a Christian - If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on this very account. Christ suffered by the Jews because he was holy; Christians suffer because they resemble him

The word Χριστιανος, Christian, is used only here and in Act 11:26; Act 26:28. See the note on the Act 11:26 (note).

Clarke: 1Pe 4:17 - -- Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to e...

Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to endure various calamities; see Mat 24:9, Mat 24:21, Mat 24:22; Mar 13:12, Mar 13:13; Joh 16:2, etc. Here his true disciples are called the house or family of God. That the converted Jews suffered much from their own brethren, the zealots, or factions into which the Jews were at that time divided, needs little proof; and some interpreters think that this was in conformity to the purpose of God, (Mat 23:35 : That on you may come all the righteous blood shed from the foundation of the world), "that the Jewish Christians were to be involved in the general punishment; and that it was proper to begin at them as a part of the devoted Jewish nation, notwithstanding they were now become the house of God, because the justice of God would thereby be more illustriously displayed."See Macknight. But probably the word κριμα, which we here translate judgment, may mean no more than affliction and distress; for it was a Jewish maxim that, when God was about to pour down some general judgment, he began with afflicting his own people in order to correct and amend them, that they might be prepared for the overflowing scourge. In Bava Kama, fol. 60, 1, we have the same sentiment, and in nearly the same words, as in Peter, viz.: "God never punishes the world but because of the wicked, but he always begins with the righteous first. The destroyer makes no difference between the just and the unjust, only he begins first with the righteous."See Eze 9:1-7, where God orders the destroyer to slay both old and young in the city: But, said he, begin at my sanctuary

Clarke: 1Pe 4:17 - -- And if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenit...

And if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenitent, and obey not the Gospel of God? Here is the plainest reference to the above Jewish maxim; and this, it appears, was founded upon the text which St. Peter immediately quotes.

Clarke: 1Pe 4:18 - -- And if the righteous scarcely be saved - If it shall be with extreme difficulty that the Christians shall escape from Jerusalem, when the Roman armi...

And if the righteous scarcely be saved - If it shall be with extreme difficulty that the Christians shall escape from Jerusalem, when the Roman armies shall come against it with the full commission to destroy it, where shall the ungodly and the sinner appear? Where shall the proud Pharisaic boaster in his own outside holiness, and the profligate transgressor of the laws of God, show themselves, as having escaped the Divine vengeance? The Christians, though with difficulty, did escape, every man; but not one of the Jews escaped, whether found in Jerusalem or elsewhere

It is rather strange, but it is a fact, that this verse is the Septuagint translation of Pro 11:31 : Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner. For this the Septuagint and St. Peter have, If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Such a latitude of construction can scarcely be accounted for. The original is this: הן צדיק בארץ ישלם אף כי רשע וחוטא hen tsaddik baarets yeshullam aph ki rasha vechote : "Behold, to the righteous it shall be returned on the earth; and also to the wicked and the transgressor.

The Chaldee paraphrast has given this a different turn: Behold, the righteous shall be strengthened in the earth; but the ungodly and the sinners shall be consumed from the earth

The Syriac thus: If the righteous scarcely live, the ungodly and the sinner where shall he stand

The Arabic is nearly the same as the Septuagint and the apostle; the Vulgate follows the Hebrew

I have on several occasions shown that, when Cestius Gallus came against Jerusalem, many Christians were shut up in it; when he strangely raised the siege the Christians immediately departed to Pella in Coele-syria, into the dominions of King Agrippa, who was an ally of the Romans, and there they were in safety; and it appears, from the ecclesiastical historians, that they had but barely time to leave the city before the Romans returned under the command of Titus, and never left the place till they had destroyed the temple, razed the city to the ground, slain upwards of a million of those wretched people, and put an end to their civil polity and ecclesiastical state.

Clarke: 1Pe 4:19 - -- Suffer according to the will of God - A man suffers according to the will of God who suffers for righteousness’ sake; and who, being reviled, ...

Suffer according to the will of God - A man suffers according to the will of God who suffers for righteousness’ sake; and who, being reviled, reviles not again

Clarke: 1Pe 4:19 - -- Commit the keeping of their souls - Place their lives confidently in his hand, who, being their Creator, will also be their preserver, and keep that...

Commit the keeping of their souls - Place their lives confidently in his hand, who, being their Creator, will also be their preserver, and keep that safely which is committed to his trust. God is here represented as faithful, because he will always fulfill his promises, and withhold no good thing from them that walk uprightly

But they had no reason to hope that he would care for their lives and souls unless they continued in well-doing. He who is employed in God’ s work will have God’ s protection. The path of duty ever was, and ever will be, the only way of safety

1.    The apostle recommends fervent charity - unfeigned love both to God and man. It is well said of this grace that it is a universal virtue which ought to precede, accompany, and follow, all others. A charity which has God for its principle, and Jesus Christ for its pattern, never faileth. If our charity be extensive enough to cover all the defects of our neighbor in bearing with them; that of God is sufficient to cover all the sins of a sincere penitent by blotting them out. If we ought to be charitable to all, it is after the example of our heavenly Father, who is loving to every man, and hateth nothing that he has made

2 The difficulty of escaping the corruption that is in the world is great; and, consequently, the danger of losing our souls. In this great work, watchfulness, prayer; faith, and obedience, are indispensably necessary. He who does not walk with God here cannot see nor enjoy him hereafter.

Calvin: 1Pe 4:16 - -- 16.Yet if any man suffer as a Christian After having forbidden the Christians to do any hurt or harm, lest for their evil deeds, like the unbelieving...

16.Yet if any man suffer as a Christian After having forbidden the Christians to do any hurt or harm, lest for their evil deeds, like the unbelieving, they should become hateful to the world, he now bids them to give thanks to God, if they suffered persecutions for the name of Christ. And truly it is no common kindness from God, that he calls us, freed and exempted from the common punishment of our sins, to so honorable a warfare as to undergo for the testimony of his Gospel either exiles, or prisons, or reproaches, or even death itself. Then he intimates that those are ungrateful to God, who clamor or murmur on account of persecutions, as though they were unworthily dealt with, since on the contrary they ought to regard it as gain and to acknowledge God’s favor.

But when he says, as a Christian, he regards not so much the name as the cause. It is certain that the adversaries of Christ omitted nothing in order to degrade the Gospel. Therefore, whatever reproachful words they made use of, it was enough for the faithful, that they suffered for nothing else but for the defense of the Gospel.

On this behalf, or, In this respect. For since all afflictions derive their origin from sin, this thought ought to occur to the godly, “I am indeed worthy to be visited by the Lord with this and even with greater punishment for my sins; but now he would have me to suffer for righteousness, as though I were innocent.” For how much soever the saints may acknowledge their own faults, yet as in persecutions they regard a different end, such as the Lord sets before them, they feel that their guilt is blotted out and abolished before God. On this behalf, then, they have reason to glorify God.

Calvin: 1Pe 4:17 - -- 17.For the time is come, or, Since also the time is come. He amplifies the consolation, which the goodness of the cause for which we suffer brings t...

17.For the time is come, or, Since also the time is come. He amplifies the consolation, which the goodness of the cause for which we suffer brings to us, while we are afflicted for the name of Christ. For this necessity, he says, awaits the whole Church of God, not only to be subject to the common miseries of men, but especially and mainly to be chastised by the hand of God. Then, with more submission, ought persecutions for Christ to be endured. For except we desire to be blotted out from the number of the faithful, we must submit our backs to the scourges of God. Now, it is a sweet consolation, that God does not execute his judgments on us as on others, but that he makes us the representatives of his own Son, when we do not suffer except for his cause and for his name.

Moreover, Peter took this sentence from the common and constant teaching of Scripture; and this seems more probable to me than that a certain passage, as some think, is referred to. It was formerly usual with the Lord, as all the prophets witness, to exhibit the first examples of his chastisements in his own people, as the head of a family corrects his own children rather than those of strangers. (Isa 10:12.) For though God is the judge of the whole world, yet he would have his providence to be especially acknowledged in the government of his own Church. Hence, when he declares that he would rise up to be the judge of the whole world, he adds that this would be after he had completed his work on Mount Sion. He indeed puts forth his hand indifferently against his own people and against strangers; for we see that both are in common subjected to adversities; and if a comparison be made, he seems in a manner to spare the reprobate, and to be severe towards the elect. Hence the complaints of the godly, that the wicked pass their life in continual pleasures, and delight themselves with wine and the harp, and at length descend without pains in an instant into the grave — that fatness covers their eyes — that they are exempt from troubles — that they securely and joyfully spend their life, looking down with contempt on others, so that they dare to set their mouth against heaven. (Job 21:13; Psa 73:3.) In short, God so regulates his judgments in this world, that he fattens the wicked for the day of slaughter. He therefore passes by their many sins, and, as it were, connives at them. In the meantime, he restores by corrections his own children, for whom he has a care, to the right way, whenever they depart from it.

In this sense it is that Peter says that judgment begins at the house of God; for judgment includes all those punishments which the Lord inflicts on men for their sins, and whatever refers to the reformation of the world.

But why does he say that it was now the time? He means, as I think, what the prophets declare concerning his own time, that it especially belonged to Christ’s kingdom, that the beginning of the reformation should be in the Church. Hence Paul says that Christians, without the hope of a resurrection, would of all men be the most miserable, (1Co 15:19;) and justly so, because, while others indulge themselves without fear, the faithful continually sigh and groan; while God connives at the sins of others, and suffers them to continue torpid, he deals rigidly with his own people, and subjects them to the discipline of the cross.

Calvin: 1Pe 4:18 - -- When the faithful see that it is well with the wicked, they are necessarily tempted to be envious; and this is a very dangerous trial; for present ha...

When the faithful see that it is well with the wicked, they are necessarily tempted to be envious; and this is a very dangerous trial; for present happiness is what all desire. Hence the Spirit of God carefully dwells on this, in many places, as well as in the thirty-seventh Psalm, lest the faithful should envy the prosperity of the ungodly. The same is what Peter speaks of, for he shews that afflictions ought to be calmly borne by the children of God, when they compare the lot of others with their own. But he takes it as granted that God is the judge of the world, and that, therefore, no one can escape his hand with impunity. He hence infers, that a dreadful vengeance will soon overtake those whose condition seems now favorable. The design of what he says, as I have already stated, is to shew that the children of God should not faint under the bitterness of present evils, but that they ought, on the contrary, calmly to bear their afflictions for a short time, as the issue will be salvation, while the ungodly will have to exchange a fading and fleeting prosperity for eternal perdition.

But the argument is from the less to the greater; for if God spares not his own children whom he loves and who obey him, how dreadful will be his severity against enemies and such as are rebellious! There is, then, nothing better than to obey the Gospel, so that God may kindly correct us by his paternal hand for our salvation.

18.And if the righteous It has been thought that this sentence is taken from Pro 11:31; for the Greek translators have thus rendered what Solomon says,

“Behold, the just shall on the earth be recompensed; how much more the ungodly and the sinner?”

Now, whether Peter intended to quote this passage, or repeated a common and a proverbial saying, (which seems to me more probable,) 51 the meaning is, that God’s judgment would be dreadful against the ungodly, since the way to salvation was so thorny and difficult to the elect. And this is said, lest we should securely indulge ourselves, but carefully proceed in our course, and lest we should also seek the smooth and easy road, the end of which is a terrible precipice.

But when he says, that a righteous man is scarcely saved, he refers to the difficulties of the present life, for our course in the world is like a dangerous sailing between many rocks, and exposed to many storms and tempests; and thus no one arrives at the port, except he who has escaped from [a] thousand deaths. It is in the meantime certain that we are guided by God’s hand, and that we are in no danger of shipwreck as long as we have him as our pilot.

Absurd, then, are those interpreters who think that we shall be hardly and with difficulty saved, when we shall come before God in judgment; for it is the present and not the future time that Peter refers to; nor does he speak of God’s strictness or rigour, but shews how many and what arduous difficulties must be surmounted by the Christian before he reaches the goal. Sinner here means a wicked man 52 and the righteous are not those who are altogether perfect in righteousness, but who strive to live righteously.

Calvin: 1Pe 4:19 - -- 19.Wherefore let them that suffer He draws this conclusion, that persecutions ought to be submissively endured, for the condition of the godly in the...

19.Wherefore let them that suffer He draws this conclusion, that persecutions ought to be submissively endured, for the condition of the godly in them is much happier than that of the unbelieving, who enjoy prosperity to their utmost wishes. He, however, reminds us that we suffer nothing except according to the permission of God, which tends much to comfort us; when he says, Let them commit themselves to God, it is the same as though he had said, “Let them deliver themselves and their life to the safe keeping of God.” And he calls him a faithful possessor, because he faithfully keeps and defends whatever is under his protection or power. Some render the word “Creator;” and the term κτίστης means both; but the former meaning I prefer, for by bidding us to deposit our life with God, he makes him its safe keeper. He adds, in well-doing, lest the faithful should retaliate the wrongs done to them, but that they might on the contrary contend with the ungodly, who injured them, by well-doing.

Defender: 1Pe 4:17 - -- Christians will have been judged before the unsaved are judged, either by (1) confession now (1Co 11:31; 1Jo 1:9); (2) chastening (1Co 11:32; Heb 12:5...

Christians will have been judged before the unsaved are judged, either by (1) confession now (1Co 11:31; 1Jo 1:9); (2) chastening (1Co 11:32; Heb 12:5-11); (3) physical death (1Co 11:30; 1Co 5:3-5; 1Jo 5:16); or (4) loss at the judgment seat of Christ (2Co 5:10; Rom 14:10-13; 1Co 3:11-15). Over a thousand years after the judgment seat of Christ, the unsaved will be brought before God's great white throne of judgment to be judged according to their works, and, therefore, cast into the lake of fire (Rev 20:11-15).

Defender: 1Pe 4:17 - -- The answer to this question has been given in 2Th 1:8 : "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of o...

The answer to this question has been given in 2Th 1:8 : "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.""

TSK: 1Pe 4:16 - -- as : 1Pe 4:19, 1Pe 3:17, 1Pe 3:18; Act 11:26, Act 26:28; Eph 3:13-15 let him not : Isa 50:7, Isa 54:4; Phi 1:20; 2Ti 1:12; Heb 12:2, Heb 12:3 but : Is...

TSK: 1Pe 4:17 - -- judgment : Isa 10:12; Jer 25:29, Jer 49:12; Eze 9:6; Mal 3:5; Mat 3:9, Mat 3:10; Luk 12:47, Luk 12:48 and if : Luk 23:31 what : Mat 11:20-24; Luk 10:1...

TSK: 1Pe 4:18 - -- if : 1Pe 5:8; Pro 11:31; Jer 25:29; Eze 18:24; Zec 13:9; Mat 24:22-24; Mar 13:20-22; Luk 23:31; Act 14:22, Act 27:24, Act 27:31, Act 27:42-44; 1Co 10:...

TSK: 1Pe 4:19 - -- let : 1Pe 4:12-16, 1Pe 3:17; Act 21:11-14 commit : Psa 31:5, Psa 37:5; Luk 23:46; Act 7:59; 2Ti 1:12 in : 1Pe 2:15; Est 4:16; Jer 26:11-15; Dan 3:16-1...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Pe 4:16 - -- Yet if any man suffer as a Christian - Because he is a Christian; if he is persecuted on account of his religion. This was often done, and they...

Yet if any man suffer as a Christian - Because he is a Christian; if he is persecuted on account of his religion. This was often done, and they had reason to expect that it might occur in their own case. Compare the notes at 1Pe 3:17. On the import of the word Christian, and the reasons why the name was given to the disciples of the Lord Jesus, see the notes at Act 11:26.

Let him not be ashamed -

(1)    Ashamed of religion so as to refuse to suffer on account of it.

(2)\caps1     a\caps0 shamed that he is despised and maltreated.

He is to regard his religion as every way honorable, and all that fairly results from it in time and eternity as in every respect desirable. He is not to be ashamed to be called a Christian; he is not to be ashamed of the doctrines taught by his religion; he is not to be ashamed of the Saviour whom he professes to love; he is not to be ashamed of the society and fellowship of those who are true Christians, poor and despised though they may be; he is not to be ashamed to perform any of the duties demanded by his religion; he is not to be ashamed to have his name cast out, and himself subjected to reproach and scorn. A man should be ashamed only of that which is wrong. He should glory in that which is right, whatever may be the consequences to himself. Christians now, though not subjected to open persecution, are frequently reproached by the world on account of their religion; and though the rack may not be employed, and the fires of martyrdom are not enkindled, yet it is often true that one who is a believer is called to "suffer as a Christian."He may be reviled and despised. His views may be regarded as bigoted, narrow, severe. Opprobrious epithets, on account of his opinions, may be applied to him. His former friends and companions may leave him because he has become a Christian. A wicked father, or a frivilous and worldly mother, may oppose a child, or a husband may revile a wife, on account of their religion. In all these cases, the same spirit essentially is required which was enjoined on the early Christian martyrs. We are never to be ashamed of our religion, whatever results may follow from our attachment to it. Compare the notes at Rom 1:16.

But let him glorify God on this behalf - Let him praise God that he is deemed not unworthy to suffer in such a cause. It is a matter of thankfulness:

(1)\caps1     t\caps0 hat they may have this evidence that they are true Christians;

(2)\caps1     t\caps0 hat they may desire the advantages which may result from suffering as Christ did, and in his cause. See the notes at Act 5:41, where the sentiment here expressed is fully illustrated. Compare the Phi 3:10 note; Col 1:24 note.

Barnes: 1Pe 4:17 - -- For the time is come - That is, this is now to be expected. There is reason to think that this trial will now occur, and there is a propriety t...

For the time is come - That is, this is now to be expected. There is reason to think that this trial will now occur, and there is a propriety that it should be made. Probably the apostle referred to some indications then apparent that this was about to take place.

That judgment must begin - The word "judgment"here ( κρίμα krima ) seems to mean "the severe trial which would determine character."It refers to such calamities as would settle the question whether there was any religion, or would test the value of that which was professed. It was to "begin"at the house of God, or be applied to the church first, in order that the nature and worth of religion might be seen. The reference is, doubtless, to some fearful calamity which would primarily fall on the "house of God;"that is, to some form of persecution which was to be let loose upon the church.

At the house of God - Benson, Bloomfield, and many others, suppose that this refers to the Jews, and to the calamities that were to come around the temple and the holy city about to be destroyed. But the more obvious reference is to Christians, spoken of as the house or family of God. There is probably in the language here an allusion to Eze 9:6; "Slay utterly old and young, both maids, and little children, and women; and begin at my sanctuary."Compare Jer 25:29. But the language used here by the apostle does not denote literally the temple, or the Jews, but those who were in his time regarded as the people of God - Christians - the church. So the phrase ( בּית יהוה bēyt Yahweh ) "house of Yahweh"is used to denote the family or people of God, Num 12:7; Hos 8:1. Compare also 1Ti 3:15 and the note on that verse. The sense here is, therefore, that the series of calamities referred to were to commence with the church, or were to come first upon the people of God. Schoettgen here aptly quotes a passage from the writings of the Rabbis: "Punishments never come into the world unless the wicked are in it; but they do not begin unless they commence first with the righteous."

And if it first begin at us, what shall the end be of them that obey not the gospel of God? - If God brings such trials upon us who have obeyed his gospel, what have we not reason to suppose he will bring upon those who are yet in their sins? And if we are selected first as the objects of this visitation, if there is that in us which requires such a method of dealing, what are we to suppose will occur in the end with those who make no pretensions to religion, but are yet living in open transgression? The sentiment is, that if God deals thus strictly with his people; if there is that in them which makes the visitations of his judgment proper on them, there is a certainty that they who are not his people, but who live in iniquity, will in the end be overwhelmed with the tokens of severer wrath. Their punishment hereafter will be certain; and who can tell what will be the measure of its severity? Every wicked man, when he sees the trials which God brings upon his own people, should tremble under the apprehension of the deeper calamity which will hereafter come upon himself. We may remark:

\caps1 (1) t\caps0 hat the judgments which God brings upon his own people make it certain that the wicked will be punished. If he does not spare his own people, why should he spare others?

\caps1 (2) t\caps0 he punishment of the wicked is merely delayed. It begins at the house of God. Christians are tried, and are recalled from their wanderings, and are prepared by discipline for the heavenly world. The punishment of the wicked is often delayed to a future world, and in this life they have almost uninterrupted prosperity, but in the end it will be certain. See Ps. 73:1-19. The punishment will come in the end. It cannot be evaded. Sooner or later justice requires that the wicked should be visited with the expressions of divine displeasure on account of sin, and in the future world there will be ample time for the infliction of all the punishment which they deserve.

Barnes: 1Pe 4:18 - -- And if the righteous scarcely be saved - If they are saved with difficulty. The word used here ( μόλις molis ) occurs in the followi...

And if the righteous scarcely be saved - If they are saved with difficulty. The word used here ( μόλις molis ) occurs in the following places: Act 14:18, "scarce restrained they the people;"Act 27:7, "and scarce were come over against Cnidus;"1Pe 4:8, "and hardly passing it;"1Pe 4:16, "we had much work to come by the boat"- literally, we were able with difficulty to get the boat; Rom 5:7, "scarcely for a righteous man will one die;"and in the passage before us. The word implies that there is some difficulty, or obstruction, so that the thing came very near not to happen, or so that there was much risk about it. Compare Luk 13:31. The apostle in this passage seems to have had his eye on a verse in Proverbs, Pro 11:31, and he has merely expanded and illustrated it: "Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner."By the question which he employs, he admits that the righteous are saved with difficulty, or that there are perils which jeopard their salvation, and which are of such a kind as to make it very near not to happen. They would indeed be saved, but it would be in such a manner as to show that the circumstances were such as to render it, to human appearances, doubtful and problematical. This peril may have arisen from many circumstances:

(a) The difficulty of forming a plan of salvation, involving a degree of wisdom wholly beyond that of man, and of such a character that beforehand it would have been problematical and doubtful whether it could be. There was but one way in which it could be done. But what human wisdom could have devised that, or thought of it? There was but one being who could save. But who would have supposed that the Son of God would have been willing to become a man, and to die on a cross to do it? If he had been unwilling to come and die, the righteous could not have been saved.

(b) The difficulty of bringing those who are saved to a willingness to accept of salvation. All were disposed alike to reject it; and there were many obstacles in the human heart, arising from pride, and selfishness, and unbelief, and the love of sin, which must be overcome before any would accept of the offer of mercy. There was but one agent who could overcome these things, and induce any of the race to embrace the gospel - the Holy Spirit. But who could have anticipated that the Spirit of God would have undertaken to renew and sanctify the polluted human heart? Yet, if he had failed, there could have been no salvation for any.

© The difficulty of keeping them from falling away amidst the temptations and allurements of the world. Often it seems to be wholly doubtful whether those who have been converted will be kept to eternal life. They have so little religion; they yield so readily to temptation; they conform so much to the world; they have so little strength to bear up under trials, that it seems as if there was no power to preserve them and bring them to heaven. They are saved when they seemed almost ready to yield everything.

(d) The difficulty of rescuing them from the power of the great enemy of souls. The adversary has vast power, and he means, if be can, to destroy those who are the children of God. Often they are in most imminent danger, and it seems to be a question of doubtful issue whether they will not be entirely overcome and perish. It is no small matter to rescue a soul from the dominion of Satan, and to bring it to heaven, so that it shall be eternally safe. Through the internal struggles and the outward conflicts of life, it seems often a matter of doubt whether with all their effort they will be saved; and when they are saved, they will feel that they have been rescued from thousands of dangers, and that there has been many a time when they have stood on the very verge of ruin, and when, to human appearances, it was scarcely possible that they could be saved.

Where shall the ungodly and the sinner appear? - What hope is there of their salvation? The meaning is, that they would certainly perish; and the doctrine in the passage is, that the fact that the righteous are saved with so much difficulty is proof that the wicked will not be saved at all. This follows, because:

(a)\caps1     t\caps0 here is the same difficulty in their salvation which there was in the salvation of those who became righteous; the same difficulty arising from the love of sin, the hardness of the heart, and the arts and power of the adversary.

(b)    No one can be saved without effort, and in fact the righteous are saved only by constant and strenuous effort on their part.

But the wicked make no effort for their own salvation. They make use of no means for it; they put forth no exertions to obtain it; they do not make it a part of their plan of life. How, then, can they be saved? But where will they appear? I answer:

(a)\caps1     t\caps0 hey will appear somewhere. They will not cease to exist when they pass away from this world. Not one of them will be annihilated; and though they vanish from the earth, and will be seen here no more, yet they will make their appearance in some other part of the universe.

(b)    They will appear at the judgment-seat, as all others will, to receive their sentence according to the deeds done in the body. It follows from this:

\tx720 \tx1080 (1)\caps1     t\caps0 hat the wicked will certainly be destroyed. If the righteous are scarcely saved, how can they be?

(2)\caps1     t\caps0 hat there will be a state of future punishment, for this refers to what is to occur in the future world.

(3)\caps1     t\caps0 hat the punishment of the wicked will be eternal, for it is the opposite of what is meant by saved. The time will never come when it will be said that they are saved! But if so, their punishment must be eternal!

Barnes: 1Pe 4:19 - -- Wherefore, let them that suffer according to the will of God - That is, who endure the kind of sufferings that he, by his providence, shall app...

Wherefore, let them that suffer according to the will of God - That is, who endure the kind of sufferings that he, by his providence, shall appoint. Compare 1Pe 3:17; 1Pe 4:15-16.

Commit the keeping of their souls - to him. Since there is so much danger; since there is no one else that can keep them; and since he is a Being so faithful, let them commit all their interests to him. Compare Psa 37:5. The word "souls"here ( ψυχὰς psuchas ) is equivalent to themselves. They were to leave everything in his hand, faithfully performing every duty, and not being anxious for the result.

In well doing - Constantly doing good, or seeking to perform every duty in a proper manner. Their business was always to do right; the result was to be left with God. A man who is engaged always in well-doing, may safely commit all his interest to God.

As unto a faithful Creator - God may be trusted, or confided in, in all His attributes, and in all the relations which He sustains as Creator, Redeemer, Moral Governor, and Judge. In these, and in all other respects, we may come before Him with confidence, and put unwavering trust in Him. As Creator particularly; as one who has brought us, and all creatures and things into being, we may be sure that he will be "faithful"to the design which he had in view. From that design he will never depart until it is fully accomplished. He abandons no purpose which he has formed, and we may be assured that he will faithfully pursue it to the end. As our Creator we may come to Him, and look to Him for His protection and care. He made us. He had a design in our creation. He so endowed us that we might live forever, and so that we might honor and enjoy Him. He did not create us that we might be miserable; nor does He wish that we should be. He formed us in such a way that, if we choose, we may be eternally happy. In that path in which He has appointed us to go, if we pursue it, we may be sure of His help and protection. If we really aim to accomplish the purposes for which we were made, we may be certain that He will show Himself to be a "faithful Creator;"one in whom we may always confide. And even though we have wandered from Him, and have long forgotten why we were made, and have loved and served the creature more than the Creator, we may be sure, if we will return to Him, that He will not forget the design for which He originally made us. As our Creator we may still confide in Him. Redeemed by the blood of His Son, and renewed by His Spirit after the image of Him who erected us, we may still go to Him as our Creator, and may pray that even yet the high and noble ends for which we were made may be accomplished in us. Doing this, we shall find Him as true to that purpose as though we had never sinned.

Poole: 1Pe 4:16 - -- Yet if any man suffer as a Christian if his Christianity be his only crime, and the cause of his sufferings. Let him not be ashamed: see 2Ti 2:12 ....

Yet if any man suffer as a Christian if his Christianity be his only crime, and the cause of his sufferings.

Let him not be ashamed: see 2Ti 2:12 .

But let him glorify God on this behalf i.e. on the account of his sufferings; let him bless God for keeping him from suffering as an evil-doer, and for counting him worthy to suffer for Christ’ s sake, Act 5:41 , as well as for giving him patience, and courage under sufferings.

Poole: 1Pe 4:17 - -- For the time is come or season, viz. that which is fixed by God: the afflictions that befall God’ s people come in the time appointed, and so ar...

For the time is come or season, viz. that which is fixed by God: the afflictions that befall God’ s people come in the time appointed, and so are never unseasonable. Or this may imply, that what the prophets spoke in their time, Isa 10:12 Jer 25:29 , doth especially agree to gospel times, viz. that judgment begins at the house of God.

Judgment viz. temporary, and for good, in opposition to the destructive judgment he implies in the latter part of the verse; he means all those afflictions God brings upon his children for their correction, trial, instruction, mortification, 1Co 11:31,32 .

Must begin at the house of God the church of God, and the members of it, called here his house, as 1Ti 3:15 Heb 3:6 , and typified by the material house or temple of God under the Old Testament.

What shall the end be of them that obey not the gospel of God? How miserable, how dreadful will be the end of all those that would not obey the gospel! Implying, that they shall be in a much worse condition if God take them in hand. If he spare not his children, much less will he his enemies. If the one sip of the cup of God’ s wrath, the other shall wring out the dregs, and drink them, Psa 75:8 .

Poole: 1Pe 4:18 - -- Scarcely be saved with much labour and difficulty, through many tribulations, Act 14:22 , as going in the narrow way, and entering in at the strait g...

Scarcely be saved with much labour and difficulty, through many tribulations, Act 14:22 , as going in the narrow way, and entering in at the strait gate, Mat 7:13,14 .

The ungodly and the sinner unbelievers and impenitent sinners of all sorts; both words signify the same, in opposition to the righteous before mentioned.

Appear he shall not be able to stand in God’ s judgment against the sentence of condemnation then to be pronounced, Psa 1:5 : q.d. If the righteous scarcely be saved, the wicked shall certainly perish.

Poole: 1Pe 4:19 - -- Let them that suffer viz. any manner of affliction or persecution for righteousness’ sake. According to the will of God according to that wil...

Let them that suffer viz. any manner of affliction or persecution for righteousness’ sake.

According to the will of God according to that will of God, whereby he hath appointed them to suffer such things, 1Pe 3:17 1Th 3:3 .

Commit commend into his hands, or lay up, or intrust with him as a depositum, Psa 31:5 2Ti 1:12 .

The keeping of their souls as the most precious things while they live, and most to be cared for when they die; that they may be kept from sin under afflictions, and from perishing in death: or rather, their souls here includes their bodies, and so committing their souls is committing their whole selves to God.

In well-doing not being deterred from well-doing by the evils they suffer, but by persevering in holiness notwithstanding their afflictions, making it appear to the last, that they do not suffer as evil-doers.

As unto a faithful Creator one who, as Creator, is able to keep what they commit to him; and being faithful to his promises, certainly will do it.

PBC: 1Pe 4:17 - -- We must keep Peter’s context in mind as we survey these verses. He has extensively discussed the question of Christian suffering, specifically suffe...

We must keep Peter’s context in mind as we survey these verses. He has extensively discussed the question of Christian suffering, specifically suffering in the process of doing well. For Peter, it is no accomplishment to do wrong and suffer because of it, but to do right and patiently endure suffering is commendable. This passage is frequently tortured with non-contextual interpretations that wholly miss its intent. If people believe that their eternal salvation depends on themselves or on the institution of the church, they seem inclined to make this passage support their idea in some manner. However, they must strain to find the reason for the specific form of Peter’s ideas in the lesson. The typical interpretation from this school of thought builds discipleship on fear. " You’d better really give it your best, or you won’t make it," wholly missing Peter’s primary conclusion; quietly and confidently commit your soul to Jesus in well doing, for He is faithful. The focus of this interpretation moves distinctly away from the Lord Jesus Christ to human accomplishment.

Peter addressed this letter to suffering Christians, likely living in the northern area of modern Turkey. They were faithful in their Christian living, apparently a major cause of their suffering at the hands of evildoers. They were not lost sinners who needed salvation; they were faithful Christians who needed encouragement.

In the verses leading up to this lesson Peter surfaces the idea that Christians suffer for two reasons. Some suffer because they compromise their faith and face chastening or other predictable consequences of a hypocritical lifestyle. Others live by their faith despite the difficulties imposed by people who do not embrace the faith of the Lord Jesus Christ. This passage contributes needed insight to the philosophical question regarding " gratuitous evil." Is there such a thing, evil so intense and nonsensical that it exhibits no obvious explanation whatever? Consider the ovens in which the Nazis murdered thousands of Jews. Consider the more recent situation in Iraq in which the government directed the use of horrible chemical weapons against thousands of Kurdish citizens. If you suffered through one of these ordeals, you would likely struggle with that momentous question; "Why," why would such a thing be allowed? Peter rejects the idea that all evil, all suffering can be explained. In some instances, true enough, people bring their suffering onto themselves by any number of contributing factors. However, in other cases godly, faithful believers face unexpected trials without any apparent or mitigating explanation. Peter doesn’t pretend to explain this evil; he only acknowledges that it occurs and explains how faithful Christians should face it.

Did you ever notice the frequency of " faith" words in Scripture? In your survey of these words don’t miss " faithful." Especially in the Old Testament, one can hardly separate the ideas of " faith" from " faithful." In fact we shouldn’t try to pry them too far apart. " The just shall live by his faith."  {Hab 2:4} Occasionally we probe the New Testament passages that discuss the " faith of God." I believe the very best explanation of these passages lies in this essential Old Testament union between faith and faithfulness. We cannot impose upon God the finite concept of faith, as in " We walk by faith and not sight."  {2Co 5:7} This is the error of contemporary neo-orthodox theologians who conclude that God has no more knowledge of the future than you or I The idea of God’s faith must be considered in conjunction with God’s faithfulness. As God is faithful to Himself in all things, particularly in the example of the Lord Jesus Christ, He leaves us a godly model of conduct. Peter has already emphasized this truth.  {1Pe 2:21-23}

" For the time is come that judgment must begin at the house of God."

What judgment? What is the context of the verse? In the preceding verses Peter has extensively discussed two kinds of suffering. Some suffer for evildoing; others suffer in well doing. When you observe someone suffering, how do you know the difference? Ah, now we are getting to Peter’s lesson. No people are more equipped to distinguish the character of suffering more than God’s faithful people. If they served faithfully, they have lived in the shoes of suffering. They are intimately acquainted with all the nuances of suffering. More than any people on earth, they know the difference between suffering in evildoing and suffering in well doing. One suffering brings shame and a convicted conscience. The other brings joyful liberty.

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PBC: 1Pe 4:18 - -- See WebbSr: SCARCELY SAVED " If the righteous scarcely be saved..." can hardly describe the manner in which the sacrifice of the Lord Jesus Christ ...

See WebbSr: SCARCELY SAVED

" If the righteous scarcely be saved..."

can hardly describe the manner in which the sacrifice of the Lord Jesus Christ saves sinners from their sins. " He is able to save them to the uttermost..."  {Heb 7:25} hardly describes scant salvation. Rather Peter’s intent seems to relate to the struggle that surfaces, even in the heart of faithful Christians, in the midst of suffering. If they struggle with the " Why?" question in the midst of suffering, how can we imagine that an unbeliever would remotely consider the reflective issues of the idea?

Have you ever faced personal suffering specifically because of your faith? Don’t forget that the word " faith" intimately refers to faithfulness, not merely to a benevolent attitude toward God. If so, you will recall the struggle against hurt, anger, and confusion. You need not try to hide the struggle or pretend that it didn’t occur. You would be the exception if you faced notable suffering without such a struggle. Hopefully with a bit of time you resolved your emotions and the struggle. And, hopefully, you worked your way out of the hurt, anger, and confusion. As you reflect on the experience, how did it change you? Did it make you wiser? Did it nudge you toward more mature faith in God? Or did it merely make you more cynical? Your answer will locate you, and your experience, on the matrix of this passage.

This passage will also enlighten your godly response to unexpected and, hopefully, godly suffering in distinction to suffering for wrongs that you did. When you face suffering, don’t ignore or overlook the possibility that you may have sinned or erred in judgment, actions that may explain, at least partially, the cause of your suffering. Also, don’t dwell on the point and rationalize a full-orbed pity party. Of all the acceptable responses, Peter does not countenance self-pity in suffering.

51

The righteous are said to be scarcely saved; not with respect to certainty of the event, for the purpose of God in their favor cannot be disappointed, but with respect to their own apprehensions, and the great difficulties they are brought through. But when, after a long experience of their own deceitful hearts, after repeated proofs of their weakness, willfulness, ingratitude, and insensibility, they find that none of these things can separate them from the love of God in Christ, Jesus becomes more and more precious to their souls. They dare not, they will not ascribe anything to themselves, but are glad to acknowledge, that they must have perished (if possible) a thousand times over, if Jesus had not been their Saviour, their Shepherd, and their Shield. When they were wandering He brought them back, when fallen He raised them, when wounded He healed them, when fainting He revived them. By Him, out of weakness they have been made strong: He has taught their hands to war, and covered their heads in the day of battle. In a word, some of the clearest proofs they have had of His excellence, have been occasioned by the mortifying proofs they have had of their own vileness. They would not have known so much of Him, if they had not known so much of themselves.

John Newton

PBC: 1Pe 4:19 - -- When you face suffering, Peter informs one, and only one, godly reaction. In a single word he requires gracious faithfulness. While Scripture rejects...

When you face suffering, Peter informs one, and only one, godly reaction. In a single word he requires gracious faithfulness.

While Scripture rejects the idea that God causes all the evil that we see in this world, {1Jo 2:16 as a clear example} Scripture consistently presents us with the encouraging truth that God is intimately and constantly involved in our lives, even in the unpleasant and difficult events. His normal involvement is not causative. However, all the events that we encounter flow through the filter of divine Providence. If we think that suffering came upon us gratuitously, without cause or purpose (though we may never consciously understand all the reasons for a specific suffering event), we will understandably respond with hurt, anger, and confusion. If we confront the truth that the divine filter allowed this suffering moment, and that God’s kind hand may turn the experience for His glory and for our good, we will move away from the normal human reaction and become more reflective and insightful regarding the experience.

As we commit the keeping of our souls to God in the midst of suffering, we build the foundation for a godly reaction to the trial. We build a strategy to avoid the emotional self-pity and to embrace the suffering as a potential means to grow us deeper and stronger in our commitment to God. If, in fact, our primary purpose for existing is to glorify and to enjoy God, we should confront every experience in life with that objective. Thus Peter urges us to face suffering by gracious " well doing."

" ... as unto a faithful Creator."

Why would Peter use the term " Creator" and not " Savior" or some other more spiritual term? If we embrace the truth that our God is both our Savior and the Creator of the universe, we must embrace His sovereign power over all things. We are equipped to serve patiently and faithfully, knowing that He is quite able to turn the unpleasant events of our suffering as He chooses for our instruction and for His glory. To Him be the glory, even in our suffering.

51

Haydock: 1Pe 4:17 - -- The time is that judgment should begin at the house of God. By judgment seems to be here understood afflictions, persecutions, and trials in this ...

The time is that judgment should begin at the house of God. By judgment seems to be here understood afflictions, persecutions, and trials in this world; and the sense is, that the time of this life is a time of suffering. ---

And if first at us. That is, if the justice of God deal in this manner with his friends whom he loves, much greater will be hereafter the punishments of sinners, and of those who have refused to believe in Christ. (Witham)

Haydock: 1Pe 4:18 - -- Scarcely. That is, not without much labour and difficulty. (Challoner)

Scarcely. That is, not without much labour and difficulty. (Challoner)

Gill: 1Pe 4:16 - -- Yet if any man suffer as a Christian,.... Because he is one, and professes himself to be one. This name was first given to the disciples at Antioch, e...

Yet if any man suffer as a Christian,.... Because he is one, and professes himself to be one. This name was first given to the disciples at Antioch, either by themselves, or by the Gentiles; however, it being agreeable to them, was retained; it is only mentioned here, and in Act 11:26,

let him not be ashamed; neither of Christ, and his Gospel, for which he suffers, nor of the name he bears, nor of the punishment he endures, however ignominious and shameful it may be among men; but let him, as his Lord and master did, endure the cross, and despise the shame, Heb 12:2

but let him glorify God on this behalf: that he bestows this gift upon him to suffer for Christ, as well as to believe in him; and that he does him so much honour to call him to such service, and to strengthen him in it, so as to take it joyfully, and endure it patiently and cheerfully. The Alexandrian copy, and some others, and also the Vulgate Latin, Syriac, and Ethiopic versions, instead of "in this behalf", read "in this name"; that is, of a Christian.

Gill: 1Pe 4:17 - -- For the time is come that judgment must begin at the house of God,.... By the house of God is either meant the temple at Jerusalem, which is often so ...

For the time is come that judgment must begin at the house of God,.... By the house of God is either meant the temple at Jerusalem, which is often so called, because it was built for God, and where were the symbol of his presence, and his worship; and now the time was come, or at hand, that God would begin at his sanctuary, and leave this house desolate, and not one stone should be left upon another, as Christ had foretold: or else the church of God, which is frequently called the house of God, because it is of his building, where he dwells, and grants his gracious presence, and which he beautifies, fills, repairs, and defends; and so may design believers in Christ, those that are of the household and family of God: and by judgment is meant, not punishment for sin, strictly speaking, because Christ has endured this in the room and stead of his church and people, and therefore in justice cannot be inflicted on them; but afflictions and persecutions, and which are fatherly chastisements, and different from God's judgment on the world, and condemnation with it; see 1Co 11:32 and these may be said to "begin" with them, because it is only in this life the saints have their afflictions; and which are in love to them, and therefore are early brought upon them to try them, and purge them, and make them partakers of his holiness: besides, wicked men are often made use of as instruments, by which God chastises his people; upon which account they are reserved till last, to be the objects of his vengeance, when they have filled up the measure of their sins; and then what is begun in love at the house of God, will end in wrath and severe punishment on them: and whereas it is said, "the time" is come, or at hand, it may be observed, that as God has his set time to favour his Zion, so likewise to chastise her; all his people's times are in his hand, as of comfort, so of temptation, affliction, and persecution. The first times of Christianity, or of the preaching of the Gospel, were times of trouble and distress; for as it was necessary the Gospel should be confirmed by signs and wonders, so that it should be tried and proved by the sufferings of the saints for it: and the phrase also suggests, that these sufferings and afflictions were but for a time, and even as it were for a moment, for a little while; and is a reason why the saints should glorify God, as these words imply, being introduced with the causal particle, "for"; that they have their sufferings now, and not with the wicked in the world to come, which will have no end:

and if it first begin at us; either us Jews, for Peter, and those he writes to, were such; or us Christians, who believe in Christ, have embraced his Gospel, and profess his name:

what shall the end be of them that obey not the Gospel of God? of which God is the author, and which contains things relating to him; as the grace of God, the righteousness of God, peace with him, pardon from him, justification before him, and acceptance with him; and which he commits to men, and qualifies them for preaching it, and succeeds the ministry of it; and it being his Gospel, as it makes it the more valuable in itself, so it is to be had in the greatest reverence and esteem; and the greater is the sin of such who despise and reject it, as did the unbelieving Jews, who seem chiefly designed, here; it was first preached to them, but they disbelieved the doctrines of it, and submitted not to its ordinances, and rejected Christ, the Saviour, the sum and substance of it; and put it away from them, judging themselves unworthy of everlasting life: and what shall the end of such be? in this world wrath came upon them to the uttermost, ruin upon their nation, city, and temple; and in the world to come everlasting destruction from the presence of the Lord, and eternal vengeance in flames of fire. The Jews have various phrases, and frequent expressions in their writings, which resemble these, and serve to illustrate them. When Noah told the old world of the flood, and called upon them to repent, they are represented as saying to him o,

"where does punishment begin? מן ביתיה, "at the house" of that man does it "begin?" when Methuselah died, they said unto him, does not punishment begin at the house of that man?''

and elsewhere p, says R. Jonathan,

"punishment does not come into the world, but in the time that the wicked are in the world; and it does not begin (i.e. at them) אלא מן הצדיקים תחלה, but it begins at the righteous;''

and again q.

"when God executes judgment on the righteous, he is praised; for if he executes this on them, how much more on the ungodly?''

see Isa 10:11.

Gill: 1Pe 4:18 - -- And if the righteous scarcely be saved,.... Reference is had to Pro 11:31 where in the Septuagint version are the same words as here: the "righteous" ...

And if the righteous scarcely be saved,.... Reference is had to Pro 11:31 where in the Septuagint version are the same words as here: the "righteous" are such, not who are so in their own opinion, or merely in the esteem of others, nor on account of their vility, morality, and external righteousness before men, or by the deeds of the law; but who are made righteous by the righteousness of Christ imputed to them: and such are "scarcely saved"; not as if they were but in part saved, for they are completely saved; Christ has wrought out and finished a complete salvation for them; and they are saved from all enemies, and everything that might hurt them; from sin, Satan, the law, the world, hell, and death; and they are completely justified, and have all their sins pardoned, and shall be perfectly saved: nor as if their salvation was doubtful; for though they are scarcely, yet certainly saved; for they are chosen to salvation, and Christ has obtained it for them, and they have the application of it already made to them by the blessed Spirit; and being justified, or made righteous persons, nothing is more certain than that they shall be glorified: but they are said to be "scarcely" saved, because of the difficulty of it, both with respect to Christ, who met with difficulties in working out their salvation; by reason of the strictness of divine justice, and the demands of the righteous law, which would make no abatement; the sins of his people he had to bear, and make atonement for; the many enemies he had to grapple with, and the accursed death of the cross, he had to undergo; though they were such he was able to surmount, and did: and especially with respect to the saints themselves; for though their salvation is certain and complete, being finished by Christ, yet their enjoyment of it is attended with many difficulties; by reason of the corruptions of nature, a law in their members warring against the law of their minds; the frequent temptations of Satan, who seeks to devour them, and their wrestlings with principalities and powers, which are above their match; and also by reason of various afflictions and persecutions, and many tribulations, which make their way to eternal life a strait way, and through which they must enter into the kingdom of heaven: and if this be their case, as it is,

where shall the ungodly and the sinner appear? the profane sinner, the Christless, impenitent, unbelieving, and unregenerate man; otherwise all men are sinners, in themselves; but here it means such as are destitute of the sanctifying grace of the Spirit, and the justifying righteousness of Christ, and that live and die in their sins: where shall such appear? not in the congregation of the righteous; nor at the right hand of Christ; nor in heaven, into which no defiled sinner shall enter; nor even on earth, among and under the rocks and mountains, which will not be able to hide them from the face of the Judge, and his wrath, when he shall come; but at Christ's left hand, and in hell, and among the devils and damned there.

Gill: 1Pe 4:19 - -- Wherefore let them that suffer according to the will of God,.... This is the conclusion made from the foregoing premises; that seeing the state and co...

Wherefore let them that suffer according to the will of God,.... This is the conclusion made from the foregoing premises; that seeing the state and condition of the saints in this world, at worst, and which is but for a time, is infinitely preferable to the dreadful state and condition of disobedient persons, ungodly men, and sinners, and which will endure to all eternity; they should not think strange of their sufferings, or complain of them, but patiently endure them; and especially when they consider that these are not the effects of chance, or merely owing to the malice and wickedness of men, or to any second cause only; but they are the will of God, are by his appointment, under his direction, and by his order, and for their good, and his own glory; and therefore it becomes them to

commit the keeping of their souls to him, in well doing, as unto a faithful Creator: and which is not only their duty, but their privilege: and the sense is, that when they are called to suffer for Christ, they should commit their cause to God, who, as he is the Creator, is the Governor of the universe, and will judge righteously; and when they are even called to lay down their lives for his sake, they shall not lose them; though their bodies are killed, they may and should commit their souls, when departing from their bodies, into the hands of God; as Stephen, the first martyr, committed his into the hands of Christ, in imitation of him; where he that made them, as he is able to keep them, will faithfully preserve them in happiness and glory, till the resurrection morn, when their bodies shall be raised and reunited to them: and this is to be performed, in "well doing"; for which they suffer, and in which they should continue to the last; not rendering evil for evil, but blessing; and in imitation of Christ, and his servant Stephen, pray for their worst enemies, and wish them all the good, and do them all the acts of kindness that lie in their power.

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Commentary -- Verse Notes / Footnotes

NET Notes: 1Pe 4:16 Grk “in this name.”

NET Notes: 1Pe 4:17 Or “the end.”

NET Notes: 1Pe 4:18 A quotation from Prov 11:31 (LXX).

NET Notes: 1Pe 4:19 Grk “in doing good.”

Geneva Bible: 1Pe 4:17 ( 16 ) For the time [is come] that judgment must begin at the house of God: and ( 17 ) if [it] first [begin] at us, what shall the end [be] of them th...

Geneva Bible: 1Pe 4:19 ( 18 ) Wherefore let them that suffer according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creato...

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Commentary -- Verse Range Notes

TSK Synopsis: 1Pe 4:1-19 - --1 He exhorts them to cease from sin by the example of Christ, and the consideration of the general end that now approaches;12 and comforts them agains...

MHCC: 1Pe 4:12-19 - --By patience and fortitude in suffering, by dependence on the promises of God, and keeping to the word the Holy Spirit hath revealed, the Holy Spirit i...

Matthew Henry: 1Pe 4:12-19 - -- The frequent repetition of counsel and comfort to Christians, considered as sufferers, in every chapter of this epistle, shows that the greatest dan...

Barclay: 1Pe 4:14-16 - --Here Peter says the greatest thing of all. If a man suffers for Christ, the presence of the glory rests upon him. This is a very strange phrase. W...

Barclay: 1Pe 4:17-19 - --As Peter saw it, it was all the more necessary for the Christian to do right because judgment was about to begin. It was to begin with the household ...

Constable: 1Pe 4:12-19 - --A. The Fiery Trial 4:12-19 Peter reminded his readers of how sufferings fit into God's purposes to encou...

Constable: 1Pe 4:15-19 - --2. Suffering as Christians 4:15-19 4:15-16 However, we should not take comfort in suffering that we bring on ourselves for sinning, only suffering tha...

College: 1Pe 4:1-19 - --1 PETER 4 C. LIVE FOR THE WILL OF GOD (4:1-6) 1 Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he...

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Introduction / Outline

Robertson: 1 Peter (Book Introduction) THE FIRST EPISTLE GENERAL OF PETER ABOUT a.d. 65 By Way of Introduction The Author The Epistle is not anonymous, but claims to be written by "...

JFB: 1 Peter (Book Introduction) ITS GENUINENESS is attested by 2Pe 3:1. On the authority of Second Peter, see the Introduction. Also by POLYCARP (in EUSEBIUS [Ecclesiastical History,...

JFB: 1 Peter (Outline) ADDRESS TO THE ELECTED OF THE GODHEAD: THANKSGIVING FOR THE LIVING HOPE TO WHICH WE ARE BEGOTTEN, PRODUCING JOY AMIDST SUFFERINGS: THIS SALVATION AN ...

TSK: 1 Peter (Book Introduction) As the design of this Epistle is excellent, remarks Dr. Macknight, so is its execution, in the judgment of the best critics, does not fall short of it...

TSK: 1 Peter 4 (Chapter Introduction) Overview 1Pe 4:1, He exhorts them to cease from sin by the example of Christ, and the consideration of the general end that now approaches; 1Pe 4:...

Poole: 1 Peter 4 (Chapter Introduction) PETER CHAPTER 4

MHCC: 1 Peter (Book Introduction) The same great doctrines, as in St. Paul's epistles, are here applied to same practical purposes. And this epistle is remarkable for the sweetness, ge...

MHCC: 1 Peter 4 (Chapter Introduction) (1Pe 4:1-6) The consideration of Christ's sufferings is urged for purity and holiness. (1Pe 4:7-11) And the approaching end of the Jewish state, as a...

Matthew Henry: 1 Peter (Book Introduction) An Exposition, with Practical Observations, of The First Epistle General of Peter Two epistles we have enrolled in the sacred canon of the scripture w...

Matthew Henry: 1 Peter 4 (Chapter Introduction) The work of a Christian is twofold - doing the will of God and suffering his pleasure. This chapter directs us in both. The duties we are here exho...

Barclay: 1 Peter (Book Introduction) INTRODUCTION TO THE FIRST LETTER OF PETER The Catholic Or General Epistles First Peter belongs to that group of New Testament letters which are k...

Barclay: 1 Peter 4 (Chapter Introduction) The Obligation Of The Christian (1Pe_4:1-5) The Ultimate Chance (1Pe_4:6) (1) The Descent Into Hell (1Pe_3:18-20; 1Pe_4:6) (2) The Descent Into H...

Constable: 1 Peter (Book Introduction) Introduction Historical background This epistle claims that the Apostle Peter wrote it...

Constable: 1 Peter (Outline) Outline I. Introduction 1:1-2 II. The identity of Christians 1:3-2:10 A....

Constable: 1 Peter 1 Peter Bibliography Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publ...

Haydock: 1 Peter (Book Introduction) THE FIRST EPISTLE OF ST. PETER, THE APOSTLE. INTRODUCTION. This first Epistle of St. Peter, though brief, contains much doctrine concerning fa...

Gill: 1 Peter (Book Introduction) INTRODUCTION TO 1 PETER That Simon, called Peter, an apostle of Jesus Christ, was the writer of this epistle, is not questioned by any; nor was the...

Gill: 1 Peter 4 (Chapter Introduction) INTRODUCTION TO 1 PETER 4 In this chapter the apostle goes on to exhort to an holy life and conversation, and to the several duties of religion, an...

College: 1 Peter (Book Introduction) INTRODUCTION This commentary is written for the general reader with a serious interest in Scripture. Its purpose is to provide a historical interpret...

College: 1 Peter (Outline) OUTLINE I. THE GREETING - 1:1-2 II. A CALL TO BE HOLY - 1:3-2:10 A. The Hope of Salvation - 1:3-9 B. The Glory of This Salvation - 1:10-1...

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