
Text -- 1 Peter 4:7-19 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson -> 1Pe 4:7; 1Pe 4:7; 1Pe 4:7; 1Pe 4:8; 1Pe 4:8; 1Pe 4:8; 1Pe 4:9; 1Pe 4:9; 1Pe 4:10; 1Pe 4:10; 1Pe 4:10; 1Pe 4:10; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:12; 1Pe 4:12; 1Pe 4:12; 1Pe 4:12; 1Pe 4:12; 1Pe 4:13; 1Pe 4:13; 1Pe 4:13; 1Pe 4:14; 1Pe 4:14; 1Pe 4:14; 1Pe 4:14; 1Pe 4:15; 1Pe 4:15; 1Pe 4:16; 1Pe 4:16; 1Pe 4:17; 1Pe 4:17; 1Pe 4:17; 1Pe 4:17; 1Pe 4:18; 1Pe 4:18; 1Pe 4:19; 1Pe 4:19; 1Pe 4:19
Robertson: 1Pe 4:7 - -- But the end of all things is at hand ( pantōn de to telos ēggiken ).
Perfect active indicative of eggizō , to draw near, common late verb (from...
But the end of all things is at hand (
Perfect active indicative of

Robertson: 1Pe 4:7 - -- Be ye therefore of sound mind ( sōphronēsate oun ).
In view of the coming of Christ. First aorist (ingressive) active imperative of sōphroneō...
Be ye therefore of sound mind (
In view of the coming of Christ. First aorist (ingressive) active imperative of

Robertson: 1Pe 4:7 - -- Be sober unto prayer ( nēpsate eis proseuchas ).
First aorist (ingressive of nēphō (see 1Pe 1:13) and plural proseuchas , (prayers). Cf. Eph ...

Robertson: 1Pe 4:8 - -- Being fervent ( ektenē echontes ).
Present active participle of echontes and predicate accusative of adjective ektenēs (from ekteinō , to s...
Being fervent (
Present active participle of

Robertson: 1Pe 4:8 - -- For love covereth a multitude of sins ( hoti agapē kaluptei plēthos hamartiōn ).
See Jam 5:20 for meaning, sins of the one loved, not of the on...
For love covereth a multitude of sins (
See Jam 5:20 for meaning, sins of the one loved, not of the one loving.

Robertson: 1Pe 4:9 - -- Using hospitality ( philoxenoi ).
"Friendly to strangers,"old word (from philos , xenos ), in N.T. only here and 1Ti 3:2; Tit 1:8. No verb here in ...

Robertson: 1Pe 4:9 - -- Without murmuring ( aneu goggusmou ).
Like chōris goggusmōn in Phi 2:14. Complaint spoils hospitality. Jesus enjoined the entertainment of stra...

Robertson: 1Pe 4:10 - -- Gift ( charisma ).
Late N.T. word (in late papyri) from charizomai , to give graciously. It is used here by Peter as one of the gifts of the Holy Spi...
Gift (
Late N.T. word (in late papyri) from

Robertson: 1Pe 4:10 - -- Ministering ( diakonountes ).
Present active participle plural of diakoneō , common verb (Mat 20:28), though hekastos (each) is singular.
Ministering (
Present active participle plural of

Robertson: 1Pe 4:10 - -- As good stewards ( hōs kaloi oikonomoi ).
For "steward"(oikonomos , house-manager) see Luk 16:1; 1Co 4:1 (used by Paul of himself) and of any bisho...

Robertson: 1Pe 4:10 - -- Of the manifold grace of God ( poikilēs charitos theou ).
For poikilos (many-colored) see note on 1Pe 1:6 and note on Jam 1:2.

Robertson: 1Pe 4:11 - -- If any man speaketh ( ei tis lalei ).
Condition of first class, assumed as a fact.
If any man speaketh (
Condition of first class, assumed as a fact.

Robertson: 1Pe 4:11 - -- Speaking as it were oracles of God ( hōs logia theou ).
No predicate in this conclusion of the condition. For logia theou see Act 7:38 (Mosaic la...
Speaking as it were oracles of God (
No predicate in this conclusion of the condition. For

Robertson: 1Pe 4:11 - -- If any one ministereth ( ei tis diakonei ).
First-class condition again. See Act 6:2-4 for the twofold division of service involved here.
If any one ministereth (
First-class condition again. See Act 6:2-4 for the twofold division of service involved here.

Robertson: 1Pe 4:11 - -- Which God supplieth ( hēs chorēgei ho theos ).
Ablative case (hēs ) of the relative attracted from the accusative hēn , object of chorēgei...
Which God supplieth (
Ablative case (

Robertson: 1Pe 4:11 - -- That God may be glorified ( hina doxazētai ho theos ).
Purpose clause with hina and the present passive subjunctive of doxazō . See Joh 15:8.
That God may be glorified (
Purpose clause with

Robertson: 1Pe 4:11 - -- Whose is ( hōi estin ).
"To whom (dative) is,"that is to Jesus Christ the immediate antecedent, but in Rom 16:27; Jud 1:25 the doxology is to God t...
Whose is (
"To whom (dative) is,"that is to Jesus Christ the immediate antecedent, but in Rom 16:27; Jud 1:25 the doxology is to God through Christ. For other doxologies see 1Pe 5:11; 2Pe 3:18; Gal 1:5; Rom 9:5; Rom 11:36; Phi 4:20; Eph 3:21; 1Ti 1:17; 1Ti 6:16; 2Ti 4:18; Heb 13:21; Rev 1:6; Rev 5:13; Rev 7:12. The others addressed to Christ are 2Pe 3:18; 2Ti 4:18; Rev 1:6.

Robertson: 1Pe 4:12 - -- Think it not strange ( mē xenizesthe ).
Prohibition with mē and the present passive imperative of xenizō , for which verb see 1Pe 4:4. "Be no...
Think it not strange (
Prohibition with

Robertson: 1Pe 4:12 - -- Concerning the fiery trial among you ( tei en humin purōsei ).
Instrumental case, "by the among you burning,"metaphorical sense of old word (since ...
Concerning the fiery trial among you (
Instrumental case, "by the among you burning,"metaphorical sense of old word (since Aristotle), from

Robertson: 1Pe 4:12 - -- Which cometh upon you ( humin ginomenēi ).
Present middle participle of ginomai (already coming) with dative case humin .
Which cometh upon you (
Present middle participle of

To prove you (
"For testing."

Robertson: 1Pe 4:12 - -- As though a strange thing happened unto you ( hōs xenou humin sumbainontos ).
Genitive absolute with hōs , giving the alleged reason, and humin ,...

Robertson: 1Pe 4:13 - -- Inasmuch ( katho ).
"In so far forth as"("according to which thing"), old conjunction, in N.T. only here and 2Co 8:12; Rom 8:26.

Robertson: 1Pe 4:13 - -- Ye are partakers of ( koinōneite ).
Present active indicative of koinōneō , old verb (from koinōnos , partner), to share in either with genit...
Ye are partakers of (
Present active indicative of

Robertson: 1Pe 4:13 - -- That ye may rejoice with exceeding joy ( hina charēte agalliōmenoi ).
Purpose clause with hina and second aorist passive subjunctive of chairo...
That ye may rejoice with exceeding joy (
Purpose clause with

Robertson: 1Pe 4:14 - -- If ye are reproached ( ei oneidizesthe ).
Condition of first class assumed as true with ei and present passive indicative of oneidizō , for which...
If ye are reproached (
Condition of first class assumed as true with

Robertson: 1Pe 4:14 - -- For the name of Christ ( en onomati Christou ).
"In the matter of the name of Christ."For the idea see Mat 5:11.; Mat 19:29; Act 5:41; Act 9:16; Act ...
For the name of Christ (
"In the matter of the name of Christ."For the idea see Mat 5:11.; Mat 19:29; Act 5:41; Act 9:16; Act 21:13. This is the only N.T. example of just

Robertson: 1Pe 4:14 - -- The Spirit of glory and the Spirit of God ( to tēs doxēs kai to tou theou pneuma ).
Note repetition of the article (to ) though pneuma only on...
The Spirit of glory and the Spirit of God (
Note repetition of the article (

Robertson: 1Pe 4:14 - -- Resteth upon you ( eph' hēmas anapauetai ).
Quotation from Isa 11:2. Present middle indicative of anapauō , to give rest, refresh (Mat 11:28). "H...

Robertson: 1Pe 4:15 - -- Let no one of you suffer ( mē tis humōn paschetō ).
Prohibition with mē and present active imperative (habit prohibited).
Let no one of you suffer (
Prohibition with

Robertson: 1Pe 4:15 - -- As ( hōs ).
Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (kakopoios , evildoer, 1Pe 2:12, 1Pe 2:14), and o...
As (
Charged as and being so. Two specific crimes (murderer, thief) and one general 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 (
Supply the verb

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 (
Prohibition with

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 (
No predicate, probably

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 (
Condition of first class again, with the verb

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...

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 (
First-class condition again with

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

Wherefore (
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...
Vincent: 1Pe 4:7 - -- Is at hand ( ἤγγικεν )
Lit., has come near. The word constantly used of the coming of Christ and his kingdom. See Mat 3:2; Mar 1:15;...

Vincent: 1Pe 4:7 - -- Be ye sober ( σωφρονήσατε )
The word is froth σῶς , sound, and φρήν , the mind. Therefore, as Rev., be ye of sound mi...
Be ye sober (
The word is froth

Vincent: 1Pe 4:7 - -- Watch ( νήψατε )
See on 1Pe 1:13. The A. V. has followed the Vulgate, vigilate ( watch ) . Rev. is better: be sober.
Watch (
See on 1Pe 1:13. The A. V. has followed the Vulgate, vigilate ( watch ) . Rev. is better: be sober.

Vincent: 1Pe 4:7 - -- Unto prayer ( εἰς προσευχάς )
Lit., prayers . The plural is used designedly: prayers of all kinds, private or public. Tynd. rend...
Unto prayer (
Lit., prayers . The plural is used designedly: prayers of all kinds, private or public. Tynd. renders, Be ye discreet and sober, that ye may be apt to prayers. Compare Eph 6:18, " with every kind of prayer, and watching thereunto. "


Vincent: 1Pe 4:10 - -- A gift ( χάρισμα )
Originally, something freely given: a gift of grace (χάρις ) . Used in New Testament (a) of a blessing o...
A gift (
Originally, something freely given: a gift of grace (

Vincent: 1Pe 4:11 - -- Oracles ( λόγια )
In classical Greek, of the oracular responses of heathen deities. Here, divine utterances or revelations. Compare Act 7:...

Vincent: 1Pe 4:11 - -- Giveth ( χορηγεῖ )
Only here and 2Co 9:10. Peter uses the compound ἐπιχορηγέω , furnish, in 2Pe 1:5; which see.

Vincent: 1Pe 4:12 - -- Think it not strange ( μὴ ξενίζεσθε )
I.e., alien from you and your condition as Christians. Compare 1Pe 5:4.
Think it not strange (
I.e., alien from you and your condition as Christians. Compare 1Pe 5:4.

Vincent: 1Pe 4:12 - -- Fiery trial ( πυρώσει )
The word means burning. In Proverbs 27:21 (Sept.), it is rendered furnace. In Psalms 65 (Sept.), 66 (A. V.),...
Fiery trial (
The word means burning. In Proverbs 27:21 (Sept.), it is rendered furnace. In Psalms 65 (Sept.), 66 (A. V.), we read, " Thou, O God, hast proved us: thou hast smelted us, as silver is smelted. " Compare Zec 13:9.

Vincent: 1Pe 4:12 - -- Which is to try you ( ὑμῖν γινομένῃ )
The A. V. thus makes the trial a thing of the future; mistranslating the Greek presen...
Which is to try you (
The A. V. thus makes the trial a thing of the future; mistranslating the Greek present participle, which is taking place. This participle, therefore, represents the trial as actually in progress. The Rev. does not give this force by its which cometh upon you.

To try you (
Lit., for trial or probation.

Strange thing (
Compare think it not strange, above.

Vincent: 1Pe 4:12 - -- Happened ( συμβαίνοντος )
Again the present participle. Better, perhaps, were happening; by chance, instead of with the definite ...
Happened (
Again the present participle. Better, perhaps, were happening; by chance, instead of with the definite purpose indicated by " taking place with a view to probation. " See above.

Vincent: 1Pe 4:13 - -- Be glad with exceeding joy ( χαρῆτε ἀγαλλιώμενοι )
Lit., ye may rejoice exulting. See on 1Pe 1:6.
Be glad with exceeding joy (
Lit., ye may rejoice exulting. See on 1Pe 1:6.

Vincent: 1Pe 4:14 - -- The spirit of glory and of God ( τὸ τῆς δόξης καὶ τὸ τοῦ Φεοῦ πνεῦμα )
Lit., the spirit of glory and...
The spirit of glory and of God (
Lit., the spirit of glory and that of God. The repetition of the article identifies the spirit of God with the spirit of glory: the spirit of glory, and therefore the spirit of God: who is none other than the spirit of God himself. Hence Rev., better, the spirit of glory and the spirit of God.

Vincent: 1Pe 4:14 - -- Resteth ( ἀναπαύεται )
Compare Isa 11:2; Luk 10:6; Num 11:25, Num 11:26; Mar 6:31; Mat 26:45; Rev 14:13. Also, Mat 11:28, where the...

Vincent: 1Pe 4:15 - -- A busybody in other men's matters ( ἀλλοτριοεπίσκοπος )
Only here in New Testament. Lit., the overseer of another's matters...
A busybody in other men's matters (
Only here in New Testament. Lit., the overseer of another's matters. One who usurps authority in matters not within his province. Rev., meddler. Compare Luk 12:13, Luk 12:14; 1Th 4:11; 2Th 3:11. It may refer to the officious interference of Christians in the affairs of their Gentile neighbors, through excess of zeal to conform them to the Christian standard.

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...

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 (
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 4:7 - -- And so of their wrongs, and your sufferings. Is at hand: be ye therefore sober, and watch unto prayer - Temperance helps watchfulness, and both of the...
And so of their wrongs, and your sufferings. Is at hand: be ye therefore sober, and watch unto prayer - Temperance helps watchfulness, and both of them help prayer. Watch, that ye may pray; and pray, that ye may watch.

Wesley: 1Pe 4:8 - -- Yea, "love covereth all things." He that loves another, covers his faults, how many soever they be. He turns away his own eyes from them; and, as far ...
Yea, "love covereth all things." He that loves another, covers his faults, how many soever they be. He turns away his own eyes from them; and, as far as is possible, hides them from others. And he continually prays that all the sinner's iniquities may be forgiven and his sins covered. Meantime the God of love measures to him with the same measure into his bosom.

Ye that are of different towns or countries.

Wesley: 1Pe 4:10 - -- Spiritual or temporal, ordinary or extraordinary, although the latter seems primarily intended.
Spiritual or temporal, ordinary or extraordinary, although the latter seems primarily intended.

The talents wherewith his free love has intrusted you.

In his whole conversation, public and private.

Wesley: 1Pe 4:11 - -- Let all his words be according to this pattern, both as to matter and manner, more especially in public. By this mark we may always know who are, so f...
Let all his words be according to this pattern, both as to matter and manner, more especially in public. By this mark we may always know who are, so far, the true or false prophets. The oracles of God teach that men should repent, believe, obey. He that treats of faith and leaves out repentance, or does not enjoin practical holiness to believers, does not speak as the oracles of God: he does not preach Christ, let him think as highly of himself as he will.

Serve his brother in love, whether in spintuals or temporals.

Wesley: 1Pe 4:11 - -- That is, humbly and diligently, ascribing all his power to God, and using it with his might.
That is, humbly and diligently, ascribing all his power to God, and using it with his might.

of his wisdom, which teaches us to speak.

Wesley: 1Pe 4:12 - -- This is the literal meaning of the expression. It seems to include both martyrdom itself, which so frequently was by fire, and all the other suffering...
This is the literal meaning of the expression. It seems to include both martyrdom itself, which so frequently was by fire, and all the other sufferings joined with, or previous to, it; which is permitted by the wisdom of God for your trial. Be not surprised at this.

Wesley: 1Pe 4:13 - -- 1Pe 4:1, while ye suffer for his sake, rejoice in hope of more abundant glory. For the measure of glory answers the measure of suffering; and much mor...
1Pe 4:1, while ye suffer for his sake, rejoice in hope of more abundant glory. For the measure of glory answers the measure of suffering; and much more abundantly.

Reproaches and cruel mockings were always one part of their sufferings.

Wesley: 1Pe 4:14 - -- The same Spirit which was upon Christ, Luk 4:18. He is here termed, the Spirit of glory, conquering all reproach and shame, and the Spirit of God, who...
The same Spirit which was upon Christ, Luk 4:18. He is here termed, the Spirit of glory, conquering all reproach and shame, and the Spirit of God, whose Son, Jesus Christ is. On their part he is blasphemed, but on your part he is glorified - That is, while they are blaspheming Christ, you glorify him in the midst of your sufferings, 1Pe 4:16.

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

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 - -- 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.

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

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

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

In whose truth, love, and power, ye may safely trust.
JFB -> 1Pe 4:7; 1Pe 4:7; 1Pe 4:7; 1Pe 4:7; 1Pe 4:7; 1Pe 4:8; 1Pe 4:8; 1Pe 4:9; 1Pe 4:9; 1Pe 4:10; 1Pe 4:10; 1Pe 4:10; 1Pe 4:10; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:11; 1Pe 4:12; 1Pe 4:12; 1Pe 4:12; 1Pe 4:13; 1Pe 4:13; 1Pe 4:14; 1Pe 4:14; 1Pe 4:14; 1Pe 4:14; 1Pe 4:14; 1Pe 4:15; 1Pe 4:15; 1Pe 4:16; 1Pe 4:16; 1Pe 4:16; 1Pe 4:16; 1Pe 4:17; 1Pe 4:17; 1Pe 4:17; 1Pe 4:17; 1Pe 4:17; 1Pe 4:18; 1Pe 4:18; 1Pe 4:18; 1Pe 4:18; 1Pe 4:19; 1Pe 4:19; 1Pe 4:19; 1Pe 4:19; 1Pe 4:19

JFB: 1Pe 4:7 - -- And therefore also of the wantonness (1Pe 4:3-4) of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mer...
And therefore also of the wantonness (1Pe 4:3-4) of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (1Pe 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.

JFB: 1Pe 4:7 - -- "self-restrained." The opposite duties to the sins in 1Pe 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (1Pe 4:3).

JFB: 1Pe 4:7 - -- Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote pray...
Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.

Greek, "prayers"; the end for which we should exercise vigilance.

JFB: 1Pe 4:8 - -- Not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as G...
Not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.

JFB: 1Pe 4:8 - -- The oldest manuscripts have "covereth." Quoted from Pro 10:12; compare Pro 17:9. "Covereth" so as not harshly to condemn or expose faults; but forbear...
The oldest manuscripts have "covereth." Quoted from Pro 10:12; compare Pro 17:9. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and Pro 10:12; Pro 17:9 support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [LUTHER]. Compare the conduct of Shem and Japheth to Noah (Gen 9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.

JFB: 1Pe 4:9 - -- (Rom 12:13; Heb 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exil...

JFB: 1Pe 4:9 - -- Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against th...
Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.

JFB: 1Pe 4:10 - -- "even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously best...
"even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.

Not discontentedly envying or disparaging the gift of another.

JFB: 1Pe 4:10 - -- Greek as in 1Pe 4:8, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good o...
Greek as in 1Pe 4:8, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves.

Namely, as a prophet, or divinely taught teacher in the Church assembly.

JFB: 1Pe 4:11 - -- The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the...
The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In Act 7:38 also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to Rom 12:6, "prophesy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) oracles OF GOD." His divinely inspired words are not his own, but God's, and as a steward (1Pe 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mat 7:29; Joh 12:49; Joh 14:10; compare Paul, 2Co 2:17). Note, the very same term as is applied in the only other passages where it occurs (Act 7:38; Rom 3:2; Heb 5:12), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets.

In acts; the other sphere of spiritual activity besides speaking.

JFB: 1Pe 4:11 - -- "out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in Mar 12...
"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in Mar 12:30).

JFB: 1Pe 4:11 - -- Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.
Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.

The final end of all a Christian's acts.

JFB: 1Pe 4:11 - -- The mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glor...
The mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.

JFB: 1Pe 4:12 - -- They might think it strange that God should allow His chosen children to be sore tried.
They might think it strange that God should allow His chosen children to be sore tried.

JFB: 1Pe 4:12 - -- Like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."
Like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."

JFB: 1Pe 4:12 - -- Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with th...
Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it--a consolatory reflection.

JFB: 1Pe 4:13 - -- The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into rea...
The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered.

JFB: 1Pe 4:13 - -- Greek, "exulting joy"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings (1Pe 1:6, 1Pe 1:8). If we will not bear su...

JFB: 1Pe 4:14 - -- Greek, "IN the name of Christ," namely, as Christians (1Pe 4:16; 1Pe 3:14, above); "in My name, because ye belong to Christ." The emphasis lies on thi...

Reproach affects noble minds more than loss of goods, or even bodily sufferings.

JFB: 1Pe 4:14 - -- The same Spirit as rested on Christ (Luk 4:18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (Jam 2:1). Believers may well overc...
The same Spirit as rested on Christ (Luk 4:18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (Jam 2:1). Believers may well overcome the "reproach" (compare Heb 11:26), seeing that "the Spirit of glory" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [CALVIN].

JFB: 1Pe 4:14 - -- Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.
Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.

JFB: 1Pe 4:14 - -- Omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, CYPRIAN, &c. "...
Omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, CYPRIAN, &c. "Evil spoken of," literally, "blasphemed"; not merely do they "speak against you," as in 1Pe 3:16, but blasphemously mock Christ and Christianity itself.

JFB: 1Pe 4:15 - -- Greek, "For." "Reproached in the name of Christ" I say (1Pe 4:14), "FOR let none," &c.
Greek, "For." "Reproached in the name of Christ" I say (1Pe 4:14), "FOR let none," &c.

JFB: 1Pe 4:15 - -- The "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous cl...
The "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.

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).

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 - -- 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 4:18 - -- 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.

Having no regard for God; negative description.

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

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 - -- 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 4:7 - -- But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the s...
But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Gen 6:13, God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people
In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand
If these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer

Clarke: 1Pe 4:7 - -- Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray ...
Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes.

Clarke: 1Pe 4:8 - -- Have fervent charity - Αγαπην εκτενη· Intense love; for love shall cover a multitude of sins. A loving disposition leads us to pass b...
Have fervent charity -

Clarke: 1Pe 4:9 - -- Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on Heb 13:2 (note)
Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on Heb 13:2 (note)

Clarke: 1Pe 4:9 - -- Without grudging - Ανευ γογγυσμων· Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man...
Without grudging -

Clarke: 1Pe 4:10 - -- Hath received the gift - Χαρισμα· A gift; any blessing of providence or grace. I cannot think that the word means here the Holy Ghost, or ...
Hath received the gift -

Clarke: 1Pe 4:10 - -- Stewards of the manifold grace - Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord’ ...
Stewards of the manifold grace - Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord’ s property, and to be employed in his work, and to promote his glory.

Clarke: 1Pe 4:11 - -- If any man speak - In order to explain or enforce God’ s word, and edify his neighbor, let him do it as those did to whom the living oracles we...
If any man speak - In order to explain or enforce God’ s word, and edify his neighbor, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, etc., who undertook to teach others, should speak by the same influence; or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate

Clarke: 1Pe 4:11 - -- Of the ability which God giveth - Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God ...
Of the ability which God giveth - Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands; and they are to minister this as coming immediately from God, and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give any thing as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever.

Clarke: 1Pe 4:12 - -- Think it not strange concerning the fiery trial - Πυρωσει· The burning. The metaphor is old, but noble; it represents the Christians at Po...
Think it not strange concerning the fiery trial -
St. Peter returns here to what he had often touched upon in this epistle, namely, to exhort the Christians to behave with patience and integrity under their present severe persecution; to which purpose he uses the following arguments: -
First, He intimates that it was not a strange or unusual thing for the people of God to be persecuted
Secondly, That if they suffered here as Christ did, they should hereafter be glorified with him
Thirdly, Besides the prospect of that future glory; they had at present the Spirit of God for their support and comfort
Fourthly, That it was an honor for any of them to suffer, not as a malefactor, but as a Christian
Fifthly, Though the afflictions began with the Christians, yet the weight of the storm would fall upon the unbelievers. From these considerations he exhorted them to persevere in their duty, and trust all events with God. See Dodd.

Clarke: 1Pe 4:14 - -- If ye be reproached for the name of Christ - To be reproached for the name of Christ is to be reproached for being a Christian, that is, for being l...
If ye be reproached for the name of Christ - To be reproached for the name of Christ is to be reproached for being a Christian, that is, for being like Christ. This is the highest honor to which any man can arrive in this world, and therefore the apostle says to such? Happy are ye

Clarke: 1Pe 4:14 - -- The Spirit of glory and of God resteth upon you - As this Divine Spirit rested upon Jesus, so does it rest upon his persecuted followers. There is a...
The Spirit of glory and of God resteth upon you - As this Divine Spirit rested upon Jesus, so does it rest upon his persecuted followers. There is a various reading here,

Clarke: 1Pe 4:14 - -- On their part he is evil spoken of - Κατα μεν αυτους βλασφημειται, κατα δε ὑμας δοξαζεται· By them ...
On their part he is evil spoken of -

Clarke: 1Pe 4:15 - -- But let none of you suffer - as a busybody in other men’ s matters - Αλλοτριοεπισκοπος· The inspector of another; meddling ...
But let none of you suffer - as a busybody in other men’ s matters -

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

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

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:
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 4:7 - -- 7.But, or, moreover, the end of all things is at hand Though the faithful hear that their felicity is elsewhere than in the world, yet, as they th...
7.But, or, moreover, the end of all things is at hand Though the faithful hear that their felicity is elsewhere than in the world, yet, as they think that they should live long, this false thought renders them careless, and even slothful, so that they direct not their thoughts to the kingdom of God. Hence the Apostle, that he might rouse them from the drowsiness of the flesh, reminds them that the end of all things was nigh; by which he intimates that we ought not to sit still in the world, from which we must soon remove. He does not, at the same time, speak only of the end of individuals, but of the universal renovation of the world; as though he had said, “Christ will shortly come, who will put an end to all things.”
It is, then, no wonder that the cares of this world overwhelm us, and make us drowsy, if the view of present things dazzles our eyes: for we promise, almost all of us, an eternity to ourselves in this world; at least, the end never comes to our mind. But were the trumpet of Christ to sound in our ears, it would powerfully rouse us and not suffer us to lie torpid.
But it may be objected and said, that a long series of ages has passed away since Peter wrote this, and yet that the end is not come. My reply to this is, that the time seems long to us, because we measure its length by the spaces of this fleeting life; but if we could understand the perpetuity of future life, many ages would appear to us like a moment, as Peter will also tell us in his second epistle. Besides, we must remember this principle, that from the time when Christ once appeared, there is nothing left for the faithful, but with suspended minds ever to look forward to his second coming. 46
The watchfulness and the sobriety to which he exhorted them, belong, as I think, to the mind rather than to the body. The words are similar to those of Christ:
“Watch ye, for ye know neither the day nor the hour wherein the Son of Man cometh.” (Mat 25:13.)
For as an indulgence in surfeiting and sleep renders the body unfit for its duties, so the vain cares and pleasures of the world inebriate the mind and render it drowsy.
By adding prayer, he points out an exercise especially necessary, in which the faithful ought to be particularly occupied, since their whole strength depends on the Lord; as though he had said, “Since ye are in yourselves extremely weak, seek of the Lord to strengthen you.” He yet reminds them that they were to pray earnestly, not formally.

Calvin: 1Pe 4:8 - -- 8.And above all things He commends charity or love as the first thing, for it is the bond of perfection. And he bids it to be fervent, or intense, ...
8.And above all things He commends charity or love as the first thing, for it is the bond of perfection. And he bids it to be fervent, or intense, or vehement, which is the same thing; for whosoever is immoderately fervent in self-love, loves others coldly. And he commends it on account of its fruit, because it buries innumerable sins, than which nothing is more desirable. But the sentence is taken from Solomon, whose words are found in Pro 10:12,
“Hatred discovers reproaches, but love covers a multitude of sins.”
What Solomon meant is sufficiently clear, for the two clauses contain things which are set in contrast the one with the other. As then he says in the first clause that hatred is the cause why men traduce and defame one another, and spread whatever is reproachful and dishonorable; so it follows that a contrary effect is ascribed to love, that is, that men who love one another, kindly and courteously forgive one another; hence it comes that, willingly burying each other’s vices, one seeks to preserve the honor of another. 47 Thus Peter confirms his exhortation, that nothing is more necessary than to cherish mutual love. For who is there that has not many faults? Therefore all stand in need of forgiveness, and there is no one who does not wish to be forgiven.
This singular benefit love brings to us when it exists among us, so that innumerable evils are covered in oblivion. On the other hand, where loose reins are given to hatred, men by mutual biting and tearing must necessarily consume one another, as Paul says (Gal 5:15.)
And it ought to be noticed that Solomon does not say that only a few sins are covered, but a multitude of sins, according to what Christ declares, when he bids us to forgive our brethren seventy times seven, (Mat 18:22.) But the more sins love covers, the more evident appears its usefulness for the wellbeing of mankind.
This is the plain meaning of the words. It hence appears how absurd are the Papists, who seek to elicit from this passage their own satisfactions, as though almsgiving and other duties of charity were a sort of a compensation to God for blotting out their sins. 48 It is enough to point out by the way their gross ignorance, for in a matter so clear it would be superfluous to add many words.

Calvin: 1Pe 4:9 - -- 9.Use hospitality, or, Be hospitable. After having generally exhorted them to love one another, he specially mentions one of the duties of love. At ...
9.Use hospitality, or, Be hospitable. After having generally exhorted them to love one another, he specially mentions one of the duties of love. At that time hospitality was commonly used, and it was deemed in a manner a sacred kind of humanity, as we have stated elsewhere. He then bids them mutually to exercise it, so that no one might require more from others than what he himself was prepared to render. He adds, without murmurings, for it is a rare example that one spends himself and his own on his neighbor without any disparaging reflection. Then the Apostle would have us to show kindness willingly and with a cheerful mind.

Calvin: 1Pe 4:10 - -- 10.As every one hath received He reminds us what we ought to bear in mind when we do good to our neighbors; for nothing is more fitted to correct our...
10.As every one hath received He reminds us what we ought to bear in mind when we do good to our neighbors; for nothing is more fitted to correct our murmurings than to remember that we do not give our own, but only dispense what God has committed to us. When therefore he says, “Minister the gift which every one has received,” he intimates that to each had been distributed what they had, on this condition, that in helping their brethren they might be the ministers of God. And thus the second clause is an explanation of the first, for instead of ministry he mentions stewardship; and for what he had said, “as every one hath received the gift,” he mentions the manifold graces which God variously distributes to us, so that each might confer in common his own portion. If then we excel others in any gift, let us remember that we are as to this the stewards of God, in order that we may kindly impart it to our neighbors as their necessity or benefit may require. Thus we ought to be disposed and ready to communicate.
But this consideration is also very important, that the Lord hath so divided his manifold graces, that no one is to be content with one thing and with his own gifts, but every one has need of the help and aid of his brother. This, I say, is a bond which God hath appointed for retaining friendship among men, for they cannot live without mutual assistance. Thus it happens, that he who in many things seeks the aid of his brethren, ought to communicate to them more freely what he has received. This bond of unity has been observed and noticed by heathens. But Peter teaches us here that God had designedly done this, that he might bind men one to another.

Calvin: 1Pe 4:11 - -- 11.If any man speak As he had spoken of the right and faithful use of gifts, he specifies two things as examples, and he has chosen those which are t...
11.If any man speak As he had spoken of the right and faithful use of gifts, he specifies two things as examples, and he has chosen those which are the most excellent or the most renowned. The office of teaching in the Church is a remarkable instance of God’s favor. He then expressly commands those called to this office to act faithfully; though he does not speak here only of what we owe to men, but also of what we owe to God, so that we may not deprive him of his glory.
He who speaks, then, that is, who is rightly appointed by public authority, let him speak as the oracles of God; that is, let him reverently in God’s fear and in sincerity perform the charge committed to him, regarding himself as engaged in God’s work, and as ministering God’s word and not his own. For he still refers to the doctrine, that when we confer any thing on the brethren, we minister to them by God’s command what he has bestowed on us for that purpose. And truly, were all those who profess to be teachers in the Church duly to consider this one thing, there would be in them much more fidelity and devotedness. For how great a thing is this, that in teaching the oracles of God, they are representatives of Christ! Hence then comes so much carelessness and rashness, because the sacred majesty of God’s word is not borne in mind but by a few; and so they indulge themselves as in a worldly stewardship.
In the meantime, we learn from these words of Peter, that it is not lawful for those who are engaged in teaching to do anything else, but faithfully to deliver to others, as from hand to hand, the doctrine received from God; for he forbids any one to go forth, except he who is instructed in God’s word, and who proclaims infallible oracles as it were from his mouth. He, therefore, leaves no room for human inventions; for he briefly defines the doctrine which ought to be taught in the Church. Nor is the particle of similitude introduced here for the purpose of modifying the sentence, as though it were sufficient to profess that it is God’s word that is taught. This was, indeed, commonly the case formerly with false prophets; and we see at this day how arrogantly the Pope and his followers cover with this pretense all their impious traditions. But Peter did not intend to teach pastors such hypocrisy as this, to pretend that they had from God whatever doctrine it pleased them to announce, but, he took an argument from the subject itself, that he might exhort them to sobriety and meekness, to a reverence for God, and to an earnest attention to their work.
If any man minister This second clause extends wider, it includes the office of teaching. But as it would have been too long to enumerate each of the ministerial works, he preferred summarily to speak of them all together, as though he had said, “Whatever part of the burden thou bearest in the Church, know that thou canst do nothing but what has been given time by the Lord, and that thou art nothing else but an instrument of God: take heed, then, not to abuse the grace of God by exalting thyself; take heed not to suppress the power of God, which puts forth and manifests itself in the ministry for the salvation of the brethren.” Let him then minister as by God’s power, that is, let him regard nothing as his own, but let him humbly render service to God and his Church.
That God in all things may be glorified When he says, In all, the word may be in the masculine or in the neuter gender; and thus men or gifts may be meant, and both meanings are equally suitable. The sense is, that God does not adorn us with his gifts, that he may rob himself and make himself as it were an empty idol by transferring to us his own glory, but that, on the contrary, his own glory may everywhere shine forth; and that it is therefore a sacrilegious profanation of God’s gifts when men propose to themselves any other object than to glorify God. He says through Jesus Christ, because whatever power we have to minister, he alone bestows it on us; for he is the head, with which the whole body is connected by joints and bindings, and maketh increase in the Lord, according as he supplieth strength to every member.
To whom be praise, or glory. Some refer this to Christ; but the context requires that it should be rather applied to God; for he confirms the last exhortation, because God justly claims all the glory; and, therefore, men wickedly take away from him what is his own, when they obscure in anything, or in any part, his glory.

Calvin: 1Pe 4:12 - -- 12.Beloved, think it not strange, or, wonder not. There is a frequent mention made in this Epistle of afflictions; the cause of which we have elsewh...
12.Beloved, think it not strange, or, wonder not. There is a frequent mention made in this Epistle of afflictions; the cause of which we have elsewhere explained. But this difference is to be observed, that when he exhorts the faithful to patience, he sometimes speaks generally of troubles common to man’s life; but here he speaks of wrongs done to the faithful for the name of Christ. And first, indeed, he reminded them that they ought not to have deemed it strange as for a thing sudden and unexpected; by which he intimates, that they ought by a long mediation to have been previously prepared to bear the cross. For whosoever has resolved to fight under Christ’s banner, will not be dismayed when persecution happens, but, as one accustomed to it, will patiently bear it. That we may then be in a prepared state of mind when the waves of persecutions roll over us, we ought in due time to habituate ourselves to such an event by meditating continually on the cross.
Moreover, he proves that the cross is useful to us by two arguments, — that God thus tries our faith, — and that we become thus partakers with Christ. Then, in the first place, let us remember that the trial of our faith is most necessary, and that we ought thus willingly to obey God who provides for our salvation. However, the chief consolation is to be derived from a fellowship with Christ. Hence Peter not only forbids us to think it strange, when he sets this before us, but also bids us to rejoice. It is, indeed, a cause of joy, when God tries our faith by persecution; but the other joy far surpasses it, that is, when the Son of God allots to us the same course of life with himself, that he might lead us with himself to a blessed participation of heavenly glory. For we must bear in mind this truth, that we have the dying of Christ in our flesh, that his life may be manifested in us. The wicked also do indeed bear many afflictions; but as they are separated from Christ, they apprehend nothing but God’s wrath and curse: thus it comes that sorrow and dread overwhelm them.

Calvin: 1Pe 4:13 - -- Hence, then, is the whole consolation of the godly, that they are associates with Christ, that hereafter they may be partakers of his glory; for we a...
Hence, then, is the whole consolation of the godly, that they are associates with Christ, that hereafter they may be partakers of his glory; for we are always to bear in mind this transition from the cross to the resurrection. But as this world is like a labyrinth, in which no end of evils appears, Peter refers to the future revelation of Christ’s glory, as though he had said, that the day of its revelation is not to be overlooked, but ought to be expected. But he mentions a twofold joy, one which we now enjoy in hope, and the other the full fruition of which the coming of Christ shall bring to us; for the first is mingled with grief and sorrow, the second is connected with exultation. For it is not suitable in the midst of afflictions to think of joy, which can free us from all trouble; but the consolations of God moderate evils, so that we can rejoice at the same time.

Calvin: 1Pe 4:14 - -- 14.If ye be reproached He mentions reproaches, because there is often more bitterness in them than in the loss of goods, or in the torments or agonie...
14.If ye be reproached He mentions reproaches, because there is often more bitterness in them than in the loss of goods, or in the torments or agonies of the body; there is therefore nothing which is more grievous to ingenuous minds. For we see that many who are strong to bear want, courageous in torments, nay, bold to meet death, do yet succumb under reproach. To obviate this evil, Peter pronounces those blessed, according to what Christ says, (Mar 8:35,) who are reproached for the sake of the Gospel. This is very contrary to what men commonly think and feel; but he gives a reason, Because the Spirit of God, called also the Spirit of glory, rests on them. Some read the words separately, “that which belongs to glory,” as though the words were, “glory and the Spirit of God.” But the former reading is more suitable as to the sense, and, as to language, more simple. Then Peter shews, that it is no hindrance to the happiness of the godly, that they sustain reproach for the name of Christ, because they nevertheless retain a complete glory in the sight of God, while the Spirit, who has glory ever connected with him, dwells in them. So, what seems to the flesh a paradox, the Spirit of God makes consistent by a sure perception in their minds.
On their part This is a confirmation of the last sentence; for he intimates that it is enough for the godly, that the Spirit of God testifies that the reproaches endured for the sake of the Gospel, are blessed and full of glory. The wicked, however, attempted to effect a far different object; as though he had said, “Ye can boldly despise the insolence of the ungodly, because the testimony respecting your glory, which God’s Spirit gives you, remains fixed within.” And he says that the Spirit of God was reproached, because the unbelieving expose to ridicule whatever he suggests and dictates for our consolation. But this is by anticipation; for however the world in its blindness may see nothing but what is disgraceful in the reproaches of Christ, he would not have the eyes of the godly to be dazzled with this false opinion; but on the contrary they ought to look up to God. Thus he does not conceal what men commonly think; but he sets the hidden perception of faith, which God’s children possess in their own hearts, in opposition to their presumption and insolence. Thus Paul boasted that he had the marks of Christ, and he gloried in his bonds. (Gal 6:17.) He had at the same time sufficiently found out what was the judgment formed of them by the world; and yet he intimates that it thought foolishly, and that those are blind together with the world, who esteem the slanders of the flesh glorious.

Calvin: 1Pe 4:15 - -- 15.But (or, For) let one of you Here also he anticipates an objection. He had exhorted the faithful to patience, if it happened to them to be perse...
15.But (or, For) let one of you Here also he anticipates an objection. He had exhorted the faithful to patience, if it happened to them to be persecuted for the cause of Christ; he now adds the reason why he had only spoken of that kind of trouble, even because they ought to have abstained from all evil-doing. Here, then, is contained another exhortation, lest they should do anything for which they might seem to be justly punished. Therefore the causal particle is not, here superfluous, since the Apostle wished to give a reason why he so much exhorted the faithful to a fellowship with the sufferings of Christ, and at the same time to remind them by the way to live justly and harmlessly, lest they should bring on themselves a just punishment through their own faults; as though he had said, that it behoved Christians to deserve well of all, even when they were badly and cruelly treated by the world.
Were any one to object and say, that no one can be found to be so innocent but that he deserves for many faults to be chastised by God; to this I reply, that Peter here speaks of sins from which we ought to be entirely freed, such as thefts and murders; and I give further this reply, that the Apostle commands Christians to be such as they ought to be. It, is, then, no wonder, that he points out a difference between us and the children of this world, who being without God’s Spirit, abandon themselves to every kind of wickedness. He would not have God’s children to be in the same condition, so as to draw on themselves by a wicked life the punishment allotted by the laws. But we have already said elsewhere, that though there are always many sins in the elect, which God might justly punish, yet according to his paternal indulgence he spares his own children, so that he does not inflict the punishment they deserve, and that in the meantime, for honour’s sake, he adorns them with his own tokens and those of his Christ, when he suffers them to be afflicted for the testimony of the Gospel.
The word

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
Defender: 1Pe 4:7 - -- It is obvious from such passages as this that Peter and the other apostles considered the return of Christ and "the end of all things" always to be im...
It is obvious from such passages as this that Peter and the other apostles considered the return of Christ and "the end of all things" always to be imminent. They are still imminent; He could come at any moment. Therefore, like Peter's first readers, we also should always "be sober and watch unto prayer" (1Jo 2:28; Mar 13:33)."


Defender: 1Pe 4:10 - -- Note that every man has received some "gift" with which to minister to the body of Christ (Rom 12:4-8).
Note that every man has received some "gift" with which to minister to the body of Christ (Rom 12:4-8).

Defender: 1Pe 4:10 - -- The responsibility of stewardship applies not only to material possessions but also to spiritual possessions - that is, to the spiritual gift, or gift...
The responsibility of stewardship applies not only to material possessions but also to spiritual possessions - that is, to the spiritual gift, or gifts, which have been given to us by the Holy Spirit. These are all a part of the "manifold grace of God" and should not be used just to please ourselves, but to minister to others."

Defender: 1Pe 4:12 - -- "In the last days ... all that will live godly in Christ Jesus shall suffer persecution" (2Ti 3:1, 2Ti 3:12). It is not a strange thing, but normal, f...

Defender: 1Pe 4:13 - -- "Partakers of" actually has the sense of "fellowshipping in" (as used in Phi 3:10).
"Partakers of" actually has the sense of "fellowshipping in" (as used in Phi 3:10).

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 4:7 - -- the end : Ecc 7:2; Jer 5:31; Eze 7:2, Eze 7:3, Eze 7:6; Mat 24:13, Mat 24:14; Rom 13:12; 1Co 7:29; 1Co 15:24; Phi 4:5; Heb 10:25; Jam 5:8, Jam 5:9; 2P...
the end : Ecc 7:2; Jer 5:31; Eze 7:2, Eze 7:3, Eze 7:6; Mat 24:13, Mat 24:14; Rom 13:12; 1Co 7:29; 1Co 15:24; Phi 4:5; Heb 10:25; Jam 5:8, Jam 5:9; 2Pe 3:9-11; 1Jo 2:18, 1Jo 2:19
ye : 1Pe 1:13, 1Pe 5:8; 1Th 5:6-8; Tit 2:12
and : 1Pe 3:7; Mat 24:42, Mat 25:13, Mat 26:38-41; Mar 13:33-37, Mar 14:37, Mar 14:38; Luk 21:34, Luk 21:36; Luk 22:46; Rom 12:12; Eph 6:18; Col 4:2; 2Ti 4:5; Rev 16:15

TSK: 1Pe 4:8 - -- above : Col 3:14; Jam 5:12; 3Jo 1:2
fervent : Αγαπην εκτενη [Strong’ s G1618], ""intense love; for love shall cover (or covers, ...
above : Col 3:14; Jam 5:12; 3Jo 1:2
fervent :
for : Pro 10:12, Pro 12:16, Pro 17:9, Pro 18:13; 1Co 13:7; Jam 5:20
shall : or, will

TSK: 1Pe 4:9 - -- hospitality : Rom 12:13, Rom 16:23; 1Ti 3:2; Tit 1:8; Heb 13:2, Heb 13:16
without : 2Co 9:7; Phi 2:14; Phm 1:14; Jam 5:9

TSK: 1Pe 4:10 - -- every : Mat 25:14, Mat 25:15; Luk 19:13; Rom 12:6-8; 1Co 4:7, 1Co 12:4-11
minister : Mat 20:28, Mat 25:44; Mar 10:45; Luk 8:3; Rom 15:25, Rom 15:27; 2...
every : Mat 25:14, Mat 25:15; Luk 19:13; Rom 12:6-8; 1Co 4:7, 1Co 12:4-11
minister : Mat 20:28, Mat 25:44; Mar 10:45; Luk 8:3; Rom 15:25, Rom 15:27; 2Co 9:1; 2Ti 1:18; Heb 6:10
good : Mat 24:45, Mat 24:14, Mat 24:21; Luk 12:42, Luk 16:1-8; 1Co 4:1, 1Co 4:2; Tit 1:7
the manifold : 1Co 3:10, 1Co 12:4, 1Co 15:10; 2Co 6:1; Eph 3:8, Eph 4:11

TSK: 1Pe 4:11 - -- any : Isa 8:20; Jer 23:22; Eph 4:29; Col 4:6; Jam 1:19, Jam 1:26, Jam 3:1-6
as the : Act 7:38; Rom 3:2; Heb 5:12
if : 1Pe 4:10
the ability : 1Ch 29:11...
any : Isa 8:20; Jer 23:22; Eph 4:29; Col 4:6; Jam 1:19, Jam 1:26, Jam 3:1-6
as the : Act 7:38; Rom 3:2; Heb 5:12
if : 1Pe 4:10
the ability : 1Ch 29:11-16; Rom 12:6-8; 1Co 3:10, 1Co 12:4
that : 1Pe 2:5; 1Co 6:20, 1Co 10:31; 2Co 9:13; Eph 3:20,Eph 3:21, Eph 5:20
through : 1Pe 2:5; Phi 1:11, Phi 2:11
to whom : 1Pe 5:11; Rom 16:27; Eph 3:21; 1Ti 1:17, 1Ti 6:16; Jud 1:25; Rev 1:5, Rev 1:6
dominion : Psa 145:13; Dan 4:3, Dan 4:34, Dan 7:14; Mat 6:13; Rev 5:12-14

TSK: 1Pe 4:12 - -- think : 1Pe 4:4; Isa 28:21
the fiery : 1Pe 1:7; Dan 11:35; 1Co 3:13
as : 1Pe 5:9; 1Co 10:13; 1Th 3:2-4; 2Ti 3:12

TSK: 1Pe 4:13 - -- rejoice : 1Pe 1:6; Mat 5:12; Luk 6:22, Luk 6:23; Act 5:41, Act 16:25; Rom 5:3; 2Co 4:17, 2Co 12:9, 2Co 12:10; Jam 1:2, Jam 1:3
ye are : 1Pe 5:1, 1Pe 5...
rejoice : 1Pe 1:6; Mat 5:12; Luk 6:22, Luk 6:23; Act 5:41, Act 16:25; Rom 5:3; 2Co 4:17, 2Co 12:9, 2Co 12:10; Jam 1:2, Jam 1:3
ye are : 1Pe 5:1, 1Pe 5:10; Rom 8:17; 2Co 1:7, 2Co 4:10; Phi 3:10; Col 1:24; 2Ti 2:12; Rev 1:9
when : 1Pe 1:5, 1Pe 1:6, 1Pe 1:13; Mat 16:27, Mat 25:31; Mar 8:38; Luk 17:30; 2Th 1:7-10; Rev 1:7
ye may : 1Pe 1:8; Isa 25:9, Isa 35:10, Isa 51:11; Mat 25:21, Mat 25:23, Mat 25:34

TSK: 1Pe 4:14 - -- ye be : 1Pe 2:19, 1Pe 2:20, 1Pe 3:14, 1Pe 3:16
reproached : 1Pe 4:4, 1Pe 4:5; Psa 49:9, Psa 89:51; Isa 51:7; Mat 5:11; Luk 6:22; Joh 7:47-52, Joh 8:48...
ye be : 1Pe 2:19, 1Pe 2:20, 1Pe 3:14, 1Pe 3:16
reproached : 1Pe 4:4, 1Pe 4:5; Psa 49:9, Psa 89:51; Isa 51:7; Mat 5:11; Luk 6:22; Joh 7:47-52, Joh 8:48; Joh 9:28, Joh 9:34; 2Co 12:10
happy : 1Ki 10:8; Psa 32:1, Psa 32:2, Psa 146:5; Jam 1:12, Jam 5:11
for : Num 11:25, Num 11:26; 2Ki 2:15; Isa 11:2
on : Act 13:45, Act 18:6; 2Pe 2:2
but : 1Pe 2:12, 1Pe 3:16; Mat 5:16; Gal 1:24; 2Th 1:10-12

TSK: 1Pe 4:15 - -- suffer : 1Pe 2:20; Mat 5:11; 2Ti 2:9
a busybody : Αλλοτριοεπισκοπος [Strong’ s G244], an inspector of another; meddling with ...

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...
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 3:16-18, Dan 6:10,Dan 6:11, Dan 6:22; Rom 2:7
a faithful : Psa 138:8, Psa 146:5, Psa 146:6; Isa 40:27, Isa 40:28, Isa 43:7, Isa 43:21, Isa 51:12, Isa 51:13, Isa 54:16, Isa 54:17; Col 1:16-20; Heb 1:2, Heb 1:3; Rev 4:10,Rev 4:11, Rev 5:9-14

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: 1Pe 4:7 - -- But the end of all things is at hand - This declaration is also evidently designed to support and encourage them in their trials, and to excite...
But the end of all things is at hand - This declaration is also evidently designed to support and encourage them in their trials, and to excite them to lead a holy life, by the assurance that the end of all things was drawing near. The phrase, "the end of all things,"would naturally refer to the end of the world; the winding up of human affairs. It is not absolutely certain, however, that the apostle used it here in this sense. It might mean that so far as they were concerned, or in respect to them, the end of all things drew near. Death is to each one the end of all things here below; the end of his plans and of his interest in all that pertains to sublunary affairs. Even if the phrase did originally and properly refer to the end of the world, it is probable that it would soon come to denote the end of life in relation to the affairs of each individual; since, if it was believed that the end of the world was near, it must consequently be believed that the termination of the earthly career of each one also drew near to a close.
It is possible that the latter signification may have come ultimately to predominate, and that Peter may have used it in this sense without referring to the other. Compare the notes at 2Pe 3:8-14, for his views on this subject. See also the notes at Rom 13:11-12. The word rendered "is at hand,"(
Be ye therefore sober - Serious; thoughtful; considerate. Let a fact of so much importance make a solemn impression on your mind, and preserve you from frivolity, levity, and vanity. See the word explained in the notes at 1Ti 3:2.
And watch unto prayer - Be looking out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Compare the notes at Mat 26:39, Mat 26:41. The word rendered watch, means to be sober, temperate, abstinent, especially in respect to wine; then watchful, circumspect. The important truth, then, taught by this passage is, "that the near approach, of the end of all things should make us serious and prayerful."
I. The end may be regarded as approaching. This is true:
\caps1 (1) o\caps0 f all things; of the winding up of the affairs of this world. It is constantly drawing nearer and nearer, and no one can tell how soon it will occur. The period is wisely hidden from the knowledge of all people, (see Mat 24:36; Act 1:7,) among other reasons, in order that we may be always ready. No man can tell certainly at what time it will come; no man can demonstrate that it may not come at any moment. Everywhere in the Scriptures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of people shall be slumbering in false security, Mat 24:37-39, Mat 24:42-43; 1Th 5:2; Luk 21:34.
\caps1 (2) i\caps0 t is near in relation to each one of us. The day of our death cannot be far distant; it may be very near. The very next thing that we may have to do, may be to lie down and die.
II. It is proper that such a nearness of the end of all things should lead us to be serious, and to pray.
\caps1 (1) t\caps0 o be serious; for:
(a) the end of all things, in regard to us, is a most important event. It closes our probation. It fixes our character. It seals up our destiny. It makes all ever onward in character and doom unchangeable.
(b) We are so made as to be serious in view of such events. God has so constituted the mind, that when we lose property, health, or friends; when we look into a grave, or are beset with dangers; when we are in the room of the dying or the dead, we are serious and thoughtful. It is unnatural not to be so. Levity and frivolity on such occasions are as contrary to all the finer and better feelings of our nature as they are to the precepts of the Bible.
© There are advantages in seriousness of mind. It enables us to take better views of things, Ecc 7:2-3. A calm, sober, sedate mind is the best for a contemplation of truth, and for looking at things as they are.
\caps1 (2) t\caps0 o be watchful unto prayer:
(a) People naturally pray when they suppose that the end of all things is coming. An earthquake induces them to pray. An eclipse, or any other supposed prodigy, leads people to pray if they suppose the end of the world is drawing near. A shipwreck, or any other sudden danger, leads them to pray, Psa 107:28. So people often pray in sickness who have never prayed in days of health.
(b) It is proper to do it. Death is an important event, and in anticipation of such an event we should pray. Who can help us then but God? Who can conduct us through the dark valley but he? Who can save us amidst the wrecks and ruins of the universe but he? Who can dissipate our fears, and make us calm amidst the convulsions of dissolving nature, but God? As that event, therefore, may come upon us at any hour, it should lead us to constant prayer; and the more so because, when it comes, we may be in no state of mind to pray. The posture in which we should feel that it would be most appropriate that the messenger of death should find us, would be that of prayer.

Barnes: 1Pe 4:8 - -- And above all things - More than all things else. Have fervent charity among yourselves - Warm, ardent love toward each other. On the nat...
And above all things - More than all things else.
Have fervent charity among yourselves - Warm, ardent love toward each other. On the nature of charity, see the notes at 1Co 13:1. The word rendered "fervent,"means properly extended; then intent, earnest, fervent.
For charity shall cover the multitude of sins - Love to another shall so cover or hide a great many imperfections in him, that you will not notice them. This passage is quoted from Pro 10:12; "Love covereth all sins."For the truth of it we have only to appeal to the experience of everyone:
(a) True love to another makes us kind to his imperfections, charitable toward his faults, and often blind even to the existence of faults. We would not see the imperfections of those whom we love; and our attachment for what we esteem their real excellencies, makes us insensible to their errors.
(b) If we love them we are ready to cover over their faults, even those which we may see in them. Of love the Christian poet says:
"Tis gentle, delicate, and kind,
To faults compassionate or blind.
The passage before us is not the same in signification as that in Jam 5:20, "He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins."See the notes at that passage. That passage means, that by the conversion of another the sins of him who is converted shall be covered over, or not brought to judgment for condemnation; that is, they shall be covered over so far as God is concerned: this passage means that, under the influence of love, the sins of another shall be covered over so far as we are concerned; that is, they shall be unobserved or forgiven. The language used here does not mean, as the Romanists maintain, that "charity shall procure us pardon for a multitude of sins;"for, besides that such a doctrine is contrary to the uniform teachings of the Scriptures elsewhere, it is a departure from the obvious meaning of the passage. The subject on which the apostle is treating is the advantage of love in our conduct toward others, and this he enforces by saying that it will make us kind to their imperfections, and lead us to overlook their faults. It is nowhere taught in the Scriptures that our "charity"to others will be an atonement or expiation for our own offences. If it could be so, the atonement made by Christ would have been unnecessary. Love, however, is of inestimable value in the treatment of others; and imperfect as we are, and liable to go astray, we all have occasion to cast ourselves on the charity of our brethren, and to avail ourselves much and often of that "love which covers over a multitude of sins."

Barnes: 1Pe 4:9 - -- Use hospitality one to another - On the duty of hospitality, see the Rom 12:13 note; Heb 13:2 note. Without grudging - Greek, "without mu...
Use hospitality one to another - On the duty of hospitality, see the Rom 12:13 note; Heb 13:2 note.
Without grudging - Greek, "without murmurs;"that is, without complaining of the hardship of doing it; of the time, and expense, and trouble required in doing it. The idea of grudging, in the common sense of that word - that is, of doing it unwillingly, or regretting the expense, and considering it as ill-bestowed, or as not producing an equivalent of any kind - is not exactly the idea here. It is that we are to do it without murmuring or complaining. It greatly enhances the value of hospitality, that it be done on our part with entire cheerfulness. One of the duties involved in it is to make a guest happy; and this can be done in no other way than by showing him that he is welcome.

Barnes: 1Pe 4:10 - -- As every man hath received the gift - The word rendered "the gift"( χάρισμα charisma ,) in the Greek, without the article, means "...
As every man hath received the gift - The word rendered "the gift"(
Even so minister the same one to another - In anything by which you can benefit another. Regard What you have and they have not as a gift bestowed upon you by God for the common good, and be ready to impart it as the needs of ethers require. The word "minister"here (
As good stewards - Regarding yourselves as the mere stewards of God; that is, as appointed by him to do this work for him, and entrusted by him with what is needful to benefit others. He intends to do them good, but he means to do it through your instrumentality, and has entrusted to you as a steward what he designed to confer on them. This is the true idea, in respect to any special endowments of talent, property, or grace, which we may have received from God. Compare the 1Co 4:1-2 notes; Luk 16:1-2, Luk 16:8 notes.
Of the manifold grace of God - The grace or favor of God evinced in many ways, or by a variety of gifts. His favors are not confined to one single thing; as, for example, to talent for doing good by preaching; but are extended to a great many things by which we may do good to others - influence, property, reputation, wisdom, experience. All these are to be regarded as his gifts; all to be employed in doing good to others as we have opportunity.

Barnes: 1Pe 4:11 - -- If any man speak - As a preacher, referring here particularly to the office of the ministry. Let him speak as the oracles of God - As the...
If any man speak - As a preacher, referring here particularly to the office of the ministry.
Let him speak as the oracles of God - As the oracles of God speak; to wit, in accordance with the truth which God has revealed, and with an impressive sense of the responsibility of delivering a message from him. The word rendered "oracles"(
If any man minister -
As of the ability which God giveth - In regard to property, talent, strength, influence, etc. This is the limit of all obligation. No one is bound to go beyond his ability; everyone is required to come up to it. Compare Mar 14:8; Luk 17:10.
That God in all things may be glorified - That he may be honored; to wit, by our doing all the good we can to others, and thus showing the power of his religion. See the notes at 1Co 10:31.
Through Jesus Christ - That is, as the medium through whom all those holy influences come by which God is honored.
To whom - That is, to God; for he is the main subject of the sentence. The apostle says that in all things he is to be glorified by us, and then adds in this doxology that he is worthy to be thus honored. Compare Rev 1:6; See the notes at 2Ti 4:18. Many, however, suppose that the reference here is to the Son of God. That it would be true of him, and appropriate, see the notes at Rom 9:5.

Barnes: 1Pe 4:12 - -- Beloved, think it not strange - Do not consider it as anything which you had no reason to expect; as anything which may not happen to others al...
Beloved, think it not strange - Do not consider it as anything which you had no reason to expect; as anything which may not happen to others also.
Concerning the fiery trial which is to try you - Referring, doubtless, to some severe persecution which was then impending. We have not the means of determining precisely what this was. The word rendered "fiery trial"(
As though some strange thing happened unto you - Something unusual; something which did not occur to others.

Barnes: 1Pe 4:13 - -- But rejoice, inasmuch as ye are partakers of Christ’ s sufferings - That is, sufferings of the same kind that he endured, and inflicted fo...
But rejoice, inasmuch as ye are partakers of Christ’ s sufferings - That is, sufferings of the same kind that he endured, and inflicted for the same reasons. Compare Col 1:24; Jam 1:2; See the notes at Mat 5:12. The meaning here is, that they were to regard it as a matter of rejoicing that they were identified with Christ, even in suffering. See this sentiment illustrated at length in the notes at Phi 3:10.
That, when his glory shall be revealed - At the day of judgment. See the notes at Mat 26:30.
Ye may be glad also with exceeding joy - Being admitted to the rewards which he will then confer on his people. Compare 1Th 2:19. Every good man will have joy when, immediately at death, he is received into the presence of his Saviour; but his joy will be complete only when, in the presence of assembled worlds, he shall hear the sentence which shall confirm him in happiness forever.

Barnes: 1Pe 4:14 - -- If ye be reproached for the name of Christ, happy are ye - That is, in his cause, or on his account. See the notes at Mat 5:11. The sense of th...
If ye be reproached for the name of Christ, happy are ye - That is, in his cause, or on his account. See the notes at Mat 5:11. The sense of the word "happy"here is the same as "blessed"in Mat 5:3-5, etc. It means that they were to regard their condition or lot as a blessed one; not that they would find personal and positive enjoyment on being reproached and vilified. It would be a blessed condition, because it would be like that of their Saviour; would show that they were his friends; would be accompanied with rich spiritual influences in the present world; and would be followed by the rewards of heaven.
For the spirit of glory and of God resteth upon you - The glorious and Divine Spirit. There is no doubt that there is reference here to the Holy Spirit; and the meaning is, that they might expect that that Spirit would rest upon them, or abide with them, if they were persecuted for the cause of Christ. There may be some allusion here, in the language, to the fact that the Spirit of God descended and abode on the Saviour at his baptism Joh 1:33; and, in like manner, they might hope to have the same Spirit resting on them. The essential idea is, that, if they were called to suffer in the cause of the Redeemer, they would not be left or forsaken. They might hope that God would impart his Spirit to them in proportion to their sufferings in behalf of religion, and that they would have augmented joy and peace. This is doubtless the case with those who suffer persecution, and this is the secret reason why they are so sustained in their trials. Their persecutions are made the reason of a much more copious effusion of the Spirit on their souls. The same principle applies, doubtless, to all the forms of trial which the children of God pass through; and in sickness, bereavement, loss of property, disappointment in their worldly plans, and death itself, they may hope that larger measures of the Spirit’ s influences will rest upon them. Hence, it is often gain to the believer to suffer.
On their part - So far as they are concerned; or by them.
He is evil spoken of - That is, the Holy Spirit. They only blaspheme him, (Greek;) they reproach his sacred influences by their treatment of you and your religion.
But on your part he is glorified - By your manner of speaking of him, and by the honor done to him in the patience evinced in your trials, and in your purity of life.

Barnes: 1Pe 4:15 - -- But let none of you suffer as a murderer - If you must be called to suffer, see that it be not for crime. Compare the notes at 1Pe 3:14, 1Pe 3:...
But let none of you suffer as a murderer - If you must be called to suffer, see that it be not for crime. Compare the notes at 1Pe 3:14, 1Pe 3:17. They were to be careful that their sufferings were brought upon them only in consequence of their religion, and not because any crime could be laid to their charge. If even such charges were brought against them, there should be no pretext furnished for them by their lives.
As an evil doer - As a wicked man; or as guilty of injustice and wrong toward others.
Or as a busy-body in other men’ s matters - The Greek word used here

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 (
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 (
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 (
(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 (
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 4:7 - -- But the end of all things: the last judgment, which will put an end to all the evils as well as good things of this world.
Is at hand: see Jam 5:8,...
But the end of all things: the last judgment, which will put an end to all the evils as well as good things of this world.
Is at hand: see Jam 5:8,9 .
Be ye therefore sober both in mind, prudent, moderate, 2Co 5:13 Tit 2:6 ; and in body, temperate in meats and drinks, &c.
And watch: the word signifies both sobriety, in opposition to drunkenness, 1Th 5:6,8 , and watchfulness, 2Ti 4:5 , and this signification agrees best with this place, the former being implied in the word sober.
Unto prayer the end for which they should be sober and vigilant, viz. that they might observe every season fit for prayer, and might still keep themselves in a praying frame.

Poole: 1Pe 4:8 - -- And above all things: see the like expression, Jam 5:12 , and on the same occasion, Col 3:14 .
Have fervent charity not only labour after charity d...
And above all things: see the like expression, Jam 5:12 , and on the same occasion, Col 3:14 .
Have fervent charity not only labour after charity diligently and carefully, but let it be fervent, intense, strong.
For charity shall cover the multitude of sins partly by preventing anger, railings, revilings, contentions, that they break not out, and partly by repressing, concealing, pardoning them when they do break out, 1Co 13:7 : see Jam 5:20 .

Poole: 1Pe 4:9 - -- Use hospitality Christian hospitality in entertaining strangers, those especially that are brought to need your kindness by suffering for the gospel....
Use hospitality Christian hospitality in entertaining strangers, those especially that are brought to need your kindness by suffering for the gospel.
Without grudging or murmuring, either at the expense you make, or the carriage of those ye entertain; q.d. Use hospitality willingly, freely, cheerfully, Rom 12:8 2Co 9:7 .

Poole: 1Pe 4:10 - -- As every man hath received the gift any gift, office, faculty, or ability, whereby he may be serviceable to the good of others, all which are receive...
As every man hath received the gift any gift, office, faculty, or ability, whereby he may be serviceable to the good of others, all which are received of God, 1Co 12:11 Eph 4:7 .
Minister the same one to another dispense and communicate modestly and humbly, not lifting himself up above others upon the account of his gifts, but remembering he hath received them, and is a steward to dispense them.
As good stewards and therefore faithful in distributing his Lord’ s goods.
Of the manifold grace of God: by grace he means the same as by gift before; and so by manifold grace, the various gifts given to them of God, 1Co 12:4-6 .

Poole: 1Pe 4:11 - -- If any man speak viz. authoritatively, and by way of office, as a public teacher in the church; though this may be accommodated to private Christians...
If any man speak viz. authoritatively, and by way of office, as a public teacher in the church; though this may be accommodated to private Christians in their charitative instructions of others, yet it seems especially meant of teaching officers.
Let him speak as the oracles of God: this relates not only to the manner of speaking, that it be with faith in that word the preacher speaketh, and a due reverence of it, but to the matter likewise, that he preach nothing but the pure word of God, and do not obtrude upon the hearers the fancies, figments, or traditions of men, instead of the oracles of God.
If any man minister: this may be understood either:
1. More particularly of the work of deacons, Act 6:1-15 , who were to serve tables, Act 6:2 , distribute the alms of the church, and take care of the poor; or:
2. More generally of any ministry in the church, distinct from that of teaching, (of which he spake before), as the dispensing of sacraments, exercise of discipline, &c.
Let him do it as of the ability which God giveth i.e. not remissly and coldly, but diligently and strenuously, and with his might, as far as God enables him; this being to do it faithfully, which is especially required in a steward, 1Co 4:2 .
That God in all things may be glorified in all your gifts, and the communications of them: q.d. God doth not adorn you with his gifts so as to bereave himself of his glory, but that you should give him the honour of them.
Through Jesus Christ from whom ye have received the gifts, Eph 4:8 , and by whom you are enabled to glorify God; and by whom alone what ye do can be accepted of God. See Eph 3:21 .

Poole: 1Pe 4:12 - -- Think it not strange be not offended or troubled at persecution, as at a thing unusual or never heard of; it implies that they should reckon upon it ...
Think it not strange be not offended or troubled at persecution, as at a thing unusual or never heard of; it implies that they should reckon upon it beforehand, that they might not be surprised with it when it comes. The same word is used, 1Pe 4:4 .
Concerning the fiery trial the heat or burning, whereby he means great afflictions, especially those that are for rightesusness’ sake, as appears, 1Pe 4:14 , which are often compared to fire, as being alike painful and grievous to them as fire is to men’ s bodies; and because men are tried by them as metals are by fire, Psa 66:10 Isa 48:10 .
Which is to try you: this he adds as the reason why they should not think strange of persecutions, viz. because they were sent by God, not for their destruction, but for the trial and exercise of their graces.

Poole: 1Pe 4:13 - -- But rejoice be so far from being offended at your sufferings, as rather to reckon that there is great matter of rejoicing in them; their being trials...
But rejoice be so far from being offended at your sufferings, as rather to reckon that there is great matter of rejoicing in them; their being trials makes them tolerable, but your being in them partakers of Christ’ s sufferings makes them comfortable.
Inasmuch as ye are partakers of Christ’ s sufferings i.e. ye suffer:
1. As Christ did, for the confession of the truth, and so ye are such kind of sufferers as Christ was.
2. As members of Christ, ye suffer those evils which are laid out for those that belong to Christ, 1Th 3:3 .
3. Ye are hereby conformed to Christ your Head.
4. Ye partake of the influence of what Christ suffered, for the sanctification of your sufferings: see Phi 3:10 .
That, when his glory shall be revealed viz. at his second coming, 1Pe 1:7 Col 3:4 2Th 1:7 .
Ye may be glad also with exceeding joy a joy without any the least mixture of pain or grief. The rejoicing of the saints here is mixed with pain and heaviness, but shall be pure hereafter; they rejoice in hope now, but in enjoyment then.

Poole: 1Pe 4:14 - -- Happy are ye viz. because of the Spirit’ s dwelling in you, which is both the means and evidence of your happiness.
The spirit of glory and of ...
Happy are ye viz. because of the Spirit’ s dwelling in you, which is both the means and evidence of your happiness.
The spirit of glory and of God i.e. the glorious Spirit of God, or that Spirit of God which is likewise a Spirit of glory, as being not only glorious in himself, but a glory to them in whom he dwells, and the cause of their future glorification. This he adds in counterbalance to the reproaches they suffered for the name of Christ; q.d. It is a greater glory to you to have the Spirit of Christ dwelling in you, (whereof your patient bearing reproaches and persecutions is an argument), than all the calumnies and obloquies wherewith your enemies load you can be a shame to you.
Resteth upon you: in allusion to Isa 11:2 ; dwells in you, and shall abide with you for ever, Joh 14:16 , not leaving you in your sufferings.
On their part he either Christ, or rather the Spirit.
Is evil spoken of the reproaches your enemies cast upon you, reach that Spirit himself that dwells in you, when they revile that good confession into which the Spirit led you, deride the consolations he gives you, and speak evil of your persons, who are the temples in which he dwells.
But on your part he is glorified viz. by your patience and constancy in your sufferings, which shows forth the power of that Spirit which resteth upon you, in that he works so mightily in you, as to enable you to bear what without the assistance of his grace were intolerable.

Poole: 1Pe 4:15 - -- But let noise of you suffer as a murderer, or as a thief: keep clear of those crimes which may expose you to suffering by the hand of justice, and ca...
But let noise of you suffer as a murderer, or as a thief: keep clear of those crimes which may expose you to suffering by the hand of justice, and carry yourselves so innocently, that you may never suffer from men but unjustly.
Or as an evil-doer either this is a general term, denoting them that offend against any public law; or, it may signify those that are guilty of any offence against the laws, though less than murder or theft.
Or as a busy-body in other men’ s matters either a covetous person, that looks with an evil eye upon what others have, and is ready to catch it as he can; or rather, one that goes beyond the bounds of his own calling, and invades the callings of others, pragmatically intruding into their business, and making himself a judge of those things which belong not to him. Some nations are said to have punished those that were busy through idleness, impertinently diligent in other men’ s matters, and negligent of their own. However, if this pragmaticalness did not expose the Christians to the laws of the Gentiles, yet it might make them odious, and expose them to their reproaches.

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 4:7 - -- " What is the chief end of man?
Man’s chief end is to glorify God, {1Co 10:31; Ro 11:36} and to enjoy him for ever."{ Ps 73:25-28} [i]
The sentime...
" What is the chief end of man?
Man’s chief end is to glorify God, {1Co 10:31; Ro 11:36} and to enjoy him for ever."{ Ps 73:25-28} [i]
The sentiment of the first question in the Westminster Shorter Catechism has been quoted by Christians far beyond Presbyterian circles as a universally accepted truth among conservative, Bible believing Christian people. Our passage from Peter established the truth long before the Westminster Assembly adopted it from the dominant Biblical theme. Man’s chief end is not to earn stars in his heavenly crown or to earn his entrance into heaven itself, the sad conclusion one might reach from much contemporary Bible teaching.
Watchful, sober prayer, according to Peter, leads us to fervent charity towards each other. Charity in this phrase refers to the most common New Testament word for love, particularly God’s love for His people. Strong defines this word as "love in a social or moral sense." We have become so acculturated to sentimental love, even in Christian circles, that we struggle with any concept of love other than emotional "feeling" love. You could describe Strong’s definition of New Testament Biblical love as ethical love, a sense of responsibility that compels you to live by an others-centered compass. You live for the benefit of others, not for your personal desires. Social and moral love means that you live by a fixed moral compass, not by the emotions you feel at the moment. When Jesus taught us in the Sermon on the Mount to love our enemies, he used this same word. He had no intention of teaching us to feel warm and snuggly towards them! He intended that we live by His moral teachings, even towards those who treat us with intense hostility. If my enemy lies about me, God’s "social and moral" love doesn’t give me permission to lie about him. If my enemy treats me with cruelty, God requires that I stay the course and respond in Christian grace. According to Peter, and the consistent teaching of all the New Testament inspired letters, we have no other alternative through which to honor God in our conduct. This obligation is not occasional, prompted only on rare occasions when we choose. It must become our constant lifestyle. Many years ago after I had taught this lesson a person in the audience responded by citing one incident years earlier when he had reluctantly consented to the majority of his church’s members on a matter in which he differed from them. One reluctant consent in a lifetime hardly demonstrates Biblical love! It rather exhibits an incredibly self-centered individual who expects to have his way and will likely make those around him pay dearly if they fail to go along.
[i] The Shorter Catechism: With the Scripture Proofs. 3rd edition. Atlanta, GA: Committee for Christian Education & Publications.

PBC: 1Pe 4:8 - -- "charity shall cover the multitude of sins"
To cover a sin in our culture implies hiding it, even consenting to it. Increasingly in our culture peopl...
"charity shall cover the multitude of sins"
To cover a sin in our culture implies hiding it, even consenting to it. Increasingly in our culture people seem to think that nothing is wrong unless you are found out. Do whatever you wish. As long as no one knows about it, you did nothing wrong. This amoral idea clashes with every tenet of Biblical morality based on the fundamental character of God. Think of the idea in terms of God’s omniscience. He knows every secret thought you have and everything you do. Therefore, even in light of this superficial and amoral perspective, anything you do that violates God’s law is sin; He knows.
I suggest first of all that the idea in the passage refers to your knowledge of another person’s sins, " ... fervent charity among yourselves," not to your own personal sins. To use this verse to hide your own sins from others obviously violates the spirit of the lesson. From the Biblical perspective, for one believer to " cover" another believer’s sins refers to our attitude towards that person. Rather than fault-finding and gossiping criticism, Scripture teaches us to look over each other for good, with winsome grace to invite others to stand with us for God. When one person gossips or criticizes another, he/she has created a ethical schism with that person. Rather than hiding a multitude of sin, the critical gossip publishes the sins of others.
We should not overlook the Biblical ethical teaching that reminds us. God will see to it that the rules by which we judge others will be applied to us. Show compassion and forgiveness to others. God will move others to show that same spirit to you. Live in bitterness, criticism, and gossip towards others; God will move others to adopt those same attitudes towards you.
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PBC: 1Pe 4:10 - -- "... Good stewards of the manifold grace of God."
Peter does not teach that we have earned our salvation and deserve it. Rather he teaches that we ha...
"... Good stewards of the manifold grace of God."
Peter does not teach that we have earned our salvation and deserve it. Rather he teaches that we have received it as a gift. God’s method of salvation leaves no ground for human pride. How often even those who believe in the doctrines of grace treat others as if they believed in salvation by works. They segregate the people they know into the beautiful people who deserve kindness and grace and the lepers who deserve nothing but shunning and rejection. They seem never to consider what their case would be had God viewed them from this evil perspective. We hold standing in God’s family on the basis of His incredible grace alone. Peter applies the same grace to our interpersonal relationships. Our challenge is mirrored in our salvation. As nearly as possible, treat others with as much grace as God showed to you when he saved you.
Stewardship clearly builds on the premise that we are custodians of God’s grace, but that it, and all the blessings that we receive through grace, belongs to Him. Whatever gifts and abilities we possess belong to God, not to us. We possess them for one reason only, to put them to their Giver’s and Owner’s use and glory. People often search for their " gift" or " calling," and waste much of their life wondering what it is. Scripture is so profoundly simple on this point. What abilities do you possess? What can you do especially well? Consider these abilities your calling. We refer to a person with an exceptional musical ability as " gifted" in music. Apply the same rationale to your calling from God. Don’t think of what you’d like to do, but don’t have particular ability to do. Focus on what you have the ability or opportunity to do. We’ve all seen or heard of the person who truly believed that God had called him to preach the gospel, but, when he spoke, no one received edification. He, and perhaps a few people in his family, is the only person who believes he is God-called. If he doesn’t demonstrate the ability to preach, the evidence is rather strong that God didn’t call him to preach. The same principle applies to each of us, and to any particular activity we might consider. Identify things that you have the ability or opportunity to do-and do them. " Whatsoever thy hand findeth to do, do it with thy might..." { Ec 9:10} The ultimate design of every spiritual gift is to glorify God, not to put you in a position of prestige or praise from others. It may be as simple as cooking a meal for a family whose mother/wife is ill. It may be speaking a word of kind encouragement to someone whose demeanor reveals that they are discouraged or depressed. True giftedness in the family of God relates to the simple realities of helping each other grow in grace and faith, not as a performance under the spotlight before an audience.
Many years ago I met a preacher from another region, a man whom I’d never met before. On that particular day a regular person in the congregation where I preached was in a testy mood and raised issues with me that violated the most basic of Biblical doctrines. I tried to reason with this person with almost no indication of success. After the conversation ended and the person had gone his way, the visiting preacher quietly came over to me and whispered to me, " God bless us all, even our little children." Few words have ever encouraged me as much as that simple sentence.
We readily accept that all of heaven’s activities will glorify God. We occasionally fail to grasp the immediate truth of our present calling. No less than in heaven, God calls us in everything we do to glorify Him NOW!
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PBC: 1Pe 4:11 - -- "that God in all things may be glorified"
"What is the chief end of man?"
"Man’s chief end is to glorify God, {1Co 10:31; Ro 11:36} and to enjoy h...
"that God in all things may be glorified"
"What is the chief end of man?"
"Man’s chief end is to glorify God, {1Co 10:31; Ro 11:36} and to enjoy him for ever." {Ps 73:25-28} [i]
The sentiment of the first question in the Westminster Shorter Catechism has been quoted by Christians far beyond Presbyterian circles as a universally accepted truth among conservative, Bible believing Christian people. Our passage from Peter established the truth long before the Westminster Assembly adopted it from the dominant Biblical theme. Man’s chief end is not to earn stars in his heavenly crown or to earn his entrance into heaven itself, the sad conclusion one might reach from much contemporary Bible teaching. Watchful, sober prayer, according to Peter, leads us to fervent charity towards each other. Charity in this phrase refers to the most common New Testament word for love, particularly God’s love for His people. Strong defines this word as " love in a social or moral sense." We have become so acculturated to sentimental love, even in Christian circles, that we struggle with any concept of love other than emotional " feeling" love. You could describe Strong’s definition of New Testament Biblical love as ethical love, a sense of responsibility that compels you to live by an others-centered compass. You live for the benefit of others, not for your personal desires. Social and moral love means that you live by a fixed moral compass, not by the emotions you feel at the moment. When Jesus taught us in the Sermon on the Mount to love our enemies, he used this same word. He had no intention of teaching us to feel warm and snuggly towards them! He intended that we live by His moral teachings, even towards those who treat us with intense hostility. If my enemy lies about me, God’s "social and moral" love doesn’t give me permission to lie about him. If my enemy treats me with cruelty, God requires that I stay the course and respond in Christian grace. According to Peter, and the consistent teaching of all the New Testament inspired letters, we have no other alternative through which to honor God in our conduct. This obligation is not occasional, prompted only on rare occasions when we choose. It must become our constant lifestyle. Many years ago after I had taught this lesson a person in the audience responded by citing one incident years earlier when he had reluctantly consented to the majority of his church’s members on a matter in which he differed from them. One reluctant consent in a lifetime hardly demonstrates Biblical love! It rather exhibits an incredibly self-centered individual who expects to have his way and will likely make those around him pay dearly if they fail to go along.
41
[i] The Shorter Catechism: With the Scripture Proofs. 3rd edition. Atlanta, GA: Committee for Christian Education & Publications.

PBC: 1Pe 4:12 - -- " It isn’t fair!" How often have we heard this comment when difficulties invade life without obvious explanation or warning? How often have we str...
" It isn’t fair!" How often have we heard this comment when difficulties invade life without obvious explanation or warning? How often have we struggled with the idea in our own lives! We enjoy a unique privilege in our country in that Christians have found shelter from persecution for their faith. Throughout much of the Christian era, faithful believers in Christ did not enjoy such freedom. Even now in other countries of the world, Christians are enduring fierce persecution for their faith.
Peter draws a distinction between suffering because we sin and suffering for righteousness. {1Pe 2:20} In our study lesson he deals specifically with suffering as a Christian. It appears that he is also dealing with specific persecution, not with general life difficulties. When we must deal with disease or financial setbacks, we should not react with self-pity or think that we are thereby suffering as a Christian because of our faith.
" ... fiery trial"
may refer to the heated intensity of the trial, or it may refer to the refining fires of the metallurgist. Given the form of the sentence and the general context of 1 Peter, I am inclined to think that Peter has the refining fires in mind. These fires are controlled and applied with purpose to the crucible containing the metal. With expert skill the metallurgist applies precisely the amount of fire to melt, and then to refine the impurities out of, the metal. Rather than dealing with uncontrolled fire (or perhaps " out of control" fire), Peter sees a specific purpose in this fire. It is to try you.
" that is to try you."
Here the word translated try is defined as " test, to learn the true nature or character of." I suggest that this definition in our passage be qualified; God has no need to put us to the test to learn the true nature of our character, but that he allows such tests to enable us to grow stronger (in the metallurgical metaphor of the word, to become more pure and precious). We discover His true character in trials, and we also grow stronger in our faith as we endure trials, guided by faith.
In the ancient practice of refining precious metals the metallurgist never took his eyes off the molten metal while it was subjected to the fire. He knew the process intimately, and by watching the surface of the molten metal he knew precisely when to remove it from the fire. This practice suggests an assuring parallel in God’s providence. While the trials of life might prompt us to wonder if God knows and cares for our situation, we should realize that He never takes His caring eyes off us during our trials.
" ... strange thing happened unto you."
We must reflect and study Scripture thoroughly-and constantly-to maintain a godly balance in our thinking. An unstudied Christian (if there can be such a thing) might fall under trial and wonder if God has forsaken him. We should study 1 Peter intensely to learn the role of suffering in our lives. We also should never neglect the fact that, while God does not cause all the difficulties that occur in life, His wise and loving hand filters the things that occur. Like the metallurgist who never takes his eye off the molten metal in the furnace, God never takes His eyes off His people when they face trials and suffering.
In today’s world of corrupted theological perspective we often hear from leading tel-evangelists that faithfulness to God will guarantee financial prosperity and physical comforts of all kinds, a total absence of difficulties in the believer’s life. For a believer who has become conditioned to this insidious error, unexpected trials would indeed seem strange. Peter reminds his readers that trials are not to be viewed as strange or unexpected in the faithful believer’s life. Our Lord, who lived a sinless life, suffered at the hands of evil men. Why should we think it strange if we also face trials?
In fact Peter suggests a joyful response if we fall into trials because of our faith! Rejoice in suffering, how can such a thing be? Only the believer who has trained his mind well in the disciplines of Scripture will be able to react to suffering with joy. The history of Christianity records a number of faithful men and women who, when faced with death by unimaginable torture, actually rejoiced in Christ and welcomed their suffering. Only by divine intervention can a mortal face trial with such joy. Peter assures us that God’s presence and sustaining grace will in fact stand faithfully beside us, should such suffering ever become our lot.
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PBC: 1Pe 4:13 - -- " ... that, when his glory shall be revealed, ye may be glad also with exceeding joy."
No doubt we occasionally see moments of God’s glory in this ...
" ... that, when his glory shall be revealed, ye may be glad also with exceeding joy."
No doubt we occasionally see moments of God’s glory in this life, but Peter seems to refer to a more full revelation of Christ’s glory. Throughout Scripture we see indicators of a future glory to come. While the day of unrestrained glory will in fact be accompanied with divine judgment, the elect will only experience glory revealed. During this life we grasp occasional glimpses of divine glory. Peter directs us to a time when the full glory of our Lord Jesus shall be manifested. All the divine purposes and promises shall then be fulfilled. All the glory for which our Lord suffered during His Incarnation shall come to pass.
Not long ago I was having a conversation with a person whose mother had recently suffered a catastrophic illness and was facing imminent death. She described her struggle with the suffering that was obvious in a tired and aging body. I made this observation to her. Jesus died so that we as His elect would not experience the spiritual equivalent to physical death. Imagine the suffering of physical death. Often it lingers far beyond our expectation. It advances slowly and insidiously upon its victim. One by one the physical and mental abilities that characterized our loved one diminish and then vanish. Death by degrees is an awful thing to witness, much less experience. Now imagine the far greater spiritual counterpart to physical death. That is what Jesus delivered us from in His death! When the final climax of time and of the divine purposes arrives, we shall stand with our Lord as joyful witnesses of His ultimate victory over sin, Satan, and all His adversaries. A careful reading of the final epoch of redemptive history in the closing chapters of Revelation will reveal a delightful surprise. Although the saints will stand with their Lord as He faces the final satanic assault, they stand with him dressed in white. White garments are not the wardrobe of a soldier ready for battle. We will stand with our Lord as witnesses of the final epochal battle, witnesses only, not endangered participants in battle. Jesus alone will step onto the battlefield and, by His mere appearance, will vanquish the adversary once and for all eternity. I suggest that the blood to the depth of horses’ bridles, one of the metaphors to depict the monumental agony of that last battle, will be the blood of the adversary, not the blood of saints! No saint will shed a drop of blood!
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PBC: 1Pe 4:14 - -- " If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you."
The word translated as happy in thi...
" If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you."
The word translated as happy in this sentence is translated as blessed forty four times in the New Testament; happy five times. The dominant idea of the word refers to a sense of blessedness, not necessarily a sense of what we in the Western world would call happy. We may struggle intensely, even weep bitterly, at the trials of the moment, but in the midst of tears God often leads us to realize our blessedness in Him. That is the point Peter makes here.
" ... on their part he is evil spoken of, but on your part he is glorified."
Evil men will demean and rail against our Lord. New Testament writers refer to this conduct as blasphemy. The very idea of a final and wholly righteous judgment becomes the focal point of intense criticism from mortals. We can hardly imagine someone sinning so grievously as to deserve such a punishment. Yet from the holy perspective of God, the punishment meted out to the wicked will be altogether fitting to the crime committed. Our sinful and fallen natures cannot grasp the awful offense of sin against our holy God. In that day we shall fully understand the justness of the sentence against the wicked. However, we must not overlook the focus of our passage. At that day we shall relish the goodness of our God with undiluted joy.
As we live, those who fail to understand the holy and benevolent character of our God will speak evil against Him. But those of us who believe in Him should never miss an opportunity to speak of His glory and goodness.
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PBC: 1Pe 4:15 - -- Peter confronts us with two distinct causes for suffering in our lives. We may suffer as a Christian, or we may suffer for failure to live up to our B...
Peter confronts us with two distinct causes for suffering in our lives. We may suffer as a Christian, or we may suffer for failure to live up to our Biblical model of the Christian life. He lists four reasons for suffering that contradict our Christianity. Most professing Christians will readily agree that three of the four reasons are wholly contradictory to their faith. However, they often resist the idea that the fourth reason that Peter lists here renders them guilty of all four sins, not just a sin of the tongue. Let’s take a closer look at all four sins.
To murder someone is to take his life. Murder violates one of God’s Ten Commandments. We readily reject the abortionist’s claims that attempt to justify the taking of an unborn life, but the moment we acknowledge that the unborn life is, in fact, a real human life we must treat it with every bit as much dignity as a life already born. " I don’t believe any child should be allowed to enter the world unwanted," is often voiced by the pro-abortion forces. Intuitively, like it or not, the abortionist agrees in this statement that the unborn child is in fact a real human life. Taking its life is justified on the basis that it is " unwanted." There is a very thin line between this sentiment and a more recognizable sin that even civil laws will not allow. Ask the person who makes this statement this question, " Do you believe that a six year old who is not wanted should be allowed to continue living?" Wanting or not wanting a child, born or unborn, should not determine whether the child should live or die. This decision obviously grows out of the convenience of the parent, not out of a fixed and consistent moral conscience.
Most Christians will readily agree with this sentiment. However, Jesus reminds us in the Sermon on the Mount that unjustified anger against your brother or sister constitutes the equivalent of murder! {Mt 5:22} Be careful making a loose interpretation of the qualifying term " without a cause." My emotions do not constitute a just cause before God. What typically happens when you become angry with someone? You may not reach for a gun or a butcher knife, but you quickly call another weapon into action that is every bit as deadly as these weapons. You begin speaking harsh and hateful words about that person. You impose the worst possible motives to their conduct. You think the worst of them and anything they say or do. Why did Jesus make this angry spirit the equivalent to murder? When you begin speaking evil of someone simply because of your own dislike or disagreement with that person, you murder his/her reputation in the eyes of those to whom you speak. You murder what might otherwise be a beneficial relationship between you and that person. When that person is a fellow-believer in Christ, you are committing the equivalent of murder against someone who will spend eternity with you by the grace of God.
We readily condemn an armed robbery of a local bank, particularly if it happens to be the bank were we store our own money. We equally condemn " white collar" crimes of theft such as the Enron executives who practiced dishonest accounting and stole millions of dollars from clients that went into their personal bank accounts.
Do we understand that when we speak evil of another person we steal their good name, their honorable reputation in the minds of others who hear our words? When we speak evil of someone, we like to convince ourselves that we are saying only the absolute truth about him/her. That may be the case, though often unbridled talk about someone else takes on a life of its own and exaggeration slowly colors the words over time. We impute motives to them that we have no way of knowing. We tell about something they did with implications of intent that may not at all have entered into their minds. We make a point of sharing irrelevant details of something they did that will inevitably cast a dark shadow over what they did. We commit theft no less than the armed robber or the Enron executive, and we dare to justify it as if we did nothing wrong.
Evildoing seems to be a catchall phrase that captures anything else that people do with evil motives or with evil consequences.
Then Peter confronts the sin that is dearest to the heart of many Christians. What is a busybody? It is someone who incessantly meddles in other people’s lives and business. Either they want to learn more about that person so that they may gossip to others about them, or they want to get close to that person so that they may give free uninvited advice.
Solomon frequently reminds us in his wisdom writings that, when we set a trap for another person, God will step into the scene to see to it that we will be trapped in our own snare. It seems that a simple belief of this truth would stop every gossip, every busybody, dead in their tracks! Do you want other people to wag about you when you aren’t around, to gossip about you and things you do, well seasoned with their added contribution that imputes low motives to your actions? Do you want people to pry into your personal life with the grace of a boulder falling off a cliff? If you dislike people intruding into your personal life and misrepresenting you to others for their entertainment, there is one way to ensure that it will not happen. Don’t practice these sins towards others! The minute you cross this line with gossip and busybody activities, you set yourself up for God’s providence to subject you to precisely the same conduct that you impose onto others. Is that really what you want?
Typically gossip and busybody inclinations grow out of a personal greed for power and attention. The gossip thinks having this " inside" information about that other person will empower him/her in the minds of those who listen to the gossip. " I know something that you don’t know." In fact the gossip will eventually become a very lonely person. Think about it for just a moment. Someone talks readily to you about another person that you know. Do you think for a minute that, when you are not around, that person will not talk just as freely about you? Did you ever notice how close-mouthed the gossip is about his/her life? If someone constantly tells about the misfortunes of others and imputes motives or reasons to their conduct, do you think for a minute that they won’t talk about you in the same way? Inevitably God will see to it that the busybody, the gossip, will suffer for their sin. They may slowly slip out of favor with people. They may gradually realize that people who were once close to them now avoid them. They may occasionally get caught in their sin so obviously as to face public disgrace for their loose tongue. God will see to it that they will face the consequences of their sins.
Oh, the busybody will readily justify his/her actions. " I only tell the truth about them. I never lie." Or, " I only gave them my advice for their good. I tried to help, even though they simply became angry at me." The next time someone starts gossiping to you about an absent friend, take your Bible and turn to Pr 17:9. Ask that person to read this verse aloud. Do they seek love, or do they want to " separate very friends?" People who are inclined to gossip, to being busybodies, will only stop their sinful habits when other people refuse to listen and rebuke them for the sin. A bold step? Yes indeed it is, but some sins require bold confrontation to prompt repentance.
There is an alternative to suffering for our sins. We can suffer as a Christian! Throughout this letter Peter prepares us that suffering in the Christian life is inevitable. We cannot avoid it. If we realize that we face suffering as a murderer, a thief, an evildoer, or as a busybody, we have every reason to be ashamed of our actions. However, if we suffer for following the godly example of our Lord, we have no reason to be ashamed. In fact Peter urges us to " glorify God" that we are allowed to suffer for Him. Suffering as a Christian, and suffering patiently in the spirit of our Lord Jesus Christ, brings honor to our conduct, and it also brings greater honor and glory to Him. Peter understood something that we sometimes miss. You can’t suffer for sin and also suffer as a Christian. One form of suffering excludes the other. Suffering because of our sinful actions disgraces God, and it disgraces our profession of faith in Him.
In many circles we have lost sight of the healthy value of legitimate guilt because we have been subjected to manipulative guilt. We should respond to legitimate guilt (guilty or convicting conscience) when we do wrong. We should ignore controlling guilt imposed by others who use a false sense of guilt to manipulate us. Peter clearly drew the distinction between these attitudes. When you are doing the right thing, don’t allow any sense of guilt to invade your thoughts. Don’t be ashamed! When you face a convicting conscience, be honest with it. Repent and confess. Only in this way do we honor God.
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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.
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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.
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Haydock: 1Pe 4:8 - -- Charity covereth a multitude of sins. It is a great means to atone for them; or it may signify, that a charitable mind excuses many sins in others. ...
Charity covereth a multitude of sins. It is a great means to atone for them; or it may signify, that a charitable mind excuses many sins in others. (Witham)

Haydock: 1Pe 4:10 - -- As good stewards of the manifold grace of God. An admonition to the ministers of the gospel, to employ well their talents and the graces received to...
As good stewards of the manifold grace of God. An admonition to the ministers of the gospel, to employ well their talents and the graces received to the honour and glory of God. (Witham)

Haydock: 1Pe 4:12 - -- Think not strange, &c. Be not surprised, nor discouraged that a hot and sharp persecution is come upon you at this time, as if it were a new and a...
Think not strange, &c. Be not surprised, nor discouraged that a hot and sharp persecution is come upon you at this time, as if it were a new and an extraordinary thing. It is what you must expect and be ready to receive with patience, and even with joy, when you suffer as Christ did before you, and for his sake: this is the way to eternal happiness in heaven. (Witham)

Haydock: 1Pe 4:14 - -- Which is of the honour, glory, &c. He gives them the reason why they must rejoice and look upon themselves happy to suffer for the name of Christ, b...
Which is of the honour, glory, &c. He gives them the reason why they must rejoice and look upon themselves happy to suffer for the name of Christ, because to suffer for God's sake is glorious, is a mark that the glorious, the honourable, and the powerful spirit of God rests upon them: for as Paul said, (Hebrews xii. 6.) "For whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth." Nothing then is more honourable, nothing more advantageous, than to suffer for being a Christian. This word is only found here, and Acts xi. 26. (Witham)

Haydock: 1Pe 4:15 - -- Or a railer. [2] The Greek here signifies one that does evil, or a malefactor. ---
Or as coveting the goods of others. [3] The Greek rather signifi...
Or a railer. [2] The Greek here signifies one that does evil, or a malefactor. ---
Or as coveting the goods of others. [3] The Greek rather signifies one curiously prying into the affairs of others, which Protestants translate a busy body. (Witham)
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[BIBLIOGRAPHY]
Maledicus, Greek: kakopoios, malefactor.
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[BIBLIOGRAPHY]
Alienorum appetitor, Greek: allotrioepiskopos, aliorum inspector.
====================

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)

Scarcely. That is, not without much labour and difficulty. (Challoner)
Gill: 1Pe 4:7 - -- But the end of all things is at hand,.... With respect to particular persons, the end of life, and which is the end of all things in this world to a m...
But the end of all things is at hand,.... With respect to particular persons, the end of life, and which is the end of all things in this world to a man, is near at hand; which is but as an hand's breadth, passes away like a tale that is told, and is but as a vapour which appears for a while, and then vanishes away. Or this may be said with regard to the Jews, the end of their church and civil state was near at hand, of their sacrifices, temple, city, and nation; or with respect to the whole universe, to the scheme and fashion of this world, which will soon be gone, though the substance will abide; when the heavens shall pass away, and the earth and all therein will be burnt up; when there will be an end of all the purposes and promises of God respecting the present state of things concerning his church and people, and of the judgments of God upon his enemies here; when the man of sin will be destroyed, and the wickedness of the wicked will be come to an end, and the sorrows, afflictions, and persecutions of the saints, will be no more; and when will be an end put to the present dispensation of things; there will be an end of the ministry of the word, and of the administration of ordinances; time will be no more, and the final state of both good and bad men will take place: this may be said to be at hand in the apostle's time, though so long ago, because that was the last time, and the last dispensation of things; and whereas they knew not the exact time when it would be, they frequently spoke of it as near, in order to stir up the saints to the more diligent discharge of duty, and fervent exercise of grace, as here:
be ye therefore sober, or "temperate", as the Arabic version renders it; and so is opposed to intemperance in eating and drinking, which is an abuse of the creatures of Gods, and unfits a man for the duties of religion; when Satan easily gets an advantage, and is often the cause of other sins, and is frequently dissuaded from, for the same reason as here; see 1Co 7:31 or chaste, as the Syriac version; and so is opposed to immodesty in words, actions, or apparel, in which sense sobriety is used in 1Ti 2:9 or "prudent", as the Vulgate Latin version; and is opposed to all self-conceit and vanity of mind, and imprudence in conduct and conversation; see Rom 12:3 and to all immoderate care of the world, which has the same effect upon the soul as surfeiting and drunkenness on the body: it hinders the soul in the service of God, chokes the word, and makes it unprofitable, and runs men into many sins, snares, and temptations; and the consideration of the end of all things being at hand should draw off from it. It may also signify soundness of mind and judgment in the doctrines of faith, which are words of truth and soberness; and the rather this may be exhorted to, since towards the close of time there will be little of the doctrine of faith in the earth, and men will not be able to endure sound doctrine: it follows,
and watch unto prayer; watch all opportunities of praying, or of attendance on that ordinance, both in private and in public; watch and observe both your present wants, and present mercies, that ye may know what to pray for, and what to return thanks for; and that you have a due reverence of the divine Majesty, in whose presence you are entering. The Vulgate Latin and Arabic versions render it, "watch", or "be awake in prayers"; be careful that you lift up your hearts with your hands to God; that you pray for such things as are agreeable to the revealed will of God;, that you pray in faith, and lift up holy hands without wrath and doubting; and watch for the Spirit of God to enlarge your hearts in prayer, and to assist you both as to the matter and manner of praying. And persons should also watch after prayer for a return of it; and that they do not depend upon the duty performed; and that they are not negligent to return thanks for the mercy prayed for, when received. Very rightly does the apostle join the above exhortation with this, since a man that is not sober is neither fit to watch nor pray; and a drunken man, according to the Jewish canons, might not pray l:
"one that is a drinker, or in drink, let him not pray, or if he prays, his prayer is deprecations; a drunken man, let him not pray, and if he prays his prayer is blasphemies.''
Or, as it is elsewhere m expressed,
"let not a drunken man pray, because he has no intention; and if he prays, his prayer is an abomination, therefore let him return and, pray when he is clear of his drunkenness: let no one in drink pray, and if he prays, his prayer is prayer (unless the word

Gill: 1Pe 4:8 - -- And above all things have fervent charity among yourselves,.... Not but that charity, or love, is to be exercised towards all men, even towards enemie...
And above all things have fervent charity among yourselves,.... Not but that charity, or love, is to be exercised towards all men, even towards enemies, but more especially towards the saints, and that under such a consideration in which it cannot be exercised towards others; namely, as their brethren in Christ, and as belonging to him, as the children of God, as redeemed by Christ, and sanctified by the Spirit; and these not only such as are of the same nation, and belong to the same particular church and community, or of the same denomination, but all the saints everywhere, whether Jews or Gentiles, or of whatsoever name, and in whatsoever state and condition: and this love ought to be mutual and reciprocal, and to be warm and fervent, and not lukewarm and indifferent, as it too often is; and should be constant, "continued", and "perpetual", as the Vulgate Latin and Arabic versions here read: and this the apostle exhorts to above all things else; since outward sobriety, and watchings, and prayer, and all other duties, are nothing without this; this is the sum and substance of the law, and the fulfilling of it; and without this a mere knowledge of the Gospel, and a profession of it, are in vain, and therefore in the first place to be attended to. And especially for the following reason,
for charity shall cover the multitude of sins; referring to Pro 10:12 not a man's own sins, but the sins of others; and not from the sight of God, for from that only the blood and righteousness of Christ cover sins, even all the sins, the whole multitude of the sins of God's elect; but from the sight of men, both of those against whom they are committed, and others; since charity, or true love, thinks no ill, but puts the best constructions upon the words and actions of fellow Christians, and does not take them up, and improve and exaggerate them, but lets them lie buried in oblivion: it takes no notice of injuries, offences, and affronts, but overlooks them, bears with them, and forgives them, so that they are never raked up, and seen any more; which prevents much scandal, strife, and trouble. The Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Arabic versions, read, "covereth", as in Pro 10:12.

Gill: 1Pe 4:9 - -- Use hospitality,.... Or, "be lovers of strangers", as the phrase may be rendered, and as it is in the Syriac version; that is, such as are of a distan...
Use hospitality,.... Or, "be lovers of strangers", as the phrase may be rendered, and as it is in the Syriac version; that is, such as are of a distant country, or come from afar, and are unknown by face, especially good men, that are obliged to remove from their native country for the sake of religion, or by one providence or another; and these are to be loved: and love is to be shown them, both negatively, by not vexing them, and making them uneasy in body or mind; by not oppressing them by violence and injustice, and making any exorbitant demands upon them; or by not perverting judgment with respect to them; and positively, by directing, counselling, and advising them, and if need be, by giving them food, and raiment, and lodging: and it is what men have been led to by the very light of nature, as in the instances of Jethro the Midianite towards Moses, and the inhabitants of Melita with Publius, the chief man of the island, towards the Apostle Paul and his company; and is what God enjoined the Israelites by divers laws, since they had been strangers in the land of Egypt; and various are the exhortations to it in the New Testament; and some, by the practice of it, have entertained angels unawares, as Abraham, and Lot; and even Christ himself, as the two disciples travelling to Emmaus; and is what is highly regarded and commended by Christ, and the contrary is resented by him; and therefore it ought to be used and practised frequently; saints should inure themselves to it, be given to it, pursue and follow hard after it; See Gill on Rom 12:13; see Gill on Heb 13:2. The apostle adds here, one to another; which clause is left out in the Syriac and Ethiopic versions; the reason of which may be, because the authors of these versions might think this not so consistent with the duty exhorted to, since the objects of it are strangers; but it should be observed, that so were these persons the apostle writes to; see 1Pe 1:1, they were scattered about, and lived in different countries, and were strangers to one another, and therefore the clause is pertinent enough; and the sense is, that as they were in foreign countries, and at a distance one from another, whenever by any providence they were brought where each other were, that they would be hospitable to one another: and that
without grudging: food, raiment, and lodging, or what they want, whether direction or advice, thinking it no trouble to give them either; or without murmurings, as it may be rendered, as if they were burdensome, and they were too chargeable to them, and their stay too long; and without complaints of them, finding fault, and picking quarrels with them, and laying charges against them, in order to get rid of them. This is one branch of charity before recommended.

Gill: 1Pe 4:10 - -- As every man hath received the gift,.... That is, from God, as the Syriac and Ethiopic versions add. This is a general rule laid down by the apostle, ...
As every man hath received the gift,.... That is, from God, as the Syriac and Ethiopic versions add. This is a general rule laid down by the apostle, according to which, distribution of every kind, whether in things temporal or spiritual, is to be made, even according to the nature, quality, and quantity of the gift received: the greatest gift God bestows on men, next to himself, Son, and Spirit, and received by them in this life, is special grace; which God gives of his sovereign will and pleasure, liberally, abundantly, without the deserts of men, or conditions to be performed by them; of this kind are faith, repentance, hope, and love: the next to this is the ministerial gift, or what qualifies men for the work of the ministry; which is not anything in nature, or what is acquired by art and industry, but is a gift of grace, which is bestowed on some in a higher, on others in a lower degree: and besides these, there are the gifts of nature and providence, as human wisdom, and the knowledge of things natural and civil, riches and wealth, and the various good things of life; for there is nothing a man has in nature and in grace but what is a gift to him, and what he has received: and according to the measure of the gift received, be it what it will, the exhortation is,
even so minister the same one to another; or to, and among yourselves; to your neighbours or companions, as the Syriac, version renders it; if the gift be special grace though that itself cannot be imparted from one to another, yet the knowledge of it may; and it becomes such who have an experience of the grace of God upon their hearts to make it known, both to particular friends in private conversation, and to the church of God in public, for the use and edification of others, and the glory of God's grace: if the gift be a ministerial one, whether it be greater or less, for it is not in all alike, it is not to be wrapped up in a napkin, and hid in the earth, or to lie neglected, but to be stirred up, and used for the benefit of the souls of men: and if it is a temporal one, the good things of this life, according to the measure of them, that a man has, he is to minister to the supply of the poor; and as God has prospered him, he is to distribute to the necessities of others; as men freely receive, be it what it will, they should freely minister it, according to the nature and measure of it:
as good stewards of the manifold grace of God; for they are but stewards of whatsoever gifts they have; and therefore, if they would approve themselves good stewards, they should minister the same in proportion to their reception of them. Manifold and various are the graces of the Spirit of God, and the rich experiences communicated to men, which are not only for themselves, but for the good of others also: gifts for public usefulness are different one from another; one man has one gift, and another has another; or the same gift is not alike in all, in some greater, and in others less; and all are but stewards: they are accountable for them, and the use of them, to their great Lord and master: and various are the doctrines of the grace of God; of the grace of the Father in election, in the everlasting covenant, in the mission of his Son, in the free justification of sinners by his righteousness, in the free and full pardon of all their sins, in the adoption of any into his family, and in the gift of eternal life; and of the Son of God, in engaging as the surety of his people from everlasting, in assuming their nature in time, in obeying, suffering, and dying in their room and stead; and of the Spirit of God in regeneration and sanctification; and of all these mysteries of grace the ministers of the Gospel are stewards; and it is required of them that they be faithful. Temporal good things are given to men, not for their own use only, but for others; and they are but stewards of them; the original proprietor is God, and to him they must give an account of their stewardship, and how they have used and disposed of the manifold gifts which God of his goodness has put into their hands; so that this last clause contains a reason or argument enforcing the above rule.

Gill: 1Pe 4:11 - -- If any man speak, let him speak as the oracles of God,.... This is an application of the above general rule to a particular case, the public ministry ...
If any man speak, let him speak as the oracles of God,.... This is an application of the above general rule to a particular case, the public ministry of the word, for that is here meant: "if any man speak"; not in any manner, or on any subject; not in a private way, or about things natural and civil; but in public, and concerning divine things: "let him speak": this is rightly supplied in our translation; and in which it is supported and confirmed by the Syriac and Arabic versions, who both supply the same way: "as the oracles of God"; by which are meant the writings of the Old Testament, the sacred Scriptures; see Rom 3:2 so called, because they come from God, are breathed and spoken by him, and contain his mind and will, and are authoritative and infallible; and according to these he is to speak who speaks in public on divine subjects, both as to the matter and manner of his speech: the matter of it must be agreeably to the divinely inspired word of God, must be fetched out of it, and confirmed by it; and he is to speak every thing that is in it, and keep back nothing, but declare the whole counsel of God, and only what is in it, without mixing his own chaff, or the doctrines of men with it; and it should be spoken in a manner agreeably to it, not as the word of man, but as the word of God; and not in words which man's wisdom teacheth, but in the words of the Holy Ghost; and with all boldness, for so the Gospel ought to be spoken; and with all certainty and assurance, constantly affirming the things of it, for nothing is more sure than they are; and with all openness, plainness, and freedom, making truth manifest, laying it plain and open before men, as it ought to be; and that with all reverence and godly fear, which becomes both speaker and hearer. The apostle next proceeds to mention another case, to which the above rule is applicable;
if any man minister, let him do it as of the ability which God giveth; that is, if any man minister in temporal things to the supply of the poor; if a private man, and in a private way, let him do it in proportion to his ability, as God has prospered him in the world; or if an officer of the church, a deacon; and which seems to be the sense, for so the word used signifies,
that God in all things may be glorified through Jesus Christ; or by all means, as the Arabic version renders it; by all ways and methods proper; for the glory of God should be the principal view in every action of life: hence the Syriac version adds to the phrase, "in all things", for the sake of explanation, "which ye do"; by sobriety, by prayer, by watching unto it; by exercising fervent charity, and using hospitality one to another; by ministering the gift as it is received; by the public ministration of the word; and by supplying the wants of the poor, whether in a personal or in a church way: or in all gifts, whether private or public, temporal or spiritual; since they all come from God, and men are accountable to him for them; and therefore should be used so as to glorify him by them, and give him the glory of them; and not glory in them, as if not received from him: or in all the members of the church, whether officers, as pastors and deacons, or private Christians; all should so behave in their respective stations, as God may have glory: "through Jesus Christ": through whom all grace is communicated, by whom all gifts are bestowed, and by virtue of grace and strength received from him every good work is performed to the glory of God:
to whom be praise and dominion for ever and ever; meaning either to God the Father, from whom every good gift comes; who is the God of all grace, of whom, and through whom, and to whom, are all things; and therefore the praise and glory of all belongs to him; and who has the dominion over all creatures and things, and has the disposal of all in nature, providence, and grace: or to Jesus Christ, out of whose fulness manifold grace, grace for grace, is received; and who having ascended on high, has received gifts for men, and gives them to them, and so is worthy of all praise; and who, as God, has the kingdom of nature and providence equally with the Father, and, as Mediator, the kingdom of grace, the government of the church; and whose dominion will be from sea to sea, and from the rivers to the ends of the earth; and of whose kingdom there will be no end.
Amen; so let it be, so shall it be.

Gill: 1Pe 4:12 - -- Beloved, think it not strange concerning the fiery trial,.... By which may be meant either the destruction of Jerusalem, which was at hand, and of whi...
Beloved, think it not strange concerning the fiery trial,.... By which may be meant either the destruction of Jerusalem, which was at hand, and of which the apostle may be thought to give the Jews he writes to notice of before hand; that they might be prepared for it, and not be overwhelmed with consternation and amazement when they should hear of it; who, though in other countries, must be affected with it, and would be a trying dispensation to them: or else the afflictions and persecutions which daily come upon them, for the sake of Christ and his Gospel; signified by "fire" or "burning", because grievous to the flesh, and gave great uneasiness, distress, and pain to it; and because of the fury of men, and the violence and fierceness of their rage, expressed thereby; as also because the people of God under them are sometimes ready to conceive that the wrath of God is poured out, like fire, upon them. But the apostle would not have these saints entertain any such thoughts, and therefore he calls them "beloved"; that is, of God, as they were notwithstanding all the fiery trials and afflictions which were brought upon them; or he means, that they were beloved by him, and dear unto him, and other saints, though they were ill treated and reproached by the world: the Syriac and Arabic versions read, "my beloved"; and the Ethiopic version, "our brethren": and the apostle exhorts them not to look upon their afflictions that either did or should attend them as strange and uncommon things; since afflictions, of whatsoever kind, are not things of chance, and do not rise up out of the dust, but are by the appointment, and according to the will of God; and are also the common lot of the people of God in all ages, from the beginning of the world, the same afflictions are accomplished in others; yea, Christ himself endured the same hatred, reproach, and contradiction of sinners, against himself; and they are what he has given his people reason to expect, having told them of them before hand, that they might not be offended at them; and as they lay in his way to glory, it need not seem strange that the saints also should, through many tribulations, enter the kingdom. Moreover, this fiery dispensation, be it what it will, was not to destroy them, but to try them, and that for their good, profit, and advantage; just as gold and silver are tried in the fire, and lose their dross, and become purer and brighter:
which is to try you; afflictions try the graces of the saints; as their faith in Christ, which becomes thereby much more precious than of gold that perisheth; and their love to him, by which it appears that no tribulation can separate them from it, nor many waters and floods of afflictions drown it; and their hope of eternal life, which grows more lively and strong, and is as an anchor, sure and steadfast, amidst the greatest storms. These try a man's profession of religion, whether it is took up on good principles, and without sinister views; since, if it is not, when persecution, because of the word, comes, he is offended and gone; and likewise what a man's principles are, whether worth suffering for or not; and whether they will bear him up, and he abide by them, when called to suffer for them; and therefore, since such ends are answered by fiery trials, they should not be looked upon as strange and unusual things: as though some strange thing happened unto you; which was never known and heard of before; and as if useless, and of no service, and as foreign to the characters, cases, and circumstances of the saints in this world. The apostle in this verse returns to his former argument, to animate and encourage the saints in suffering afflictions patiently for righteousness sake.

Gill: 1Pe 4:13 - -- But rejoice, inasmuch as ye are partakers of Christ's sufferings,.... Not of his personal sufferings; though they were partakers of the benefits and b...
But rejoice, inasmuch as ye are partakers of Christ's sufferings,.... Not of his personal sufferings; though they were partakers of the benefits and blessings which come through them, and result from them, such as justification, peace, and pardon, and which are matter and ground of rejoicing; but of the sufferings of his body, the church, which is mystically himself; and are called his, because of the union between him and his people, and the sympathy he bears to them, and because they are endured for the sake of him and his Gospel, and conform the saints, and make them like unto him; and therefore suffering saints should rejoice in this, that their sufferings are accounted by Christ as his own, who in all their afflictions is afflicted; and that they are honoured to suffer for his name's sake, and are hereby made like unto him:
that when his glory shall be revealed; the glory of his divine nature, as the only begotten Son of God, in which he will come and appear at the last day; and which, though incommunicable, will be more manifest to all men, and especially to the saints, who will know more of him, as the brightness of his Father's glory, and the express image of his person; and when the glory of his office, as Mediator, will be more conspicuous, and shall be beheld by all that the Father has given to him; and also the glory of his human nature, which is now crowned with glory and honour at the right hand of God; and likewise the glory which he has in his hands for his people, even eternal glory and happiness: this is now, in a great measure, unseen, but it will then be revealed, both to the saints and in them; they will appear with Christ in glory, and have a glory both upon their souls and bodies. As they suffer with him, and for his sake, they will be glorified with him, when he shall come in his own glory, and in his Father's glory, and in the glory of his holy angels: the consideration of which, as it must greatly encourage to suffer for his sake, so must be matter of great joy; as follows:
ye may be glad also with exceeding joy; a joy unspeakable, and full of glory, being made partakers of the glory of Christ, either in beholding, or in possessing it.

Gill: 1Pe 4:14 - -- If ye be reproached for the name of Christ,.... For being called by his name; for bearing the name of Christians; for believing in him, and professing...
If ye be reproached for the name of Christ,.... For being called by his name; for bearing the name of Christians; for believing in him, and professing him; and for the sake of his Gospel, which is sometimes called his name, Act 9:15 not that the apostle makes any doubt of this, for nothing is more certain than that the saints shall be reproached, and all manner of evil spoken of them falsely for Christ's name sake; but he supposes it, and takes it for granted, that they are, and will be reproached, and yet pronounces them blessed persons:
happy are ye; some supply it, "shall ye be", as the Vulgate Latin version; that is, in the other world, because the kingdom of heaven, the crown of life and glory, belongs to such persons; they will be happy at death, in judgment, and to all eternity: others, with our translators, supply, "are ye", as the Syriac, Arabic, and Ethiopic versions; for such are happy now in themselves, being both comfortable in their frames, and honourable in their persons and characters, however uncomfortable, miserable, and dishonourable they may appear to the men of the world:
for the Spirit of glory, and of God, resteth upon you; alluding to Isa 11:2 that is, the glorious Spirit of God, as the Syriac version renders it; who is glorious in himself, in the perfections of his nature, being possessed of the same glorious divine essence with the Father and Son; and in his works both of nature, being equally concerned with the other Persons in the Godhead in the works of creation and providence, and also of grace, especially the latter; and in all his gifts and graces with which he adorns the saints, and makes them glorious: and his resting on them denotes his inhabitation in them, and his abiding with them, and remaining in them; and which appears by the comfort they enjoy in their souls amidst all the reproaches and revilings of men, and by the strength which they have to bear up under and endure shame and persecution for the sake of Christ; and which casts an honour upon them, and makes them both glorious and cheerful. The Jews have a saying n, that the Holy Ghost does not dwell on any, but on him that has a cheerful heart:
on their part he is evil spoken of, but on your part he is glorified: on the part of the revilers, the person, office, work, and grace, the operations and influences of the Spirit are blasphemed and ridiculed; the power of the Spirit, with which the saints speak, the experiences of grace they express, the comforts of the Spirit they declare that they enjoy under suffering circumstances, as well as their courage, patience, and cheerfulness he gives them, are generally bantered by persecutors; and indeed all the reproaches they cast upon the people of God fall upon the Spirit of God, by whom they are animated and influenced: but on the part of the sufferers he is glorified; inasmuch as they continue to bear a testimony to his grace, depend upon his strength, and ascribe all their comfort and gracious experience unto him. This clause is wanting in the Vulgate Latin, Syriac, and Ethiopic versions, but is in all Beza's Greek copies, excepting one; and is also in the Arabic version.

Gill: 1Pe 4:15 - -- But let none of you suffer as a murderer,.... The punishment for murder was death by the law of God, Gen 9:6
or as a thief; whose fine or mulct, ac...
But let none of you suffer as a murderer,.... The punishment for murder was death by the law of God, Gen 9:6
or as a thief; whose fine or mulct, according to the Jewish law, was a fivefold or fourfold restitution, according to the nature of the thing that was stolen, Exo 22:1
or as an evildoer; a breaker of any of the laws of God or men, which are of a moral nature, and for the good of civil society:
or as a busybody in other men's matters; "or as a bishop in another man's diocese"; that concerns himself in things he has nothing to do with, and neglects his own affairs, and lives in idleness, and upon the spoil of others; or takes upon him to manage, direct, order, and command other men's servants, or persons that do not belong to him, to do his business, or whatsoever he pleases. The Vulgate Latin version renders it, "a desirer of other's goods"; and the Ethiopic version, "a covetous desirer of other's things"; and so is led on by an insatiable thirst for them, to obtain them in an evil way, either by secret fraud, or open violence and oppression. To suffer in any such cases is scandalous and dishonourable, and unbecoming the character of a Christian. This last clause is left out in the Syriac version.

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?
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)
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.

expand allCommentary -- Verse Notes / Footnotes

NET Notes: 1Pe 4:8 The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that...

NET Notes: 1Pe 4:9 There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι...

NET Notes: 1Pe 4:10 Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.



NET Notes: 1Pe 4:13 The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.


NET Notes: 1Pe 4:15 The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embez...




Geneva Bible: 1Pe 4:7 ( 5 ) But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
( 5 ) He returns to his purpose, using an argument taken fr...

Geneva Bible: 1Pe 4:8 ( 6 ) And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
( 6 ) He commends charity towards on...

Geneva Bible: 1Pe 4:9 ( 7 ) Use hospitality one to another without grudging.
( 7 ) Of all the duties of charity, he commends one, namely that which was at that time most n...

Geneva Bible: 1Pe 4:10 ( 8 ) As every man hath received the gift, [even so] minister the same one to another, ( 9 ) as good stewards of the manifold grace of God.
( 8 ) He ...

Geneva Bible: 1Pe 4:11 ( 10 ) If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in a...

Geneva Bible: 1Pe 4:12 ( 11 ) Beloved, think it not ( d ) strange ( 12 ) concerning the fiery trial which is to try you, as though some strange thing happened unto you:
( 1...

Geneva Bible: 1Pe 4:13 ( 13 ) But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding jo...

Geneva Bible: 1Pe 4:14 ( 14 ) If ye be reproached for the name of Christ, happy [are ye]; for the ( e ) spirit of glory and of God resteth upon you: on their part he is evil...

Geneva Bible: 1Pe 4:15 ( 15 ) But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men's matters.
( 15 ) The third diff...

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...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> 1Pe 4:1-19
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...
Maclaren -> 1Pe 4:1-8
Maclaren: 1Pe 4:1-8 - --Christian Asceticism
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffere...
MHCC -> 1Pe 4:7-11; 1Pe 4:12-19
MHCC: 1Pe 4:7-11 - --The destruction of the Jewish church and nation, foretold by our Saviour, was very near. And the speedy approach of death and judgment concerns all, t...

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 4:7-11; 1Pe 4:12-19
Matthew Henry: 1Pe 4:7-11 - -- We have here an awful position or doctrine, and an inference drawn from it. The position is that the end of all things is at hand. The miserable d...

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 4:7 - --Here is a note which is struck consistently all through the New Testament. It is the summons of Paul that it is time to wake out of sleep, for the n...

Barclay: 1Pe 4:8 - --When a man realizes the nearness of Jesus Christ, he is bound to commit himself to a certain kind of life. In view of that nearness Peter makes four...

Barclay: 1Pe 4:8 - --"Love," says Peter, "hides a multitude of sins." There are three things which this saying may mean; and it is not necessary that we should choose ...

Barclay: 1Pe 4:9-10 - --Peter's mind is dominated in this section by the conviction that the end of all things is near. It is of the greatest interest and significance to no...

Barclay: 1Pe 4:11 - --Peter is thinking of the two great activities of the Christian Church, preaching and practical service. The word he uses for sayings is logia (3048)...

Barclay: 1Pe 4:12-13 - --In the nature of things persecution must have been a much more daunting experience for Gentiles than it was for Jews. The average Gentile had little ...

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 2:11--4:12 - --III. The responsibilities of the christian individually 2:11--4:11
Since Christians have a particular vocation i...

Constable: 1Pe 3:13--4:7 - --C. Eventual Vindication 3:13-4:6
Peter previously explained how a Christian can rejoice in his suffering...

Constable: 1Pe 4:7-11 - --D. The Importance of Mutual Love in End-Times Living 4:7-11
To prepare his readers to meet the Lord soon Peter urged them to make the best use of thei...

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 4:12-14 - --1. Suffering and glory 4:12-14
4:12 Some Christians feel surprised when other people misunderstand, dislike, insult, and treat them harshly when they ...
