1 Peter 4:12–4:19

1 Peter 4:12-17 12. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 12. Dilecti, ne miramini quum exploramini per ignem ad probationem vestri, perinde ac si novum aliquid vobis obtingat: 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 joy. 13. Sed quatenus consortes estis passionum Christi gaudere; ut in revelatione quoque glorie ejus gaudeatis exultantes. 14. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 14. Si probris afficimini in nomine Christi, beati estis, quoniam Spiritus glorite et Dei super vos requiescit; secundum ipsos quidem contumelia afficitur, secundun vos aut em glorificatur. 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. Ne quis enim vestrum patiatur, ut homicida, aut fur, aut maleficus, aut cupid? rebus alienis inhians. 16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. 16. Si autem ut Christianus, ne pudefiat, imo glorificet Deum in hac parte. 17. For the time is come that judgment must begin at the house of God: -- 17. Quandoquidem et tempus est, ut judicium incipiat a domo Dei:-- 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. 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. 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, ( Mark 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. ( Galatians 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. 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 allotrioepiskopos seems to me to designate one who covets what belongs to another. For they who gape after plunder or fraud, inquire into affairs of others with tortuous or crooked eyes, as Horace says; [49] but the despiser of money, as the same says elsewhere, looks on vast heaps of gold with a straight eye. [50] 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. 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. ( Isaiah 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 ; Psalm 73:3-9 .) 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, ( 1 Corinthians 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. Footnotes: [49] Sic tamen ut limis rapias quid prima secundo Cera velit versu. Sat. lib. 2:5, 53. [50] Quisquis ingentes oculo irretorto Spectat acervos. -- Carm. lib. it. Od. 2:23. The sin here referred to must have some public act, punishable by law. The word means an observer of other people's affairs, but he must have done so for some sinister purpose. He was probably a pryer into matters of state or government in order to create discontent and to raise commotions; and this was an evil which prevailed much at the time among the Jews. Hence "seditions," or factions, would convey probably the right meaning. -- Ed.

{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: (11) Because that cross is joined with the sincere profession of religion, the apostle fitly repeats what he touched on before, warning us not to be troubled at persecutions and afflictions, as at a new and strange thing. (d) As though some new thing had befallen you, which you never thought of before. (12) The first reason: because the Lord does not mean to confuse us with his fire (as it were) but to purge us of our impurities and make us perfect.

Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: Think it not strange — Ne tanquam hospites percellamini. Stand not wondering, and as if struck into a maze. Fain would this flesh make strange that which the spirit doth embrace, saith Mr Saunders, martyr, in a letter to his wife. O Lord, how loth is this loitering sluggard to pass forth in God’s path. It fantasieth forsooth much fear of fray-bugs. An object of fear; a bogy, spectre. ŒD And were it not for the force of faith which pulleth it forward by the rein of God’s most sweet promise, and of hope which pricks on behind, great adventures there were of fainting by the way. But blessed and everlastingly blessed be our heavenly Father, … Concerning the fiery trial — John Brown of Ashford, through the cruel handling of Archbishop Warham, and Fisher, bishop of Rochester, was so piteously intreated (saith Mr Fox) that his bare feet were set upon the hot burning coals, to make him deny his faith; which notwithstanding he would not do, but patiently abiding the pain, continued in the Lord’s quarrel unremovable. See the like of Rose Allen, Acts and Mon. 1820. As though some strange thing — Forecast afflictions, which being foreseen come no whit the sooner, but far the easier, it is a labour well lost, if they come not, well spent if they do; whereas coming upon the sudden, they find weak minds secure, make them miserable, leave them desperate. Bishop Latimer ever affirmed, that the preaching of the gospel would cost him his life, to the which he no less cheerfully prepared himself, than certainly was persuaded that Winchester was kept in the Tower for the same purpose; and the event did too truly prove the same. Being sent for to London by a pursuivant, and coming through Smithfield, he merrily said, "That Smithfield had long groaned for him." To the lieutenant of the Tower he said, "You look, I think, that I should burn; but except you let me have some fire, I am like to deceive your expectation; for I am like here to starve for cold."

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, 1 Peter 4:4 . Concerning the fiery trial; the heat or burning, whereby he means great afflictions, especially those that are for rightesusness’ sake, as appears, 1 Peter 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, Psalm 66:10 Isaiah 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.

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.

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 is glorified; but by the contempt and reproaches cast upon believers, he is evil spoken of, and is blasphemed. One would think such cautions as these were needless to Christians. But their enemies falsely charged them with foul crimes. And even the best of men need to be warned against the worst of sins. There is no comfort in sufferings, when we bring them upon ourselves by our own sin and folly. A time of universal calamity was at hand, as foretold by our Saviour, Mt 24:9,10. And if such things befall in this life, how awful will the day of judgment be! It is true that the righteous are scarcely saved; even those who endeavour to walk uprightly in the ways of God. This does not mean that the purpose and performance of God are uncertain, but only the great difficulties and hard encounters in the way; that they go through so many temptations and tribulations, so many fightings without and fears within. Yet all outward difficulties would be as nothing, were it not for lusts and corruptions within. These are the worst clogs and troubles. And if the way of the righteous be so hard, then how hard shall be the end of the ungodly sinner, who walks in sin with delight, and thinks the righteous is a fool for all his pains! The only way to keep the soul well, is, to commit it to God by prayer, and patient perseverance in well-doing. He will overrule all to the final advantage of the believer.

12. strange—they might think it strange that God should allow His chosen children to be sore tried. fiery trial—like the fire by which metals are tested and their dross removed. The Greek adds, "in your case." which is to try you—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.

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" (πυρώσει purōsei) occurs only here and in Revelation 18:9 , Revelation 18:18 ; in both of which latter places it is rendered burning. It means, properly, a being on fire, burning, conflagration; and then any severe trial. It cannot be demonstrated from this word that they were literally to suffer by fire, but it is clear that some heavy calamity was before them. As though some strange thing happened unto you - Something unusual; something which did not occur to others.