1 Peter 4
Woods1 Peter 4:1-6
- CHRIST AN EXAMPLE OF
1 Peter 3:18-22 and 1 Peter 4:1-6
1 Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; –“Forasmuch then” establishes a logical connection with matters earlier mentioned by the apostle, and, in particular, Christ’s sufferings. (1 Peter 3:18.) Peter exhorted his readers, in imitation of the motives which influenced the Lord to “arm” themselves with the “same mind.” “Mind” (ennoia) refers to the thoughts, the will; and the meaning is that Christians are to be influenced by the same purposes, thoughts, and intentions which characterized the Saviour in the sufferings which he endured. In view of the fact that Peter was addressing saints who were soon to pass through the fiery ordeal of persecution they were to protect themselves in the fray with the only effective armor available to them, the purposes which motivated Christ under similar trials. This armor consisted in an unwavering faith in the righteousness of his cause and patient resignation in whatever might befall him here.
For he that hath suffered in the flesh hath ceased from sin; –Of similar import is Paul’s statement: “For he that hath died is justified from sin.” (Romans 6:7.) To indicate that suffering is not an unmitigated evil, Peter directed attention to the fact that one who suffers in the flesh is made to cease from sin. Obviously this does not include all suffering, or suffering by all people the contectual limits indicate that it is the suffering of righteous people in imitation of Christ that is here contemplated. One who has embraced the mind of Christ, and whose life is so influenced by him that he suffers persecution is not in danger of succumbing to the weaker temptations of the flesh. To such an individual these allurements lose their appeal. Martyrs, in the hour of persecution and death, do not toy with temptation or surrender to the seductions of the world!
2 That ye should no longer live the rest of your time in the flesh to the lusts of men, but to the will of God.–“That” introduced the purpose clause which follows, and which is closely connected with the verb “arm” in the preceding verse. The meaning is, “Arm yourselves with the mind of Christ in order that ye may no longer live in the flesh to the lusts of men, but to the will of God.” “In the flesh” refers to the period of bodily existence in the world, and “the rest of your time” to that portion of it remaining for such sojourn. “Lusts” denotes passionate desires and is here used to indicate those that are evil. “Lusts of men” is put in contrast with “the will of God” which will, when followed, becomes the only effective defence against such desires. “For this is the will of God, even your sanctification, that ye abstain from fornication . . . not in the passion of lust, even as the Gentiles who know not God.” (1 Thessalonians 4:3; 1 Thessalonians 4:5.)
3 For the time past may suffice to have wrought the desire of the Gentiles,–The tense of the verbs in this verse is significant. “Past” is, in the Greek, a perfect participle, and “have wrought” a perfect infinitive, indicating that the period under consideration had been terminated and closed. The statement is one of irony, and means that enough time, and more than enough, had already been given to ungodly living such as was generally characteristic of the Gentiles of that period. For a similar admonition from Paul, see Romans 13:11-12.
And to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries:–The Gentiles (a figurative term indicative of the great unregenerate and heathen world) are said to have “walked” in the sins enumerated, not only because life itself is a journey, but because there is a disposition for those engaging in such to go on from sin to sin, each departure leading to deeper degradation. “Lasciviousness” (aselgeia), a plural term in the Greek text, embraces the unbridled lusts and excesses of the age–outward actions and overt deeds as distinguished from the “lusts” (epithumia, desires) which are inwardly entertained. “Winebibbings” (oinophlugia) from oinos, wine, and phluo, to bubble up, to overflow, is a vivid picture of drunkenness; “revellings” (komos) was first used innocently of village merrymaking, but later came to be applied to rioting, drinking parties, and is so used here; “carousings” (potos) were drinking matches in which each participant sought to outdo all others engaging; and the “abominable idolatries” were licentious and drunken parties in which not only fleshly sins were engaged in, but also idolatrous worship. The first three sins designated by the apostle are primarily personal sins; the last three are social evils, and all common to the unregenerate world of the first century.
4 Wherein they think it strange that ye run not with them into the same excess of riot, speaking evil of you:– Because the unconverted people of that period were utterly unrestrained in their conduct and did not regard the acts enumerated in the fore-going verse as objectionable, they looked with astonishment on the refusal of Christians to participate with them, considering them anti-social, unfriendly, and bigoted. The words “run not with them into the same excess of riot” are significant and impressive. “Run” denotes more than mere association; it indicates eagerness of participation and fellowship in the vices mentioned. “Excess” is from a term which means, literally, an overflowing, and in classical Greek referred to gutters suddenly swollen from rains which poured their contents into common sewers. The picture is one of depraved and abandoned groups wildly rushing into filthy and ungodly excesses in a whirlpool of sin. Those thus engaged “speak evil” (literally, blaspheme) Christians for their refusal to engage with them in such.
5 Who shall give an account to him that is ready to judge the living and the dead.–“Who” is in apposition to the participle translated “speaking evil” and establishes what is taught clearly elsewhere (Matthew 25:31-46), that the wicked will eventually answer in judgment for their evil conduct here. These who demanded an accounting for the conduct of Christians about them would themselves be required one day to render an accounting for their own lives. The “living and the dead” is a comprehensive statement embracing all men, whether alive or in the tomb, and was designed to indicate the universality of the judgment. (2 Corinthians 5:10.)
6 For unto this end was the gospel preached even to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit.–The words “for unto this end” indicate the purpose or object for which the gospel was preached to the dead, viz., that they might be judged according to men in the flesh, but live according to God in the spirit. That which was preached was the “gospel,” God’s power to save (Romans 1:16); and the preaching thereof was to “the dead,” dead and in the spirit land when Peter wrote, but alive and in the world when the gospel was preached to them. As a result of having heard this preaching, they obeyed the gospel and became Christians; but they had since died, and were thus dead when the epistle was written. While they lived they too were subjected to the evil speaking which Peter’s readers were then suffering.; and they, although judged and condemned by “men in the flesh” because of their faithfulness and fidelity to the cause, lived according to God in the spirit, i.e., in the higher, nobler life of the spirit. Such we conceive to be the meaning of what is doubtless one of the most controversial and difficult passages in the Bible. That these to whom the gospel was preached were not the same as those contemplated in 1 Peter 3:19-20, follows from the fact that those who were the objects of Noah’s preaching rejected that patriarch’s warnings and perished in disobedience in the flood; whereas, these who were the objects of the preaching to which Peter refers had accepted the gospel, and, though dead, had the approbation of God in the spirit realm.
1 Peter 4:7-11
SECTION FOUR
TO LIVING
7 But the end of all things is at hand:–“Of all things” is from a word which appears first in the text (panton) and is thus emphatic: “Of all things the end is at hand.” “At hand” (eggidzo) means literally “to draw near,” and is the word used by John the Baptist to announce the near approach of the kingdom of Christ. (Matthew 3:1.) “Of all things the end draws near.” What end?
The consummation of the age, and the judgment day, so many commentators contend; and to the objection that these matters were not at hand when Peter wrote, two thousand years having elapsed, and the end not yet, it is alleged that Peter, in common with all the apostles, held, and here gives expression to the erroneous view that the return of Christ was, at the time he wrote, imminent and pending and would occur in his lifetime! Those who hesitate to impute error to the apostles in this bold fashion nevertheless weaken his words with the assertion that the time clock of God in the grand sweep of eternity is little concerned with the passage of time, “a thousand years being as one day.” (2 Peter 3:8.) The first objection is a denial of the inerrancy of the scriptures, imputing error to the writers; and the second is based on a misconception of 2 Peter 3:8. (See comments on this passage.) Moreover, the words of the text served as a basis and ground for the exhortation which follows, and hence must be determined in harmony with man’s relation to time, and not God’s.
It thus follows that the “end” was not the judgment day and the consummation of the age. It should be remembered that these words of the apostle were written on the eve of the destruction of the Jewish state. Already terminated as a system of acceptable worship, its forms and ceremonies had persisted through the efforts of unbelieving Jews who had desperately resisted the march of Christianity. Soon the temple, the Levitical system, and the Jewish economy were to perish in the fearful destruction about to fall upon Jerusalem. For these relics of a former system of worship the end approached, and with it would come times of trial and difficulty for all and particularly those who had espoused a religion traceable to Jews. Aware that Christianity had its origin with a Jew–Christ–the persecutors of the Jews would not distinguish between them and Christians.
It was inevitable that they should suffer in consequence of the doom soon to befall the Jewish state. Hence, the occasion of the admonition which follows.
Be ye therefore of sound mind, and be sober unto prayer –An injunction to sobriety was especially pertinent in view of the fearful trials soon to come. A sound mind and a sober disposition prompting to regular and persistent prayer would best avail them in the midst of the dangers with which they were soon to be assailed.
8 Above all things being fervent in your love among yourselves; for love covereth a multitude of sins:–“Fervent” (ektenes, to stretch out, as of a string drawn taut on an instrument; see comments on 1 Peter 1:22) suggests the intensity which should characterize Christians in their love for one another. In view of the fact that love is the badge of their discipleship (John 13:35), it behooves them to exhibit intense affection for each other. It is possible that Peter, having just referred to a love which stretches itself on behalf of the brethren, should think of it as having extended itself in its fervency to cover the sins of the brethren. When one loves another he forgives; and thus the way to peace and harmony in the church is through fervent love. In recognition of its potency Peter admonished that this be “above all things,” i.e., before all other things in the order of importance. The words “love covers a multitude of sins” are reminiscent of Jas 5:20 where, however, the meaning is different from this.
There, it appears to be the design of the writer to point out that the love we have for our brethren prompts us to busy ourselves in their behalf in restoring them to the truth so that God may forgive them and thus cover their sins. Both Peter and James were doubtless influenced in their use of the phrase by Solomon in Proverbs 10:12.
9 Using hospitality one to another without murmuring:–The word “hospitality” is translated from a term which means “friendly to strangers.” This duty is given much emphasis in the New Testament. (Romans 12:13; Hebrews 12:2; 1 Timothy 3:2.) Christian travelers of the period in which Peter wrote were often under considerable difficulty in finding proper accommodations. The inns–hotels–of the time were places of gross sin and corruption; and the homes of heathen friends if open to them would often subject them to ridicule for their espousal of Christianity or what was worse, temptation to resume their former manner of life. Hence, only the private homes of Christians provided suitable association for those whose travels took them away from their homes. To guard the hospitality-minded against imposition by unworthy people, the letters of commendation mentioned by Paul (2 Corinthians 3:1) came into use.
The hospitality thus enjoyed was to be rendered “without murmuring,” i.e., without giving vent to expressions of displeasure either secretly or otherwise. because of the responsibility involved. The bestowal of such hospitality would necessitate some expense ; occasionally it would be attended by considerable inconvenience and the duty at other times might become somewhat of a nuisance ; yet, the obligation was clear and the responsibility certain. It was to be discharged without complaint. Here, as also in the formal contributions of the saints, God loves a cheerful giver. (2 Corinthians 9:7.)
10 According as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God; –“Gift” (charisma) here is the same as those under consid-eration in 1 Corinthians 12. The word “received” is in the aorist tense (lambano) and points to a definite time when the gift was received, either when they were baptized (Acts 2:38) or through imposition of an apostle’s hands (Acts 8:16). Whatever the nature of the gift–means by which to identify it not being available–it was a gift of grace and designed to be used in the interests of others. In the administration of such gifts the saints were to be “good stewards” (literally, beautiful stewards, kalos) of the manifold grace of God. The word “manifold” (poikile), here descriptive of the grace of God, signifies that which exists in varied content, and suggests that widespread bestowal of such gifts in the apostolic age.
11 If any man speaketh, speaking as it were oracles of God; –In verse 10 the apostle had alluded to the reception and administration of gifts characteristic of the apostolic age. Here, he proceeds to instruct his readers concerning two classes of such gifts–those in which one speaks and those requiring doing. The word “oracle” (logic) was used in classical Greek of the alleged sayings of heathen deities; and it occurs in the New Testament in Acts 7:38; Romans 3:2; and Hebrews 5:12 with no trace, of course, of its former significance. The oracles here referred to were divine utterances delivered through the recognized agencies of the early church–the apostles, prophets, and inspired teachers. The meaning is that these gifts were properly exercised only when that which was said was in harmony with the oracles of God. When one allegedly spoke by inspiration it was to be done in such fashion that the utterance was to be readily recognizable as of divine origin. In this, as in all matters pertaining to the “manifold grace of God,” the speaker was to discharge his obligation as a “good steward.”
If any man ministereth, ministering as of the strength which God supplieth:–The “ministering” (serving) under consideration was such as required the exercise of the gifts of the apostolic period requiring doing as distinguished from those in the foregoing clause involving speaking alone. Those thus exercised were to be mindful of the fact that they served with strength not their own, and with that which God alone supplies. “Ministereth” is derived from the same word translated “deacon” in the New Testament (e.g., Philippians 1:1), though here, as often in the sacred writings, it does not designate those appointed to this work, but simply those who serve. The verb “supplieth” (choregeo), translated “giveth” in the King James’ Version, meant in classical Greek to supply the expenses of a chorus in public performances, and then came to indicate any liberal bestowal of whatever nature. It occurs in this latter sense in 2 Corinthians 9:10.
That in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.–These words designate the design of the proper exercise of the gifts mentioned: that God may be glorified through Jesus Christ. Such is the first and paramount duty of man; and in so teaching Peter was but echoing the words of the Lord when he said, “Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16), as also Paul: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31). There is a possibility that the words “whose is the glory and the dominion for ever and ever. Amen,” were a portion of some ancient prayer, and are appended here as a doxology. It is not clear from the construction of the passage what the antecedent of “whose” is, whether God, the Father, or Jesus Christ, the Son, though the probability is that the reference is to God. “For ever and ever” is, literally, “unto the ages of the ages.” It is a phrase indicative of eternity, and is so used with frequency in the New Testament. “Amen,” with which the ascription of praise concludes, occurs many times in the scriptures and with a variety of uses.
It was often on the lips of the Lord, occurring in the familiar phrase, “verily, verily (actually about twenty-five times in the book of John). The word occurs in the phraseology of the Lord–though variously rendered–about a hundred times. It is derived from a Hebrew verb which means to support; and when passive, to be a support, trustworthy, sure. It is sometimes an endorsement of what is said–as in the foregoing instance from Peter–in whicn case it means “so it is”; in others a petition meaning “be it so,” the use made of it at the conclusion of our prayers.
1 Peter 4:12-19
- AS
12 Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you:–Here the writer reverts to a subject with which he has intermittently dealt from the beginning of the epistle: the occasion and design of suffering by the saints. (1 Peter 1:3-9.) “Beloved” is plural, thus “beloved ones” a term of endearment indicative of the vast sympathy which Peter entertained for the embattled saints. The word “strange,” occurring also in 1 Peter 4:4, suggests that which is foreign, alien; these suffering disciples were not to regard their trials as foreign to the cause they had espoused, but as common to it and characteristic of it. (2 Timothy 3:12.) The fiery trial of persecution was not a thing alien to their profession it was their home portion in this life, its design being to prove (test) them. The figure here used is that of gold ore cast into a crucible for the purpose of separating the worthless dross from the precious metal. The illustration is a frequent one in the Bible. (Psalms 66:20; Prov. 27:31.)
13 But insomuch as ye are partakers of Christ’s sufferings, rejoice; –These words are remindful of those which Peter must have often heard from the lips of the Lord: “Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad.” (Matthew 5:11-12.) “Insomuch” signifies “to the extent in which.” Thus, so far as the sufferings of Christians are of the same kind, originate in the same causes and are prompted by the same motives as those the Saviour suffered, they have occasion to rejoice in the assurance that such suffering will secure for them participation in his glory in the by and by.
That at the revelation of his glory also ye may rejoice with exceeding joy.–The “revelation of his glory” designates the time of his return to judge the world. (Luke 17:30.) The “joy” the saints are to experience in the suffering they must undergo here is to be regarded as a token and earnest of the “exceeding joy” which will be theirs in that day.
14 If ye are reproached for the name of Christ, blessed are ye; because the Spirit of glory and the Spirit of God resteth upon you.–The particle “if” with which this verse begins does not denote a contingency, but declares a fact. As used here, it corresponds roughly to the word “when.” The verb reproached describes the nature of the persecution here particularly dealt with. The word means to revile, to slander, to blaspheme; to speak evil of another. “For the name of Christ” is, literally, “in the name of Christ,” i.e., because of their adoption of the name of Christ–the name Christian–and their loyalty to it. Thus, “When you are reviled because of your loyalty to Christ, blessed are you.” The word “blessed” is the same, and means the same here as in the beatitudes. (Matthew 5:1-12.) It is blessed to be thus reproached because it identifies one with his Lord; it shows one’s willingness to suffer in his behalf; and it is such suffering as will be rewarded in heaven. (Matthew 5:11-12.) As evidence of the blessedness of those thus persecuted, the apostle declares that the “Spirit of glory and the Spirit of God resteth upon” them. The “Spirit of glory” and the “Spirit of God” are the same, and refer to the Holy Spirit –the third person in the godhead. Since the Spirit is promised to those who are faithful, and abides with those who are persecuted, his presence is a token of the blessedness of those who suffer for righteousness’ sake. The verb “resteth” is of special significance here, being translated from the same word as thus used in the Greek version of the Old Testament of the abiding presence of the Lord. (Isaiah 11:2.)
15 For let none of you suffer as a murderer, or a thief, or an evildoer, or as a meddler in other men’s matters:–See the comments on 1 Peter 3:14-17. Only such suffering as is for righteousness’ sake is blessed; the blessing being dependent not on the fact of suffering, but the occasion or the cause which prompts it. This fundamental principle is taught negatively in this verse, and positively in the verse which follows. Human life was lightly regarded in that period and murder was common. Thievery was an especially frequent crime, particularly among slaves. The word “evil-doer,” a term equivalent to law-violater, or criminal, sums up all infraction of law; and “a meddler in other men’s matters” is one who concerns himself improperly with the affairs of others.
This entire phrase–“a meddler in other men’s matters”–is translated from the Greek word, allotrioepiskopos, compounded from allotrios, belonging to another, and episkopos, the usual word for bishop or overseer in the New Testament; thus, literally, a bishop or overseer over other men’s matters! The word forbids all intrusion into those things which do not concern us, all interference in the affairs of others. For an illustration of the principle taught here, see John 21:21-22. The lesson is one needing emphasis at all times and places.
16 But if a man suffer as a Christian, let him not be ashamed; but let him glorify God in this name.–To suffer “as a Christian” is to suffer persecution for being a Christian; and those thus suffering are not to be ashamed (because they suffer for this reason) but are to “glorify God’s (praise and honor him) “in this name” (i.e., in the name Christian). A thrilling example of such will be seen in the conduct of Peter and John in Jerusalem when persecuted for preaching in the name of Christ, and their consequent “rejoicing that they were counted worthy to suffer dishonor for the Name.” (Acts 5:41.)
The name “Christian” (christianos, a follower of Christ) occurs three times in the New Testament. (Acts 11:26; Acts 26:28 ; 1 Peter 4:16.) It was given, by divine origin, for the first time to the disciples in Antioch (Acts 11:26), being the “new name” which the “mouth of the Lord would name” (Isaiah 62:2). The etymology and derivation of the word “Christian” contain an amazing epitome of the root, the growth, and the spread of the religion which he whom the name honors established. The meaning is of Hebrew origin; it appears in the New Testament in Greek form, with a Latin termination; and points, like the inscription which Pilate caused to be placed on the cross to the worldwide empire which he established.
17 For the time is come for judgment to begin at the house of God:–“For the time” is translated from a phrase which means “it is the season.” Thus the period designated by the apostles was already upon his readers. “Judgment” (krima), as used here, denotes severe trial. The house of God is the family of God, the church. (1 Timothy 3:15.) The meaning is that the time when severe trial would fall upon the church was at hand. That the “judgment” here contemplated is not the day when all the nations shall be gathered before the judgment bar of God (2 Corinthians 5:10 ; Matthew 25:31-46), follows from the fact that this day was at least 1,900 years distant when Peter wrote; whereas, the “judgment” to which he alludes was at hand and impending. What that “judgment” was, and the “time” when it would appear, is indicated in the verses which follow.
And if it begin first at us, what shall be the end of them that obey not the gospel of God?–This is an a fortiori argument–from the less to the greater–similar to that of Paul in Romans 11:21, “For if God spared not the natural branches, neither will he spare thee.” “End” (telos) denotes the doom awaiting those to whom Peter referred as not having obeyed the gospel. The significance is, If the church, which is ever the object of God’s care, is soon to fall into trial and sore persecution, how much greater must be the misery and wretchedness of those who do not rely on the Lord, and are thus without the comforting assurances of the gospel?
18 And if the righteous is scarcely saved, where shall the ungodly and sinner appear?–This is a quotation from the Greek translation of Pro 11:31. It is cited to illustrate and enforce the teaching of verse 17. If, in the afflictions which then loomed large on the horizon, the righteous man was scarcely saved, how infinitely worse the lot of the lost, and impossible the salvation of the ungodly and sinner. “Scarcely” (molls) denotes that which is accomplished only with great difficulty. It does not suggest doubt as to the outcome; only wonder that such a thing is possible The “righteous” man is one who is upright, virtuous, and good one who keeps the commandments of God. (Matthew 7:21; 1 John 2:4.) The “judgment” (verse 17) which drew near would be so severe that even the pure and good would with great difficulty escape the destruction which it threatened. If such were so with reference to the righteous, what of the “ungodly” and “sinner”? The “ungodly” man (asebes) is a man destitute of reverential awe toward God; an impious, irreligious character; and the “sinner” (hamartolos) is one whose life is devoted to sin.
In the Greek text the article appears before the word “ungodly” only, thus indicating that the term “sinner” is to be understood as an additional description of the “ungodly” man, and that both terms refer to the same individual. Impiety, irreverence, leads irresistibly into positive sin.
What, then was the “judgment” (verse 17) soon to begin? Not the general judgment, for (a) it was then (and may still be) in the distant future; (b) in it the “righteous” will scarcely (with great difficulty) be saved; whereas, the deliverance of the righteous in the last day and their entrance into the heavenly kingdom will be “richly supplied”: “Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.” (2 Peter 1:10-11.) Inasmuch as it was the same apostle who declared that the “righteous shall scarcely be saved” and the faithful shall be “richly supplied” with an entrance, it must follow that he does not refer in these passages to the same salvation. The verb “supplied” (epichoregeo) is derived similarly to that which occurs in 1 Peter 4:11, compounded with the preposition epi, and with the adverb “richly” added. The ultimate salvation thus promised is not only freely supplied; its abundance is enhanced by the word “richly.” But if such is to be the manner of entrance into final bliss by the righteous, how can it be said that the “righteous” shall scarcely (i.e., with great difficulty) be saved? It is obvious that two different “salvations” are contemplated by the apostle in these passages. To what salvation does he refer in our text?
Intimations of imminent trial and extreme suffering in the epistle are frequent. A fiery trial is soon to come upon the saints (1 Peter 4:12); they are to suffer as Christians (verse 16); there was an “end” approaching necessitating a “sound mind” and that the saints be “sober unto prayer” (verse 7). In the disaster which was then threatening, they would “scarcely” be saved. The words of this epistle were penned shortly before the destruction of Jerusalem by the Romans. The effects of this terrible disaster extended into the remotest sections of the earth. Conducted by heathens who, in many instances, made no effort to distinguish between Jewish Christians and Gentile Christians, it was impossible that the effects of this mighty pogrom should not be felt by Gentile Christians also. There is a remarkable similarity between these words of the apostle and those of the Lord in describing the end of the Jewish state. (Matthew 24:1-28.) Particularly is this true of the following: “And except those days had been shortened, no flesh would have been saved; but for the elect’s sake those days shall be shortened.” (Matthew 24:22.) The “elect” were the saints ; the “shortening” referred to was the termination of the terrible siege in Jerusalem; and the salvation of the “flesh” mentioned was physical deliverance from the trials and ordeals of that event.
We hence conclude that the salvation of the “righteous” alluded to by Peter and to be accomplished with such difficulty as to be a matter of wonder was deliverance from complete destruction in the persecution which swept over the world in connection with the destruction of the temple and annihilation of the Jewish state in Jerusalem.
19 Wherefore let them also that suffer according to the will of God commit their souls in well-doing unto a faithful Creator.–“Wherefore” is a logical term pointing to the conclusion to be drawn from the foregoing premises. The Christian who suffers persecution for faithfulness suffers according to the will of God, and thus in keeping with a wise and holy purpose. In view of this he is to “commit” (deliver as a deposit) his soul into the hands of God who as a faithful Creator will preserve inviolate the trust imposed.