1. I PETER 4 11-19 COMME TARY EDITED BY GLENN PEASE 11 If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen. BAR ES, 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 ( logia) means, properly, something spoken or uttered; then anything uttered by God - a divine communication - a revelation. See the Rom_3:2 note; Heb_5:12 note. See the general duty here inculcated illustrated at length in the notes at Rom_12:6-8. The passage here has a strong resemblance to the one in Romans. If any man minister - diakonei. This may refer either, so far as the word is concerned, to the office of a deacon, or to any service which one renders to another. See 1Pe_4:10. The word commonly refers to service in general; to attendance on another, or to aid rendered to another; to the distribution of alms, etc. It seems probable that the word here does not refer to the office of a deacon as such, because the speciality of that office was to take charge of the poor of the church, and of the funds provided for them, (see Act_6:2-3;) but the apostle here says that they to whom he referred should minister as of the ability which God giveth, which seems to imply that it was rather to distribute what was their own, than what was committed to them by the church. The word may refer to any aid which we render to others in the church, as distributing alms, attending on the sick, etc. Compare the notes at Rom_12:7-8. 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. 2. 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. CLARKE, If any man speak - In order to explain or enforce Gods 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. 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. GILL, 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 3. 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, , if any man perform the office, or act the part of a deacon, let him do it according to what God, in his providence, has put into his hands; that is, of the church's stock, which he should minister with simplicity and cheerfulness. A like division of church offices into public preaching of the word, and ministering to the wants of the poor, is here made, as in Rom_12:6. The end of all this is, 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. SBC, Gods Scholars. Consider: I. Our labours of the understanding. May I say, "If any man read, let him read as if his book were Gods work," or as if he were Gods scholar? We cannot make a Christian use of other books, if the book of God Himself be not familiar to us. Nor, again, can we possibly turn common things into our spiritual food. We shall not easily be led to think of the highest things by the study of books on worldly matters, if even, when the occasion directly calls for it, our thoughts are still slow to travel heavenward. And 4. therefore, if we would learn to read everything as Gods scholars, we must at least read the Bible as such, I mean with a sincere desire to practise it. II. Our labours of charity, or our acts of kindness to our neighbours. "If any man minister, let him do it as of the ability which God giveth." If we give but a cup of cold water to one of the humblest of our brethren, let it be done for Christs sake. Perhaps the need of our remembering this is greater than we are apt to imagine. There is something so delightful in kindness, so natural in the wish to please and to relieve, so exceedingly sweet in the consciousness of having done good to others and in receiving the return of others grateful love, that I am afraid our charity is very often unsanctified. There is no real goodness, there is even no safety from condemnation, unless we glorify God through Jesus Christ. All our thoughts and all our actions are unworthy of Gods acceptance; they can be accepted by Him only in His beloved Son, He in our place and we in His, that as He took upon Him the infirmities of our nature, we might be clothed with the perfections of His; and as He died because we were sinners, so we might be loved and receive eternal life because He is righteous. T. Arnold, Sermons, vol. ii., p. 193. HE RY, 4. To the improvement of talents, 1Pe_4:11. (1.) The rule is that whatever gift, ordinary or extraordinary, whatever power, ability, or capacity of doing good is given to us, we should minister, or do service, with the same one to another, accounting ourselves not masters, but only stewards of the manifold grace, or the various gifts, of God. Learn, [1.] Whatever ability we have of doing good we must own it to be the gift of God and ascribe it to his grace. [2.] Whatever gifts we have received, we ought to look upon them as received for the use one of another. We must not assume them to ourselves, nor hide them in a napkin, but do service with them one to another in the best manner we are able. [3.] In receiving and using the manifold gifts of God we must look upon ourselves as stewards only, and act accordingly. The talents we are entrusted with are our Lord's goods, and must be employed as he directs. And it is required in a steward that he be found faithful. (2.) The apostle exemplifies his direction about gifts in two particulars - speaking and ministering, concerning which he gives these rules: - [1.] If any man, whether a minister in public or a Christian in private conference, speak or teach, he must do it as the oracles of God, which direct us as to the matter of our speech. What Christians in private, or ministers in public, teach and speak must be the pure word and oracles of God. As to the manner of speaking, it must be with the seriousness, reverence, and solemnity, that become those holy and divine oracles. [2.] If any man minister, either as a deacon, distributing the alms of the church and taking care of the poor, or as a private person, by charitable gifts and contributions, let him do it as of the ability which God giveth. He who has received plenty and ability from God ought to minister plentifully, and according to his ability. These rules ought to be followed and practised for this end, that God in all things, in all your gifts, ministrations, and services, may be glorified, that others may see your good works, and glorify your Father who is in heaven (Mat_5:16), through Jesus Christ, who has procured and given these gifts to men (Eph_4:8), and through whom alone we and our services are accepted of God (Heb_13:15), to whom, Jesus Christ, be praise and dominion for ever and ever. Amen. Learn, First, It is the duty of Christians in private, as well as ministers in public, to speak to one another of the things of God, Mal_3:16; Eph_4:29; Psa_145:10-12. Secondly, It highly concerns all preachers of the gospel to keep close to the word of God, and to treat that word as becomes the oracles of God. Thirdly, Christians must not only do the duty of their place, but they must do it with vigour, and according to the best of their abilities. The nature of 5. a Christian's work, which is high work and hard work, the goodness and kindness of the Master, and the excellency of the reward, all require that our endeavours should be serious and vigorous, and that whatever we are called to do for the honour of God and the good of others we should do it with all our might. Fourthly, In all the duties and services of life we should aim at the glory of God as our chief end; all other views must be subservient to this, which would sanctify our common actions and affairs, 1Co_10:31. Fifthly, God is not glorified by any thing we do if we do not offer it to him through the mediation and merits of Jesus Christ. God in all things must be glorified through Jesus Christ, who is the only way to the Father. Sixthly, The apostle's adoration of Jesus Christ, and ascribing unlimited and everlasting praise and dominion to him, prove that Jesus Christ is the most high God, over all blessed for evermore. Amen. JAMISO , If any ... speak namely, as a prophet, or divinely taught teacher in the Church assembly. as the, etc. 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 Gods, 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. minister in acts; the other sphere of spiritual activity besides speaking. as of 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). giveth Greek, supplieth; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts. that God in all things may be glorified the final end of all a Christians acts. through Jesus Christ 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. to whom Christ. be Greek, is. for ever and ever Greek, unto the ages of the ages. CALVI , 11If 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 Gods 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 Gods fear and in sincerity perform the charge committed to him, regarding himself as engaged in Gods work, and as ministering Gods 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 6. Gods command what he has bestowed on us for that purpose. And truly, were all those who profess to beTEACHERS 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 Gods 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 Gods word, and who proclaims infallible oracles as it were from his mouth. He, therefore, leaves noROOM 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 Gods 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 Gods 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 Gods 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 theWHOLE 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 heCONFIRMS 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. BARCLAY, THE SOURCE AND OBJECT OF ALL CHRISTIAN ENDEAVOR (1 Peter 4:11 ) 4:11 If anyone speaks, let him speak as one uttering sayings sent from God. If anyone renders any service, let him do so as one whose service comes from the strength which God supplies, so that God may be glorified in all things through Jesus Christ to whom belong glory and power for ever and ever. Amen. Peter is thinking of the two greatACTIVITIES of the Christian Church, preaching and practical service. The word he uses for sayings is logia (Greek #3048 ). That is a word with a kind of divineBACKGROUND . The heathen used it for the oracles which came to them from their gods; the Christians used it for the words of scripture and the words of Christ. So Peter is saying, "If a man has the duty of preaching, let him preach not as one offering his own opinions or propagating his own prejudices, but as one with a message from God." It was said of one great preacher: "First he listened to God, and then he spoke to men." It was said of another that ever and again he paused, "as if listening for a voice." There lies the secret of preaching power. Peter goes on to say that if a Christian is engaged in practical service, he must render that service in the strength which God supplies. It is as if he said, "When you are engaged in Christian service, you 7. must not do it as if you were conferring a personal favour or distributing bounty fromYOUR own store, but in the consciousness that what you give you first received from God." Such an attitude preserves the giver from pride and the gift from humiliation. The aim of everything is that God should be glorified. Preaching is not done to display the preacher but to bring men face to face with God. Service is rendered not to bring prestige to the giver but to turn men's thoughts to God. E. G. Selwyn reminds us that the motto of the great Benedictine Order of monks is four letters--I-O-G-D--which stand for the Latin words (ut) in omnibus glorificetur Deus (in order that in all things God may be glorified). A new grace and glory wouldENTER the Church, if all church people ceased doing things for themselves and did them for God. COKE, 1 Peter 4:11 . If any man speak, &c. St. Peter having, in the preceding verse, spoken of the gifts of the Holy Ghost, which were distributed among the Christians in great diversity, and recommended it to everyone to make use of his own spiritual gifts for the good of the church,in this verse he descends to particulars, and instances in the two offices of a pastor or teacher, and a deacon, who were very commonly in that age, not only chosen by the direction of the Spirit, but who likewise had extraordinary HELPS from God, to direct and assist them in the discharge of their particular office. Perhaps St. Peter, by using the word , oracles, might allude to the high-priest's consulting the oracle by Urim and Thummim. When he inquired in that manner, the divine oracle gave answers to the children of Israel, and that oracle, in the LXX. is frequently called . The teacher or minister in the Christian church was to speak as giving answers to the people, as uttering divine oracles, or as teaching the word of God, not of men. The original of if any man minister, might be rendered, if any man officiate or serve as a deacon, let him, &c. See Acts 6:2 . BURKITT, If any man speak, that is, 1. As a public minister or teacher, let him speak as he is instructed from the oracles of God. Or, 2. If he speaks as aPRIVATE Christian, let his discourses be grave and serious, for mutual edification, especially when he speaks of divine things: speech is a noble and advantageous benefit to man, by which he excels the whole creation; our tongue is our glory, the instrument of our Creator's praise; and there is no subject so sublime and honourable for the tongue of man to beEMPLOYED about, as the word and oracles of God; but then we must never mention them but with reverence. Woe be to those men that bring forth scripture in their discourse, as the Philistines brought forth Samson, only to make them sport, rendering it the theme of their giddy mirth and profane drollery; but these men ere long will find Almighty God in earnest, though they be in jest; such men forget this injunction of the apostle's, If any man speak, let him speak as the oracles of God. --If any man minister,-- To supply the necessities of others, either as a deacon, whose office it then was to take care of the poor, or as a private Christian, by charitable contribution, let him perform that duty readily and cheerfully, according to the ability God hath given him. Where observe, That he that with his wealth ministereth to the necessities of others, if he doth it not according to the ability which God has given him, his charity is not acceptable in God's account; not acceptable to God, because not proportionable to what he has received from God: the reason of this injunction is added in theNEXT words, That God in all things may be glorified through Jesus Christ;-- in whose strength these gifts are rightlyEMPLOYED , and by whose merits and intercession our intention to glorify God by them is accepted. To whom, that is, to which Jesus, as to God blessed for evermore, be all honour and dominion everlastingly ascribed. Amen. TRAPP, 11 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 all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. VER 11. If any man speak] i.e. Preach. Every sound is not music, so neither is every pulpit discourse preaching. As the oracles of God] Those lively and life giving oracles, the Holy Scriptures. These he must 8. expound with all gravity and sincerity, not seeking himself, nor setting forth his own wit and eloquence, so putting the sword of the Spirit into a velvet scabbard, that it cannot prick and pierce the heart. Loquamur verba Scripturae (saith Ramus) utamur sermone Spiritus sancti; denique divinam sapientiam et linguam nostra infantia et sophistica ne corrigamus: i.e. Let us speak the very words of the Scripture, let us use the speech of the Holy Spirit; and not think toCORRECT the divine wisdom and eloquence with our babbling and sophistry. It is not for us to witwanton it with God; his holy things must be handled sancte magis quam scite (as he once told the wanton vestal), that is, with fear and reverence rather than with wit and dalliance. Which God giveth] , liberally and magnificiently. ELLICOTT, (11) If any man speak.St. PeterPROCEEDS to speak of two particular forms taken by this manifold grace of God; (1) the power to speak; (2) the power to minister. The speaking is, of course, public preaching in the Church; and the man who does so is to do it as oracles of God. The article is not added in the Greek, so that it must not be pressed to mean speaking on the model, or in accordance with the doctrines of., the Old Testament. Rather, the emphatic word is of God; and the Apostle means that the preacher is not to trust to his own natural powers and wit, or to seek applause for himself, but to act as one possessed of powers not his own; to speak only that which God inspires him to speak. This clause must not be taken as being in this place complete in itself. It is apparently only introduced to give point to what follows, the intention of the whole paragraph being to enforce liberality. It is easy to recognise in spiritual things the principle of God being all in all; and St. Peter bids them apply the same principle to material gifts. Recollect that whatever you possess, you possess from God in trust for the Church. Just as the man who preaches is to preach as a mere mouthpiece of God, so the man who gives must consider himself as being but Gods dispenser, that in this, too, God may have all the glory. For the same kind of rhetorical effect, see 1 Peter 2:17 , last Note. If any man minister.This does not mean ministering in the congregation, or spiritual ministrations of any sort, but giving the good things of this life for the benefit of the poor. The word rendered ability not unfrequently expresses (like our word resources) a sufficiency of wealth; and the word which appears as giveth is the same which is used of supplying material blessings in 2 Corinthians 9:10 . In a compound form, the same verb occurs in Galatians 3:5 , Colossians 2:19 , 2 Peter 1:5-11 ; and the substantive inEphesians 4:16 , Philippians 1:19 . The original classical meaning of the word is to pay the expenses of putting a play on the stage, which at Athens was a public burden borne by the wealthier citizens in turn, like the shrievalty of an English county. Thus the wealthy Christian who supports the Church and relieves all the poor is not really the Churchs patron: he is a responsible manager; but the paymaster is God. That God in all things may be glorified.How clearly St. Peter works it out: the manifold grace of God, as oracles of God, out of the resources of which God is paymaster, that God in all things may be glorified. The all things means emphatically that in these money matters as much as in the spiritual works Gods honour is concerned. For a most touching expansion of this text, see the Epistle of St. Theonas, Patriarch of Alexandria, to the High Chamberlain of the Emperor Diocletian, an EnglishTRANSLATION of which may be seen in The Persecution of Diocletian, by the same hand as these Notes. Through Jesus Christ.They see and feel that, had it not been for Jesus Christ, these rich men would not have been so liberal; and when they thusTHANK Him for it, they are in effect thanking God. To whom.That is, to God, rather than to Jesus Christ. And it should be, to whom is, or belongs, rather than to whom be, and the glory and the dominion, not glory and dominion. PETT, That in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen. For Peters final concern is that in all things, in both our words and our actions, glory might continually be brought to God through theCONTINUAL magnifying of Jesus Christ in what we say and do, and rightly so, he says, for it is to Him that all glory and dominion belongs for ever and ever. 9. This doxology is not a signing off. Rather it is demonstrating how overwhelmed Peter is at the thought of what he is asking. Possibly he is rememberingBACK to how his beloved Master had so often spoken to His disciples. Now he is conveying the same message to them. And it makes him end up by glorifying Jesus Christ. Possibly there broke in on him at this moment the thought of the glory of Jesus as revealed in His transfiguration (compare 2 Peter 1:16-18 ). Note how glory and dominion go together. Peter is aware that he will be a partaker of His glory (1 Peter 5:1 ), but is equally aware that he is under His dominion. We cannot have the glory without the dominion. The two go together. MayYOUR Name be hallowed, may Your Rule be established (Matthew 6:9-10 ). And he wants us all to be aware of the same. We are thus not to see this doxology as designedly ending a section. It is simply that Peter has been lifted into the heights by the very thoughts that he has been contemplating, the glory of the fully obedient life of Gods true people. and what it is signifying. We can compare the similar experience of Paul when writing his letters (e.g. Romans 11:36 ; 2 Corinthians 9:15 ; Ephesians 3:20- 21 ; 1 Thessalonians 3:11-13 ). That we all come short of this ideal is unquestionable. But if we walk in His light, as He is in the light, we will have oneness with one another in love and service, and the blood of Jesus Christ His Son willCONTINUALLY cleanse us from all sin, and then our cry will truly be, His is the glory and dominion for ever. Amen! WHEDON, 11. Now follows a pair of specimens of the gifts just mentioned. If speakAs aTEACHER , preacher, or exhorter. Oracles of GodAs communications of Gods doctrines, and not the speakers own. In Romans 3:2 the phrase means Gods revelations in the Holy Scriptures, and, for us, it has here the same practical import. MinisterThe reference is not to the deacon distributing church alms, but to any service which one brother might render to another out of his own means. The ability which God givethThis, no more and no less, is the rule for the Church of all ages, and the measure of every mans duty in the kingdom of Christ. Romans 12:6-8 . The apostle, perhaps, had in mind our Lords parable of the talents. Matthew 25:14-30 . God glorifiedAs he will be by such an entire consecration andEMPLOYMENT by every man of his GIFT in doing all possible good to the souls and bodies of men. To whomChrist; for to him as Mediator belongs the glory of all good gifts bestowed and of their right use, and the power that empowers for doing good. VISSSER, Thats a commandment -- If any man speak, let him speak as the oracles of God. This statement makes it easier to identify the snakes within our own midst as they rarely will speak from the Word of God but instead draw others aside on meaningless debate about genealogies (Titus 3:9) or so-called Biblical contradictions. Oftentimes, such sad creatures can be found hiding behind religious titles but will always show their lack of fruits because theyll devote more time to slan dering their own brethren than feeding the flock. 10. The struggle for Christians is for the Kingdom with Jesus as King not against each other. Paul once wrote; For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved (I Corinthians 10:30-33). All things should be about Jesus. Strangely, many false prophets attempt use the Bible against itself by teaching that man is more powerful than Gods Word and somehow has the ability to manipulate away from under Yahwehs own nose. For example, while professing that the Creator is strong enough to create all things and preserve them the way He desires they will also deny His abilities by condemning the last four hundred years of Christianity by attacking the King James Version of the Bible or adding to or taking away from whats plainly written for all to see. PULPIT, If any man speak, let him speak as the oracles of God. St. Peter proceeds to give examples of the proper use of gifts. One of those gifts is utterance. The apostle means all Christian utterance, whether public in the Church, or private in Christian conversation or ministrations to the sick. The second clause may be also rendered, as in the Revised Version, "speaking as it were oracles of God." It is more natural to supply the participle" speaking" than "let him speak," after the analogy of ("ministering") in 1 Peter 4:10 . For the word , oracles, see Acts 7:38 ; Romans 3:2 ; also Hebrews 5:12 , in which last place the Scriptures of the New Testament seem to be intended. The apostle's meaning may be either that the Christian teacher was to speak as do the oracles of God, that is, the Scriptures, or (and the absence of the article rather favors this view) that he was so to yield himself to the guidance of the Holy Spirit, that his teaching should be the teaching of God; he was to seek no praise orREWARD for himself, but only the glory of God. Those who with single-hearted zeal seek God's glory do speak as it were oracles of God, for he speaketh by them. If any man minister, let him do it as of the ability which God giveth. Again it is better to supply the participle "ministering." Whatever a man's gifts may be, he must minister them for the good of the whole Church (see Hebrews 5:9 ; also Romans 12:1-21 . S 1 Corinthians 12:28 ). And this he must do as of the strength which God supplieth; the strength is not his God giveth it. The verb , rendered "giveth," is used in classical Greek first of supplying the expenses of a chorus, then of liberal giving generally; it occurs in 2 Corinthians 9:10 . The compound,, is more common; St. Peter has it in the Second Epistle (1. 5, 11). That God in all things may be glorified through Jesus Christ. The glory of God should be the one end of all Christian work. The Lord himself had said so in the sermon on the mount, in words doubtless well remembered by the apostle.To whom be praise and dominion forever and ever. Amen; rather, as in the Revised Version, whose is the glory and dominion for the ages of ages. It is thought by some that St. Peter is hereQUOTING from some ancient form of prayer; the use of the "Amen," and the resemblance to Revelation 1:6 andRevelation 5:13 , seem to favor this supposition. It is uncertain whether this doxology is addressed to God the Father or to the Lord Jesus Christ; the order of the words is in favor of the latter view, and the doxologyCLOSELY resembles that in Revelation 1:6 . PULPIT, 1 Peter 4:11 - Christian speech. The language of the apostle here need not be taken as referring to the heathen oracles. The New 11. Testament makes use of the expression "oracles" to designate divinely authorized utterances intended to instruct and benefit men. Thus Moses is said by Stephen to have received "living oracles" to give unto the Jews; and the author of the Epistle to the Hebrews describes the elements of Christian doctrine as "first principles of the oracles of God." I. THE SEVERAL KINDS OF CHRISTIAN SPEECH. 1. In the primitive Church there were those who were inspired to utter forth with authority doctrines and precepts of religion. This was a special and supernatural GIFT " bestowed upon the apostles, but by no means confined to them, and a gift the exercise of which must have been especially serviceable when Christianity was young, when some of the books of the New Testament were not yet written, and the canon was not yet complete. With bow deep a sense of responsibility such gifted persons must haveADDRESSED Christian congregations one can easily understand. 2. There were also those who were entrusted with the gift of tongues. Whatever differences of opinion may prevail with regard to the character of this gift, one thing is clear, and that is that it was supernaturally adapted for making a deep and signal impression in favor of the Christian faith. The singular nature of this power must have led its possessors to deem themselves "oracles" of God. 3. But there seems no reason for confining the reference of this admonition within limits so narrow. In the Church of Christ were those who, as pastors, teachers, and evangelists, were wont to employ the gift of speech from Christian motives and to Christian ends. This is a function which men of God have through all the Christian centuries been called to discharge, for the edification of the body of Christ, and for the spread of the gospel among men. Often have such experienced the restraining and inspiring influence of the apostolic direction given in this passage. When tempted to use their gift of speech for the purpose of advancing their own interests or displaying their own powers, such men have beenCHECKED by the recollection of this just and holy requirement, that they should speak as God's oracles. 4. Further, the reference of this language may beENLARGED so as to include all speech of Christian men. There is a sense in which he who is filled with the Spirit of Christ must needs speak, whenever he opens his lips, as the oracles of God; for his speech is sincere and true, wise, just, and kind. II. THE HOLY AND BENEFICENT INTENTION OF CHRISTIAN SPEECH. 1. It should be a revelation from Godnot, indeed, in the narrower and more proper meaning of that word, but in a sense justifiable and defensible. The oracle declares the mind and will of the Divinity. The Christian's speech brings the holy and gracious God near to those who listen and understand. 2. It should serve for the guidance of those to whom it is addressed. It may not be didactic in form, but substantially it possesses a directing virtue. Christian speech may, and constantly does, preserve men fromERROR and from sin, and guide them into truth and righteousness. It is used to this end by the Spirit of wisdom and of grace, who not only influences the mind and heart of him who speaks, but also the conscience, affections, and will of those who hear - J.R.T. Suffering for Being a Christian 12Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. 12. BAR ES, 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 ( pursei) occurs only here and in Rev_18:9, Rev_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. CLARKE, Think it not strange concerning the fiery trial - The burning. The metaphor is old, but noble; it represents the Christians at Pontus as having fire cast upon them for the trying of their faith, as gold is tried by fire, 1Pe_1:7, to which the apostle alludes - Macknight. 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. GILL, 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"; 13. 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. HE RY, The frequent repetition of counsel and comfort to Christians, considered as sufferers, in every chapter of this epistle, shows that the greatest danger these new converts were in arose from the persecutions to which their embracing Christianity exposed them. The good behaviour of Christians under sufferings is the most difficult part of their duty, but yet necessary both for the honour of Christ and their own comfort; and therefore the apostle, having extorted them in the former part of this chapter to the great duty of mortification, comes here to direct them in the necessary duty of patience under sufferings. An unmortified spirit is very unfit to bear trials. Observe, I. The apostle's kind manner of address to these poor despised Christians: they were his beloved, 1Pe_4:9. II. His advice to them, relating to their sufferings, which is, 1. That they should not think them strange, nor be surprised at them, as if some unexpected event befell them; for, (1.)Though they be sharp and fiery, yet they are designed only to try, not to ruin them, to try their sincerity, strength, patience, and trust in God. On the contrary, they ought 14. rather to rejoice under their sufferings, because theirs may properly be called Christ's sufferings. They are of the same kind, and for the same cause, that Christ suffered; they make us conformable to him; he suffers in them, and feels in our infirmities; and, if we be partakers of his sufferings, we shall also be make partakers of his glory, and shall meet him with exceeding joy at his great appearing to judge his enemies, and crown his faithful servants, 2Th_1:7, etc. Learn, [1.] True Christians love and own the children of God in their lowest and most distressing circumstances. The apostle owns these poor afflicted Christians, and calls them his beloved. True Christians never look more amiable one to another than in their adversities. [2.] There is no reason for Christians to think strange, or to wonder, at the unkindnesses and persecutions of the world, because they are forewarned of them. Christ himself endured them; and forsaking all, denying ourselves, are the terms upon which Christ accepts of us to be his disciples. [3.] Christians ought not only to be patient, but to rejoice, in their sharpest sorest sufferings for Christ, because they are tokens of divine favour; they promote the gospel and prepare for glory. Those who rejoice in their sufferings for Christ shall eternally triumph and rejoice with him in glory. JAMISO , 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. CALVI , 12Beloved, 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 mans 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 Christs 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 meditatingCONTINUALLY 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 blessedPARTICIPATION 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 Gods wrath and curse: thus it comes that sorrow and dread overwhelm them. BARCLAY, THE INEVITABILITY OF PERSECUTION (1 Peter 4:12-13 ) 4:12-13 Beloved, do not regard the fiery ordeal through which you are passing and which has happened to you to test you, as something strange, as if some alien experience were happening to you, but rejoice in so far as you share the sufferings of Christ so that you may also rejoice with rapture 15. when his glory shall be revealed. 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 experience of it; but the Jews have always been the most persecuted people upon earth. Peter was writing to Christians who were Gentiles and he had to try toHELP them by showing them persecution in its true terms. It is never easy to be a Christian. The Christian life brings its own loneliness, its own unpopularity, its own problems, its own sacrifices and its own persecutions. It is, therefore, well to have certain great principles in our minds. (i) It is Peter's view that persecution is inevitable. It is human nature to dislike and to regard with suspicion anyone who is different; the Christian is necessarily different from the man of the world. The particular impact of the Christian difference makes the matter more acute. To the world the Christian brings the standards of Jesus Christ. That is another way of saying that he inevitably is a kind of conscience to any society in which he moves; and many a man would gladly eliminate the troublesome twinges of conscience. The very goodness of Christianity can be an offence to a world in which goodness is regarded as a handicap. (ii) It is Peter's view that persecution is a test. It is a test in a double sense. A man's devotion to a principle can be measured by his willingness to suffer for it; therefore, any kind of persecution is a test of a man's faith. But it is equally true that it is only the real Christian who will be persecuted. The Christian who compromises with the world will not be persecuted. In a double sense persecution is the test of the reality of a man's faith. (iii) Now we come to the uplifting things. Persecution is a sharing in the sufferings of Jesus Christ. When a man has to suffer for his Christianity he is walking the way his Master walked and sharing the Cross his Master carried. This is a favourite New Testament thought. If we suffer with him, we will be glorified with him (Romans 8:17 ). It is Paul's desire toENTER into the fellowship of the sufferings of Christ (Philippians 3:10 ). If we suffer with him, we shall reign with him (2 Timothy 2:12 ). If we remember that, anything we must suffer for the sake of Christ becomes a privilege and not a penalty. (iv) Persecution is the way to glory. The Cross is the way to the crown. Jesus Christ is no man's debtor and his joy and crown await the man who, through thick and thin, remains true to him. TRAPP, Ver. 12. 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 Gods path. It fantasieth forsooth much fear of fray-bugs. {a} And were it not for the force of faith which pulleth it forward by the rein of Gods 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, &c. 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 Lords 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 mindsSECURE , 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." {a} An object of fear; a bogy, spectre. D BURKITT, Observe here, 1. The metaphor which the apostle uses to set forth the Christian's afflictions and persecutions by; he calls them fiery trials: burnings, because very painful and 16. afflictive, very grievous and burdensome to sense, and also because men are tried by them as metals are by fire. Observe, 2. The warning given by the apostle to all Christians, not to think it strange concerning thesefiery trials; that is, not to look upon them as unusual things, but to expect them, and prepare for them; for unexpected trials fall upon the soul in their full weight, and suddenly overthrow it: what we fear, for that we prepare; but when trials come, and we never looked and prepared for them, they strike us to the heart, because not armed to receive the blow. Observe, 3. The gracious end that God has in the afflictions and persecutions which fall upon his people:they are to try them, not to consume them; to try their graces, and destroy theirCORRUPTIONS , to give them opportunity to make proof of the truth of their faith, sincerity, and constancy. Observe, 4. The high honour which God puts upon his suffering saints and servants: they are said to bepartakers of Christ's sufferings, because they suffer for him, and he suffers with them, and in them, and also because he suffered the same things before them, and much worse things for them. Observe lastly, The duty which God expects and requires from them who suffer these fiery persecutions for the sake of his Son; and that is, to rejoice and be exceeding glad. From the whole learn, 1. That no afflictions of persecutions should seem new or strange things to sincere Christians. 2. That the end and use of all afflictions, is the trial and improvement of the Christian's graces. 3. That believers in suffering afflictions and persecutions, are partakers of Christ's sufferings; he suffers in them, and they are made comformable to him by them. 4. That it is the will of God, that such as suffer for him should not only be meek and patient, but be joyous and cheerful. 5. That at the great day when Christ's glory shall be revealed, then especially will the suffering saintsrejoice and be glad with exceeding joy, when they shall see their dear Redeemer coming inTHE CLOUDS , with an human body, shining brighter than ten thousand suns; a body which still retains the marks of his sufferings, and the tokens of his love. O joyful day of Christ's appearing, when this royal bridegroom shall take his suffering spouse the church by the hand, and present her to his Father, own his in the presence of men and angels, bestow a kingdom upon them, that they may be with him where he is, eternally to behold his glory, to feed upon an happiness as large as their capacities, and as lasting as their beings; such honour have all his suffering saints, and therefore ought greatly to rejoice, inasmuch as they are made partakers of Christ's sufferings: that when his glory shall be revealed, they may be glad also with exceeding joy. PETT, Beloved, think it not strange concerning the fiery trial among you, which is coming on you to prove you, as though a strange thing happened to you, but in as much as you are partakers of Christs sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy. The strength of Peters feelings now comes out in hisADDRESSING them again as beloved (compare1 Peter 2:11 where he had reached a similar peak). As he thinks of their self-giving, self- sacrificial lives lived out in Christ in the face of difficulties his warm heart goes out to them, especially as he returns to the theme with which he began the chapter, Christ suffered in the flesh, arm yourselves therefore with the same mind. For he loves them fervently too. It is because those who have suffered in the flesh with Christ have ceased from sin that such a life as he has described can be possible as they live their lives out in the will of God (1 Peter 4:1-2 ). Thus they are not to think it strange that they are outwardly having such a hard time. As we know from 1 Peter 1:7 this is part of his central message, for there also he spoke of the fiery trial that was to prove their faith. But such fiery trial is necessary if they are to be presented perfect before Him. It is this fiery testing that willHELP to rid them of all the dross that mars their lives, and will bring them fully into the obedience of Christ as children of obedience (1 Peter 1:14 ). It is when His judgments are in the world that people learn righteousness. Unlike the Jews, ex-Gentiles would not be used to religious persecution. To them it was indeed 17. strange. For it arose specifically from their worship of God and of Christ as the only God exclusive of all others. The Gentiles did not mind others having a different religion, but when that religion began to claim uniqueness it was a different matter. Thus Christians specifically suffered for the Name of Christ (compare Matthew 5:11 ). There is nothing in this language to necessitate more than local persecution of a kind revealed in Acts. The trial is fiery because it acts like a refining fire (1 Peter 1:7 ), not necessarily because actual fire is seen as at work, although the burning of peoples houses has often been the reaction of the mob, evenBACK to ancient times (Judges 15:6 ). But whatever happens they are to recognise that in suffering as Christians they are becoming partakers of Christs sufferings, and are to rejoice. Then when His full glory is revealed their rejoicing will be beyond measure. We can compare here Matthew 5:10-12 . Rejoice and be exceeding glad, for great is yourREWARD in Heaven, for so persecuted they the prophets who were before you. COKE, 1 Peter 4:12 . St. Peter here returns to what he has 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 insinuates that it was not a strange or unusual thing, for the people of God to be persecuted: secondly, Though they suffered here as Christ did, they should hereafter, if faithful, be glorified with him: thirdly, Besides the prospect of that future glory, they had at present the Spirit of God for theirSUPPORT and comfort: fourthly, That it was an honour for any one of them to suffer, not as a malefactor, but as a Christian: fifthly,Thoughafflictionsbegan 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 trusts all events with God, 1 Peter 4:12-19 . Think it not strange, &c. See on 1 Peter 4:4 . By serious and frequent meditations Christians should be prepared for the cross, and then they would not think persecution a strange thing: it would not then terrify or surprise them. See ch. 1 Peter 1:6 , 1 Peter 2:21 . 1 Thessalonians 3:3- 4 . By , fire or burning,is meant that trial as it were by fire, or that hot and fiery persecution of the Christians, which had then proceeded chieflyfrom the unbelieving Jews.THE IMAGE is the same here as in ch. 1 Peter 1:7 where see the note. This may help to explain Matthew 24:7-9 . For this fiery trial was a literal and exact accomplishment of that part of our Lord's prophecy, then shall they deliver you up to be afflicted, &c. This fiery persecution happened only for a trial of the Christians. It was not to burn them up, or a fire kindled to their destruction; but it was to prove them, whether they would conceal or deny the truth; whether they would give up Christianity, orCONTINUE true to their profession. ELLICOTT, Think it not strange.The same word as in 1 Peter 4:4 . It means, literally, to feel like people in a strange country, lost and bewildered. It is. further explained by the clause as though some strange thing were (by bad luck) happening unto you. These Hebrew Christians felt at first it was not what was to be expected, that those whoATTACHED themselves to the Messiah should have a life of sorrow and persecution in the world. The fiery trial which is to try you.This rendering is not only slovenly, but conveys a false impression, for the fiery trial was not future, but actually present. Literally it runs, Be not bewildered at the conflagration among you taking place for a trial to you.ALREADY , then, the Asiatic Christians are enduring a fierce persecution. The word which describes it is only found besides in Revelation 18:9 ; Revelation 18:18 , burning. (Comp. 1 Peter 1:7 .) BENSON, 1 Peter 4:12-13 . Think it not strange, &c. Wonder not at the fiery trial The dreadful series of furious and bitter persecutions. The original expression, , is literally, the burning which is among you; denoting the grievous persecution which the Christians in Pontus, &c., were suffering for their faith; including both martyrdom itself, which frequently was by fire, 18. and all the other sufferingsJOINED with or previous to it. The metaphor is bold, but noble: it expresses in a lively manner the painful and dangerous nature of their trials. Which is to try you Is permitted by the wisdom of God for the trial of your faith in Christ, and in the truths and promises of his gospel; of your hope of eternal life, your love to God, his people, and his ways, of your resignation to his will, your patience and meekness; as though some strange thing happened unto you Different from, or beyond, all which you were taught to expect.But rejoice in these trials, inasmuch as ye are therein partakers of Christs sufferings Sufferings endured for his sake, in defence of his truth, and in proof of your faith in him; that when his glory shall be revealed At the great and glorious day of his second appearance; ye In the participation of it; may be glad with exceeding joy , may rejoice transported with gladness. COFFMAN, In this verse the third and final major division of the epistleBEGINS , and in it Peter gives the climax of his urgent warning and strengthening of the church against the terrible persecution,ALREADY under way, but soon to issue in the death of countless numbers of the faithful. First of all, this verse says, in effect, it is natural for the world to hate you; do not think there is anything strange or unusual happening to you. All of the apostles had already discovered the truth of the Saviour's warning: If the world hated you, ye know that it hath hated me before it hated you. If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you ... A servant is not greater than his lord. If they persecuted me, they will also persecute you (John 15:18-20 ). Just before giving this warning, Jesus said, "I command that ye love one another"; and significantly Peter prefaced these warnings of impending persecution with the same admonition that the Saviour gave in his warning (1 Peter 4:8 ). The fiery trial ... The literal word here is "burning,"[19] as in Revelation 18:9 ,18 ,SUGGESTING perhaps that those shameless burnings of Christians to illuminate the gardens of Nero might already have begun. As Mason said, "The fiery trial was not future but present; already the Asiatic Christians are enduring a fierce persecution."[20] Thus the words "cometh upon you" would be better rendered as "coming upon you." To prove you ... Earlier in this letter, Peter had already established the principle that such trials were for the purpose of testing the faith of Christians, and that such a testing was very precious in the eyes of God (1Pet. : [19] A. J. Mason, op. cit., p. 429. [20] Ibid. VISSER, In light of what this passage says about fiery trials consider these vital verses (about Israel) found in Zechariah 13:7-9; I will turn mine hand upon the little ones. And it shall come to pass, that in all the land, saith Yahweh, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, Yahweh is my God. Heres a Christian teaching to focus on because it will further clarify; 19. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him (I John 3:16- 17). By this statement we can identify true Christians who have the love of God (or Holy Spirit) within them, if they are able to help those in need they will. The idea is that Christians should never complain about suffering that comes their way because its by these methods that faith is increased (James 1:3) and whom Yahweh loveth he correcteth (Proverbs 3:12). Jesus teaches; Greater love hath no man than this, that a man lay down his life for his friends (John 15:13) so our so-called affliction could on no account compare to the sacrifice that Christ made for His precious bride. Everything should be centered on the kinsmen Redeemer because all things are bound within Gods Will. PULPIT, Beloved, thank it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; literally, be not astonished at the burning among you, which is coming to you for a trial, as though a strange thing were happening to you. St. Peter returns to the sufferings of his readers. The address, "beloved," as in 1 Peter 2:11 , shows the depth of his sympathy with them. HeRESUMES the thought of 1 Peter 1:7 ; the persecution is a burning, a fiery furnace, which is being kindled among them for a trial, to try the strength of their faith. The present participles imply that the persecution was already beginning; the word , a burning (see Revelation 18:9 , Revelation 18:18 ), shows the severity. St. Peter tells them its meaning: it was to prove them; it would turn to their good. Persecution was not to be regarded as a strange thing. The Lord had foretold its coming. St. Paul, in his first visit to Asia Minor, had warned them that "we must through much tribulationENTER into the kingdom of God." (On the word , see note on 1 Peter 1:4 .) The thing was not strange; they were not to count it as strange; they must learn, so to speak, to acclimatize themselves to it; it would brace their energies and strengthen their faith. PULPIT, 1 Peter 4:12-19 - Suffering. I. THE PORTION OF CHRISTIANS. 1. Therefore they must not think it strange. The Lord had foretold it; it must come; it was coming when St. Peter was writing. It was a burning furnace, a fiery trial, theBEGINNING of the cruel persecutions through which believers were to pass; the prison and the torture, the sword, the stake, the lion, were threatening the infant Church; the savage shout, "Christianos ad leones!" would soon be heard in the towns of Asia Minor. Hitherto the Roman magistrates had generally been on the side of justice; they had oftenPROTECTED the Christians from the violence of the Jews. But Christianity was about to be regarded as a religio illicita; the giant power of Rome was to be arrayed against it; emperors would attempt to blot out the very name of Christian. This frenzy of persecution was strange, unheard of; there had never been the like before; the rulers of the earth had never before banded together to root out a religion by fire and sword; conquered nations had been allowed to worship their own gods and to retain their ancient rites. But the Son of God had come to be the Savior of the world; the malice of Satan was stirred to the utmost; he would make a mighty effort to crush the Church of Christ. St. Peter shows a deep sympathy with his suffering brethren; he speaks to them in the language of tenderness; he calls them "beloved." He does not depreciate the severity of the coming persecution; he calls it a fiery trial; he teaches us by his example how toDEAL with the afflicted. But he encourages them. It was to try them, to prove their faith. They must not think it 20. strange. Indeed, this bitterness of persecution was a new thing now; but suffering would be the portion of Christians; they must regard it as belonging to their profession, and accustom themselves to patient endurance. 2. They must even rejoice in it. For it brings them near to Christ. He bore the cross; the cross is the badge of his chosen. The cross of knightly orders is reckoned a high honor now; but there is no cross of gold to be compared for true honor and for preciousness with that spiritual cross which makes the faithful Christian partake in the sufferings of Christ. For Christ is our King, and to be made like unto the King is of all honors the highestfar above all earthly distinctions. Leighton reminds us that Godfrey of Bouillon refused the royal crown when it was offered to him at Jerusalem: "Nolo auream, ubi Christus spineam""No crown of gold where Christ Jesus was crowned with thorns." But suffering does not only make the faithful Christian like unto his Lord; it does more, it brings him into communion with the sufferings of Christ. Suffering borne in faithHELPS the Christian to realize the sufferings of the Lord; it brings the cross into nearer view; it enables him to approach, to grasp, to cling to it, to take it into his heart. And suffering thus endured in the faith of Christ crucified is united by faith with his sufferings and becomes part of them, and by that mystical union is sanctified and blessed to the soul's salvation (Colossians 1:25 ). 3. It is the preparation for heaven. Suffering weans the Christian from earthly enjoyments; it helps him to lift up his eyes from earth and to see by faith the glory which shall be revealed. Those who now suffer with Christ shall then rejoice, and that with a joy which the heart of man cannot conceive. Even now they are blessed; the blessedness of the eighth Beatitude is theirs; for the Spirit of glory and of God resteth upon them. Men may revile them; they will do so; when other persecutions cease, these persecutions of the tongue continue; "when all other fires of martyrdom are put out, these burn still" (Leighton). But the spirit of glory resteth on those who for Christ's sake patiently endure. His presence is the foretaste and the pledge of the everlasting glory. He comes from the throne of glory; he brings with him the glory of holiness; he sheds the glory of a saintly life around the followers of Christ. And he resteth upon them; he came down from heaven on the great Day of Pentecost, not for a passing visit, but to abide forever with the Church. He abode upon Christ (John 1:32 ); he abideth with his true disciples (John 14:16 ). Christ was anointed with the Holy Ghost (Acts 10:38 ). Christians too partake in that Divine anointing; it abideth in them (1 John 2:27 ). The Holy Dove resteth on the meek and patient Christian, preparing him by its sanctifying influences for the everlasting glory of heaven. Such men are truly blessed. Men may revile them, and, reviling them, revile the Holy Spirit who abideth in them; but they glorify him by the light which shines around from their holy livesthe light which was kindled by the sacred fire of his presence. II. NOT ALL SUFFERING IS BLESSED. 1. Let Christians not suffer for evil-doing. They must be very careful to set a good example, and to give none occasion to the adversary to speak reproachfully. They must not suffer as evil-doers; nor even as busybodies. They must imitate the Lord Jesus, who said, "Man, who made me a judge or a divider over you?" (Luke 12:14 ). "Be much at home," says Leighton, "setting things at rights within your own breast, where there is so much work, and such daily need of diligence, and then you will find no leisure for unnecessary idle prying into the ways and affairs of others; and further than your calling and the rules of Christian charity engage you, you will not interpose in any matters without you, nor be found proud and censorious, as the world is ready to call you." 2. It is suffering for well-doing that is blessed. Suffering in itself has no spiritual value; it softens some, it hardens others; it saves some, to others it worketh death. But suffering for Christ's sake is always blessed. If any man is called to suffer as a Christian, he must not be ashamed; for the Son of man will be ashamed in the last day of those who now are ashamed of him before men. We must confess him openly in the world; and if in any way we are called to suffer because we belong to Christ and own him as our Master, we must glorify God because we are counted worthy to suffer shame for his Name. III. THE SUFFERINGS OF CHRISTIANS POINT ONWARDS TO THE JUDGMENT. 1. Judgment must begin at the house of God. God hates sin; he hates it most in those who are nearest to him; he would have those on whom his love rests clean from its defiling touch. Therefore "whom the Lord loveth, he chasteneth;" therefore he says, "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities" (Amos 3:2 ). Sometimes the Church passes through seasons of great affliction; one such season was at hand when St. Peter wrote. It would be a fiery trial, but the fire was a refining fire. It was kindled in a sense by the malice of Satan and the wickedness of 21. evil men; but in a true and higher sense it came by the overruling will of God. Therefore it must be sent in love, in fatherly care for their souls. This thought sweetens suffering to the believer; it is our Father who sends it, and he sends it in mercy. "Judgment must begin at the house of God;" partly, indeed, because the sins of Christians, committed against light and against knowledge, are more grievous than the sins of those who know not the gospel; but mainly because the love of God is a wise and holy love, and though "he doth not willingly afflict nor grieve the children of men," yet he chastens us for our profit, that we may be partakers of his holiness. Judgment begins with the house of God; even the righter, us are "scarcely saved." Not that their salvation is for a moment doubtful; Christ is able to save even to the uttermost all who come to God by him. But salvation is a great and difficult work; we are bidden to work out our salvation with fear and trembling; and, work as we may, we could not work it out for ourselves, were it not that God worketh in us "both to will and to do of his good pleasure." The righteous is scarcely saved, because his enemies are so many and so strong, and he so weak and sinful; temptations swarm around him, and there are sinful lusts within his heart to which those temptations address themselves. He needs all the armour of lightthe breastplate of righteousness, the helmet of salvation, the shield of faith, the sword of the Spirit; he must fight the good fight of faith; he must watch and pray; he must quit himself like a man, "enduring hardness as a good soldier of Jesus Christ." But if the righteous is scarcely saved, what hope of salvation have the careless and the slothful? If men are indifferent, listless in their religious exercises, without zeal, without enthusiasm, without self-denial, can they be walking in the narrow way? And there is no other way that leads to heaven. 2. It ends with the disobedient. When God's people are judged, they are chastened of the Lord, that they should not be condemned with the world. Judgment in their case is transitory; itSOON makes room for mercy; it was sent in mercy, and it issues in mercy. But it rests upon the disobedient. They' will not listen to the gospel of God, the good news of salvation sent from heaven. God is not willing that any should perish; he sought to save them; they would not accept the terms of salvation. He gave his blessed Son to die for them; they "counted the blood of the covenant an unholy thing." Where shall the ungodly and the sinner appear in the awful day? 3. Believers have no cause for terror. They are judged now that they should be saved at the last. Their sufferings are according to the will of God, and that will is their sanctification now, their salvation hereafter. He is their Creator; he will not despise the work of his own hands. He hath begotten them again to a lively hope; his saints are right dear to him; he is faithful; his truth abideth; his promise is sure. Let his chosen live in obedience, in well-doing, and then let them commit their souls to him. "Father, into thy hands I commend my spirit," were the dying words of Christ. Let these words be our daily prayer; let us commit our souls to him in life and in death. We need his gracious keeping every day to keep those souls of ours safe from the evil one and pure from sin; and oh, how shall we need that holy keeping in the hour of our death! May we have grace, then, to trust ourselves to him in humble confidence and Christian hope, learning of our blessed Lord, not only how to live, but also how to die! LESSONS. 1. The Christian should not count suffering strange; it must come sooner or later: "Ye must through much tribulationENTER into the kingdom of God." 2. He should rejoice, for suffering brings him nearer to the cross. 3. After the cross cometh the crown; even now the Holy Spirit of God rests upon his suffering children. 4. The judgment is at hand: prepare for it. 5. The righteous are "scarcely saved;" "work outYOUR own salvation with fear and trembling." 6. "Where shall the ungodly and the sinner appear?" "Flee from the wrath to come." PULPIT, 1 Peter 4:12 , 1 Peter 4:13 - Trials. The word "trials" is one which is often upon the lips of persons who apparently give little heed to the spiritual meaning which is implied in it. People use the term as equivalent to "sufferings," "calamities," losing sight of the fact that itSUGGESTS great truths concerning our moral discipline and probation. In this passage the Apostle Peter, who was doubtless by Divine inspiration writing out of his own experience, expounds the Christian doctrine of earthly "trials." I. THE PURPOSE FOR WHICH TRIALS ARE PERMITTED. To many minds the trials which befall the 22. good and the bad alike seem hardly consistent with the benevolent character of God. But it is forgotten that the end of the Divine government is not toSECURE to all men the greatest possible amount of enjoyment, but to place every man in a position of moral discipline, to give him an opportunity to resist temptation, to cultivate virtuous habits, to live an obedient and submissive and truly religious life. Not as if God were indifferent to the issue of such probation; on the contrary, he watches its process with interest, and delights to see the gold purified in the furnace, the wheat winnowed from the chaff. The hearer of the Word is put upon his trial, and events prove whether he will hear or forbear. The believer in Christ is put upon his probation, and it is seen whether his faith is strong and his love sincere. Time tries all. II. THE SPIRIT IN WHICH TRIALS ARE TO BE ENDURED BY THE CHRISTIAN. St. Peter shows us that the true Christian temper under trials is that which regards all such afflictions as participation in the Master's sufferings. He who is one with Christ finds his satisfaction in being "as his Master, his Lord." He does not ask to be exempt from the experiences Jesus submitted to pass through before him. And he is sustained and cheered to know that, even in theHEATED FURNACE , there is One with him whose form is as the Son of God. Here is the true remedy for human restlessness and for human discontent. What we share with Christ we may accept with submission and gratitude. III. THE ISSUE TO WHICH TRIALS ARE TO TEND. We are not left without light upon the future. As our Lord himself', even in his humiliation and woe, saw of the travail of his soul, and was satisfied; so are his followers justified in anticipating, not merely deliverance, but exaltation. The glory of the triumphant Redeemer shall be revealed, and they who have shared his cross shall then with joy sit down with him upon his throne J.R.T. PULPIT, 1 Peter 4:12-19 - The joyous aspect of suffering for Christ aHELP to persecuted Christians. The apostle is writing on the eve of the dreadful persecution of the Church by Nero, which was alreadyBEGINNING to be felt. The increased bitterness of those around them, and probably dark intimations from their teachers that the evil times predicted by Christ were nigh, tended to awaken very gloomy forebodings in the hearts of the converts. No wonder if they thought the trial strange; even to us with our larger knowledge it always seems strange that the good should suffer, and often so severely. Yet God says, "Think it not strange, but rejoice," and that word "rejoice" is the key-word to the passage. There are three reasons here for this rejoicing. I. THERE IS THE JOY OF FELLOWSHIP WITH CHRIST IN SUFFERING. Suffering for righteousness brings us into fellowship with Christ. 1. It is suffering for his sake. The persecuted partake of Christ's sufferings. Some of our Lord's sufferings were peculiarly his own, and could not be shared; but wePARTICIPATE in his sufferings when we suffer in the interests of his Church, the interests of righteousness, for the spread of his kingdom. Suffering is always suffering, but when we know it is for that for which our Lord suffered, and on which his heart is set, it is suffering glorified. 2. It is suffering by his side. We are never more conscious of his presence and sympathy than in suffering voluntarily endured for his cause. None ever suffered for Christ without loving him more. 3. It is suffering preparatory to his glory. Some of Christ's servants do not think much of his coming again. That may be due to their not having fulfilled the tasks he gave them. His servants know when they have really tried to please him, and he knows it too, and this gives them confidence towards him, and makes them eager for his appearing. II. THERE IS THE JOY OF GLORIFYING THE SPIRIT IN SUFFERING. 1. Be sure thatYOURS is really Christian suffering. "Let none of you suffer as a murderer, or as a thief, or as a busybody." (Strange company that, by the way, for busybodies!) Is it not strange that Peter shouldSUGGEST that Church-members might be guilty of such things? The fact is that the early Church contained many from the criminal classes, and some of them were too easily admitted to fellowship; their adhesion to Christ being simply an endeavor to atone for a life of misdeeds while the misdeeds secretly remained. Let us see to it that we do not take to ourselves the comforts of those who suffer for Christ's sake, when we really suffer for our sins' sake. It is not the suffering that makes the martyr, but the cause of it. 23. 2. Yours be Christian suffering, its endurance glorifies the Spirit. "If ye be reproached for the name of Christ, the Spirit of glory and of God resteth upon you." The word "resteth" here is the same word our Lord uses when he says, "Come unto me and rest." On the seventh day God rested from his works, but be also rested in them: "He saw all that he had made, and behold it was very good." God in his works was satisfied. So the Spirit of God rests on the Christian martyr, for he sees his work therethe fruit of the sacred love he has inspired, of the sustaining grace he has imparted; and the gracious Spirit reposes in the glorious result of his mission. 3. Reproach becomes our glory rather than our shame. "If any man suffer as a Christian," etc. Christian was a name of scorn at first, and Peter says, "Be not ashamed, glorify God in this name; respond to the reproach of earth by praise of heaven." Why should we do this? Because in us at that moment the Spirit of God finds a resting-place. Do we not often forget the claims that gracious Spirit has on our service and our love? We owe all that Christ is to us, and all that the Father is to us, to him. III. THERE IS THE JOY OF TRUSTING THE FATHER. "For the time is come that judgment must begin at the house of God: and if it -first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let t