1Pe 1:6-7, 3:14, 4:1, 12-19 | Barnes | STEP | Verse 6. Wherein ye greatly rejoice . In which hope of salvation. The idea is, that the prospect which they had of the future inheritance was to them a source of the highest joy, even in the midst of their many sufferings and trials. On the general grounds for rejoicing, , ; ; ; . . The particular meaning here is, that the hope which they had of their future inheritance enabled them to rejoice even in the midst of persecutions and trials . It not only sustained them, but it made them happy. That must be a valuable religion which will make men happy in the midst of persecutions and heavy calamities. Though now for a season . A short period--ολιγον. It would be in fact only for a brief period, even if it should continue through the whole of life. : "Our light affliction which is but for a moment ." It is possible, however, that Peter supposed that the trials which they then experienced would soon pass over. They may have been suffering persecutions which he hoped would not long continue. If need be . This phrase seems to have been thrown in here to intimate that there was a necessity for their afflictions, or that there was "need" that they should pass through these trials. There was some good to be accomplished by them, which made it desirable and proper that they should be thus afflicted. The sense is, "since there is need;" though the apostle expresses it more delicately by suggesting the possibility that there might be need of it, instead of saying absolutely that there was need. It is the kind of language which we would use in respect to one who was greatly afflicted, by suggesting to him, in the most tender manner, that there might be things in his character which God designed to correct by trials, instead of saying roughly and bluntly that such was undoubtedly the fact. We would not say to such a person, "you certainly needed this affliction to lead you to amend your life:" but, it may be that there is something in your character which makes it desirable, or that God intends that some good results shall come from it which will show that it is wisely ordered." Ye are in heaviness . Gr., "Ye are sorrowing," λυπηθεντες; you are sad, or grieved, . Through manifold temptations . Through many kinds of trials , for so the word rendered temptation (πειρασμος) means, . . The meaning here is, that they now endured many things which were fitted to try or test their faith. These might have consisted of poverty, persecution, sickness, or the efforts of others to lead them to renounce their religion, and to go back to their former state of unbelief. Any one or all of these would try them, and would show whether their religion was genuine. On the various ways which God has of trying his people, , seq. (f) "if need be" (*) "heaviness" "Ye are grieved" (+) "temptations" "various trials"

1 Peter 1:6-7

Verse 6. Wherein ye greatly rejoice. In which hope of salvation. The idea is, that the prospect which they had of the future inheritance was to them a source of the highest joy, even in the midst of their many sufferings and trials. On the general grounds for rejoicing, Rom 5:1, Rom 5:2; Php 3:1; Php 4:4; 1Thes 5:16. 1Pet 1:8. The particular meaning here is, that the hope which they had of their future inheritance enabled them to rejoice even in the midst of persecutions and trials. It not only sustained them, but it made them happy. That must be a valuable religion which will make men happy in the midst of persecutions and heavy calamities.

Though now for a season. A short period--ολιγον. It would be in fact only for a brief period, even if it should continue through the whole of life. 2Cor 4:17: "Our light affliction which is but for a moment." It is possible, however, that Peter supposed that the trials which they then experienced would soon pass over. They may have been suffering persecutions which he hoped would not long continue.

If need be. This phrase seems to have been thrown in here to intimate that there was a necessity for their afflictions, or that there was "need" that they should pass through these trials. There was some good to be accomplished by them, which made it desirable and proper that they should be thus afflicted. The sense is, "since there is need;" though the apostle expresses it more delicately by suggesting the possibility that there might be need of it, instead of saying absolutely that there was need. It is the kind of language which we would use in respect to one who was greatly afflicted, by suggesting to him, in the most tender manner, that there might be things in his character which God designed to correct by trials, instead of saying roughly and bluntly that such was undoubtedly the fact. We would not say to such a person, "you certainly needed this affliction to lead you to amend your life:" but, it may be that there is something in your character which makes it desirable, or that God intends that some good results shall come from it which will show that it is wisely ordered."

Ye are in heaviness. Gr., "Ye are sorrowing," λυπηθεντες; you are sad, or grieved, Mt 14:9, 17:23.

Through manifold temptations. Through many kinds of trials, for so the word rendered temptation (πειρασμος) means, Jas 1:2,12. Mt 4:1, 6:13. The meaning here is, that they now endured many things which were fitted to try or test their faith. These might have consisted of poverty, persecution, sickness, or the efforts of others to lead them to renounce their religion, and to go back to their former state of unbelief. Any one or all of these would try them, and would show whether their religion was genuine. On the various ways which God has of trying his people, Isa 28:23, seq.

(f) "if need be" Heb 12:7-11 (*) "heaviness" "Ye are grieved" (+) "temptations" "various trials" Verse 7. That the trial of your faith. The putting of your religion to the test, and showing what is its real nature. Jas 1:3,12.

Being much more precious than of gold. This does not mean that their faith was much more precious than gold, but that the testing of it, (δοκιμιον,) the process of showing whether it was or was not genuine, was a much more important and valuable process than that of testing gold in the fire. More important results were to be arrived at by it, and it was more desirable that it should be done.

That perisheth. Not that gold perishes by the process of being tried in the fire, for this is not the fact, and the connexion does not demand this interpretation. The idea is, that gold, however valuable it is, is a perishable thing. It is not an enduring, imperishable, indestructible thing, like religion. It may not perish in the fire, but it will in some way, for it will not endure for ever.

Though it be tried with fire. This refers to the gold. See the Greek. The meaning is, that gold, though it will bear the action of fire, is yet a destructible thing, and will not endure for ever. It is more desirable to test religion than it is gold, because it is more valuable. It pertains to that which is eternal and indestructible, and it is therefore of more importance to show its true quality, and to free it from every improper mixture.

Might be found unto praise. That is, might be found to be genuine, and such as to meet the praise or commendation of the final Judge.

And honour. That honour might be done to it before assembled worlds.

And glory. That it might be rewarded with that glory which will be then conferred on all who have shown, in the various trials of life, that they had true religion.

At the appearing of Jesus Christ. To judge the world. Comp. Mt 25:31, Acts 1:11, 1Thes 4:16, 2Thes 2:8, 1Timm 6:14, 2Ti 4:1,8, Tit 2:13. From these two verses (1Pet 1:6,7) we may learn:

I. That it is desirable that the faith of Christians should be tried.

(a.) It is desirable to know whether that which appears to be religion is genuine, as it is desirable to know whether that which appears to be gold is genuine. To gold we apply the action of intense heat, that we may know whether it is what it appears to be; and as religion is of more value than gold, so it is more desirable that it should be subjected to the proper tests, that its nature may be ascertained. There is much which appears to be gold, which is of no value, as there is much which appears to be religion, which is no value. The one is worth no more than the other, unless it is genuine.

(b.) It is desirable in order to show its true value. It is of great importance to know what that which is claimed to be gold is worth for the purposes to which gold is usually applied; and so it is in regard to religion. Religion claims to be of more value to man than anything else. It asserts its power to do that for the intellect and the heart which nothing else can do; to impart consolation in the various trials of life which nothing else can impart; and to give a support which nothing else can on the bed of death. It is very desirable, therefore, that in these various situations it should show its power; that is, that its friends should be in these various conditions, in order that they may illustrate the true value of religion.

(c.) It is desirable that true religion should be separated from all alloy. There is often much alloy in gold, and it is desirable that it should be separated from it, in order that it may be pure. So it is in religion. It is often combined with much that is unholy and impure; much that dims its lustre and mars its beauty; much that prevents its producing the effect which it would otherwise produce. Gold is, indeed, often better, for some purposes, for having some alloy mixed with it; but not so with religion. It is never better for having a little pride, or vanity, or selfishness, or meanness, or worldliness, or sensuality mingled with it; and that which will remove these things from our religion will be a favour to us.

II. God takes various methods of trying his people, with a design to test the value of their piety, and to separate it from all impure mixtures.

(1.) He tries his people by prosperity--often as decisive a test of piety as can be applied to it. There is much pretended piety, which will bear adversity, but which will not bear prosperity. The piety of a man is decisively tested by popularity; by the flatteries of the world; by a sudden increase of property; and in such circumstances it is often conclusively shown that there is no true religion in the soul.

(2.) He tries his people in adversity. He lays his hand on them heavily, to show

(a.) whether they will bear up under their trials, and persevere in his service;

(b.) to show whether their religion will keep them from murmuring or complaining;

(c.) to show whether it is adapted to comfort and sustain the soul.

(3.) He tries his people by sudden transition from one to the other. We get accustomed to a uniform course of life, whether it be joy or sorrow; and the religion which is adapted to a uniform course may be little fitted to transitions from one condition of life to another. In prosperity we may have shown that we were grateful, and benevolent, and disposed to serve God; but our religion will be subjected to a new test, if we are suddenly reduced to poverty. In sickness and poverty, we learn to be patient and resigned, and perhaps even happy. But the religion which we then cultivated may be little adapted to a sudden transition to prosperity; and in such a transition, there would be a new trial of our faith. That piety which shone so much on a bed of sickness, might be little fitted to shine in circumstances of sudden prosperity. The human frame may become accustomed either to the intense cold of the polar regions, or to the burning heats of the equator; but in neither case might it bear a transition from one to the other. It is such a transition that is a more decisive test of its powers of endurance than either intense heat or cold, if steadily prolonged.

III. Religion will bear any trial which may be applied to it, as gold will bear the action of fare.

IV. Religion is imperishable in its nature. Even the most fine gold will perish. Time will corrode it, or it will be worn away by use, or it will be destroyed at the universal conflagration; but time and use will not wear out religion, and it will live on through the fires that will consume everything else.

V. Christians should be willing to pass through trials.

(a.) They will purify their religion, as the fire will remove dross from gold.

(b.) They will make it shine more brightly, as gold does when it comes out of the furnace.

(c.) They disclose more fully its value.

(d.) They will furnish an evidence that we shall be saved; for that religion which will bear the tests that God applies to it in the present life, will bear the test of the final trial.

(a) "trial" Jas 1:3,12 (*) "trial" "proof" (+) "tried" "proved" (b) "with fire" 1Cor 3:13 (c) "praise and honour" Rom 2:7,10 (d) "appearing" Rev 1:7

1 Peter 3:14

Verse 14. But and if ye suffer for righteousness' sake. Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Comp. Mt 5:10 2Ti 3:12.

Happy are ye. Perhaps alluding to what the Saviour says in Mt 5:10: "Blessed are they which are persecuted for righteousness' sake." On the meaning of the word happy or blessed, Mt 5:3. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favourable to salvation; and they were not therefore, on the whole, to regard it as an evil.

And be not afraid of their terror. Of anything which they can do to cause terror. There is evidently an allusion here to Isa 8:12,13: "Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." Isa 8:12, seq. Comp. Isa 51:12, Mt 10:28.

Neither be troubled. With apprehension of danger. Compare Jn 14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and he is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present or things to come," 1Cor 3:21,22.

(a) "be not afraid" Isa 8:12,13, 51:12

1 Peter 4:1

I PETER CHAPTER IV.

ANALYSIS OF THE CHAPTER.

THIS chapter relates principally to the manner in which those to whom the apostle wrote ought to bear their trials, and to the encouragements to a holy life, notwithstanding their persecutions. He had commenced the subject in the preceding chapter, and had referred them particularly to the example of the Saviour. His great solicitude was, that if they suffered, it should not be for crime, and that their enemies should not be able to bring any well-founded accusation against them. He would have them pure and harmless, patient and submissive; faithful in the performance of their duties, and confidently looking forward to the time when they should be delivered. He exhorts them, therefore, to the following things:

(a.) To arm themselves with the same mind that was in Christ; to consider that the past time of their lives was enough for them to have wrought the will of the flesh, and that now it was their duty to be separate from the wicked world, in whatever light the world might regard their conduct --remembering that they who calumniated them must soon give account to God, 1Pet 4:1-6.

(b.) He reminds them that the end of all things was at hand, and that it became them to be sober, and watch unto prayer, 1Pet 4:7.

(c.) He exhorts them to the exercise of mutual love and hospitality--virtues eminently useful in a time of persecution and affliction, 1Pet 4:8,9.

(d.) He exhorts them to a performance of every duty with seriousness of manner, and fidelity--whether it were in preaching, or in dispensing alms to the poor and needy, 1Pet 4:10,11.

(e.) He tells them not to think it strange that they were called to pass through fiery trials, nor to suppose that any unusual thing had happened to them; reminds them that they only partook of Christ's sufferings, and that it was to be regarded as a favour if any one suffered as a Christian; and presses upon them the thought that they ought to be careful that none of them suffered for crime, 1Pet 4:12-16.

(f.) He reminds them that the righteous would be saved with difficulty, and that the wicked would certainly be destroyed; and exhorts them, therefore, to commit the keeping of their souls to a faithful Creator, 1Pet 4:18,19.

Verse 1. Forasmuch then as Christ hath suffered for us in the flesh. Since he as a man has died for us. 1Pet 3:18. The design was to set the suffering Redeemer before them as an example in their trials.

Arm yourselves likewise with the same mind. That is, evidently, the same mind that he evinced--a readiness to suffer in the cause of religion, a readiness to die as he had done. This readiness to suffer and die, the apostle speaks of as armour, and having this is represented as being armed. Armour is put on for offensive or defensive purposes in war; and the idea of the apostle here is, that that state of mind when we are ready to meet with persecution and trial, and when we are ready to die, will answer the purpose of armour in engaging in the conflicts and strifes which pertain to us as Christians, and especially in meeting with persecutions and trials. We are to put on the same fortitude which the Lord Jesus had, and this will be the best defence against our foes, and the best security of victory.

For he that hath suffered in the flesh hath ceased from sin. Comp. Rom 6:7. To "suffer in the flesh" is to die. The expression here has a proverbial aspect, and seems to have meant something like this: "when a man is dead, he will sin no more;" referring of course to the present life. So if a Christian becomes dead in a moral sense--dead to this world, dead by being crucified with Christ (Gal 2:20)--he may be expected to cease from sin. The reasoning is based on the idea that there is such a union between Christ and the believer that his death on the cross secured the death of the believer to the world. Comp. 2Ti 2:11, Col 2:20, 3:3.

(*) "then" "Since then" (a) "same mind" Php 2:5 (b) "he that" Rom 6:2,7

1 Peter 4:12-19

Verse 12. Beloved, think it not strange. Do not consider it as anything which you had no reason to expect; as anything which may not happen to others 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 (πυρωσει) occurs only here and in Rev 18:9,18; 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.

(c) "fiery trial" 1Cor 3:13 Verse 13. But rejoice, inasmuch as ye are partakers of Christ's sufferings. That is, sufferings of the same kind that he endured, and inflicted for the same reasons. Comp. Col 1:24, Jas 1:2; Mt 5:12. The meaning here is, that they were to regard it as a matter of rejoicing that they were identified with Christ, even in suffering. See this sentiment illustrated at length Php 3:10.

That, when his glory shall be revealed. At the day of judgment. Mt 26:30. Ye may be glad also with exceeding joy. Being admitted to the rewards which he will then confer on his people. Comp. 1Thes 2:19. Every good man will have joy when, immediately at death, he is received into the presence of his Saviour; but his joy will be complete only when, in the presence of assembled worlds, he shall hear the sentence which shah confirm him in happiness for ever.

(d) "rejoice" Jas 1:2 (e) "when his glory" 2Ti 2:12 Verse 14. If ye be reproached for the name of Christ, happy are ye. That is, in his cause, or on his account. Mt 5:11. The sense of the word happy here is the same as blessed in Mt 5:3,4, etc. It means that they were to regard their condition or lot as a blessed one; not that they would find personal and positive enjoyment on being reproached and vilified. It would be a blessed condition, because it would be like that of their Saviour; would show that they were his friends; would be accompanied with rich spiritual influences in the present world; and would be followed by the rewards of heaven.

For the spirit of glory and of God resteth upon you. The glorious and Divine Spirit. There is no doubt that there is reference here to the Holy Spirit; and the meaning is, that they might expect that that Spirit would rest upon them, or abide with them, if they were persecuted for the cause of Christ. There may be some allusion here, in the language, to the fact that the Spirit of God descended and abode on the Saviour at his baptism, (Jn 1:33;) and, in like manner, they might hope to have the same Spirit resting on them. The essential idea is, that, if they were called to suffer in the cause of the Redeemer, they would not be left or forsaken. They might hope that God would impart his Spirit to them in proportion to their sufferings in behalf of religion, and that they would have augmented joy and peace. This is doubtless the case with those who suffer persecution, and this is the secret reason why they are so sustained in their trials. Their persecutions are made the reason of a much more copious effusion of the Spirit on their souls. The same principle applies, doubtless, to all the forms of trial which the children of God pass through; and in sickness, bereavement, loss of property, disappointment in their worldly plans, and death itself, they may hope that larger measures of the Spirit's influences will rest upon them. Hence it is often gain to the believer to suffer.

On their part. So far as they are concerned; or by them.

He is evil spoken of. That is, the Holy Spirit. They only blaspheme him, (Greek;) they reproach his sacred influences by their treatment of you and your religion.

But on your part he is glorified. By your manner of speaking of him, and by the honour done to him in the patience evinced in your trials, and in your purity of life.

(f) "If ye be" Mt 5:11 Verse 15. But let none of you suffer as a murderer. If you must be called to suffer, see that it be not for crime. Comp. 2Pet 3:14, 2Pet 3:17. They were to be careful that their sufferings were brought upon them only in consequence of their religion, and not because any crime could be laid to their charge. If even such charges were brought against them, there should be no pretext furnished for them by their lives.

As an evil doer. As a wicked man; or as guilty of injustice and wrong towards others.

Or as a busy-body in other men's matters. The Greek word here used (αλλοτριοεπισκοπος) occurs nowhere else in the New Testament. It means, properly, an inspector of strange things, or of the things of others. Professor Robinson (Lex.) supposes that the word may refer to one who is "a director of heathenism;" but the more obvious signification, and the one commonly adopted, is that which occurs in our translation --one who busies himself with what does not concern him; that is, one who pries into the affairs of another; who attempts to control or direct them as if they were his own. In respect to the vice here condemned, Php 2:4. Comp. 2Thes 3:11, and 1Timm 5:13.

(*) "busy-body" "busy-meddler" Verse 16. Yet if any man suffer as a Christian. Because he is a Christian; if he is persecuted on account of his religion. This was often done, and they had reason to expect that it might occur in their own case. 2Pet 3:17. On the import of the word Christian, and the reasons why the name was given to the disciples of the Lord Jesus, Acts 11:26.

Let him not be ashamed.

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

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

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

(1.) that they may have this evidence that they are true Christians;

(2.) that they may desire the advantages which may result from suffering as Christ did, and in his cause. Acts 5:41, where the sentiment here expressed is fully illustrated. Comp. Php 3:10; Col 1:24.

(+) "behalf" "On this account" Verse 17. For the time is come. That is, this is now to be expected. There is reason to think that this trial will now occur, and there is a propriety that it should be made. Probably the apostle referred to some indications then apparent that this was about to take place.

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

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

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

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

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

(a) "begin" Isa 10:12, Jer 49:12, Eze 9:6 Verse 18. And if the righteous scarcely be saved. If they are saved with difficulty. The word here used (μολις) occurs in the following places: Acts 14:18, "scarce restrained they the people;" Acts 27:7, "and scarce were come over against Cnidus;" Acts 27:8, "and hardly passing it;" Acts 27:16, "we had much work to come by the boat"- literally, we were able with difficulty to get the boat; Rom 5:7, "scarcely for a righteous man will one die;" and in the passage before us. The word implies that there is some difficulty, or obstruction, so that the thing came very near not to happen, or so that there was much risk about it. Compare Lk 13:31. The apostle in this passage seems to have had his eye on a verse in Proverbs, (Prov 11:31,) and he has merely expanded and illustrated it: "Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner." By the question which he employs, he admits that the righteous are saved with difficulty, or that there are perils which jeopard their salvation, and which are of such a kind as to make it very near not to happen. They would indeed be saved, but it would be in such a manner as to show that the circumstances were such as to render it, to human appearances, doubtful and problematical. This peril may have arisen from many circumstances:

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

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

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

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

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

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

(b.) No one can be saved without effort, and in fact the righteous are saved only by constant and strenuous effort on their part. But the wicked make no effort for their own salvation. They make use of no means for it; they put forth no exertions to obtain it; they do not make it a part of their plan of life. How, then, can they be saved? But where will they appear? I answer,

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

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

(1.) that the wicked will certainly be destroyed. If the righteous are scarcely saved, how can they be?

(2.) That there will be a state of future punishment, for this refers to what is to occur in the future world.

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

(b) "if the righteous" Jer 25:29, Lk 23:31 Verse 19. Wherefore, let them that suffer according to the will of God. That is, who endure the kind of sufferings that he, by his Providence, shall appoint. Comp. 1Pet 3:17, 4:15,16.

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

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

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

(a) "commit" Ps 37:5