1Pe 4:18-19 | Barnes | STEP | 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: , "scarce restrained they the people;" , "and scarce were come over against Cnidus;" , "and hardly passing it;" , "we had much work to come by the boat"- literally, we were able with difficulty to get the boat; , "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 . The apostle in this passage seems to have had his eye on a verse in Proverbs, ( ,) 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"

1 Peter 4:18-19

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