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1 Peter 4:12-17

12. Beloved, think it not strange concerning the fiery trial which is
to try you, as though some strange thing happened unto you:

12. Dilecti, ne miramini quum exploramini per ignem ad probationem
vestri, perinde ac si novum aliquid vobis obtingat:

13. But rejoice, inasmuch as ye are partakers of Christ's sufferings;
that, when his glory shall be revealed, ye may be glad also with
exceeding joy.

13. Sed quatenus consortes estis passionum Christi gaudere; ut in
revelatione quoque glorie ejus gaudeatis exultantes.

14. If ye be reproached for the name of Christ, happy are ye; for the
spirit of glory and of God resteth upon you: on their part he is evil
spoken of, but on your part he is glorified.

14. Si probris afficimini in nomine Christi, beati estis, quoniam
Spiritus glorite et Dei super vos requiescit; secundum ipsos quidem
contumelia afficitur, secundun vos aut em glorificatur.

15. But let none of you suffer as a murderer, or as a thief, or as an
evildoer, or as a busybody in other men's matters.

15. Ne quis enim vestrum patiatur, ut homicida, aut fur, aut maleficus,
aut cupide rebus alienis inhians.

16. Yet if any man suffer as a Christian, let him not be ashamed; but
let him glorify God on this behalf.

16. Si autem ut Christianus, ne pudefiat, imo glorificet Deum in hac
parte.

17. For the time is come that judgment must begin at the house of God:
--

17. Quandoquidem et tempus est, ut judicium incipiat a domo Dei:--


12 Beloved, think it not strange, or, wonder not. There is a frequent
mention made in this Epistle of afflictions; the cause of which we have
elsewhere explained. But this difference is to be observed, that when
he exhorts the faithful to patience, he sometimes speaks generally of
troubles common to man's life; but here he speaks of wrongs done to the
faithful for the name of Christ. And first, indeed, he reminded them
that they ought not to have deemed it strange as for a thing sudden and
unexpected; by which he intimates, that they ought by a long mediation
to have been previously prepared to bear the cross. For whosoever has
resolved to fight under Christ's banner, will not be dismayed when
persecution happens, but, as one accustomed to it, will patiently bear
it. That we may then be in a prepared state of mind when the waves of
persecutions roll over us, we ought in due time to habituate ourselves
to such an event by meditating continually on the cross.

Moreover, he proves that the cross is useful to us by two arguments, --
that God thus tries our faith, -- and that we become thus partakers
with Christ. Then, in the first place, let us remember that the trial
of our faith is most necessary, and that we ought thus willingly to
obey God who provides for our salvation. However, the chief consolation
is to be derived from a fellowship with Christ. Hence Peter not only
forbids us to think it strange, when he sets this before us, but also
bids us to rejoice. It is, indeed, a cause of joy, when God tries our
faith by persecution; but the other joy far surpasses it, that is, when
the Son of God allots to us the same course of life with himself, that
he might lead us with himself to a blessed participation of heavenly
glory. For we must bear in mind this truth, that we have the dying of
Christ in our flesh, that his life may be manifested in us. The wicked
also do indeed bear many afflictions; but as they are separated from
Christ, they apprehend nothing but God's wrath and curse: thus it comes
that sorrow and dread overwhelm them.

Hence, then, is the whole consolation of the godly, that they are
associates with Christ, that hereafter they may be partakers of his
glory; for we are always to bear in mind this transition from the cross
to the resurrection. But as this world is like a labyrinth, in which no
end of evils appears, Peter refers to the future revelation of Christ's
glory, as though he had said, that the day of its revelation is not to
be overlooked, but ought to be expected. But he mentions a twofold joy,
one which we now enjoy in hope, and the other the full fruition of
which the coming of Christ shall bring to us; for the first is mingled
with grief and sorrow, the second is connected with exultation. For it
is not suitable in the midst of afflictions to think of joy, which can
free us from all trouble; but the consolations of God moderate evils,
so that we can rejoice at the same time.

14 If ye be reproached He mentions reproaches, because there is often
more bitterness in them than in the loss of goods, or in the torments
or agonies of the body; there is therefore nothing which is more
grievous to ingenuous minds. For we see that many who are strong to
bear want, courageous in torments, nay, bold to meet death, do yet
succumb under reproach. To obviate this evil, Peter pronounces those
blessed, according to what Christ says, (Mark 8:35,) who are reproached
for the sake of the Gospel. This is very contrary to what men commonly
think and feel; but he gives a reason, Because the Spirit of God,
called also the Spirit of glory, rests on them. Some read the words
separately, "that which belongs to glory," as though the words were,
"glory and the Spirit of God." But the former reading is more suitable
as to the sense, and, as to language, more simple. Then Peter shews,
that it is no hindrance to the happiness of the godly, that they
sustain reproach for the name of Christ, because they nevertheless
retain a complete glory in the sight of God, while the Spirit, who has
glory ever connected with him, dwells in them. So, what seems to the
flesh a paradox, the Spirit of God makes consistent by a sure
perception in their minds.

On their part This is a confirmation of the last sentence; for he
intimates that it is enough for the godly, that the Spirit of God
testifies that the reproaches endured for the sake of the Gospel, are
blessed and full of glory. The wicked, however, attempted to effect a
far different object; as though he had said, "Ye can boldly despise the
insolence of the ungodly, because the testimony respecting your glory,
which God's Spirit gives you, remains fixed within." And he says that
the Spirit of God was reproached, because the unbelieving expose to
ridicule whatever he suggests and dictates for our consolation. But
this is by anticipation; for however the world in its blindness may see
nothing but what is disgraceful in the reproaches of Christ, he would
not have the eyes of the godly to be dazzled with this false opinion;
but on the contrary they ought to look up to God. Thus he does not
conceal what men commonly think; but he sets the hidden perception of
faith, which God's children possess in their own hearts, in opposition
to their presumption and insolence. Thus Paul boasted that he had the
marks of Christ, and he gloried in his bonds. (Galatians 6:17.) He had
at the same time sufficiently found out what was the judgment formed of
them by the world; and yet he intimates that it thought foolishly, and
that those are blind together with the world, who esteem the slanders
of the flesh glorious.

15. But (or, For) let one of you Here also he anticipates an objection.
He had exhorted the faithful to patience, if it happened to them to be
persecuted for the cause of Christ; he now adds the reason why he had
only spoken of that kind of trouble, even because they ought to have
abstained from all evil-doing. Here, then, is contained another
exhortation, lest they should do anything for which they might seem to
be justly punished. Therefore the causal particle is not, here
superfluous, since the Apostle wished to give a reason why he so much
exhorted the faithful to a fellowship with the sufferings of Christ,
and at the same time to remind them by the way to live justly and
harmlessly, lest they should bring on themselves a just punishment
through their own faults; as though he had said, that it behoved
Christians to deserve well of all, even when they were badly and
cruelly treated by the world.

Were any one to object and say, that no one can be found to be so
innocent but that he deserves for many faults to be chastised by God;
to this I reply, that Peter here speaks of sins from which we ought to
be entirely freed, such as thefts and murders; and I give further this
reply, that the Apostle commands Christians to be such as they ought to
be. It, is, then, no wonder, that he points out a difference between us
and the children of this world, who being without God's Spirit, abandon
themselves to every kind of wickedness. He would not have God's
children to be in the same condition, so as to draw on themselves by a
wicked life the punishment allotted by the laws. But we have already
said elsewhere, that though there are always many sins in the elect,
which God might justly punish, yet according to his paternal indulgence
he spares his own children, so that he does not inflict the punishment
they deserve, and that in the meantime, for honour's sake, he adorns
them with his own tokens and those of his Christ, when he suffers them
to be afflicted for the testimony of the Gospel.

The word allotrioepiskopos seems to me to designate one who covets what
belongs to another. For they who gape after plunder or fraud, inquire
into affairs of others with tortuous or crooked eyes, as Horace says;
[49] but the despiser of money, as the same says elsewhere, looks on
vast heaps of gold with a straight eye. [50]

16 Yet if any man suffer as a Christian After having forbidden the
Christians to do any hurt or harm, lest for their evil deeds, like the
unbelieving, they should become hateful to the world, he now bids them
to give thanks to God, if they suffered persecutions for the name of
Christ. And truly it is no common kindness from God, that he calls us,
freed and exempted from the common punishment of our sins, to so
honorable a warfare as to undergo for the testimony of his Gospel
either exiles, or prisons, or reproaches, or even death itself. Then he
intimates that those are ungrateful to God, who clamor or murmur on
account of persecutions, as though they were unworthily dealt with,
since on the contrary they ought to regard it as gain and to
acknowledge God's favor.

But when he says, as a Christian, he regards not so much the name as
the cause. It is certain that the adversaries of Christ omitted nothing
in order to degrade the Gospel. Therefore, whatever reproachful words
they made use of, it was enough for the faithful, that they suffered
for nothing else but for the defense of the Gospel.

On this behalf, or, In this respect. For since all afflictions derive
their origin from sin, this thought ought to occur to the godly, "I am
indeed worthy to be visited by the Lord with this and even with greater
punishment for my sins; but now he would have me to suffer for
righteousness, as though I were innocent." For how much soever the
saints may acknowledge their own faults, yet as in persecutions they
regard a different end, such as the Lord sets before them, they feel
that their guilt is blotted out and abolished before God. On this
behalf, then, they have reason to glorify God.

17 For the time is come, or, Since also the time is come. He amplifies
the consolation, which the goodness of the cause for which we suffer
brings to us, while we are afflicted for the name of Christ. For this
necessity, he says, awaits the whole Church of God, not only to be
subject to the common miseries of men, but especially and mainly to be
chastised by the hand of God. Then, with more submission, ought
persecutions for Christ to be endured. For except we desire to be
blotted out from the number of the faithful, we must submit our backs
to the scourges of God. Now, it is a sweet consolation, that God does
not execute his judgments on us as on others, but that he makes us the
representatives of his own Son, when we do not suffer except for his
cause and for his name.

Moreover, Peter took this sentence from the common and constant
teaching of Scripture; and this seems more probable to me than that a
certain passage, as some think, is referred to. It was formerly usual
with the Lord, as all the prophets witness, to exhibit the first
examples of his chastisements in his own people, as the head of a
family corrects his own children rather than those of strangers.
(Isaiah 10:12.) For though God is the judge of the whole world, yet he
would have his providence to be especially acknowledged in the
government of his own Church. Hence, when he declares that he would
rise up to be the judge of the whole world, he adds that this would be
after he had completed his work on Mount Sion. He indeed puts forth his
hand indifferently against his own people and against strangers; for we
see that both are in common subjected to adversities; and if a
comparison be made, he seems in a manner to spare the reprobate, and to
be severe towards the elect. Hence the complaints of the godly, that
the wicked pass their life in continual pleasures, and delight
themselves with wine and the harp, and at length descend without pains
in an instant into the grave -- that fatness covers their eyes -- that
they are exempt from troubles -- that they securely and joyfully spend
their life, looking down with contempt on others, so that they dare to
set their mouth against heaven. (Job 21:13; Psalm 73:3-9.) In short,
God so regulates his judgments in this world, that he fattens the
wicked for the day of slaughter. He therefore passes by their many
sins, and, as it were, connives at them. In the meantime, he restores
by corrections his own children, for whom he has a care, to the right
way, whenever they depart from it.

In this sense it is that Peter says that judgment begins at the house
of God; for judgment includes all those punishments which the Lord
inflicts on men for their sins, and whatever refers to the reformation
of the world.

But why does he say that it was now the time? He means, as I think,
what the prophets declare concerning his own time, that it especially
belonged to Christ's kingdom, that the beginning of the reformation
should be in the Church. Hence Paul says that Christians, without the
hope of a resurrection, would of all men be the most miserable, (1
Corinthians 15:19) and justly so, because, while others indulge
themselves without fear, the faithful continually sigh and groan; while
God connives at the sins of others, and suffers them to continue
torpid, he deals rigidly with his own people, and subjects them to the
discipline of the cross.
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[49] Sic tamen ut limis rapias quid prima secundo
Cera velit versu. Sat. lib. 2:5, 53.

[50] Quisquis ingentes oculo irretorto
Spectat acervos.
-- Carm. lib. it. Od. 2:23. The sin here referred to must have some
public act, punishable by law. The word means an observer of other
people's affairs, but he must have done so for some sinister purpose.
He was probably a pryer into matters of state or government in order to
create discontent and to raise commotions; and this was an evil which
prevailed much at the time among the Jews. Hence "seditions," or
factions, would convey probably the right meaning. -- Ed.