---
title: "Clarke"
description: "Verse 1 Peter 4:1. As Christ hath suffered — He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentle"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/1-peter/4"
---

Verse [1 Peter 4:1](../../../kjv/1-peter/4/1). ***As Christ hath suffered*** — He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession.
***He that hath suffered in the flesh, hath ceased from sin*** — This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God's mercy, he is delivered from his sin.
Some suppose the words are to be understood thus: "Those who have *firmly resolved*, if called to it, to *suffer death* rather than *apostatize* from Christianity, have consequently *ceased from*, or are *delivered* from, the sin of *saving* their *lives* at the expense of their faith." Others think that it is a parallel passage to [Romans 6:7](../../../kjv/romans/6/7), and interpret it thus: "He that hath mortified the flesh, hath ceased from sin." Dr. Bentley applies the whole to our redemption by Christ: *He that hath suffered in the flesh hath* *died for our sins*. But this seems a very constrained sense.

Verse [1 Peter 4:2](../../../kjv/1-peter/4/2). ***That he no longer should live - in the flesh*** — Governed by the base principle of giving up his faith to save his life; *to* *the lusts of men*-according to the will of his idolatrous persecutors; *but to the will of God*; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer for it.

Verse [1 Peter 4:3](../../../kjv/1-peter/4/3). ***The time past of*****our*****life*** — This is a complete epitome of the Gentile or heathen state, and a proof that those had been Gentiles to whom the apostle wrote.
1. They *walked in lasciviousness*, ενασελγειαις. every species of lechery, lewdness, and impurity.
2. In *lusts*, επιθυμιαις. strong irregular appetites, and desires of all kinds.
3. In *excess of wine*, οινοφλυγιαις. *wine*, and φλυω, *to be* *hot*, or *to boil*; to be inflamed with wine; they were in continual debauches.
4. In *revellings*, κωμοις. lascivious feastings, with drunken songs, c. [Romans 13:13](../../../kjv/romans/13/13).
5. In *banquetings*, ποτοις. *wine feasts, drinking matches*, &c.
6. In *abominable idolatries*, αθεμιτοις ειδωλολατρειαις. that is, the abominations practised at their idol feasts, where they not only worshipped the idol, but did it with the most impure, obscene, and abominable rites. This was the general state of the Gentile world and with this monstrous wickedness Christianity had everywhere to struggle.

Verse [1 Peter 4:4](../../../kjv/1-peter/4/4). ***They think it strange*** — ξενιζονται. They *wonder* and are *astonished* at you, that ye can renounce these gratifications of the flesh for a spiritual something, the good of which *they* cannot see.
***Excess of riot*** — ασωτιας αναχυσιν. *Flood of profligacy*; bearing down all rule, order, and restraints before it.
***Speaking evil of*** you] βλασφημουντες. Literally, *blaspheming*; i.e. speaking *impiously* against *God*, and *calumniously* of *you.*

Verse [1 Peter 4:5](../../../kjv/1-peter/4/5). ***To judge the quick and the dead.*** — They shall give account of these irregularities to Him who is prepared to judge both the Jews and the Gentiles. The *Gentiles*, previously to the preaching of the Gospel among them, were reckoned to be *dead in* *trespasses and sins*, [Ephesians 2:1-5](../../../kjv/ephesians/2/1-5); under the sentence of *death, because* they had sinned. The Jews had at least, by their religious profession, a name to live; and by that profession were bound to give to God.

Verse 6. ***Was the Gospel preached also to them that are dead*** — This is a most difficult verse; the best translations I have seen of it are the following: -
"For this indeed was *the effect* of the preaching of the Gospel to *the* dead, (the unconverted Gentiles,) that *some* will be punished as carnal men; but *others*, (those converted to Christianity,) lead a spiritual life unto God." - WAKEFIELD.
"For this purpose hath the Gospel been preached even to the dead, (i.e. the Gentiles,) that although they might be condemned, indeed, by men in the flesh, (their persecutors,) yet they might live eternally by God in the Spirit." - MACKNIGHT.
"For this cause was the Gospel preached to them that were dead; that they who live according to men in the flesh, may be condemned; but that they who live according to God in the Spirit, may live." - KNATCHBULL.
There are as many different translations of this verse, and comments upon it, as there are translators and commentators. That of Sir Norton Knatchbull, could the Greek text bear it, appears the most simple; but that of Dr. Macknight, which is nearly the sense given by Mr. Wesley in his *Paraphrase*, is more likely to be the true one among those already proposed.
But if the apostle had the same fact in view which he mentions, [1 Peter 3:19](../../../kjv/1-peter/3/19); [1 Peter 3:20](../../../kjv/1-peter/3/20), then the *antedilevians* are the persons intended: *For this cause* - that Christ is *prepared to judge the quick and the dead*, and to dispense righteous judgment in consequence of having afforded them every necessary advantage, *was the Gospel preached* by Noah *to them* *also who are dead* - the antediluvian world, then dead in trespasses and sins, and condemned to death by the righteous judgment of God; but in his great compassion he afforded them a respite, *that* *though they were condemned as men in the flesh*, (for this was their character; *my Spirit will not always strive with man,* *forasmuch as he is* FLESH, [Genesis 6:3](../../../kjv/genesis/6/3),) yet, hearing this Gospel by Noah, they may believe, *and live* *according to God in the Spirit* - live a blessed life in eternity according to the mercy of God, who sent his *Spirit* to strive with them. This appears to me to be the most consistent sense; especially as the apostle seems to refer to what he had said of the Spirit of Christ in Noah preaching to the spirits in prison - the rebellions that lived before the flood. See the notes on [1 Peter 3:19-20](../../../kjv/1-peter/3/19-20).

Verse 7. ***But the end of all things is at hand*** — I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In [Genesis 6:13](../../../kjv/genesis/6/13), God said unto Noah, *The end of all flesh is come before me*. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, *The end of all things is at hand*; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people.
In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., A. D. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, *The* *end of all things is at hand*; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand.
If these words could be taken in any general sense, then we might say to every present generation, *The end of all things is at* *hand*; the *end* of all the *good* which the *wicked* enjoy, and the end of all the *evil* which the *righteous* suffer.
***Be - sober, and watch unto prayer.*** — *Be sober*-make a prudent and moderate use of all you possess; and *watch* against all occasions of sin; and *pray* for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes.

Verse 8. ***Have fervent charity*** — αγαπηνεκτενη. *Intense love;* *for love shall cover a multitude of sins*. A loving disposition leads us to pass by the faults of others, to forgive offences against ourselves, and to excuse and lessen, as far as is consistent with truth, the transgressions of men. It does not mean that our love to others will induce God to pardon our offences. [James 5:20](../../../kjv/james/5/20); [James 5:20](../../../kjv/james/5/20).

Verse 9. ***Use hospitality*** — Be ever ready to divide your bread with the *hungry*, and to succour the *stranger*. [Hebrews 13:2](../../../kjv/hebrews/13/2); [Hebrews 13:2](../../../kjv/hebrews/13/2).
***Without grudging.*** — ανευγαγγυσμων. *Without grumblings*. Do nothing merely because it is *commanded*, but do it from love to God and man; then it will be *without grumbling*.

Verse 10. ***Hath received the gift*** — χαρισμα. *A gift*; any blessing of *providence* or *grace*. I cannot think that the word means here the *Holy Ghost*, or any of his supernatural gifts or influences; it may include those, but it signifies any thing given by the mere mercy and bounty of God: but perhaps in this place it may signify some or any *office* in the Church; and this sense, indeed, the connection seems to require.
***Stewards of the manifold grace*** — Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord's property, and to be employed in his work, and to promote his glory.

Verse 11. ***If any man speak*** — In order to explain or enforce God's word, and edify his neighbour, 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, c., 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*.

Verse 12. ***Think it not strange concerning the fiery trial*** — πυρωσει. *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, [1 Peter 1:7](../../../kjv/1-peter/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 honour 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*.

Verse 14. ***If ye be reproached for the name of Christ*** — To be reproached for the *name of Christ* is to be reproached for being a *Christian*, that is, for being *like Christ*. This is the highest honour to which any man can arrive in this world, and therefore the apostle says to such? *Happy* are ye.
***The Spirit of glory and of God resteth upon you*** — As this Divine Spirit *rested* upon Jesus, so does it rest upon his persecuted followers. There is a various reading here, και δυναμεως, *and of power*, which is found in some of the chief MSS., (the *Codex Alexandrinus*, and above twenty others,) the later *Syriac*, all the *Arabic, Coptic, AEthiopic, Armenian, Vulgate*, some copies of the *Itala, Athanasius, Theophylact, Cyprian*, and *Cassiodorus*; and in them the whole verse reads thus: *If ye be* *reproached for the name of Christ, happy* are ye; *for the Spirit of* *glory*, AND OF POWER, *and of God, resteth upon you*. This is agreeable to our Lord's words, [Matthew 5:11-12](../../../kjv/matthew/5/11-12). So that what constituted them *unhappy* in the sight of the *world* was their *chief* *happiness* in the sight of *God*; they carried Christ the fountain of *blessedness* in their heart, and therefore could not be unhappy.
***On their part he is evil spoken of*** — καταμεναυτους Κατα μεν αυτους βλασφημειται, κατα δε ὑμας δοξαζεται· *By them he is blasphemed,* *by you he is honoured*.

Verse 15. ***But let none of you suffer - as a busybody in other**********men's matters*** — αλλοτριοεπισκοπος. *The inspector of another*; meddling with other people's concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in *public office* is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring.

Verse 16. ***Yet if - as a Christian*** — If he be persecuted because he has embraced the *Christian* faith, let him not be *ashamed*, but let him rather glorify God on this very account. Christ suffered by the Jews because he was *holy*; Christians suffer because they resemble him.
The word χριστιανος, *Christian*, is used only here and in [Acts 11:26](../../../kjv/acts/11/26); [Acts 26:28](../../../kjv/acts/26/28). See the note on the former passage.

Verse 17. ***Judgment must begin at the house of God*** — Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to endure various calamities; see [Matthew 24:9](../../../kjv/matthew/24/9); [Matthew 24:21](../../../kjv/matthew/24/21); [Matthew 24:22](../../../kjv/matthew/24/22); [Mark 13:12](../../../kjv/mark/13/12); [Mark 13:13](../../../kjv/mark/13/13); [John 16:2](../../../kjv/john/16/2), c. Here his true disciples are called *the house or family of God*. That the converted Jews suffered much from their own brethren, the *zealots*, or *factions* into which the Jews were at that time divided, needs little proof and some interpreters think that this was in conformity to the purpose of God, ([Matthew 23:35](../../../kjv/matthew/23/35): *That on you may come all the righteous blood shed from the* *foundation of the world*,) "that the Jewish Christians were to be involved in the general punishment; and that it was proper to begin at *them* as a part of the devoted Jewish nation, notwithstanding they were now become the house of God, because the justice of God would thereby be more illustriously displayed." See *Macknight*. But probably the word κριμα, which we here translate *judgment*, may mean no more than affliction and distress; for it was a Jewish maxim that, when God was about to pour down some general judgment, he began with afflicting his *own people* in order to correct and amend them, that they might be prepared for the overflowing scourge. In *Bava Kama*, fol. 60, 1, we have the same sentiment, and in nearly the same words, as in Peter, viz.: "God never punishes the world but because of the wicked, but he always begins with the righteous first. The destroyer makes no difference between the just and the unjust, only he begins first with the righteous." See [Ezekiel 9:1-7](../../../kjv/ezekiel/9/1-7), where God orders the destroyer to slay both old and young in the city: *But*, said he, *begin at my sanctuary*.
***And if*****it*****first*****begin*****at us*** — Jews, who have repented, and believed on the Son of God; *what shall the end be of them*-the Jews who continue impenitent, and *obey not the Gospel of God*? Here is the plainest reference to the above Jewish maxim; and this, it appears, was founded upon the text which St. Peter immediately quotes.

Verse 18. ***And if the righteous scarcely be saved*** — If it shall be with *extreme difficulty* that the *Christians* shall escape from Jerusalem, when the Roman armies shall come against it with the full commission to destroy it, *where shall the ungodly and the* *sinner appear*? Where shall the proud *Pharisaic boaster* in his own outside holiness, and the *profligate transgressor* of the laws of God, *show themselves*, as having escaped the Divine vengeance? The Christians, though with difficulty, did escape, every man; but not one of the Jews escaped, whether found in Jerusalem or elsewhere.
It is rather strange, but it is a fact, that this verse is the Septuagint translation of [Proverbs 11:31](../../../kjv/proverbs/11/31): *Behold, the righteous shall be recompensed in the earth; much more* *the wicked and the sinner*. For this the *Septuagint* and *St. Peter* have, *If the righteous scarcely be saved, where shall the ungodly* *and the sinner appear*? Such a latitude of construction can scarcely be accounted for. The original is this: *hen tsaddik baarets* *yeshullam, aph ki rasha vechote*: "Behold, to the righteous it shall be returned on the earth; and also to the wicked and the transgressor."
The *Chaldee* paraphrast has given this a different turn: *Behold,* *the righteous shall be strengthened in the earth; but the ungodly* *and the sinners shall be consumed from the earth*.
The *Syriac* thus: *If the righteous scarcely live, the ungodly* *and the sinner where shall he stand*?
The *Arabic* is nearly the same as the *Septuagint* and the *apostle*; the *Vulgate* follows the Hebrew.
I have on several occasions shown that, when *Cestius Gallus* came against Jerusalem, many Christians were shut up in it; when he strangely raised the siege the Christians immediately departed to *Pella* in Coele-syria, into the dominions of King Agrippa, who was an ally of the Romans, and there they were in safety; and it appears, from the ecclesiastical historians, that they had but *barely time* to leave the city before the Romans returned under the command of Titus, and never left the place till they had destroyed the temple, razed the city to the ground, slain upwards of a million of those wretched people, and put an end to their civil polity and ecclesiastical state.

Verse [1 Peter 4:19](../../../kjv/1-peter/4/19). ***Suffer according to the will of God*** — A man suffers according to the will of God who suffers for righteousness' sake; and who, being reviled, reviles not again.
***Commit the keeping of their souls*** — Place their *lives* confidently in his hand, who, being their *Creator*, will also be their preserver, and keep that safely which is committed to his trust. God is here represented as *faithful*, because he will always *fulfil his promises*, and withhold no good thing from them that walk uprightly.
But they had no reason to hope that he would care for their *lives* and *souls* unless they continued in *well-doing*. He who is employed in God's work will have God's protection. The path of duty ever was, and ever will be, the only way of safety.
1. THE apostle recommends *fervent charity*-unfeigned love both to God and man. It is well said of this grace that it is a universal virtue which ought to precede, accompany, and follow, all others. A charity which has God for its principle, and Jesus Christ for its pattern, never faileth. If our *charity* be extensive enough to *cover* all the defects of our neighbour in bearing with them; that of God is sufficient to cover all the sins of a sincere penitent by blotting them out. If we ought to be charitable to all, it is after the example of our heavenly Father, who is loving to every man, and hateth nothing that he has made.
2 The difficulty of escaping the corruption that is in the world is great; and, consequently, the danger of losing our souls. In this great work, watchfulness, prayer; faith, and obedience, are indispensably necessary. He who does not walk with God here cannot see nor enjoy him hereafter.

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