1 Peter 4:12–19

4:12 Peter’s designation of his readers as “beloved” marks a transition in his letter, much as it did in 2:11. It also serves to remind Christians that the suffering they endure does not mean God has abandoned them or holds them in contempt. All who suffer for righteousness’ sake are “beloved” of God!

Whereas non-Christians are “surprised” when believers refuse to join in their debauched behavior (cf. 4:4), Christians must never be “surprised” at the ill behavior of non-Christians toward them (the same word is used in both places). Earlier, in 1:6–7, Peter encouraged his readers as they endured “various trials” designed to test and purify their faith, as if “by fire.” Here again the “fiery trial” is far from random and thus is no cause for surprise; it is designed by God to “test” the quality of one’s commitment to Christ (in 4:19 he will speak of such suffering as “according to God’s will”).¹

4:13 Instead of showing surprise and resentment when suffering comes, believers are to “rejoice” (from the verb chairō). Although in 1:6 a different verb was used (agalliaō) to refer to rejoicing despite trials, the sense is the same (in fact, agalliaō is used in the second half of 4:13 for the joy Christians will experience at Christ’s second coming). The reason for this response is that believers share in the very sufferings of Christ himself. It is not that believers’ suffering is redemptive or propitiatory; rather, our suffering is at the hands of those who opposed Christ, as the hostility of the world continues in our day to find its target in those who identify with him.

The purpose of our rejoicing is so “that” (hina) when Christ returns and his glory is revealed (cf. 1:7, 13), we may “rejoice and be glad.” Here the verb chairō (v. 13a) is intensified and heightened by the participial form of agalliaō (cf. the pairing of agalliaō with the noun chara in 1:8). The rendering “rejoice and be glad” (ESV) suggests an overflow of joy, an experience that goes beyond simple delight. We see here once again (cf. 1:3–7, 13) how our eschatological hope of future grace and glory is brought to bear on our present conduct.

4:14 There is yet another reason to persevere under persecution. When believers are insulted, mocked, or slandered for their faith (cf. 2:12; 3:9, 14)—that is to say, “for the name of Christ” (cf. Matt. 5:11)—and they embrace it without compromise or cowardice, “the Spirit of glory and of God rests upon” them (a possible allusion to Isa. 11:2²). Peter has in view either an extraordinary experience of the power of the Spirit that provides strength to endure persecution, or the presence of the Spirit that brings a foretaste of the coming eschatological glory (cf. 1 Pet. 1:7; 4:13). If the latter, Peter is saying that when believers are asked by God to endure unjust suffering humbly for Christ’s sake, the glory that has yet to be revealed in its consummate and final expression at the end of history has already entered into their experience in advance of that day.

4:15–18 The exhortation of verse 15 is largely an echo of what we saw earlier in 2:19–20 and again in 3:13–17 (the only difference being that here Peter provides four concrete examples of sinful behavior).³

Those in the early church did not typically call themselves “Christians” (4:16); this was a designation given to them by others (cf. Acts 11:26; 26:28). But clearly Peter thinks of the label as useful, to be embraced with joy and confidence and never in shame (cf. 1 Pet. 2:6). In fact, it is precisely “in that name,” in and for the name of “Christian,” a follower of Christ, that we are to suffer and thereby glorify God.

If one rejoices in suffering for Christ’s sake, one shows that God is gloriously more valuable than the approval of men or the comfort and safety they might provide. If one blesses persecutors instead of retaliating, one shows that God is more than sufficient to satisfy one’s longings. The most effective way to demonstrate that God is the preeminent treasure of one’s heart is to relentlessly rejoice in him when all other sources of satisfaction are stripped away.

In verse 13 the fiery trial is described as a sharing in “Christ’s sufferings.” In verse 14 one is “insulted for the name of Christ.” And verse 16 describes suffering “as a Christian.” Thus the suffering is due to the fact that believers have openly identified with Christ and joyfully bear his name.

The causal “for” (v. 17) likely has in view all of the suffering described in verses 12–16. The latter is here described as the “judgment” of God. This word (krima) need not be taken as punitive or penal here (entailing divine wrath) but as disciplinary, with a view to refining and purifying the moral character of “the household of God” (cf. 1:6–7).

Here Peter argues from the lesser to the greater (a fortiori). If even those who will finally be saved are purified and judged by suffering, then surely the outcome or result for those who reject and disobey the gospel will be an even greater suffering. To disobey “the gospel of God” (cf. Mark 1:14; Rom. 1:1; 15:16; 2 Cor. 11:7; 1 Thess. 2:2, 8, 9) is to reject its call for repentance and faith in Christ (cf. 1 Pet. 2:8).

“Scarcely” in verse 18 might also be rendered “with difficulty” (cf. Prov. 11:31). Peter is not quoting this proverb in order to argue that God finds it difficult to save us, although the price required in Christ’s blood should never be underestimated. His point is that we, God’s people, must enter through the narrow gate, facing opposition and enduring suffering all along the pathway to glory. God’s mode of bringing his people to their final inheritance is through hard and painful discipline. Again, if sin is so hated in God’s sight that even his children are made to suffer discipline so as to purify their souls, what must be the fate of those who disobey the gospel?

4:19 The undeserved suffering previously described is “according to God’s will” (as also in 1:6; 2:19–21; 3:17). All suffering passes through God’s hands. Nothing befalls us that he does not permit or use for our ultimate good. The notion of entrusting or committing one’s soul to God recalls the example of Christ himself in 2:23.

God is here called “Creator” to emphasize his complete and comprehensive sovereignty over the lives of his people and all that they encounter. He is also “faithful” to fulfill his promises. He will never forsake us. He will work all things, even suffering, together for our good and his glory. God never wastes the suffering of his children but rather uses it to conform them to Christ.