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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 4:12–19. His four-level outline is real structure in the source text, so it is rendered as structure.
The frequent repetition of counsel and comfort to Christians, considered as sufferers, in every chapter of this epistle, shows that the greatest danger these new converts were in arose from the persecutions to which their embracing Christianity exposed them. The good behaviour of Christians under sufferings is the most difficult part of their duty, but yet necessary both for the honour of Christ and their own comfort; and therefore the apostle, having extorted them in the former part of this chapter to the great duty of mortification, comes here to direct them in the necessary duty of patience under sufferings. An unmortified spirit is very unfit to bear trials. Observe,
I.The apostle's kind manner of address to these poor despised Christians: they were his beloved, Pe1 4:9.
II.His advice to them, relating to their sufferings, which is,
1.That they should not think them strange, nor be surprised at them, as if some unexpected event befell them; for,
(1.)Though they be sharp and fiery, yet they are designed only to try, not to ruin them, to try their sincerity, strength, patience, and trust in God. On the contrary, they ought rather to rejoice under their sufferings, because theirs may properly be called Christ's sufferings. They are of the same kind, and for the same cause, that Christ suffered; they make us conformable to him; he suffers in them, and feels in our infirmities; and, if we be partakers of his sufferings, we shall also be make partakers of his glory, and shall meet him with exceeding joy at his great appearing to judge his enemies, and crown his faithful servants, Th2 1:7, etc. Learn,
[1.]True Christians love and own the children of God in their lowest and most distressing circumstances. The apostle owns these poor afflicted Christians, and calls them his beloved. True Christians never look more amiable one to another than in their adversities.
[2.]There is no reason for Christians to think strange, or to wonder, at the unkindnesses and persecutions of the world, because they are forewarned of them. Christ himself endured them; and forsaking all, denying ourselves, are the terms upon which Christ accepts of us to be his disciples.
[3.]Christians ought not only to be patient, but to rejoice, in their sharpest sorest sufferings for Christ, because they are tokens of divine favour; they promote the gospel and prepare for glory. Those who rejoice in their sufferings for Christ shall eternally triumph and rejoice with him in glory.
(2.)From the fiery trial the apostle descends to a lower degree of persecution - that of the tongue by slander and reproach, Pe1 4:14. He supposes that this sort of suffering would fall to their lot: they would be reviled, evil-spoken of, and slandered for the name or sake of Christ. In such case he asserts, Happy are you, the reason of which is, "Because you have the spirit of God with you, to fortify and comfort you; and the Spirit of God is also the Spirit of glory, that will carry you through all, bring you off gloriously, and prepare and seal you up for eternal glory. This glorious Spirit resteth upon you, resideth with you, dwelleth in you, supporteth you, and is pleased with you; and is not this an unspeakable privilege? By your patience and fortitude in suffering, by your dependence upon the promises of God, and adhering to the word which the Holy Spirit hath revealed, he is on your part glorified; but by the contempt and reproaches cast upon you the Spirit itself is evil-spoken of and blasphemed." Learn,
[1.]The best men and the best things usually meet with reproaches in the world. Jesus Christ and his followers, the Spirit of God and the gospel, are all evil-spoken of.
[2.]The happiness of good people not only consists with, but even flows from their afflictions: Happy are you.
[3.]That man who hath the Spirit of God resting upon him cannot be miserable, let his afflictions be ever so great: Happy are you; for the Spirit of God, etc.
[4.]The blasphemies and reproaches which evil men cast upon good people are taken by the Spirit of God as cast upon himself: On their part he is evil-spoken of.
[5.]When good people are vilified for the name of Christ his Holy Spirit is glorified in them.
2.That they should take care they did not suffer justly, as evil-doers, Pe1 4:15. One would think such a caution as this needless to such an excellent set of Christians as these were. But their enemies charged them with these and other foul crimes: therefore the apostle, when he was settling the rules of the Christian religion, thought these cautions necessary, forbidding every one of them to hurt the life or the estate and property of any one, or to do any sort of evil, or, without call and necessity, to play the bishop in another man's charge, or busy himself in other men's matters. To this caution he adds a direction, that if any man suffer for the cause of Christianity, and with a patient Christian spirit, he ought not to account it a shame, but an honour to him; and ought to glorify God who hath thus dignified him, Pe1 4:16. Learn,
(1.)The best of men need to be warned against the worst of sins.
(2.)There is very little comfort in sufferings when we bring them upon ourselves by our own sin and folly. It is not the suffering, but the cause, that makes the martyr.
(3.)We have reason to thank God for the honour if he calls us out to suffer for his truth and gospel, for our adherence to any of the doctrines or duties of Christianity.
3.That their trials were now at hand, and they should stand prepared accordingly, Pe1 4:17, Pe1 4:18.
(1.)He tells them that the time had come when judgment must begin at the house of God. The usual method of Providence has been this: When God brings great calamities and sore judgments upon whole nations, he generally begins with his own people, Isa 10:12; Jer 25:29; Eze 9:6. "Such a time of universal calamity is now at hand, which was foretold by our Saviour, Mat 24:9, Mat 24:10. This renders all the foregoing exhortations to patience necessary for you. And you have two considerations to support you." [1.] "That these judgments will but begin with you that are God's house and family, and will soon be over: your trials and corrections will not last long." [2.] "Your troubles will be but light and short, in comparison of what shall befall the wicked world, your own countrymen the Jews, and the infidels and idolatrous people among whom you live: What shall the end be of those who obey not the gospel of God?" Learn, First, The best of God's servants, his own household, have so much amiss in them as renders it fit and necessary that God should sometimes correct and punish them with his judgments: Judgment begins at the house of God. Secondly, Those who are the family of God have their worst things in this life. Their worst condition is tolerable, and will soon be over. Thirdly, Such persons or societies of men as disobey the gospel of God are not of his church and household, though possibly they may make the loudest pretensions. The apostle distinguishes the disobedient from the house of God. Fourthly, The sufferings of good people in this life are demonstrations of the unspeakable torments that are coming upon the disobedient and unbelieving: What shall the end be of those that obey not the gospel? Who can express or say how dreadful their end will be?
(2.)He intimates the irremediable doom of the wicked: If the righteous scarcely be saved, where shall the ungodly and sinner appear, Pe1 4:18. This whole verse is taken from Pro 11:31, Behold the righteous shall be recompensed in the earth; how much more the wicked and the sinner? This the Septuagint translates exactly as the apostle here quotes it. Hence we may learn,
[1.]The grievous sufferings of good people in this world are sad presages of much heavier judgments coming upon impenitent sinners. But, if we take the salvation here in the highest sense, then we may learn,
[2.]It is as much as the best can do to secure the salvation of their souls; there are so many sufferings, temptations, and difficulties to be overcome, so many sins to be mortified, the gate is so strait and the way so narrow, that it is as much as the righteous can do to be saved. Let the absolute necessity of salvation balance the difficulty of it. Consider, Your difficulties are greatest at first; God offers his grace and help; the contest will not last long; be but faithful to the death, and God will give you the crown of life, Rev 2:10.
[3.]The ungodly and the sinner are unquestionably in a state of damnation. Where shall they appear? How will they stand before their Judge? Where can they show their heads? If the righteous scarcely be saved, the wicked must certainly perish.
4.That when called to suffer, according to the will of God, they should look chiefly to the safety of their souls, which are put into hazard by affliction, and cannot be kept secure otherwise than by committing them to God, who will undertake the charge, if we commit them to him in well-doing; for he is their Creator, and has out of mere grace made many kind promises to them of eternal salvation, in which he will show himself faithful and true, Pe1 4:19. Learn,
(1.)All the sufferings that befall good people come upon them according to the will of God.
(2.)It is the duty of Christians, in all their distresses, to look more to the keeping of their souls than to the preserving of their bodies. The soul is of greatest value, and yet in most danger. If suffering from without raise uneasiness, vexation, and other sinful and tormenting passions within, the soul is then the greatest sufferer. If the soul be not well kept, persecution will drive people to apostasy, Psa 125:3.
(3.)The only way to keep the soul well is to commit it to God, in well-doing. Commit your souls to God by solemn dedication, prayer, and patient perseverance in well-doing, Rom 2:7.
(4.)Good people, when they are in affliction, have great encouragement to commit their souls to God, because he is their Creator, and faithful in all his promises.
Historical interpretation
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"Rejoice," it is said, "that you are partakers in the sufferings of Christ:" that is, if you are righteous, you suffer for righteousness' sake, as Christ suffered for righteousness. "Happy are you, for the Spirit of God, who is the Spirit of His glory and virtue, rests on you." This possessive "His" signifies also an an angelic spirit: inasmuch as the glory of God those are, through whom, according to faith and righteousness, He is glorified, to honourable glory, according to the advancement of the saints who are brought in. "The Spirit of God on us," may be thus understood; that is, who through faith comes on the soul, like a gracefulness of mind and beauty of soul.
[Syncletica] also said, ‘When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery. If he cannot win by giving health, he tries illness. If he cannot win by comfort, he tries to ruin the soul by vexations that lead us to act against our monastic vows. He inflicts severe sicknesses on people whom he wants to tempt and so makes them weak, and thereby shakes the love they feel towards God. But although the body is shattered and running a high temperature and thirsting unbearably, yet you, who endure all this, are a sinner; you should therefore remember the punishments of the next world, the everlasting fire, the torments of judgement. Then you will not fail in the sufferings of this present time, indeed you should rejoice because God has visited you. Keep saying the famous text: “The Lord hath chastened and corrected me: but he hath not given me over unto death” (Ps. 118:18). Iron is cleaned of rust by fire. If you are righteous and suffer, you grow to a higher sanctity. Gold is tested by fire. When a messenger from Satan is given to you to be a thorn in your flesh, lift up your heart, for you have received a gift like that of St Paul. If you suffer from fever and cold, remember the text of Scripture, “We went through fire and water,” and “thou broughtest us out into a place of rest” (Ps. 66:12). If you have overcome suffering, you may expect rest, provided you are following what is good. Cry aloud the prophet’s words, “I am poor and destitute and in misery” (Ps. 66:29). Threefold suffering like this shall make you perfect. He said also, “Thou hast set me at liberty when I was in trouble” (Ps. 4:1). So let this kind of self-discipline test our souls, for our enemy is always in sight.’
Beloved, do not be surprised at the fiery trial that has come upon you to test you, as though something strange were happening to you: but rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are insulted because of the name of Christ, you are blessed; for the Spirit of glory and of God rests on you: if you are insulted for the name of Christ, it is glorified in you. Let none of you suffer as a murderer, or a thief, or any kind of criminal, or even as a bigmouth. But if you suffer as a Christian, do not be ashamed, but glorify God that you bear that name.
"the fiery trial that has come upon you." this is how you are proven.
"of the name of Christ." Because you are called Christians.
"if you are insulted." It must be understood: Who, to be. The meaning: Who seems to be blasphemed by the spirit of God among the wicked, but is glorified in you. How? Because while they falsely accuse you, confusion is indeed poured back upon them, but glory upon you.
"even as a bigmouth," who curiously scrutinizes what belongs to others, in order to have an occasion for slander. This, however, is the disposition of a wicked and deceitful mind, and one that is quick and ready for every evil.
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Summary
First Peter 4:13 calls believers to a profound and counter-intuitive joy in the midst of suffering, not despite it, but precisely because their trials constitute a participation in Christ's own sufferings. This present identification with the Lord's redemptive path is presented as a temporary phase, leading to an ultimate, overwhelming gladness when His divine glory is fully revealed at His return. The verse thus offers both a theological framework for understanding hardship and a powerful eschatological hope for enduring it.
Context
Literary Context
This verse is a pivotal exhortation within Peter's broader discussion on Christian suffering, which begins in 1 Peter 4:12. Peter has just instructed his readers not to be surprised by the "fiery trial" that tests them, as if something strange were happening. Instead, he shifts their perspective, urging them to embrace these trials as a means of sharing in Christ's experiences. The subsequent verses, such as 1 Peter 4:14, continue to elaborate on the blessings and proper response to suffering for Christ's name, distinguishing it from suffering for wrongdoing. The entire section from 1 Peter 4:12-19 frames persecution and hardship as an expected, even privileged, aspect of the Christian life, culminating in a future revelation of glory.
Historical & Cultural Context
Peter's first epistle was likely written to scattered Christians in Asia Minor (modern-day Turkey) during a period of increasing persecution, possibly under Emperor Nero's reign (c. AD 64-68) or a more localized, sporadic opposition. Christians were often misunderstood, accused of various crimes (like atheism for not worshipping Roman gods, or cannibalism due to distorted rumors about the Eucharist), and faced social ostracism, economic hardship, and even physical violence. This context of external pressure and internal distress made Peter's message profoundly relevant. His readers needed not just comfort, but a theological lens through which to interpret their suffering, transforming it from a sign of divine displeasure into a mark of authentic faith and a pathway to future vindication.
Key Themes
First Peter 4:13 powerfully encapsulates several core themes of the epistle and Christian theology. The most prominent is Joy in Suffering, a paradoxical command that challenges conventional human responses to pain. This joy is not a superficial happiness but a deep, spiritual exultation rooted in understanding the purpose and outcome of trials, particularly their connection to Christ. Another crucial theme is Identification with Christ, as believers are called "partakers of Christ's sufferings." This signifies a profound spiritual union with Jesus, implying that suffering for righteousness' sake is not meaningless but aligns believers with the very path Christ walked, a concept echoed in Philippians 3:10 and Romans 8:17. Finally, the verse strongly emphasizes Future Hope and Glory. The present suffering is temporary and purposeful, leading to a glorious future. The anticipation of Christ's revelation and the "exceeding joy" that will accompany it provides motivation and perspective for enduring current hardships, making eschatological hope central to the Christian understanding of suffering, as seen throughout 1 Peter.
Exposition and Analysis
Key Word Analysis
This primary verb means "to be cheerful, i.e., calmly happy or well-off." In this context, it is not merely a fleeting emotion but a settled disposition of gladness, even in the face of adversity. It suggests a deep, inner contentment and joy that transcends circumstances, rooted in a spiritual reality.
Derived from koinōnos (partner, sharer), this verb means "to share with others (objectively or subjectively)." It implies a deep fellowship, partnership, or communion. When applied to Christ's sufferings, it suggests more than just experiencing similar pain; it denotes a profound spiritual union and identification with Christ in His redemptive work on the cross and His subsequent trials.
From the base of dokéō (to seem, to think), this word refers to "glory (as very apparent), in a wide application (literal or figurative, objective or subjective)." It encompasses dignity, honor, praise, and worship. Here, it specifically refers to the visible, manifest splendor and majesty of Christ, which will be revealed at His second coming, signifying His ultimate triumph and vindication.
Verse Breakdown
"But rejoice, inasmuch as ye are partakers of Christ's sufferings;"
The conjunction "But" (G235, allá) introduces a strong contrast to the natural human reaction of dismay or surprise at suffering. Instead, Peter commands a radical response: "rejoice." The reason for this joy is profound: "inasmuch as" (G2526, kathó) or "precisely as" they are "partakers" (G2841, koinōnéō) of Christ's sufferings. This phrase establishes a deep, intimate spiritual solidarity with Jesus. Believers are not merely suffering like Christ, but with Christ, sharing in the very experiences that marked His earthly journey toward the cross. This participation transforms the nature of their trials, imbuing them with redemptive meaning and purpose.
"that, when his glory shall be revealed, ye may be glad also with exceeding joy."
This clause introduces the ultimate purpose (G2443, hína, "in order that") and future hope that undergirds the present call to rejoice. The suffering is temporary, leading to a glorious future event: the revelation of Christ's "glory" (G1391, dóxa). The term "revealed" (G602, apokálypsis) points to a future unveiling or manifestation. When this glorious event occurs, believers will experience an even greater, overflowing joy. The phrase "exceeding joy" (G21, agalliáō) literally means "to jump for joy" or "exult," indicating a triumphant, uncontainable gladness that far surpasses any present sorrow, particularly in anticipation of Christ's return and their full vindication with Him.
Literary Devices
1 Peter 4:13 is rich in literary devices that amplify its theological message. The most striking is Paradox, as Peter commands believers to "rejoice" in "sufferings." This juxtaposition of seemingly contradictory concepts challenges conventional human wisdom, presenting a spiritual reality where joy can coexist with, and even be born from, pain. Closely related is Antithesis, as the present "sufferings" are contrasted with the future "glory" and "exceeding joy." This creates a powerful tension between the temporary hardship and the eternal reward, providing motivation for endurance. The phrase "partakers of Christ's sufferings" employs Identification, drawing a direct parallel and spiritual union between the believer's experience and Christ's own. This is not merely an analogy but a profound spiritual reality. Finally, the verse is imbued with Eschatological Hope, as it points forward to the future "revelation" of Christ's glory, which serves as the ultimate motivation and guarantee of the believer's future "exceeding joy."
Theological and Thematic Connections
This verse is a cornerstone for a robust theology of suffering, transforming it from a punitive or meaningless experience into a privileged participation in the divine drama of redemption. It asserts that suffering for Christ's sake is not an anomaly but an expected, even necessary, aspect of discipleship, drawing believers into deeper union with their Lord. This union is not passive; it is an active "partaking" that redefines hardship as a pathway to greater intimacy with Christ and a foretaste of future glory. The eschatological dimension is crucial, as the present pain is always viewed through the lens of Christ's coming revelation, where all tears will be wiped away and sorrow will be replaced by an immeasurable, triumphant joy. This perspective imbues suffering with purpose, dignity, and a profound hope that anchors the believer in the midst of trials.
Reflection and Application
For contemporary believers, 1 Peter 4:13 offers a radical reorientation of perspective on adversity. In a world that often seeks to avoid pain at all costs, this verse calls us to embrace suffering for righteousness' sake as a profound privilege. It encourages us to shift our focus from the discomfort of the present moment to the eternal significance of our trials, recognizing them as opportunities to draw closer to Christ and to participate in His ongoing redemptive work in the world. This is not a call to masochism, but to a spiritual discernment that sees beyond the immediate pain to the deeper purpose and the glorious outcome. By cultivating this mindset, we can find a deep, abiding joy that is independent of circumstances, fostering resilience, hope, and an eternal focus in the face of temporary earthly struggles. It reminds us that our suffering is not a sign of God's abandonment, but can be a pathway to deeper spiritual intimacy and a foretaste of the immeasurable joy awaiting us when Christ's glory is fully revealed.
Questions for Reflection
FAQ
Why should Christians rejoice in suffering, and what kind of joy is this?
Christians are called to rejoice in suffering because, as 1 Peter 4:13 explains, it signifies that they are "partakers of Christ's sufferings." This is not a superficial happiness or a denial of pain, but a deep, spiritual joy rooted in the understanding that their trials align them with Jesus' own path of redemptive suffering. This joy is eschatological, meaning it is anchored in the certain hope of Christ's future "glory" and the "exceeding joy" that will accompany His revelation. It's a joy that transcends circumstances, knowing that present afflictions are temporary and purposeful, leading to eternal glory, as articulated in 2 Corinthians 4:17. It is a joy born of spiritual union with Christ and confident anticipation of His return.
Christ-Centered Fulfillment
First Peter 4:13 finds its profound Christ-centered fulfillment in the reality that Jesus Himself is the ultimate example and enabler of suffering leading to glory. His entire earthly life, culminating in His crucifixion, was a path of suffering, yet it was precisely through this suffering that He achieved the greatest glory, triumphing over sin and death (Hebrews 2:9-10). Believers are called to be "partakers of Christ's sufferings" not merely in imitation, but through a vital union with Him, where His Spirit indwells them and empowers them to endure (Romans 8:11). The "glory" that "shall be revealed" is His own divine glory, which was veiled during His earthly humiliation but will be fully manifested at His second coming (Matthew 24:30). Our "exceeding joy" at that revelation is a direct result of our prior identification with Him in suffering, echoing the promise that if we suffer with Him, we will also be glorified with Him (Romans 8:17). Thus, Christ is not only the object of our suffering and the source of our joy, but also the guarantee that our present trials are purposeful steps on the path to eternal glory with Him.