Chapter 4 Verses 17-19
TITLE:
TEXT: 1 Peter 4:17-19 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? [18] And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? [19] Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
“But if he suffer [reproach] as a Christian, let him not continue to be ashamed, but let him be glorifying God because of this name, for the time is now, of the judgment beginning at the house of God. But if it start first with us, what shall be the end of those who are not obeying the good news of God? And if he who is righteous is with difficulty being saved, he that is impious and a sinner, where shall he appear? Therefore, also let those who are suffering according to the will of God be constantly committing the safekeeping of their souls by a continuance in the doing of good to a faithful Creator.”
[1]
17 | For | it | is | time | for | judgment | to | begin | at | the | household | of | |||||||||||||||
ὅτι1 | • | • | ‹ὁ2 καιρὸς3› | • | ‹τὸ6 κρίμα7› | ►5 | ‹τοῦ4 ἄρξασθαι5› | ἀπὸ8 | τοῦ9 | οἴκου10 | ►12 | ||||||||||||||||
ὅτι | ὁ καιρός | ὁ κρίμα | ὁ ἄρχομαι | ἀπό | ὁ | οἶκος | |||||||||||||||||||||
C | RNSM, NNSM | RASN, NASN | RGSN, VIAD | VIAM | EG | RGSM | NGSM | ||||||||||||||||||||
3754 | 3588, 2540 | 3588, 2917 | 3588, 756 | 575 | 3588 | 3624 |
God; | and | if | it | begins | with | us, | what | will | be | the | outcome | for | those | who | |||||||||||||||
‹τοῦ11 θεοῦ12› | δὲ14 | εἰ13 | → | πρῶτον15 | ἀφ᾽16 | ἡμῶν17 | τί18 | • | • | τὸ19 | τέλος20 | → | τῶν21 | → | |||||||||||||||
ὁ θεός | δέ | εἰ | πρῶτον | ἀπό | ἐγώ | τίς | ὁ | τέλος | ὁ | ||||||||||||||||||||
RGSM, NGSM | C | T | D | JASN | EG | PPGP | PGNSN | RNSN | NNSN | RGPM | |||||||||||||||||||
3588, 2316 | 1161 | 1487 | 4412 | 575 | 1473 | 5101 | 3588 | 5056 | 3588 |
do | not | obey | the | gospel | of | God? | ||||||||||
→ | → | ἀπειθούντων22 | τῷ23 | εὐαγγελίῳ26 | ►25 | ‹τοῦ24 θεοῦ25› | ||||||||||
ἀπειθέω | ὁ | εὐαγγέλιον | ὁ θεός | |||||||||||||
VPGPMPA | RDSN | NDSN | RGSM, NGSM | |||||||||||||
544 | 3588 | 2098 | 3588, 2316 |
18 | And | “If | the | righteous | is | scarcely | saved, | what will become of * | the | ||||||||||||||||
καὶ1 | εἰ2 | ὁ3 | δίκαιος4 | ►6 | μόλις5 | σῴζεται6 | ‹ποῦ11 φανεῖται12› | ὁ7 | |||||||||||||||||
καί | εἰ | ὁ | δίκαιος | μόλις | σῴζω | ποῦ φαίνομαι | ὁ | ||||||||||||||||||
C | T | RNSM | SNSM | JNSM | D | VF3SPIP | D, VF3SFID | RNSM | |||||||||||||||||
2532 | 1487 | 3588 | 1342 | 3433 | 4982 | 4226, 5316 | 3588 |
ungodly | and | the | sinner?” | |||||||||||||||||||
ἀσεβὴς8 | καὶ9 | → | ἁμαρτωλὸς10 | |||||||||||||||||||
ἀσεβής | καί | ἁμαρτωλός | ||||||||||||||||||||
SNSM | JNSM | C | NNSM | JNSM | ||||||||||||||||||
765 | 2532 | 268 | ||||||||||||||||||||
19 | • | Therefore | let | those | who | suffer | according | to | God’s | will | ||||||||||||
καὶ2 | ὥστε1 | ►12 | οἱ3 | → | πάσχοντες4 | κατὰ5 | ← | ‹τοῦ8 θεοῦ9› | ‹τὸ6 θέλημα7› | |||||||||||||
καί | ὥστε | ὁ | πάσχω | κατά | ὁ θεός | ὁ θέλημα | ||||||||||||||||
C | C | RNPM | VPNPMPA | EA | RGSM, NGSM | RASN, NASN | ||||||||||||||||
2532 | 5620 | 3588 | 3958 | 2596 | 3588, 2316 | 3588, 2307 |
entrust | their | souls | to | a | faithful | Creator | while | doing | good. | |||||||||||||
παρατιθέσθωσαν12 | αὐτῶν15 | ‹τὰς13 ψυχὰς14› | → | ►11 | πιστῷ10 | κτίστῃ11 | ἐν16 | → | ἀγαθοποιΐᾳ17 | |||||||||||||
παρατίθεμαι | αὐτός | ὁ ψυχή | πιστός | κτίστης | ἐν | ἀγαθοποιί̈α | ||||||||||||||||
VF3PPVD | VF3PPVP | PPGPM | RAPF, NAPF | JDSM | NDSM | ED | NDSF | |||||||||||||||
3908 | 846 | 3588, 5590 | 4103 | 2939 | 1722 | 16 |
[2]
THEME: Persecution
PROP.: We must understand the truth about persecution
INTER.: What is the truth about persecution?
INTRODUCTION:
Persecution is a strange thing. Why would God ever allow a person who believes in God, who really loves and follows God, to suffer persecution? This is the point of this passage, to discuss the question of persecution, of the fiery trial that the believer sometimes has to suffer. The believer is to stand up under the fiery trials of persecution.
Believers often do not understand why they have to suffer. When they suffer, they are surprised and astonished, and they wonder why God does not protect them from suffering and from persecution. This is especially true when persecution is fiery, and so long as the believer is upon earth, he is going to be called upon to face fiery trials. Being a genuine believer in a corrupt world is difficult. People often oppose the believer’s stand for Christ.
I The Person of Persecution
1 Peter 4:16
Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
let him not be ashamed—though the world is ashamed of shame. To suffer for one’s own faults is no honor (1Pe 4:15; 1Pe 2:20),—for Christ, is no shame (1Pe 4:14; 1Pe 3:13).
but let him glorify God—not merely glory in persecution; Peter might have said as the contrast, “but let him esteem it an honor to himself”; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.
on this behalf—The oldest manuscripts and Vulgate read, “in this name,” that is, in respect of suffering for such a name.
1 Peter 4.16.
It may be important to make the adversative conjunction However quite emphatic by some such phrase as “on the contrary” or “in contrast with that” or “that should not be but....”
In the Greek, the verb is found only in verse 15, and a literal translation of verse 16 would be “but if as a Christian....” It is clear, however, that the implicit verb is “suffer,” and most translations repeat the verb here in order to express the meaning more clearly. The term Christian is a technical term for Christ’s followers; in the book of Acts, it is recorded that the believers in Antioch were the first ones to be called by that name (Acts 11.26). It is very possible that this name was used initially by heathens as a way of ridiculing believers, but that it soon came to be used as a general designation without the negative connotation.
It should also be noted that the third person singular pronoun is used in both verses 15 and 16, but since it is clear that it is the readers who are being addressed, the TEV and many other translations have substituted the second person plural pronoun.
Because you are a Christian may be rendered as “because you are a believer in Christ” or “because you follow Christ” or “because people know you as one who trusts in Christ.”
If one is persecuted because he is a Christian, he should not be ashamed; or in other words, he should not consider this as a disgrace or a cause for shame. On the contrary, he should thank God that he bears Christ’s name. This last part is literally “glorify God by this name.” “Name” most probably goes back to Christian; the meaning then is that the believer should thank God because he is called by the very name of Christ, that is, a Christian (compare JB “he should thank God that he has been called one”; Brc “He must make the name Christian a name which brings honour to God”).
Don’t be ashamed is frequently expressed in an idiomatic manner, for example, “do not hang your head” or “do not look to the side” or “do not feel like hiding.”
The pronoun it in the expression don’t be ashamed of it refers to the fact of one’s being a Christian. It may be necessary to make this explicit, for example, “don’t be ashamed of being a follower of Christ.”
A literal translation of thank God that you bear Christ’s name may be misleading, since it might suggest that Christians were pretending that they themselves were Christ. A more appropriate translation may be “thank God that people call you Christians” or “...followers of Christ.”
[3]
SCRIPTURES TO PONDER
"For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Romans 1:16).
"According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death" (Phil. 1:20).
"And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming" (1 John 2:28).
"Give unto the lord the glory due unto his name; worship the lord in the beauty of holiness" (Psalm 29:2).
"O magnify the lord with me, and let us exalt his name together" (Psalm 34:3).
"Be thou exalted, O God, above the heavens; let thy glory be above all the earth" (Psalm 57:5).
"Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders" (Psalm 107:32).
"O Lord, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth" (Isaiah 25:1).
II The Purifying of persecution
1 Peter 4:17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
Another ground of consolation to Christians. All must pass under the judgment of God; God’s own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.
the time—Greek, “season,” “fit time.”
judgment must begin at the house of God—the Church of living believers. Peter has in mind Ez 9:6; compare Am 3:2; Je 25:29. Judgment is already begun, the Gospel word, as a “two-edged sword,” having the double effect of saving some and condemning others, and shall be consummated at the last judgment. “When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous” [Wetstein from Rabbins]. But God limits the destroyer’s power over His people.
if … at us, what shall the end be of them, &c.—If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.
gospel of God—the very God who is to judge them.
ἀπειθέω apeithéō; contracted apeithó̄, fut. apeithé̄sō, from apeithé̄s (545), disobedient. Not to allow oneself to be persuaded or believe, to disbelieve, be disobedient.[4]
[5]
We need to accept persecution as the purifying judgment of God. Scripture clearly says that persecution is used by God as a judgment upon believers. Judgment, in fact, must begin at the house or church of God. What does this mean? When things are going well for the believer, he tends to feel more and more secure in himself and tends to partake of the world more and more. Perhaps he partakes of only little tidbits of the pleasure and possessions of the world, but nevertheless, he is still partaking of some worldliness. The result is that the believer does not concentrate and focus upon Christ like he should. When things are going well, he does not pray and worship nor fellowship and commune with God like he should. He becomes somewhat contaminated and polluted with a sense of self-sufficiency and worldliness. When this happens, God has to do something to awaken the believer. One thing that He often does is use persecution to arouse the believer. God can use persecution as a means of judgment, as a means to stir the believer to clean up his life and to draw closer to God. Think about it: When a believer is persecuted, to whom can he turn? There is only one sure deliverer and that is God. Therefore, persecution causes the believer to flee to God for deliverance and protection; it causes the believer to turn his attention from self and the world and to focus and concentrate upon God.
1 Peter 4.17.
Peter now picks up the theme of judgment which he has already introduced earlier. Once again, he affirms the imminence of this judgment: it is about to begin. The judge is not explicitly mentioned; it could either be Christ or God, but probably the latter (compare Phps, GECL “God’s judgment”). This judgment will begin with God’s own people (literally “the household of God” or “the temple of God”; compare 2.5). The background of the idea may have been Malachi 3.1–5, made famous by an anthem in Handel’s Messiah, where God suddenly comes into his temple and starts purifying the sons of Levi. The idea that God’s judgment starts with his own people is found elsewhere in the Bible (Jer 25.29; Ezek 9.6; Isa 10.12). The connection of this judgment with the sufferings of the Christians of Asia Minor is not made explicit; it can only be suggested that perhaps in Peter’s mind, the trials and persecutions being experienced by the Christians are already part of the impending judgment, perhaps as part of the messianic woes which are expected to occur before the second coming of Christ (compare 4.13; Mark 13.8–13).
It may be extremely difficult to translate more or less literally the clause The time has come for judgment to begin. In the first place a number of languages do not possess a more or less abstract term for time in the sense of “an occasion,” and they would not combine a noun meaning “judgment” and a verb meaning “begin.” However, the entire clause can be restructured as “God will soon begin to judge people.”
The passive expression God’s own people are the first to be judged may be restructured as “and God will first judge his own people” or “...those who belong to him” or “...those who worship him.”
The last part of the verse is a rhetorical question; the basic idea is that if God’s people do not escape judgment, then how much more terrible it will be for non-believers! Those who do not believe is literally “those who do not obey,” for which see notes on 2.7, 8; 3.1, 20. The Good News from God is literally “the gospel of God” (compare RSV), and this may mean either “the Good News about God” or “the Good News from God himself”; many translations opt for this second alternative (for example, Brc “the good news that God has sent”; GECL “God’s good news”; Knox “God’s message”).
In a number of languages it is almost impossible to employ the kind of rhetorical question which exists in the second part of verse 17, especially one with a conditional clause such as If it starts with us. Obviously this question is not asked for the sake of information; it is simply designed to emphasize how much more difficult it will be for those who do not believe the Good News that comes from God. Accordingly, one may restructure the second sentence of verse 17 as “if God begins his judgment with us, then it will certainly be far more difficult for those who do not believe the Good News that comes from God.” In this way the contrast may be made explicit, and the rhetorical question may be turned into an emphatic statement.
Two things happen: The believer forgets self and self-sufficiency and he acknowledges that he is totally dependent upon God. Also, the believer cleans up his life. He turns away from the tidbits of worldliness and focuses upon God, fellowshipping and communing with Him as God wills. The point is this: persecution is used by God as a purifying judgment, as a means of chastening and cleaning up the life of the believer. Therefore, the believer is to stand fast against persecution knowing that God wants to use it to draw him closer and closer to Christ.
III The partition of persecution
1 Peter 4:18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
scarcely—Compare “so as by fire,” 1Co 3:15; having to pass through trying chastisements, as David did for his sin. “The righteous” man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The “scarcely” marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God’s everlasting covenant make it all sure.
ungodly—having no regard for God; negative description.
sinner—loving sin; positive; the same man is at once God-forgetting and sin-loving.
appear—in judgment.
[6]
If believers have to suffer the judgment of God while on earth—if the righteous are scarcely saved—where shall the ungodly and sinner appear? What shall be the end of the person who lives an impure and unrighteous life? Who disobeys God and rebels and rejects Him and curses His name? What kind of judgment shall they bear? The point is this: they will never be allowed to appear in God’s presence; they will never be acceptable to God. Their judgment shall be terrible; they shall be eternally doomed from the presence of the Lord—forever and ever separated from Him.
SCRIPTURES TO PONDER
"And these shall go away into everlasting punishment: but the righteous into life eternal" (Matthew 25:46).
"But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation" (Mark 3:29).
"Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable" (Luke 3:17).
"But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath" (Romans 2:8).
"What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death" (Romans 6:21).
"For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things" (Phil. 3:18-19).
"Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power" (2 Thes. 1:9).
"But that which beareth thorns and briers is rejected, and is nigh unto cursing: whose end is to be burned" (Hebrews 6:8).
"Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?" (Hebrews 10:29).
"The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished" (2 Peter 2:9).
"And whosoever was not found written in the book of life was cast into the lake of fire" (Rev. 20:15).
"But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death" (Rev. 21:8).
1 Peter 4.18.
This verse is a quotation from Proverbs 11.31 (Septuagint) and supports the idea of the preceding verse. The Greek simply starts with “and if,” but since this is an Old Testament quotation, the TEV has made this information explicit. In its Old Testament context, this saying has to do primarily with life on earth, but in this letter, it is used in an eschatological sense.
As in so many instances, it is not possible in a number of languages to say As the scripture says, since the Scriptures do not “speak.” Therefore one may translate As the scripture says as “as one may read in the Scriptures.”
Good people translates “the righteous” (singular), but which the TEV has taken as a general designation for all good people and therefore has rendered it plural. It is also possible to understand “righteous” in this context to refer to those who obey God’s will (compare GECL “he who takes God’s will seriously”), or in a more technical way, God’s own people, but no translation reflects this last alternative.
Difficult... to be saved (RSV “scarcely saved”) refers to the trials and persecutions that the good man, that is, the Christian, has to undergo before he is saved. Saved should probably be interpreted eschatologically, not simply referring to being rescued from suffering in the present, but referring to the final salvation at the end of the age (compare 1.5). The implicit agent of saved is most probably God.
A strictly literal translation of It is difficult for good people to be saved may involve certain complications in meaning, since the implication might be that it is difficult for God to save people. A more satisfactory solution may be found in the expression “there will be difficulties for good people in being saved” or “there will be difficulties for good people before they are saved” or “good people will encounter troubles before they are saved” or “...in being saved.”
The last part of the quotation is again a rhetorical question, with the clear meaning that it is doubly difficult, perhaps almost impossible, for godless sinners to be saved. Godless sinners translates two singular words connected by “and” (literally “the godless and the sinner”), but the TEV takes these two words to refer generally to all those who do not obey God, hence godless sinners. Godless describes someone who acts contemptuously against God, hence “impious” (RSV). Sinner is found only here in the whole letter, but the noun form “sin” (hamartia) occurs several times (for example, 2.22–24; 3.18; 4.1, 8).
What, then, will become of godless sinners? may be expressed as “what then is going to happen to sinners who disobey God?” or “...have no use for God.” In languages which employ emphatic statements rather than rhetorical questions, the final clause of verse 18 may be translated as “there will be great difficulties indeed for godless sinners.”
What are the consequences of the judgment? What is the effect of the fire in the various places where it burns? In vv. 1–4 it is depicted as a powerful and painful process, but one ultimately therapeutic in its intention and results. It purifies, the end effect being service and devotion that bring pleasure to God. By contrast, in vv. 5 and 17–19 God’s judgment is discerning, discriminating, and eventually destructive against those who resist God. It assesses rather than transforms, punishes rather than purifies. It weighs human worth, and rather than cleansing the unworthy it crushes them. In vv. 1–4 we find a purifying judgment, sanctifying the worship of God’s people. In the later verses God’s judgment examines human life with searching insight and saves or destroys according to what is found.
[7]
IV The Presentation in Persecution
1 Peter 4:19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
1 Peter 4.19.
This verse is a concluding statement, going back to the theme of suffering, and in effect assuring the readers of the letter that they are safe under the protection of God. The transitional expression So then may be rendered as “all this means” or “what I am trying to say is...” or “what I am saying is....”
Because it is God’s will is literally “according to God’s will,” for which see 2.15 and 3.17. Peter does not tire in emphasizing that the Christian’s sufferings are part of God’s will for them. Because it is God’s will for them may be rendered as “because this is what God wants for them” or “because this is what God desires that they should experience.”
By their good actions in the Greek is at the end of the verse (literally “in good deeds”). When believers do good in spite of the risks involved, they show that they have come to entrust themselves to God. For the word itself, see 2.15, 20; 3.6, 11; here as there, it refers to good deeds done for others. The phrase by their good actions must in some languages be made a separate clause and be related to the expression should... trust themselves completely to their Creator as a preceding condition, for example, “should do good to others and in this way trust themselves completely to their Creator” or “should be helpful to others and by these good deeds trust themselves completely to their Creator.”
Trust themselves completely is literally “entrust their souls,” with souls standing for the whole man (as in 1.9, 22; 2.11). “Entrust” gives the idea of placing one’s life completely and unreservedly under the protection of another. Trust themselves completely to their Creator may be expressed idiomatically in some languages as “put themselves in the hand of their Creator” or “lean themselves upon their Creator.”
Their Creator is, of course, God; it may be necessary to indicate this fact (for example, Knox “...commend their souls... into his hands; he created them...”). Their Creator may be rendered simply as “the one who made them” or “the one who created them.” However, this might refer in some languages to one’s parents, and therefore it may be necessary to say “to God who created them.”
Who always keeps his promise translates the adjective “faithful” attached to Creator; the idea is that they can entrust themselves to God because he can be trusted, he does not forsake anyone (GECL), and he is completely reliable (Brc) and dependable. Who always keeps his promise may be rendered as “he always does what he says he will do.”
[8]
If such suffering is accepted in the light of vs 17–18, then far from giving up under it the Christian will persevere in doing good. We follow Christ’s example, by committing the out-come into God’s hands. Commit is the word used by Jesus in Lk. 23:46 (citing Ps. 31:5). Every faithful Jew used this as a final prayer at night and this may be the thought here. Paul used the noun derived from this root in 2 Tim. 1:12 to express his confidence in God’s safe keeping. Creator is used here probably to remind the readers of God’s power (cf. 1:5 and Paul’s thought in Phil. 1:6).
[9]We remain steadfast through the storm of suffering and persecution by doing good and commiting our souls to the keeping of God. The believer’s suffering is in the will of God. God is either glorifying the name of Christ or purifying the life of the believer by the suffering.
The word "commit" means to deposit; to entrust into the hands of a trusted banker or friend. God can be trusted; He will not fail the believer. He will either deliver the believer through the suffering or else on home to be with Christ forever. God will save the believer’s soul. The believer can trust God, trust Him far more than any friend on earth, for God never fails. God is a faithful Creator. He has created us to be with Him eternally, and His plan will not be defeated. If we commit our souls to Him, no matter what men may do to us, God will save us. He will fulfill His plan and purpose in our lives.
SCRIPTURES TO PONDER
"And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are" (John 17:11).
"For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day" (2 Tim. 1:12).
"And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever" (2 Tim. 4:18).
"And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land [Canaan, a type of heaven]; for I will not leave thee, until I have done that which I have spoken to thee of" (Genesis 28:15).
"And the lord commanded us to do all these statutes, to fear the lord our God, for our good always, that he might preserve us alive, as it is at this day" (Deut. 6:24).
"O love the lord, all ye his saints: for the lord preserveth the faithful, and plentifully rewardeth the proud doer" (Psalm 31:23).
"For the lord loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off" (Psalm 37:28).
"Behold, he that keepeth Israel shall neither slumber nor sleep" (Psalm 121:4).
"He keepeth the paths of judgment, and preserveth the way of his saints" (Proverbs 2:8).
"Fear thou not; For I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness" (Isaiah 41:10).
CONCLUSION:
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[1]Wuest, Kenneth S.: The New Testament : An Expanded Translation. Grand Rapids, MI : Eerdmans, 1997, c1961, S. 1 Pe 4:15
[2]Schwandt, John ; Collins, C. John: The ESV English-Greek Reverse Interlinear New Testament. Logos Research Systems, Inc., 2006; 2006, S. 1 Pe 4:12-19
TEV Today’s English Version (Good News Bible)
JB Jerusalem Bible
Brc Barclay, The New Testament
[3]Jamieson, Robert ; Fausset, A. R. ; Fausset, A. R. ; Brown, David ; Brown, David: A Commentary, Critical and Explanatory, on the Old and New Testaments. Oak Harbor, WA : Logos Research Systems, Inc., 1997, S. 1 Pe 4:16
[4]Zodhiates, Spiros: The Complete Word Study Dictionary : New Testament. electronic ed. Chattanooga, TN : AMG Publishers, 2000, c1992, c1993, S. G544
[5]Jamieson, Robert ; Fausset, A. R. ; Fausset, A. R. ; Brown, David ; Brown, David: A Commentary, Critical and Explanatory, on the Old and New Testaments. Oak Harbor, WA : Logos Research Systems, Inc., 1997, S. 1 Pe 4:17
Phps Phillips, The New Testament in Modern English
GECL German common language translation (Die Gute Nachricht)
RSV Revised Standard Version, The Bible
[6]Jamieson, Robert ; Fausset, A. R. ; Fausset, A. R. ; Brown, David ; Brown, David: A Commentary, Critical and Explanatory, on the Old and New Testaments. Oak Harbor, WA : Logos Research Systems, Inc., 1997, S. 1 Pe 4:18
[7]The Evangelical Theological Society: Journal of the Evangelical Theological Society Volume 36. The Evangelical Theological Society, 1993; 2002, S. 36:11
[8]Arichea, Daniel C. ; Nida, Eugene Albert: A Handbook on the First Letter from Peter. New York : United Bible Societies, 1994], c1980 (UBS Handbook Series; Helps for Translators), S. 150
cf. compare
[9]Carson, D. A.: New Bible Commentary : 21st Century Edition. 4th ed. Leicester, England; Downers Grove, Ill., USA : Inter-Varsity Press, 1994, S. 1 Pe 4:12