Albert Barnes Commentary 1 Peter 4:18

"And if the righteous is scarcely saved, where shall the ungodly and sinner appear?" — 1 Peter 4:18 (ASV)

And if the righteous scarcely be saved. This means if they are saved with difficulty. The word used here (molis) occurs in the following places: Acts 14:18, “scarce restrained they the people”; Acts 27:7, “and scarce were come over against Cnidus”; Acts 27:8, “and hardly passing it”; Acts 27:16, “we had much work to come by the boat”—literally, we were with difficulty able to get the boat; Romans 5:7, “scarcely for a righteous man will one die”; and in the passage before us.

The word implies that there is some difficulty or obstruction, so that the thing came very near not to happen, or so that there was much risk about it. . The apostle in this passage seems to have had his eye on a verse in Proverbs (Proverbs 11:31), and he has merely expanded and illustrated it: “Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.” By the question he employs, he admits that the righteous are saved with difficulty, or that there are perils which jeopardize their salvation, and which are of such a kind as to make it very near not to happen. They would indeed be saved, but it would be in such a manner as to show that the circumstances were such as to render it, to human appearances, doubtful and problematical. This peril may have arisen from many circumstances:

1. The difficulty of forming a plan of salvation, involving a degree of wisdom wholly beyond that of humans, and of such a character that beforehand it would have been problematical and doubtful whether it could be. There was only one way in which it could be done. But what human wisdom could have devised that, or thought of it? There was only one being who could save. But who would have supposed that the Son of God would have been willing to become a man, and to die on a cross to do it? If he had been unwilling to come and die, the righteous could not have been saved.
2. The difficulty of bringing those who are saved to a willingness to accept salvation. All were similarly disposed to reject it; and there were many obstacles in the human heart—arising from pride, selfishness, unbelief, and the love of sin—which must be overcome before any would accept the offer of mercy. There was only one agent who could overcome these things and induce any of the human race to embrace the gospel—the Holy Spirit. But who could have anticipated that the Spirit of God would have undertaken to renew and sanctify the polluted human heart? Yet, if he had failed, there could have been no salvation for any.
3. The difficulty of keeping them from falling away amid the temptations and allurements of the world. Often it seems wholly doubtful whether those who have been converted will be kept for eternal life. They have so little religion; they yield so readily to temptation; they conform so much to the world; they have so little strength to bear up under trials, that it seems as if there were no power to preserve them and bring them to heaven. They are saved when they seemed almost ready to yield everything.
4. The difficulty of rescuing them from the power of the great enemy of souls. The adversary has vast power, and he intends, if he can, to destroy those who are the children of God. Often they are in most imminent danger, and it seems to be a question of doubtful outcome whether they will not be entirely overcome and perish. It is no small matter to rescue a soul from the dominion of Satan and bring it to heaven, so that it will be eternally safe. Through the internal struggles and the outward conflicts of life, it often seems a matter of doubt whether with all their effort they will be saved; and when they are saved, they will feel that they have been rescued from thousands of dangers, and that there has been many a time when they have stood on the very verge of ruin, and when, to human appearances, it was scarcely possible that they could be saved.

Where shall the ungodly and the sinner appear! What hope is there for their salvation? The meaning is that they will certainly perish; and the doctrine in the passage is that the fact that the righteous are saved with so much difficulty is proof that the wicked will not be saved at all. This follows, because:

1. There is the same difficulty in their salvation as there was in the salvation of those who became righteous: the same difficulty arising from the love of sin, the hardness of the heart, and the arts and power of the adversary.
2. No one can be saved without effort, and in fact, the righteous are saved only by constant and strenuous effort on their part. But the wicked make no effort for their own salvation. They use no means for it; they make no exertions to obtain it; they do not make it a part of their plan of life. How, then, can they be saved? But where will they appear? I answer:
   1. They will appear somewhere. They will not cease to exist when they pass away from this world. Not one of them will be annihilated; and though they vanish from the earth and will be seen here no more, yet they will make their appearance in some other part of the universe.
   2. They will appear at the judgment seat, as all others will, to receive their sentence according to the deeds done in the body. It follows from this:
      1. That the wicked will certainly be destroyed. If the righteous are scarcely saved, how can they be?
      2. That there will be a state of future punishment, for this refers to what is to occur in the future world.
      3. That the punishment of the wicked will be eternal, for it is the opposite of what is meant by saved. The time will never come when it will be said that they are saved! But if so, their punishment must be eternal!