Bible Commentaries
1 Peter 4

Verses 1-2

Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin. As a result, they do not live the rest of their earthly lives for evil human desires, but rather for the will of God. 1 Peter 4:1-2

As we mentioned when we began our study, 1 Peter is an epistle of suffering. Peter has already brought up the subject eight times and he will mention it nine more times in the remainder of the little book.

He wants us to understand that the pattern for our suffering is that of Christ, who suffered on the cross as an innocent person in order to redeem us by his blood. Paul Achtemeier says, "Suffering was, therefore, not a regrettable accident but a virtual necessity; until society itself was transformed, Christians could expect the same hostility to be directed against them that was directed against Christ."^(F1) The great F. B. Meyer comments here saying, "Sometimes God employs the acid of persecution or suffering to eat away the bonds that bind us to our past. Let us accept these with a willing mind. The one condition of reigning with the enthroned Christ is to submit to his cross."^(F2)

We note that we are commanded to arm ourselves with the attitude of Christ. The word used here speaks of being heavily armed rather than just having light armor.^(F3) The Bible is clear that we are facing a great battle in the spiritual realm (cf. Ephesians 6:10-20; Romans 13:12; 1 Thessalonians 5:8). One of the chief pieces of armor we need is the helmet of salvation (Ephesians 6:17). This has much to do with our way of thinking. It is very similar to having the mind of Christ (Philippians 2:5). This, of course, is having a mind to suffer.

Peter says, "…whoever suffers in the body is done with sin." Barclay tells us that there is a strong feeling in Jewish thought that suffering is a great purifier.^(F4) We are reminded of the many texts where suffering is pictured as a good and helpful thing for the believer (cf. Psalm 94:12; Job 5:17; Hebrews 12:6). The Venerable Bede (c 672-735) says, "Who would have time to think about sinning if he were being crucified, stoned, thrown to the lions, burnt at the stake, buried alive with scorpions or whatever?"^(F5)

Once people come to Christ they cannot live any longer as they have lived. Kretzmann says that our previous unconverted behavior is more than sufficient to pay any debt we thought we owed to the flesh (a little irony is reflected here).^(F6) Popular 20th Century commentator, John Dummelow, adds that man ceases from sin (Romans 6:2,11) and that suffering is a mind bracer to keep temptations from ruling in the life.^(F7) After all, we cannot very well enjoy that which made Jesus suffer and die for us on the cross can we?^(F8)

Verses 3-5

EVERYDAY LIFE IN PAGANISM

For you have spent enough time in the past doing what pagans choose to do – living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. 1 Peter 4:3

Pagans lived in a flood of dissipation and wastefulness. They lived in lewdness, lusts, drunkenness, drinking parties, revelries, and abominable idolatries. Added to this, they were eaten up with envy, greed, anger, lusts and so forth. Godbey calls all these things, "diabolical debaucheries."^(F9)

Let us take a closer look at this lifestyle. We see that there was licentiousness (Gk. aselgeiais). This was accompanied by lusts (Gk. epithymia). Likely this is a reference to sexual sins.^(F10) There was debauchery or excess of wine (Gk. oinophlugia). This has reference to an overflowing of wine.^(F11) This along with the next Greek words komois (carousals) and potois (drinking bouts) pretty well sums up the pagan life. Barnes describes all this as, "carousing or merrymaking after supper, the guests often sallying into the streets, and going through the city with torches, music, and songs in honor of Bacchus [the god of wine]…"^(F12)

The list of evils here, especially the mention of idolatry, is once again an indication that Peter was writing mostly to Gentiles rather than to Jews. The Gentile lifestyle was horrible and designed to bring destruction and heartache to all involved in it. One of the big problems with sin has always been that it never works. As Barnes says, "…The fruits of sin are always disappointment, tears, death, despair."^(F13)

"They are surprised that you do not join them in their reckless, wild living, and they heap abuse on you. But they will have to give account to him who is ready to judge the living and the dead" (4:4-5). Wiersbe says, "Let a drunkard become sober, or an immoral person pure, and the family thinks he has lost his mind!"^(F14) Coffman adds, "No one is any more unpopular at a drinking party than a teetotaler; and the same is true of all abstainers from popular sins."^(F15) Even Jesus' own family thought he had gone crazy (Mark 3:21). The truth is that sin likes company, sinful company. That sinful company temporarily eases the fear and certainty that judgment is coming upon the wicked.

Verse 6

JESUS JUDGES THE WICKED AND DELIVERS THE RIGHTEOUS

For this is the reason the gospel was preached even to those who are now dead, so that they might be judged according to human standards in regard to the body, but live according to God in regard to the spirit. 1 Peter 4:6

We saw in 1 Peter 3:19-20, that Jesus at his death went and proclaimed victory over the spirits (angels) in prison and probably over the wicked dead who so defiled themselves in the days of Noah. Now we see something a little different and a diverse word is used for preaching or proclamation (Gk. euēggelisthē from euaggelizō). This word means the preaching of the gospel. Perhaps Guzik has the best summary of what went on in Sheol:

Apparently during this same time, Jesus also preached a message of salvation to the faithful dead in Abraham's Bosom (Luke 16:22) who anticipated the work of the Messiah for them…This preaching to those who are dead was not the offer of a second chance, but the completion of the salvation of those who had been faithful to God under their first chance… Jesus fulfilled the promise that he would lead captivity captive (Psalm 68:18; Ephesians 4:8) and would proclaim liberty to the captives and the opening of the prison to those who are bound (Isaiah 61:1 and Luke 4:18).^(F16)

The fact that Jesus went to Sheol or Hades is proof positive that his death was no sham as some have supposed.^{Acts 2:27, as all the newer translations correctly show, should be translated not - 'Thou wilt not leave my soul in hell,' but, 'Thou wilt not abandon my soul to Hades.'"">(F17)} Jesus really died on the cross for our redemption.

Verses 7-9

THE APPROACHING END

The end of all things is near. Therefore be alert and of sober mind so that you may pray. 1 Peter 4:7

Peter speaks a great deal about the second coming of the Lord Jesus (cf. 1 Peter 1:5; 4:13,17; 5:1). With that coming, there will surely be a fiery judgment released on the ungodly, with a purging of the earth and of the present evil age by fire. Unfortunately, many Christians have backed off from this understanding. Although they may not have been burned by the end day, they have been seriously "burned" by the teaching of false prophets.

In place of the fiery judgment and the end of this age, modern and postmodern Christians have adapted a new and novel approach. "In the place of the final judgment, the modern Westerner has substituted what sociologist Christopher Lasch has called the 'Myth of Progress.'"^(F18) Science will thus bring us "better things for better living through chemistry," as the old DuPont advertising slogan had it. This is a feeble idea that things will get better and better through scientific advances and computer know-how. Macknight says of it, "…Christians today seem to have lost much of their moral nerve about the end of history climaxing in a judgment that will decide the fate of all people…The fact about the world of technology constantly improving has been transferred by the majority of Westerners to moral and social realms."^(F19)

Still, Jesus tells us that he is coming soon (Revelation 1:3; 22:20), and the Bible affirms that this is the last hour (1 John 2:18), and that "…the Lord's coming is near" (James 5:8). Perhaps it would be good for us to get some understanding of the end days as the Bible speaks of them. Daniel 9:24 is perhaps the most mysterious verse in all of scripture (read vs. 24-27 for the whole picture). In this one verse God encapsulates history by dividing it into a period of "seventy sevens." These are probably seventy time-segments of seven years each. This very long period most likely began with the Second Decree of the Persian king Artaxerxes in 445 BC. In this passage we are dealing with a total of 490 years. However, by the time Christ appeared, clearly sixty-nine of the seventy time periods of seven had elapsed. Only one period of seven years remained. We can now understand why New Testament people felt they were living in the last days.

Were they mistaken? Two thousand years have now elapsed and the end has not come. How do we explain this? It is important for us that the decree of the King Artaxerxes had to do with rebuilding Jerusalem. It seems likely that when the Roman general Titus destroyed Jerusalem as well as the Temple in AD 70, the divine time clock stopped. After two thousand years we are still living in the last days and still approaching the end of the age. We can guess that the restoration of Jerusalem in our time, as well as the final rebuilding of the temple sometime soon, will bring on the end of this period and usher in the last day. This is called the Day of the Lord, or the consummation (cf. Matthew 13:39-40; 24:3ff; 28:20). Until that time, we continue to live in the "times of the Gentiles" as Jesus mentioned (Luke 21:24), and the "last days" or "end of all things" as Peter speaks of here.

Barnes says, "Everywhere in the Scriptures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of people shall be slumbering in false security, Matthew 24:37-39; 24:42-44; 1 Thessalonians 5:2; Luke 21:34."^(F20)

Because we are living in the end of history it is important that we keep our sanity or preserve sound minds. There are a couple of terms used here. The first is the Greek sōphroneō and it refers to calm, stable and vigorous thinking. The second is n"phō and it is concerns drunkenness, which we should avoid. This first term is used figuratively for rational and sound thinking (cf. 1 Thessalonians 5:6,8; Titus 2:2; and 1 Peter 1:13; 5:8).^(F21) When we keep a sound mind it will enable us to pray according to God's will. We will not be carried away by mythology.

When Peter wrote that the day of the Lord was certainly on the way, he could have counted the years on one hand until the great persecution of Nero. Thousands suffered a flaming death as they became the emperor's torches to light his gardens, or were fed to beasts, or were crucified and beheaded.^(F22) At that time, Peter himself would be crucified upside down, according to his own request, as tradition tells us. Paul would suffer beheading under Nero, since Roman citizens could not be crucified.

Even in this doubting postmodern age we will all have to agree that the time is near for us. Each of us will die, if the Lord does not come first, and that will bring us to the end of our time. So, for all of us the end is near.^(F23)

"Above all, love each other deeply, because love covers over a multitude of sins" (4:8). We know from the Book of Revelation that keeping our love aflame will be a big problem for Christians in the end days (Revelation 2:4). Jesus warned us in Matthew 24:12, that the love of most Christians would grow cold in the last days. This is something we must guard against vigilantly. We need to ask the Lord to help us love each other deeply (Romans 5:5; Galatians 5:22) and to love the Lord with all our hearts (Mark 12:30).

We see that love covers over sins. Grudem says, "Where love abounds in a fellowship of Christians, many small offences, and even some large ones, are readily overlooked and forgotten. But where love is lacking, every word is viewed with suspicion, every action is liable to misunderstanding, and conflicts…to Satan's perverse delight."^(F24) The above passage is no doubt taken from Proverbs 10:12. It has nothing to do with the atoning for sins of either party. That was only done by Jesus on the cross.

"Offer hospitality to one another without grumbling" (4:9). We see many places in scripture where God's people are requested to be hospitable (cf. Exodus 22:21; Matthew 25:35; Romans 12:13; 1 Timothy 3:2; Titus 1:8; Hebrews 13:2). Barclay says of this grace:

Without hospitality the early church could not have existed. …inns…were impossibly filthy and notoriously immoral. Thus we find Peter lodging with one Simon a tanner (Acts 10:6), and Paul and his company were to lodge with one Mnason of Cyprus, an early disciple (Acts 21:16). Many a nameless one in the early church made Christian missionary work possible by opening the doors of his house and home…. For two hundred years there was no such thing as a church building …Thus we read of the church which was in the house of Aquila and Priscilla (Romans 16:5; 1 Corinthians 16:19), and of the church which was in the house of Philemon (Philemon 1:2 ).^(F25)

We know when Christians welcome a stranger there is a chance they are welcoming an angel (Hebrews 13:2) or even the Lord himself (Matthew 25:43). It would help us to listen to some early Christian testimony concerning hospitality. In the Letter to Diognetes (c. 125-200) the writer described early Christians, "When they see a stranger, they take him into their homes and they rejoice over him as a very brother…but if they have no spare food to give, they fast two or three days in order to supply the necessary food to the needy."^(F26) Clement of Rome around AD 96 said, "Many, too, have surrendered themselves to slavery, that with the price they received for themselves, they might provide food for others."^(F27) . Chrysostom wrote, "Abraham received passers-by and travelers just as they were. He did not leave them to his servants. On the contrary, he ordered his wife to bring flour, even though he had domestic help. But he and his wife wanted to earn theblessing."^(F28)

Verses 10-11

USING OUR HEAVENLY GIFTS

Each of you should use whatever gift you have received to serve others, as faithful stewards of God's grace in its various forms. 1 Peter 4:10

We note first of all here that each Christian has at least one spiritual gift (Gk. charisma) to use for the benefit of the Body of Christ and for others (cf. 1 Corinthians 12:7). Listings of these spiritual gifts are found in Romans 12:6-8; 1 Corinthians 12:7-11; and in Ephesians 4:7. Davids says, "It is clear that the New Testament cannot conceive of a fully initiated Christian without spiritual gifts."^(F29) If we are believers and are not aware of our spiritual gifts we should ask the Lord to reveal them to us. It is important that we start using these valuable gifts. We need to begin getting "interest" for the Lord on his investment and not allow the gift to be buried in the earth (Matthew 25:18). Utley says, "Spiritual gifts are not 'merit badges' but 'service towels.'"^(F30)

"If anyone speaks, they should do so as one who speaks the very words of God. If anyone serves, they should do so with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen" (4:11). Our spiritual gifts and even our natural gifts need to be energized by the Holy Spirit. We should be especially careful in using our speaking gifts. We should speak as if it were the words or oracles of God (Gk. logia theou). This has reference to a divine communication as we see in Romans 3:2 (cf. Romans 12:6-8; Hebrews 5:12).

I have served as a minister of the gospel for over fifty years and the longer I serve the more I desire to honor and respect the word of God. Usually, when I read the Bible to the church I begin by saying something like this, "Listen to the holy and eternal word of God!" I have learned that when I speak as a minister I must do my very best to communicate the word. This takes much prayer, preparation and practice each time. I find myself almost trembling at the word as I deliver it. I fear that not all preachers take the word seriously. Trapp says, "Every sound is not music, so neither is every pulpit discourse preaching."^(F31) Calvin says of the minister, "let him reverently in God's fear and in sincerity perform the charge committed to him, regarding himself as engaged in God's work, and as ministering God's word and not his own."^(F32)

Coffman summarizes here, "The whole duty of Christians is classified under the general heading of 'speaking' and 'doing;' but it is actually God who does both! He supplies the words which the speaker is to speak, and the means or strength by which the minister does."^(F33) It is all of God, and he alone must receive all the glory.

Peter's words in this passage sound like a doxology and it appears that he is ending the letter. However, we see this kind of thing often in the epistles (Romans 11:36; Galatians 1:5; Ephesians 3:21; Philippians 4:20). It is not uncommon for biblical writers to have a doxology before they write the conclusion.^(F34)

Verses 12-16

PAINFUL TRIALS OF FAITH

Dear friends, do not be surprised at the fiery ordeal that has come on 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. 1 Peter 4:12-13

Christians should not be surprised that suffering comes their way because of Christ. The word used for "painful trial" here is the Greek purosei and it means "fiery trial," or "burning ordeal." This reminds us of the many prophecies that God's fire will bring about the end of this age (cf. Malachi 4:1; Matthew 3:10-12; 2 Thessalonians 1:7; 2 Peter 3:7,10,12; Revelation 8:5,7; 9:18). No doubt, God is making his saints "fireproof," so that they can endure this end time. In 1 Corinthians 11:32, Paul tells us, "Nevertheless, when we are judged in this way by the Lord, we are being disciplined so that we will not be finally condemned with the world." In 2 Timothy 2:12 we read, "if we endure, we will also reign with him. If we disown him, he will also disown us…" In John 16:33, we are promised, "…In this world you will have trouble. But take heart! I have overcome the world."

Unfortunately, in the western world we know little of the suffering of which both Peter and Paul speak. This is not the case on the rest of the planet. Approximately three fourths of the world's population, or about 5.25 billion people, live in countries where there is persecution. Christians account for about 80 percent of all discrimination in the world today.^(F35) N. T. Wright comments on such persecution saying, "You don't get to share God's life and escape without wounds."^(F36)

We might ask, "What does suffering for Christ do for us as Christians? F. B. Meyer says of this:

Suffering educates sympathy; it softens the spirit, lightens the touch, hushes the tread; it accustoms the spirit to read from afar the symptoms of an unspoken grief; it teaches the soul to tell the number of the promises, which, like the constellations of the arctic circle, shine most brilliantly through the wintry night; it gives to the spirit a depth, a delicacy, a wealth of which it cannot otherwise possess itself. Through suffering he has become perfected.^(F37)

John Allen reports how, at his funeral, someone recalled the favorite saying of the deceased Jesuit priest, Munzihirwa. He had protected the people of Rwanda in 1994. The priest had said, "There are things that can be seen only with eyes that have cried."^(F38)

Today our pastors concern themselves with church growth and expansion. However, there are many instances where persecution has brought about an amazing church growth, much like that which we see in the Book of Acts Carl Moeller and David Hegg give us this account:

In 1982, the communists overthrew the government of Ethiopia and persecution of the church began. Along with other groups, the Mennonite churches had all their buildings and property confiscated. Many of the leaders were imprisoned and the members were forbidden to meet. The church went underground without any leaders, without buildings, without the opportunity to meet together publicly or use any of their public programs. While underground, they could not even sing out loud for fear someone would report them to the authorities. Ten years later, the communist government was overthrown, allowing this church to come out of hiding. The church leaders were amazed to find that their 5,000 members had grown to 50,000 in that ten-year period.^(F39)

Jesus said in Matthew 5:11-12, "Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you." Jesus' brother in James 1:2 says, "Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds…"

We can see how Peter's words were truly prophetic regarding the upcoming persecution of Nero. Depending on dates, it is possible that Nero's persecution was about to begin in Rome. As we have mentioned, in a very short while Christians in that city would suffer a fiery trial as they would become torches to light the gardens of the maddened emperor.

"If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you" (4:14). Wiersbe says, "Suffering" and "glory" are twin truths that are woven into the fabric of Peter's letter.^(F40) Much suffering can come our way in the form of insult. Sometimes an insult is much harder to bear than outright persecution. In the Middle East there is still much of an honor-shame culture. This is especially true among the Moslems, but was true also with first century people. In such a culture an insult was a serious matter.^(F41)

For those who are insulted for Christ's sake Peter says "the Spirit of glory and of God" will rest upon those persons. The words "rest upon" in Greek is a picture of a farmer giving his land rest by sowing a light crop upon it.^(F42) There is a clear picture that after insult, there will be glory, peace, blessing and joy.

"If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler" (4:15). Obviously, a Christian cannot be a murderer (Gk. phoneus), a thief (Gk. kleptes) or an evildoer (Gk. kakopoios). Neither can a Christian be a meddler. In the Greek language this last word is a compound (allotriepiskopos). It is only found here in all of the Greek literature. The compound is made up of two Greek words allotrios, which means that which belongs to another, and episkopos, which means to inspect. It has to do with someone who meddles in the affairs of another person, or who is a busybody.^(F43)

"However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name" (4:16). No doubt Peter in making this statement must have remembered his shameful denial of Jesus on that dreadful night in Jerusalem. Wiersbe says, "In the furnace of persecution and suffering, we often have more light by which we can examine our lives and ministries."^(F44) We note in this verse that the name "Christian" (Gk. Christianos) is attached to believers. It is a name that honors Christ. We see this designation also in Acts 11:26 and Acts 26:28. God's children are now called by a new name, one that the mouth of the Lord would give them (Isaiah 62:2). Despite what many say, Hervey claims that there is no evidence that this name was given to them in derision.^(F45)

Verses 17-19

GOD'S COMING JUDGMENT

For it is time for judgment to begin with God's household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? 1 Peter 4:17

God's judgment will begin with God's people. It has always been that way. We remember in the days of Ezekiel the prophet when judgment began at God's house (Ezekiel 9:6) and moved outward to the people. The prophet Malachi spoke of the Lord's coming yet he asks the question, "But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner's fire or a launderer's soap" (Malachi 3:2). Malachi promised that the Lord would refine and purify the Levites like gold and silver (v. 3). Then the offerings of Israel would become righteous and acceptable (vs. 3-4). God is not hypocritical and will not overlook sin among his people as he comes to judge the world.

The early Coptic theologian Didymus the Blind (313-338) says, "When the time comes for God's judgment to begin, it will start with the best and work its way downwards, that is to say, it will commence with those who believe and belong to the church of God."^(F46)

"And, 'If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?'"(4:18). Here Peter likely has reference to Proverbs 11:31 in the Septuagint. Peter is aware that the cost of salvation is high (cf. 1 Peter 1:18-19; 2:24; 3:18; 4:1). It is something that only God can accomplish.^(F47) We remember again the words of Jesus in Matthew 16:26, "…what can anyone give in exchange for their soul?"

Wiersbe feels this section may be a reference to the story of Lot in Genesis 19:15-26. Lot was considered a righteous man (2 Peter 2:7), but it took great effort to save him. He argued with God and lingered in dear old Sodom. Finally the angels had to take him by the hand and drag him out of the city. He was saved as by fire, no doubt like some Christians will be saved on that day (1 Corinthians 3:9-15).^(F48)

"So then, those who suffer according to God's will should commit themselves to their faithful Creator and continue to do good" (4:19). Peter may have prophetically seen his own death which was coming shortly, or he may have had in mind the destruction of Jerusalem which would come in AD 70. It was truly a dangerous world for Christians. For believers to "commit themselves" is the Greek word paratithesthai, and it means to make a deposit of money with a trusted friend. There were no banks in Peter's day and this was often the way money was handled. Such an arrangement was considered a most sacred trust. To break such a trust was considered a mortal sin. Interestingly, it was this word that was used by Jesus when he committed his spirit to the Father in Luke 23:46.^(F49)

We are in good hands with Jesus. He will not let us suffer more than we can bear (1 Corinthians 10:13). Long ago the Psalmist said, "Into your hands I commit my spirit; deliver me, LORD, my faithful God" (Psalm 31:5). Martin Luther once said, "God, having created our souls without our worry and assistance, is surely able also to keep them safely to the end."^(F50) Yes indeed, "Our help is in the name of the LORD, the Maker of heaven and earth" (Psalm 124:8).