Teks -- 1 Peter 4:1-11 (NET)

4:1 So, since Christ suffered in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, 4:2 in that he spends the rest of his time on earth concerned about the will of God and not human desires. 4:3 For the time that has passed was sufficient for you to do what the non-Christians desire. You lived then in debauchery, evil desires, drunkenness, carousing, drinking bouts, and wanton idolatries. 4:4 So they are astonished when you do not rush with them into the same flood of wickedness, and they vilify you. 4:5 They will face a reckoning before Jesus Christ who stands ready to judge the living and the dead. 4:6 Now it was for this very purpose that the gospel was preached to those who are now dead, so that though they were judged in the flesh by human standards they may live spiritually by God’s standards.

Service, Suffering, and Judgment

4:7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. 4:8 Above all keep your love for one another fervent, because love covers a multitude of sins. 4:9 Show hospitality to one another without complaining. 4:10 Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God. 4:11 Whoever speaks, let it be with God’s words. Whoever serves, do so with the strength that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong the glory and the power forever and ever. Amen.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Pe 4:1 - For as much then as Christ suffered in the flesh

For as much then as Christ suffered in the flesh ( Christou oun pathontos sarki ).

Genitive absolute with second aorist active participle of paschō , to suffer, and the locative case of sarx (flesh). The oun (then, therefore) draws and applies the main lesson of 1Pe 3:18-22, the fact that Christ suffered for us.

Robertson: 1Pe 4:1 - Arm ye yourselves also

Arm ye yourselves also ( kai humeis hoplisasthe ).

Direct middle first aorist imperative of hoplizō , old verb from hoplon (weapon, Joh 18:3), in metaphorical sense, here only in N.T.

Robertson: 1Pe 4:1 - With the same mind

With the same mind ( tēn autēn ennoian ).

Accusative of the thing (content), ennoian , old word (from en , nous ), putting in mind, thinking, will, in N.T. only here and Heb 4:12. "Here again Christus Patiens is our hupogrammos "(Bigg).

Robertson: 1Pe 4:1 - For

For ( hoti ).

Reason for the exhortation.

Robertson: 1Pe 4:1 - Hath ceased from sin

Hath ceased from sin ( pepautai hamartias ).

Perfect middle indicative of pauō to make cease and the ablative singular hamartias , but B reads the dative plural hamartiais (cf. Rom 6:1.). Temptation has lost its appeal and power with such a man.

Robertson: 1Pe 4:2 - That ye no longer should live

That ye no longer should live ( eis to mēketi biōsai ).

Purpose clause with eis to (negative mē ) and the first aorist (for the Attic second aorist biōnai ) active infinitive of bioō , old verb, to spend a life (from bios , course of life, Luk 8:14), here only in N.T.

Robertson: 1Pe 4:2 - The rest of your time in the flesh

The rest of your time in the flesh ( ton epiloipon en sarki chronon ).

Accusative of time (chronon , period of time). Epiloipon is old adjective (epi , loipos , remaining in addition), here only in N.T. But eis to here can be result (so that) as in Rom 1:20; Rom 4:18.

Robertson: 1Pe 4:3 - Past

Past ( parelēluthōs ).

Perfect active participle of the compound verb parerchomai , old verb, to go by (beside) as in Mat 14:15 with hōra (hour).

Robertson: 1Pe 4:3 - May suffice

May suffice ( arketos ).

No copula in the Greek, probably estin (is) rather than dunatai (can). Late and rare verbal adjective from arkeō , to suffice, in the papyri several times, in N.T. only here and Mat 6:34; Mat 10:25, apparently referring to Christ’ s words in Mat 6:34 (possibly an axiom or proverb).

Robertson: 1Pe 4:3 - To have wrought

To have wrought ( kateirgasthai ).

Perfect middle infinitive of katergazomai , common compound (kata , ergon work) as in 1Co 5:3.

Robertson: 1Pe 4:3 - The desire

The desire ( to boulēma ).

Correct text, not thelēma . Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Rom 2:21-24; Rom 3:9-18; Eph 2:1-3) as today some Christians copy the ways of the world.

Robertson: 1Pe 4:3 - And to have walked

And to have walked ( peporeumenous ).

Perfect middle participle of poreuomai in the accusative plural of general reference with the infinitive kateirgasthai . Literally, "having walked or gone."

Robertson: 1Pe 4:3 - In lasciviousness

In lasciviousness ( en aselgeiais ).

All these sins are in the locative case with en . "In unbridled lustful excesses"(2Pe 2:7; 2Co 12:21).

Robertson: 1Pe 4:3 - Lusts

Lusts ( epithumiais ).

Cf. 1Pe 2:11; 1Pe 4:2.

Robertson: 1Pe 4:3 - Winebibbings

Winebibbings ( oinophlugiais ).

Old compound (oinos , wine, phluō , to bubble up), for drunkenness, here only in N.T. (also in Deu 21:20).

Robertson: 1Pe 4:3 - Revellings

Revellings ( komois ).

Old word (from keimai , to lie down), rioting drinking parties, in N.T. here and Gal 5:21; Rom 13:13.

Robertson: 1Pe 4:3 - Carousings

Carousings ( potois ).

Old word for drinking carousal (from pinō , to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty"to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).

Robertson: 1Pe 4:3 - Abominable idolatries

Abominable idolatries ( athemitois eidōlolatriais ).

To the Christian all "idolatry,"(eidōlon , latreia ), worship of idols, is "abominable,"not allowed (alpha privative and themitos , themistos the old form, verbal of themizō , to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Act 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies , p. 274).

Robertson: 1Pe 4:4 - Wherein

Wherein ( en hōi ).

"In which thing"(manner of life).

Robertson: 1Pe 4:4 - They think it strange

They think it strange ( xenizontai ).

Present passive indicative of xenizō , old verb (from xenos , stranger), to entertain a guest (Act 10:23), to astonish (Act 17:20). See also 1Pe 4:12. "They are surprised or astonished."

Robertson: 1Pe 4:4 - That ye run not with them

That ye run not with them ( mē suntrechontōn humōn ).

Genitive absolute (negative mē ) with present active participle of suntrechō , old compound, to run together like a crowd or a mob as here (just like our phrase, "running with certain folks").

Robertson: 1Pe 4:4 - Into the same excess of riot

Into the same excess of riot ( eis tēn autēn tēs asōtias anachusin ).

Anachusin (from anacheō to pour forth) is a late and rare word, our overflowing, here only in N.T. Asōtias is the character of an abandoned man (asōtos , cf. asōtōs in Luk 15:13), old word for a dissolute life, in N.T. only here, Eph 5:18; Tit 1:6.

Robertson: 1Pe 4:4 - Speaking evil of you

Speaking evil of you ( blasphēmountes ).

Present active participle of blasphēmeō as in Luk 22:65. "The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race"(Bigg).

Robertson: 1Pe 4:5 - Who shall give account

Who shall give account ( hoi apodōsousin logon ).

Future active indicative of apodidōmi . For this use with logon (account) see Mat 12:36; Luk 16:2; Act 19:40; Heb 13:17. For the sudden use of the relative hoi see Rom 3:8.

Robertson: 1Pe 4:5 - To him that is ready to judge

To him that is ready to judge ( tōi hetoimōs krinonti ).

Dative, "to the one readily judging,"correct text, not hetoimōs echonti krinai , "to the one ready to judge,"which "softens the rugged original"(Hart). That is Christ apparently (1Pe 1:13; 2Co 5:10), but the Father in 1Pe 1:17.

Robertson: 1Pe 4:5 - The quick and the dead

The quick and the dead ( zōntas kai nekrous ).

"Living and dead."Those living at the time and those already dead (1Th 4:15).

Robertson: 1Pe 4:6 - Was the gospel preached

Was the gospel preached ( euēggelisthē ).

First aorist passive indicative of euaggelizō . Impersonal use.

Robertson: 1Pe 4:6 - Even to the dead

Even to the dead ( kai nekrois ).

Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take "dead"here in the spiritual sense (dead in trespasses and sins as in Col 2:13; Eph 2:1), but consider it "impossible"for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of psuchē (life) in Mat 16:25. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment.

Robertson: 1Pe 4:6 - That they might be judged

That they might be judged ( hina krithōsin men ).

Purpose clause with hina and the first aorist passive subjunctive of krinō , to judge, whereas zōsin de (by contrast) is the present active subjunctive of zaō , to live. There is contrast also between kata anthrōpous (according to men) and kata theon (according to God).

Robertson: 1Pe 4:7 - But the end of all things is at hand

But the end of all things is at hand ( pantōn de to telos ēggiken ).

Perfect active indicative of eggizō , to draw near, common late verb (from eggus ), same form used by the Baptist of the Messiah’ s arrival (Mat 3:2) and by James in Jam 5:8 (of the second coming). How near Peter does not say, but he urges readiness (1Pe 1:5.; 1Pe 4:6) as Jesus did (Mar 14:38) and Paul (1Th 5:6), though it is drawing nearer all the time (Rom 12:11), but not at once (2Th 2:2).

Robertson: 1Pe 4:7 - Be ye therefore of sound mind

Be ye therefore of sound mind ( sōphronēsate oun ).

In view of the coming of Christ. First aorist (ingressive) active imperative of sōphroneō (sōs , sound, phrēn , mind) as in Mar 5:15.

Robertson: 1Pe 4:7 - Be sober unto prayer

Be sober unto prayer ( nēpsate eis proseuchas ).

First aorist (ingressive of nēphō (see 1Pe 1:13) and plural proseuchas , (prayers). Cf. Eph 6:18.

Robertson: 1Pe 4:8 - Above all things

Above all things ( pro pantōn ).

See this phrase in Jam 5:12.

Robertson: 1Pe 4:8 - Being fervent

Being fervent ( ektenē echontes ).

Present active participle of echontes and predicate accusative of adjective ektenēs (from ekteinō , to stretch out), stretched out, here only in N.T., "holding intent you love among yourselves."

Robertson: 1Pe 4:8 - For love covereth a multitude of sins

For love covereth a multitude of sins ( hoti agapē kaluptei plēthos hamartiōn ).

See Jam 5:20 for meaning, sins of the one loved, not of the one loving.

Robertson: 1Pe 4:9 - Using hospitality

Using hospitality ( philoxenoi ).

"Friendly to strangers,"old word (from philos , xenos ), in N.T. only here and 1Ti 3:2; Tit 1:8. No verb here in the Greek.

Robertson: 1Pe 4:9 - Without murmuring

Without murmuring ( aneu goggusmou ).

Like chōris goggusmōn in Phi 2:14. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Mat 25:35). Inns were rare and very poor. Hospitality made mission work possible (3Jo 1:5).

Robertson: 1Pe 4:10 - Gift

Gift ( charisma ).

Late N.T. word (in late papyri) from charizomai , to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Co 12:4, 1Co 12:9, 1Co 12:29-31; Rom 12:6).

Robertson: 1Pe 4:10 - Ministering

Ministering ( diakonountes ).

Present active participle plural of diakoneō , common verb (Mat 20:28), though hekastos (each) is singular.

Robertson: 1Pe 4:10 - As good stewards

As good stewards ( hōs kaloi oikonomoi ).

For "steward"(oikonomos , house-manager) see Luk 16:1; 1Co 4:1 (used by Paul of himself) and of any bishop (Tit 1:7), but here of any Christian. See kalos used with diakonos in 1Ti 4:6.

Robertson: 1Pe 4:10 - Of the manifold grace of God

Of the manifold grace of God ( poikilēs charitos theou ).

For poikilos (many-colored) see note on 1Pe 1:6 and note on Jam 1:2.

Robertson: 1Pe 4:11 - If any man speaketh

If any man speaketh ( ei tis lalei ).

Condition of first class, assumed as a fact.

Robertson: 1Pe 4:11 - Speaking as it were oracles of God

Speaking as it were oracles of God ( hōs logia theou ).

No predicate in this conclusion of the condition. For logia theou see Act 7:38 (Mosaic law); Rom 3:2 (the Old Testament); Heb 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Logion (old word) is a diminutive of logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.

Robertson: 1Pe 4:11 - If any one ministereth

If any one ministereth ( ei tis diakonei ).

First-class condition again. See Act 6:2-4 for the twofold division of service involved here.

Robertson: 1Pe 4:11 - Which God supplieth

Which God supplieth ( hēs chorēgei ho theos ).

Ablative case (hēs ) of the relative attracted from the accusative hēn , object of chorēgei (present active indicative of chorēgeō , old verb, to supply from chorēgos , chorus leader, in N.T. only here and 2Co 9:10). Peter has the compound epichorēgeō in 2Pe 1:5, 2Pe 1:11. God is the supplier of strength.

Robertson: 1Pe 4:11 - That God may be glorified

That God may be glorified ( hina doxazētai ho theos ).

Purpose clause with hina and the present passive subjunctive of doxazō . See Joh 15:8.

Robertson: 1Pe 4:11 - Whose is

Whose is ( hōi estin ).

"To whom (dative) is,"that is to Jesus Christ the immediate antecedent, but in Rom 16:27; Jud 1:25 the doxology is to God through Christ. For other doxologies see 1Pe 5:11; 2Pe 3:18; Gal 1:5; Rom 9:5; Rom 11:36; Phi 4:20; Eph 3:21; 1Ti 1:17; 1Ti 6:16; 2Ti 4:18; Heb 13:21; Rev 1:6; Rev 5:13; Rev 7:12. The others addressed to Christ are 2Pe 3:18; 2Ti 4:18; Rev 1:6.

Vincent: 1Pe 4:1 - Arm yourselves

Arm yourselves ( ὁπλίσασθε )

Only here in New Testament. The thought is Pauline. See Rom 13:12; 2Co 6:7; Eph 6:10, Eph 6:17; 1Th 5:8; Col 3:12.

Vincent: 1Pe 4:1 - Mind

Mind ( ἔννοιαν )

Only here and Heb 4:12. Literally the word means thought, and so some render it here. Rev. puts it in margin. The rendering intent, resolution, is very doubtful. It seems rather to be the thought as determining the resolution. Since Christ has suffered in the flesh, be ye also willing to suffer in the flesh.

Vincent: 1Pe 4:2 - Live

Live ( βιῶσαι )

Only here in New Testament.

Vincent: 1Pe 4:2 - The rest of the time

The rest of the time ( ἐπίλοιπον )

Only here in New Testament.

Vincent: 1Pe 4:3 - For the time past

For the time past, etc

Compare Rom 13:13.

Vincent: 1Pe 4:3 - Us

Us ( ἡμῖν )

The best texts omit.

Vincent: 1Pe 4:3 - Of our life

Of our life ( τοῦ βίου )

The best texts omit.

Vincent: 1Pe 4:3 - Will

Will ( βούλημα , the better reading for θέλημα )

Desire, inclination. See on Mat 1:19.

Vincent: 1Pe 4:3 - When we walked

When we walked ( πεπορευμένους )

Rev., rightly, ye walked. Construe with to have wrought. The time past may suffice for you to have wrought the desire, etc., walking as ye have done; the perfect participle having an inferential reference to a course of life now done with.

Vincent: 1Pe 4:3 - Lasciviousness

Lasciviousness ( ἀσελγείαις )

The following enumeration of vices is characteristic of Peter's style in its fulness and condensation. He enumerates six forms of sensuality, three personal and three social: (1) Ἀσελγείαις , wantonness. See on Mar 7:22. Excesses of all kinds, with possibly an emphasis on sins of uncleanness. (2) Ἐπιθυμίαις , lusts. See on Mar 4:19. Pointing especially to fleshly lusts, " the inner principles of licentiousness" (Cook). (3) Οἰνοφλυγίαις , excess of wine. Only here in New Testament. The kindred verb occurs in the Septuagint, Deuteronomy 21:20; Isaiah 56:12. From οἶνος , wine, and φλέω or φλύω , to teem with abundance; thence to boil over or bubble up, overflow. It is the excessive, insatiate desire for drink, from which comes the use of the word for the indulgence of the desire - debauch. So Rev., wine-bibbings. The remaining three are revellings, banquetings, and idolatries.

Vincent: 1Pe 4:3 - Revellings

Revellings ( κώμοις )

The word originally signifies merely a merry-making; most probably a village festival, from κώμη , a village. In the cities such entertainments grew into carouses, in which the party of revellers paraded the streets with torches, singing, dancing, and all kinds of frolics. These revels also entered into religious observances, especially in the worship of Bacchus, Demeter, and the Idaeau Zeus in Crete. The fanatic and orgiastic rites of Egypt, Asia Minor, and Thrace became engrafted on the old religion. Socrates, in the introduction to " The Republic," pictures himself as having gone down to the Piraeus to see the celebration of the festival of Bendis, the Thracian Artemis (Diana); and as being told by one of his companions that, in the evening, there is to be a torch-race with horses in honor of the goddess. The rites grew furious and ecstatic. " Crowds of women, clothed with fawns' skins, and bearing the sanctified thyrsus (a staff wreathed with vine-leaves) flocked to the solitudes of Parnassus, Kithaeron, or Taygetus during the consecrated triennial period, and abandoned themselves to demonstrations of frantic excitement, with dancing and clamorous invocation of the god. They were said to tear animals limb from limb, to devour the raw flesh, and to cut themselves without feeling the wound. The men yielded to a similar impulse by noisy revels in the streets, sounding the cymbals and tambourine, and carrying the image of the god in procession" (Grote, " History of Greece" ). Peter, in his introduction, addresses the sojourners in Galatia, where the Phrygian worship of Cybele, the great mother of the gods, prevailed, with its wild orgies and hideous mutilations. Lucretius thus describes the rites:

" With vigorous hand the clamorous drum they rouse,

And wake the sounding cymbal; the hoarse horn

Pours forth its threatening music, and the pipe,

With Phrygian airs distracts the maddening mind,

While arms of blood the fierce enthusiasts wield

To fright the unrighteous crowds, and bend profound

Their impious souls before the power divine.

Thus moves the pompous idol through the streets,

Scattering mute blessings, while the throngs devout

Strew, in return, their silver and their brass,

Loading the paths with presents, and o'ershade

The heavenly form; and all th' attending train,

With dulcet sprays of roses, pluckt profuse,

A band select before them, by the Greeks

Curetes called, from Phrygian parents sprung,

Sport with fantastic chains, the measured dance

Weaving infuriate, charmed with human blood,

And madly shaking their tremendous crests."

De Rerum Natura , ii., 618-631.

Vincent: 1Pe 4:3 - Banquetings

Banquetings ( πότοις )

Lit., drinking-bouts. Rev., carousings .

Vincent: 1Pe 4:3 - Abominable

Abominable ( ἀθεμίτοις )

Only here, and by Peter in Act 10:28. More literally, unlawful, emphasizing the idolatries as violations of divine law.

Vincent: 1Pe 4:4 - Run not with them

Run not with them

" In a troop" (Bengel); like a band of revellers. See above. Compare Ovid's description of the Bacchic rites:

" Lo, Bacchus comes! and with the festive cries

Resound the fields; and mixed in headlong rout,

Men, matrons, maids, paupers, and nobles proud,

To the mysterious rites are borne along."

Metamorphoses , iii., 528-530.

Vincent: 1Pe 4:4 - Excess

Excess ( ἀνάχυσιν )

Only here in New Testament. Lit., pouring forth. Rev. has flood in margin. The word is used in classical Greek of the tides which fill the hollows.

Vincent: 1Pe 4:4 - Riot

Riot ( ἀσωτιάς )

From ἀ , not, and σώζω , to same. Lit., unsavingness, prodigality, wastefulness; and thence of squandering on one's own debased appetites, whence it takes the sense of dissoluteness profligacy. In Luk 15:13, the kindred adverb ἀσώτως , is used. The prodigal is described as scattering his substance, to which is added, living wastefully (ζῶν ἀσώτως ) . Compare Eph 5:18; Tit 1:6.

Vincent: 1Pe 4:5 - That is ready

That is ready ( ἑτοίμως ἔχοντι )

Lit., having himself in readiness; there at God's right hand in heaven, whither he has gone (1Pe 3:22). Implying, also, a near judgment. Compare 1Pe 4:7.

Vincent: 1Pe 4:7 - Is at hand

Is at hand ( ἤγγικεν )

Lit., has come near. The word constantly used of the coming of Christ and his kingdom. See Mat 3:2; Mar 1:15; Luk 10:9; Heb 10:25.

Vincent: 1Pe 4:7 - Be ye sober

Be ye sober ( σωφρονήσατε )

The word is froth σῶς , sound, and φρήν , the mind. Therefore, as Rev., be ye of sound mind. Compare Mar 5:15.

Vincent: 1Pe 4:7 - Watch

Watch ( νήψατε )

See on 1Pe 1:13. The A. V. has followed the Vulgate, vigilate ( watch ) . Rev. is better: be sober.

Vincent: 1Pe 4:7 - Unto prayer

Unto prayer ( εἰς προσευχάς )

Lit., prayers . The plural is used designedly: prayers of all kinds, private or public. Tynd. renders, Be ye discreet and sober, that ye may be apt to prayers. Compare Eph 6:18, " with every kind of prayer, and watching thereunto. "

Vincent: 1Pe 4:8 - Fervent

Fervent ( ἐκτενῆ )

See, on the kindred adverb fervently, notes on 1Pe 1:22.

Vincent: 1Pe 4:8 - Love covereth

Love covereth, etc

Compare Jam 5:20; Pro 10:12.

Vincent: 1Pe 4:9 - Using hospitality

Using hospitality

Compare Rom 13:13.

Vincent: 1Pe 4:10 - A gift

A gift ( χάρισμα )

Originally, something freely given: a gift of grace (χάρις ) . Used in New Testament (a) of a blessing of God graciously bestowed, as upon sinners (Rom 5:15, Rom 5:16; Rom 11:29); (b) of a gracious divine endowment: an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (1Ti 4:14; 2Ti 1:6; Rom 12:6, Rom 12:8). So here.

Vincent: 1Pe 4:10 - Manifold

Manifold

See on 1Pe 1:6.

Vincent: 1Pe 4:11 - Oracles

Oracles ( λόγια )

In classical Greek, of the oracular responses of heathen deities. Here, divine utterances or revelations. Compare Act 7:38; Rom 3:2; Heb 5:12.

Vincent: 1Pe 4:11 - Giveth

Giveth ( χορηγεῖ )

Only here and 2Co 9:10. Peter uses the compound ἐπιχορηγέω , furnish, in 2Pe 1:5; which see.

Wesley: 1Pe 4:1 - Arm yourselves with the same mind

Which will be armour of proof against all your enemies.

Wesley: 1Pe 4:1 - For he that hath suffered in the flesh

That hath so suffered as to he thereby made inwardly and truly conformable to the sufferings of Christ.

Wesley: 1Pe 4:1 - Hath ceased from sin

Is delivered from it.

Wesley: 1Pe 4:2 - That ye may no longer live in the flesh

Even in this mortal body.

Wesley: 1Pe 4:2 - To the desires of men

Either your own or those of others. These are various; but the will of God is one.

Wesley: 1Pe 4:3 - Revellings, banquetings

Have these words any meaning now? They had, seventeen hundred years ago. Then the former meant, meetings to eat; meetings, the direct end of which was, to please the taste: the latter, meetings to drink: both of which Christians then ranked with abominable idolatries.

Wesley: 1Pe 4:4 - The same

As ye did once.

Wesley: 1Pe 4:4 - Speaking evil of you

As proud, singular, silly, wicked and the like.

Wesley: 1Pe 4:5 - Who shall give account

Of this, as well as all their other ways.

Wesley: 1Pe 4:5 - To him who is ready

So faith represents him now.

Wesley: 1Pe 4:6 - For to this end was the gospel preached

Ever since it was given to Adam.

Wesley: 1Pe 4:6 - To them that are now dead

In their several generations.

Wesley: 1Pe 4:6 - That they might be judged

That though they were judged.

Wesley: 1Pe 4:6 - In the flesh according to the manner of men

With rash, unrighteous judgment. They might live according to the will and word of God, in the Spirit; the soul renewed after his image.

Wesley: 1Pe 4:7 - But the end of all things

And so of their wrongs, and your sufferings. Is at hand: be ye therefore sober, and watch unto prayer - Temperance helps watchfulness, and both of them help prayer. Watch, that ye may pray; and pray, that ye may watch.

Wesley: 1Pe 4:8 - Love covereth a multitude of sins

Yea, "love covereth all things." He that loves another, covers his faults, how many soever they be. He turns away his own eyes from them; and, as far as is possible, hides them from others. And he continually prays that all the sinner's iniquities may be forgiven and his sins covered. Meantime the God of love measures to him with the same measure into his bosom.

Wesley: 1Pe 4:9 - One to another

Ye that are of different towns or countries.

Wesley: 1Pe 4:9 - Without murmuring

With all cheerfulness. Pro 10:12.

Wesley: 1Pe 4:10 - As every one hath received a gift

Spiritual or temporal, ordinary or extraordinary, although the latter seems primarily intended.

Wesley: 1Pe 4:10 - So minister it one to another

Employ it for the common good.

Wesley: 1Pe 4:10 - As good stewards of the manifold grace of God

The talents wherewith his free love has intrusted you.

Wesley: 1Pe 4:11 - If any man speak, let him

In his whole conversation, public and private.

Wesley: 1Pe 4:11 - Speak as the oracles of God

Let all his words be according to this pattern, both as to matter and manner, more especially in public. By this mark we may always know who are, so far, the true or false prophets. The oracles of God teach that men should repent, believe, obey. He that treats of faith and leaves out repentance, or does not enjoin practical holiness to believers, does not speak as the oracles of God: he does not preach Christ, let him think as highly of himself as he will.

Wesley: 1Pe 4:11 - If any man minister

Serve his brother in love, whether in spintuals or temporals.

Wesley: 1Pe 4:11 - Let him minister as of the ability which God giveth

That is, humbly and diligently, ascribing all his power to God, and using it with his might.

Wesley: 1Pe 4:11 - Whose is the glory

of his wisdom, which teaches us to speak.

Wesley: 1Pe 4:11 - And the might

Which enables us to act.

JFB: 1Pe 4:1 - for us

Supported by some oldest manuscripts and versions, omitted by others.

JFB: 1Pe 4:1 - in the flesh

In His mortal body of humiliation.

JFB: 1Pe 4:1 - arm

(Eph 6:11, Eph 6:13).

JFB: 1Pe 4:1 - the same mind

Of suffering with patient willingness what God wills you to suffer.

JFB: 1Pe 4:1 - he that hath suffered

For instance, Christ first, and in His person the believer: a general proposition.

JFB: 1Pe 4:1 - hath ceased

Literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (Rom 6:6-11, especially, 1Pe 4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.

JFB: 1Pe 4:2 - That he, &c.

"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in 1Pe 4:1 as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (1Pe 4:3). "Live" in the truest sense, for heretofore he was dead. Not as ALFORD, "Arm yourselves . . . with a view no longer to live the rest of your time."

JFB: 1Pe 4:3 - may suffice

Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.

JFB: 1Pe 4:3 - us

Omitted in oldest manuscripts.

JFB: 1Pe 4:3 - wrought

Greek, "wrought out."

JFB: 1Pe 4:3 - Gentiles

Heathen: which many of you were.

JFB: 1Pe 4:3 - when, &c.

"walking as ye have done [ALFORD] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.

JFB: 1Pe 4:3 - excess of wine

"wine-bibbings" [ALFORD].

JFB: 1Pe 4:3 - abominable

"nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on 1Pe 1:1) walked in these, but many, namely, the Gentile portion of them.

JFB: 1Pe 4:4 - Wherein

In respect to which abandonment of your former walk (1Pe 4:3).

JFB: 1Pe 4:4 - run not with them

Eagerly, in troops [BENGEL].

JFB: 1Pe 4:4 - excess

Literally, "profusion"; a sink: stagnant water remaining after an inundation.

JFB: 1Pe 4:4 - riot

Profligacy.

JFB: 1Pe 4:4 - speaking evil

Charging you with pride, singularity, hypocrisy, and secret crimes (1Pe 4:14; 2Pe 2:2). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek, 1Pe 4:14, below.

JFB: 1Pe 4:5

They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jud 1:15), and be condemned justly.

JFB: 1Pe 4:5 - ready

Very speedily (1Pe 4:7; 2Pe 3:10). Christ's coming is to the believer always near.

JFB: 1Pe 4:6 - For

Giving the reason for 1Pe 4:5, "judge the dead."

JFB: 1Pe 4:6 - gospel preached also to . . . dead

As well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in 1Pe 4:5, which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in 1Pe 4:5 also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), Luk 20:38, thus being made like Christ in death and in life (see on 1Pe 3:18). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (Eph 2:5). This verse is parallel to 1Pe 3:18; compare Note, see on 1Pe 3:18. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. ALFORD'S explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in 1Pe 4:5. "Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.

JFB: 1Pe 4:7

Resuming the idea in 1Pe 4:5.

JFB: 1Pe 4:7 - the end of all things

And therefore also of the wantonness (1Pe 4:3-4) of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (1Pe 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.

JFB: 1Pe 4:7 - sober

"self-restrained." The opposite duties to the sins in 1Pe 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (1Pe 4:3).

JFB: 1Pe 4:7 - watch

Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.

JFB: 1Pe 4:7 - prayer

Greek, "prayers"; the end for which we should exercise vigilance.

JFB: 1Pe 4:8 - above all things

Not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.

JFB: 1Pe 4:8 - charity shall cover the multitude, &c.

The oldest manuscripts have "covereth." Quoted from Pro 10:12; compare Pro 17:9. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and Pro 10:12; Pro 17:9 support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [LUTHER]. Compare the conduct of Shem and Japheth to Noah (Gen 9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.

JFB: 1Pe 4:9

(Rom 12:13; Heb 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love.

JFB: 1Pe 4:9 - without grudging

Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.

JFB: 1Pe 4:10 - every

"even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.

JFB: 1Pe 4:10 - minister the same

Not discontentedly envying or disparaging the gift of another.

JFB: 1Pe 4:10 - one to another

Greek as in 1Pe 4:8, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves.

JFB: 1Pe 4:10 - stewards

Referring to Mat 25:15, &c.; Luk 19:13-26.

JFB: 1Pe 4:11 - If any . . . speak

Namely, as a prophet, or divinely taught teacher in the Church assembly.

JFB: 1Pe 4:11 - as the, &c.

The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In Act 7:38 also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to Rom 12:6, "prophesy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) oracles OF GOD." His divinely inspired words are not his own, but God's, and as a steward (1Pe 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mat 7:29; Joh 12:49; Joh 14:10; compare Paul, 2Co 2:17). Note, the very same term as is applied in the only other passages where it occurs (Act 7:38; Rom 3:2; Heb 5:12), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets.

JFB: 1Pe 4:11 - minister

In acts; the other sphere of spiritual activity besides speaking.

JFB: 1Pe 4:11 - as of

"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in Mar 12:30).

JFB: 1Pe 4:11 - giveth

Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.

JFB: 1Pe 4:11 - that God in all things may be glorified

The final end of all a Christian's acts.

JFB: 1Pe 4:11 - through Jesus Christ

The mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.

JFB: 1Pe 4:11 - to whom

Christ.

JFB: 1Pe 4:11 - be

Greek, "is."

JFB: 1Pe 4:11 - for ever and ever

Greek, "unto the ages of the ages."

Clarke: 1Pe 4:1 - As Christ hath suffered

As Christ hath suffered - He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession

Clarke: 1Pe 4:1 - He that hath suffered in the flesh, hath ceased from sin

He that hath suffered in the flesh, hath ceased from sin - This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God’ s mercy, he is delivered from his sin

Some suppose the words are to be understood thus: "Those who have firmly resolved, if called to it, to suffer death rather than apostatize from Christianity, have consequently ceased from, or are delivered from, the sin of saving their lives at the expense of their faith."Others think that it is a parallel passage to Rom 6:7, and interpret it thus: "He that hath mortified the flesh, hath ceased from sin."Dr. Bentley applies the whole to our redemption by Christ: He that hath suffered in the flesh hath died for our sins. But this seems a very constrained sense.

Clarke: 1Pe 4:2 - That he no longer should live - in the flesh

That he no longer should live - in the flesh - Governed by the base principle of giving up his faith to save his life; to the lusts of men - according to the will of his idolatrous persecutors; but to the will of God; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer for it.

Clarke: 1Pe 4:3 - The time past of our life

The time past of our life - This is a complete epitome of the Gentile or heathen state, and a proof that those had been Gentiles to whom the apostle wrote

1.    They walked in lasciviousness, εν ασελγειαις· every species of lechery, lewdness, and impurity

2.    In lusts, επιθυμιαις· strong irregular appetites, and desires of all kinds

3.    In excess of wine, οινοφλυγιαις· wine, and φλυω, to be hot, or to boil; to be inflamed with wine; they were in continual debauches

4.    In revellings, κωμοις· lascivious feastings, with drunken songs, etc. See the note on Rom 13:13

5.    In banquetings, ποτοις· wine feasts, drinking matches, etc

6.    In abominable idolatries, αθεμιτοις ειδωλολατρειαις· that is, the abominations practised at their idol feasts, where they not only worshipped the idol, but did it with the most impure, obscene, and abominable rites

This was the general state of the Gentile world; and with this monstrous wickedness Christianity had everywhere to struggle.

Clarke: 1Pe 4:4 - They think it strange

They think it strange - Ξενιζονται· They wonder and are astonished at you, that ye can renounce these gratifications of the flesh for a spiritual something, the good of which they cannot see

Clarke: 1Pe 4:4 - Excess of riot

Excess of riot - Ασωτιας αναχυσιν· Flood of profligacy; bearing down all rule, order, and restraints before it

Clarke: 1Pe 4:4 - Speaking evil of you

Speaking evil of you - Βλασφημουντες· Literally, blaspheming; i.e. speaking impiously against God, and calumniously of you.

Clarke: 1Pe 4:5 - To judge the quick and the dead

To judge the quick and the dead - They shall give account of these irregularities to Him who is prepared to judge both the Jews and the Gentiles. The Gentiles, previously to the preaching of the Gospel among them, were reckoned to be dead in trespasses and sins, Eph 2:1-5; under the sentence of death, because they had sinned. The Jews had at least, by their religious profession, a name to live; and by that profession were bound to give to God.

Clarke: 1Pe 4:6 - Was the Gospel preached also to them that are dead

Was the Gospel preached also to them that are dead - This is a most difficult verse; the best translations I have seen of it are the following: -

"For this indeed was the effect of the preaching of the Gospel to the dead, (the unconverted Gentiles), that some will be punished as carnal men; but others, (those converted to Christianity), lead a spiritual life unto God."- Wakefield

"For this purpose hath the Gospel been preached even to the dead, (i.e. the Gentiles), that although they might be condemned, indeed, by men in the flesh, (their persecutors), yet they might live eternally by God in the Spirit."- Macknight

"For this cause was the Gospel preached to them that were dead; that they who live according to men in the flesh, may be condemned; but that they who live according to God in the Spirit, may live."- Knatchbull

There are as many different translations of this verse, and comments upon it, as there are translators and commentators. That of Sir Norton Knatchbull, could the Greek text bear it, appears the most simple; but that of Dr. Macknight, which is nearly the sense given by Mr. Wesley in his Paraphrase, is more likely to be the true one among those already proposed

But if the apostle had the same fact in view which he mentions, 1Pe 3:19, 1Pe 3:20, then the antediluvians are the persons intended: For this cause - that Christ is prepared to judge the quick and the dead, and to dispense righteous judgment in consequence of having afforded them every necessary advantage, was the Gospel preached by Noah to them also who are dead - the antediluvian world, then dead in trespasses and sins, and condemned to death by the righteous judgment of God; but in his great compassion he afforded them a respite, that though they were condemned as men in the flesh, (for this was their character; my Spirit will not always strive with man, forasmuch as he is Flesh, Gen 6:3), yet, hearing this Gospel by Noah, they may believe, and live according to God in the Spirit - live a blessed life in eternity according to the mercy of God, who sent his Spirit to strive with them. This appears to me to be the most consistent sense; especially as the apostle seems to refer to what he had said of the Spirit of Christ in Noah preaching to the spirits in prison - the rebellions that lived before the flood. See the notes on 1Pe 3:19-20 (note).

Clarke: 1Pe 4:7 - But the end of all things is at hand

But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Gen 6:13, God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people

In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand

If these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer

Clarke: 1Pe 4:7 - Be - sober, and watch unto prayer

Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes.

Clarke: 1Pe 4:8 - Have fervent charity

Have fervent charity - Αγαπην εκτενη· Intense love; for love shall cover a multitude of sins. A loving disposition leads us to pass by the faults of others, to forgive offenses against ourselves, and to excuse and lessen, as far as is consistent with truth, the transgressions of men. It does not mean that our love to others will induce God to pardon our offenses. See the note on Jam 5:20.

Clarke: 1Pe 4:9 - Use hospitality

Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on Heb 13:2 (note)

Clarke: 1Pe 4:9 - Without grudging

Without grudging - Ανευ γογγυσμων· Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man; then it will be without grumbling.

Clarke: 1Pe 4:10 - Hath received the gift

Hath received the gift - Χαρισμα· A gift; any blessing of providence or grace. I cannot think that the word means here the Holy Ghost, or any of his supernatural gifts or influences; it may include those, but it signifies any thing given by the mere mercy and bounty of God: but perhaps in this place it may signify some or any office in the Church; and this sense, indeed, the connection seems to require

Clarke: 1Pe 4:10 - Stewards of the manifold grace

Stewards of the manifold grace - Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord’ s property, and to be employed in his work, and to promote his glory.

Clarke: 1Pe 4:11 - If any man speak

If any man speak - In order to explain or enforce God’ s word, and edify his neighbor, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, etc., who undertook to teach others, should speak by the same influence; or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate

Clarke: 1Pe 4:11 - Of the ability which God giveth

Of the ability which God giveth - Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands; and they are to minister this as coming immediately from God, and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give any thing as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever.

Calvin: 1Pe 4:1 - Forasmuch then as Christ // For he that hath suffered

1.Forasmuch then as Christ When he had before set forth Christ before us, he only spoke of the suffering of the cross; for sometimes the cross means mortification, because the outward man is wasted by afflictions, and our flesh is also subdued. But he now ascends higher; for he speaks of the reformation of the whole man. The Scripture recommends to us a twofold likeness to the death of Christ, that we are to be conformed to him in reproaches and troubles, and also that the old man being dead and extinct in us, we are to be renewed to a spiritual life. (Phi 3:10; Rom 6:4.) Yet Christ is not simply to be viewed as our example, when we speak of the mortificaion of the flesh; but it is by his Spirit that we are really made conformable to his death, so that it becomes effectual to the crucifying of our flesh. In short, as Peter at the end of the last chapter exhorted us to patience after the example of Christ, because death was to him a passage to life; so now from the same death he deduces a higher doctrine, that we ought to die to the flesh and to the world, as Paul teaches us more at large in Rom 6:1. He therefore says, arm yourselves, or be ye armed, intimating that we are really and effectually supplied with invincible weapons to subdue the flesh, if we partake as we ought of the efficacy of Christ’s death.

For he that hath suffered The particle ὅτι does not, I think, denote here the cause, but is to be taken as explanatory; for Peter sets forth what that thought or mind is with which Christ’s death arms us, even that the dominion of sin ought to be abolished in us, so that God may reign in our life. Erasmus has incorrectly, as I think, rendered the word “he who did suffer,” ( patiebatur ) applying it to Christ. For it is an indefinite sentence, which generally extends to all the godly, and has the same meaning with the words of Paul in Rom 6:7,

“He who is dead is justified or freed from sin;”

for both the Apostles intimate, that when we become dead to the flesh, we have no more to do with sin, that it should reign in us, and exercise its power in our life. ⁴⁴

It may, however, be objected, that Peter here speaks unsuitably in making us to be conformable to Christ in this respect, that we suffer in the flesh; for it is certain that there was nothing sinful in Christ which required to be corrected. But the answer is obvious, that it is not necessary that a comparison should correspond in all its parts. It is then enough that we should in a measure be made conformable to the death of Christ. In the same way is also explained, not unfitly, what Paul says, that we are planted in the likeness of his death, (Rom 6:5;) for the manner is not altogether the same, but that his death is become in a manner the type and pattern of our mortification.

We must also notice that the word flesh is put here twice, but in a different sense; for when he says that Christ suffered in the flesh, he means that the human nature which Christ had taken from us was made subject to death, that is, that Christ as a man naturally died. In the second clause, which refers to us, flesh means the corruption, and the sinfulness of our nature; and thus suffering in the flesh signifies the denying of ourselves. We now see what is the likeness between Christ and us, and what is the difference; that as he suffered in the flesh taken from us, so the whole of our flesh ought to be crucified.

Calvin: 1Pe 4:2 - That he no longer

2.That he no longer Here he sets forth the way of ceasing from sin, that renouncing the covetings of men we should study to form our life according to the will of God. And thus he includes here the two things in which renovation consists, the destruction of the flesh and the vivification of the spirit. The course of good living is thus to begin with the former, but we are to advance to the latter.

Moreover, Peter defines here what is the rule of right living, even when man depends on the will of God. It hence follows, that nothing is right and well ordered in man’s life as soon as he wanders from this rule. We ought further to notice the contrast between God’s will and the covetings or lusts of men We hence understand how great is our depravity, and how we ought to strive to become obedient to God. When he says, the rest of time in the flesh, the word flesh means the present life, as in Heb 5:7

Calvin: 1Pe 4:3 - For the time past of our life may suffice // In lasciviousness

3.For the time past of our life may suffice Peter does not mean that we ought to be wearied with pleasures, as those are wont to be who are filled with them to satiety; but that on the contrary the memory of our past life ought to stimulate us to repentance. And doubtless it ought to be the sharpest goad to make us run on well, when we recollect that we have been wandering from the right way the greatest part of our life. And Peter reminds us, that it would be most unreasonable were we not to change the course of our life after having been enlightened by Christ. For he makes a distinction here between the time of ignorance and the time of faith, as though he had said that it was but right that they should become new and different men from the time that Christ had called them. But instead of the lusts or covetings of men, he now mentions the will of the Gentiles, by which he reproves the Jews for having mixed with the Gentiles in all their pollutions, though the Lord had separated them from the Gentiles.

In what follows he shews that those vices ought to be put off which prove men to be blind and ignorant of God. And there is a peculiar emphasis in the words, the time past of our life, for he intimates that we ought to persevere to the end, as when Paul says, that Christ was raised from the dead, to die no more. (Rom 6:6.) For we have been redeemed by the Lord for this end, that we may serve him all the days of our life.

In lasciviousness He does not give the whole catalogue of sins, but only mentions some of them, by which we may briefly learn what those things are which men, not renewed by God’s Spirit, desire and seek, and to which they are inclined. And he names the grosser vices, as it is usually done when examples are adduced. I shall not stop to explain the words, for there is no difficulty in them.

But here a question arises, that Peter seems to have done wrong to many, in making all men guilty of lasciviousness, dissipation, lusts, drunkenness, and revellings; for it is certain that all were not involved in these vices; nay, we know that some among the Gentiles lived honourably and without a spot of infamy. To this I reply, that Peter does not so ascribe these vices to the Gentiles, as though he charged every individual with all these, but that we are by nature inclined to all these evils, and not only so, but that we are so much under the power of depravity, that these fruits which he mentions necessarily proceed from it as from an evil root. There is indeed no one who has not within him the seed of all vices, but all do not germinate and grow up in every individual. Yet the contagion is so spread and diffused through the whole human race, that the whole community appears infected with innumerable evils, and that no member is free or pure from the common corruption.

The last clause may also suggest another question, for Peter addressed the Jews, and yet he says that they had been immersed in abominable idolatries; but the Jews then living in every part of the world carefully abstained from idols. A twofold answer may be adduced here, either that by mentioning the whole for a part, he declares of all what belonged to a few, (for there is no doubt but the Churches to which he wrote were made up of Gentiles as well as of Jews,) or that he calls those superstitions in which the Jews were then involved, idolatries; for though they professed to worship the God of Israel, yet we know that no part of divine worship was genuine among them. And how great must have been the confusion in barbarous countries and among a scattered people, when Jerusalem itself, from whose rays they borrowed their light, had fallen into extreme impiety! for we know that dotages of every kind prevailed with impunity, so that the high-priesthood, and the whole government of the Church, were in the power of the Sadducees.

Calvin: 1Pe 4:4 - Wherein they think it strange

4.Wherein they think it strange The words of Peter literally are these, “In which they are strangers, you not running with them into the same excess of riot, blaspheming.” But the word, to be strangers, means to stop at a thing as new and unusual. This is a way of speaking which the Latins also sometimes use, as when Cicero says that he was a stranger in the city, because he knew not what was carried on there. But in this place, Peter fortifies the faithful, lest they should suffer themselves to be disturbed or corrupted by the perverse judgments or words of the ungodly. For it is no light temptation, when they among whom we live, charge us that our life is different from that of mankind in general. “These,” they say, “must form for themselves a new world, for they differ from all mankind.” Thus they accuse the children of God, as though they attempted a separation from the whole world.

Then the Apostle anticipated this, and forbade the faithful to be discouraged by such reproaches and calumnies; and he proposed to them, as a support, the judgment of God: for this it is that can sustain us against all assaults, that is, when we patiently wait for that day, in which Christ will punish all those who now presumptuously condemn us, and will shew that we and our cause are approved by Him. And he expressly mentions the living and the dead, lest we should think that we shall suffer any loss, if they remain alive when we are dead; for they shall not, for this reason, escape the hand of God. And in what sense he calls them the living and the dead, we may learn from 1Co 15:12

Calvin: 1Pe 4:6 - For this cause was the gospel preached also to them that are dead, // That they might be judged

6.For this cause was the gospel preached also to them that are dead, or, He has been evangelized to the dead. We see in what sense he takes the former passage in the third chapter, even that death does not hinder Christ from being always our defender. It is then a remarkable consolation to the godly, that death itself brings no loss to their salvation. Though Christ, then, may not appear a deliverer in this life, yet his redemption is not void, or without effect; for his power extends to the dead. But as the Greek word is doubtful, it may be rendered in the masculine, or in the neuter gender; but the meaning is almost the same, that is, that Christ had been made known as a redeemer to the dead, or that salvation had been made known to them by the gospel. But if the grace of Christ once penetrated to the dead, there is no doubt but that we shall partake of it when dead. We then set for it limits much too narrow, if we confine it to the present life.

That they might be judged I omit the explanations of others, for they seem to me to be very remote from the Apostle’s meaning. This has been said, as I think, by way of anticipation, for it might have been objected, that the gospel is of no benefit to the dead, as it does not restore them to life. Peter concedes a part of this objection, and yet in such a way, that they are not deprived of the salvation obtained by Christ. Therefore, in the first clause, when he says, “that they might be judged in the flesh, according to men,” it is a concession; and “judged” means here, as often elsewhere, condemned; and flesh is the outward man. So that the meaning is, that though according to the estimation of the world the dead suffer destruction in their flesh, and are deemed condemned as to the outward man, yet they cease not to live with God, and that in their spirit, because Christ quickens them by his Spirit.

But we ought to add what Paul teaches us in Rom 8:10, that the Spirit is life; and hence it will be, that he will at length absorb the relics of death which still cleave to us. The sum of what he says is, that though the condition of the dead in the flesh is worse, according to man, yet it is enough that the Spirit of Christ revives them, and will eventually lead them to the perfection of life. ⁴⁵

Calvin: 1Pe 4:7 - But,

7.But, or, moreover, the end of all things is at hand Though the faithful hear that their felicity is elsewhere than in the world, yet, as they think that they should live long, this false thought renders them careless, and even slothful, so that they direct not their thoughts to the kingdom of God. Hence the Apostle, that he might rouse them from the drowsiness of the flesh, reminds them that the end of all things was nigh; by which he intimates that we ought not to sit still in the world, from which we must soon remove. He does not, at the same time, speak only of the end of individuals, but of the universal renovation of the world; as though he had said, “Christ will shortly come, who will put an end to all things.”

It is, then, no wonder that the cares of this world overwhelm us, and make us drowsy, if the view of present things dazzles our eyes: for we promise, almost all of us, an eternity to ourselves in this world; at least, the end never comes to our mind. But were the trumpet of Christ to sound in our ears, it would powerfully rouse us and not suffer us to lie torpid.

But it may be objected and said, that a long series of ages has passed away since Peter wrote this, and yet that the end is not come. My reply to this is, that the time seems long to us, because we measure its length by the spaces of this fleeting life; but if we could understand the perpetuity of future life, many ages would appear to us like a moment, as Peter will also tell us in his second epistle. Besides, we must remember this principle, that from the time when Christ once appeared, there is nothing left for the faithful, but with suspended minds ever to look forward to his second coming. ⁴⁶

The watchfulness and the sobriety to which he exhorted them, belong, as I think, to the mind rather than to the body. The words are similar to those of Christ:

“Watch ye, for ye know neither the day nor the hour wherein the Son of Man cometh.” (Mat 25:13.)

For as an indulgence in surfeiting and sleep renders the body unfit for its duties, so the vain cares and pleasures of the world inebriate the mind and render it drowsy.

By adding prayer, he points out an exercise especially necessary, in which the faithful ought to be particularly occupied, since their whole strength depends on the Lord; as though he had said, “Since ye are in yourselves extremely weak, seek of the Lord to strengthen you.” He yet reminds them that they were to pray earnestly, not formally.

Calvin: 1Pe 4:8 - And above all things

8.And above all things He commends charity or love as the first thing, for it is the bond of perfection. And he bids it to be fervent, or intense, or vehement, which is the same thing; for whosoever is immoderately fervent in self-love, loves others coldly. And he commends it on account of its fruit, because it buries innumerable sins, than which nothing is more desirable. But the sentence is taken from Solomon, whose words are found in Pro 10:12,

“Hatred discovers reproaches, but love covers a multitude of sins.”

What Solomon meant is sufficiently clear, for the two clauses contain things which are set in contrast the one with the other. As then he says in the first clause that hatred is the cause why men traduce and defame one another, and spread whatever is reproachful and dishonorable; so it follows that a contrary effect is ascribed to love, that is, that men who love one another, kindly and courteously forgive one another; hence it comes that, willingly burying each other’s vices, one seeks to preserve the honor of another. ⁴⁷ Thus Peter confirms his exhortation, that nothing is more necessary than to cherish mutual love. For who is there that has not many faults? Therefore all stand in need of forgiveness, and there is no one who does not wish to be forgiven.

This singular benefit love brings to us when it exists among us, so that innumerable evils are covered in oblivion. On the other hand, where loose reins are given to hatred, men by mutual biting and tearing must necessarily consume one another, as Paul says (Gal 5:15.)

And it ought to be noticed that Solomon does not say that only a few sins are covered, but a multitude of sins, according to what Christ declares, when he bids us to forgive our brethren seventy times seven, (Mat 18:22.) But the more sins love covers, the more evident appears its usefulness for the wellbeing of mankind.

This is the plain meaning of the words. It hence appears how absurd are the Papists, who seek to elicit from this passage their own satisfactions, as though almsgiving and other duties of charity were a sort of a compensation to God for blotting out their sins. ⁴⁸ It is enough to point out by the way their gross ignorance, for in a matter so clear it would be superfluous to add many words.

Calvin: 1Pe 4:9 - Use hospitality,

9.Use hospitality, or, Be hospitable. After having generally exhorted them to love one another, he specially mentions one of the duties of love. At that time hospitality was commonly used, and it was deemed in a manner a sacred kind of humanity, as we have stated elsewhere. He then bids them mutually to exercise it, so that no one might require more from others than what he himself was prepared to render. He adds, without murmurings, for it is a rare example that one spends himself and his own on his neighbor without any disparaging reflection. Then the Apostle would have us to show kindness willingly and with a cheerful mind.

Calvin: 1Pe 4:10 - As every one hath received

10.As every one hath received He reminds us what we ought to bear in mind when we do good to our neighbors; for nothing is more fitted to correct our murmurings than to remember that we do not give our own, but only dispense what God has committed to us. When therefore he says, “Minister the gift which every one has received,” he intimates that to each had been distributed what they had, on this condition, that in helping their brethren they might be the ministers of God. And thus the second clause is an explanation of the first, for instead of ministry he mentions stewardship; and for what he had said, “as every one hath received the gift,” he mentions the manifold graces which God variously distributes to us, so that each might confer in common his own portion. If then we excel others in any gift, let us remember that we are as to this the stewards of God, in order that we may kindly impart it to our neighbors as their necessity or benefit may require. Thus we ought to be disposed and ready to communicate.

But this consideration is also very important, that the Lord hath so divided his manifold graces, that no one is to be content with one thing and with his own gifts, but every one has need of the help and aid of his brother. This, I say, is a bond which God hath appointed for retaining friendship among men, for they cannot live without mutual assistance. Thus it happens, that he who in many things seeks the aid of his brethren, ought to communicate to them more freely what he has received. This bond of unity has been observed and noticed by heathens. But Peter teaches us here that God had designedly done this, that he might bind men one to another.

Calvin: 1Pe 4:11 - If any man speak // If any man minister // That God in all things may be glorified // To whom be praise,

11.If any man speak As he had spoken of the right and faithful use of gifts, he specifies two things as examples, and he has chosen those which are the most excellent or the most renowned. The office of teaching in the Church is a remarkable instance of God’s favor. He then expressly commands those called to this office to act faithfully; though he does not speak here only of what we owe to men, but also of what we owe to God, so that we may not deprive him of his glory.

He who speaks, then, that is, who is rightly appointed by public authority, let him speak as the oracles of God; that is, 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. For he still refers to the doctrine, that when we confer any thing on the brethren, we minister to them by God’s command what he has bestowed on us for that purpose. And truly, were all those who profess to be teachers in the Church duly to consider this one thing, there would be in them much more fidelity and devotedness. For how great a thing is this, that in teaching the oracles of God, they are representatives of Christ! Hence then comes so much carelessness and rashness, because the sacred majesty of God’s word is not borne in mind but by a few; and so they indulge themselves as in a worldly stewardship.

In the meantime, we learn from these words of Peter, that it is not lawful for those who are engaged in teaching to do anything else, but faithfully to deliver to others, as from hand to hand, the doctrine received from God; for he forbids any one to go forth, except he who is instructed in God’s word, and who proclaims infallible oracles as it were from his mouth. He, therefore, leaves no room for human inventions; for he briefly defines the doctrine which ought to be taught in the Church. Nor is the particle of similitude introduced here for the purpose of modifying the sentence, as though it were sufficient to profess that it is God’s word that is taught. This was, indeed, commonly the case formerly with false prophets; and we see at this day how arrogantly the Pope and his followers cover with this pretense all their impious traditions. But Peter did not intend to teach pastors such hypocrisy as this, to pretend that they had from God whatever doctrine it pleased them to announce, but, he took an argument from the subject itself, that he might exhort them to sobriety and meekness, to a reverence for God, and to an earnest attention to their work.

If any man minister This second clause extends wider, it includes the office of teaching. But as it would have been too long to enumerate each of the ministerial works, he preferred summarily to speak of them all together, as though he had said, “Whatever part of the burden thou bearest in the Church, know that thou canst do nothing but what has been given time by the Lord, and that thou art nothing else but an instrument of God: take heed, then, not to abuse the grace of God by exalting thyself; take heed not to suppress the power of God, which puts forth and manifests itself in the ministry for the salvation of the brethren.” Let him then minister as by God’s power, that is, let him regard nothing as his own, but let him humbly render service to God and his Church.

That God in all things may be glorified When he says, In all, the word may be in the masculine or in the neuter gender; and thus men or gifts may be meant, and both meanings are equally suitable. The sense is, that God does not adorn us with his gifts, that he may rob himself and make himself as it were an empty idol by transferring to us his own glory, but that, on the contrary, his own glory may everywhere shine forth; and that it is therefore a sacrilegious profanation of God’s gifts when men propose to themselves any other object than to glorify God. He says through Jesus Christ, because whatever power we have to minister, he alone bestows it on us; for he is the head, with which the whole body is connected by joints and bindings, and maketh increase in the Lord, according as he supplieth strength to every member.

To whom be praise, or glory. Some refer this to Christ; but the context requires that it should be rather applied to God; for he confirms the last exhortation, because God justly claims all the glory; and, therefore, men wickedly take away from him what is his own, when they obscure in anything, or in any part, his glory.

Defender: 1Pe 4:1 - same mind

Having died for our sins, Christ is forever done with sin (Phi 2:5-8). Peter urges us likewise to have the same mind He did, that we might also cease from sin, having died to sin and risen to a new life in Christ. This must always be our goal, and, increasingly, our reality, until we finally will cease from even the presence of sin when we are with Him in heaven (compare Rom 6:1-14; 1Jo 3:2-10)."

Defender: 1Pe 4:7 - at hand

It is obvious from such passages as this that Peter and the other apostles considered the return of Christ and "the end of all things" always to be imminent. They are still imminent; He could come at any moment. Therefore, like Peter's first readers, we also should always "be sober and watch unto prayer" (1Jo 2:28; Mar 13:33)."

Defender: 1Pe 4:8 - cover the multitude of sins

Compare Jam 5:20; Pro 10:12; 1Co 13:7."

Defender: 1Pe 4:10 - gift

Note that every man has received some "gift" with which to minister to the body of Christ (Rom 12:4-8).

Defender: 1Pe 4:10 - stewards

The responsibility of stewardship applies not only to material possessions but also to spiritual possessions - that is, to the spiritual gift, or gifts, which have been given to us by the Holy Spirit. These are all a part of the "manifold grace of God" and should not be used just to please ourselves, but to minister to others."

TSK: 1Pe 4:1 - Christ // arm // for // ceased

Christ : 1Pe 3:18

arm : Rom 13:12-14; Phi 2:5; Heb 12:3

for : Rom 6:2, Rom 6:7, Rom 6:11; Gal 2:20, Gal 5:24; Col 3:3-5

ceased : Isa 1:16; Eze 16:41; Heb 4:10

TSK: 1Pe 4:2 - no // the lusts // the will

no : 1Pe 2:1, 1Pe 2:14; Rom 7:4, Rom 14:7; Eph 4:17, Eph 4:22-24, Eph 5:7, Eph 5:8; Col 3:7, Col 3:8; Tit 3:3-8

the lusts : Hos 6:7 *marg. Mar 7:21; Eph 2:3

the will : 1Pe 2:15; Psa 143:10; Mat 7:21, Mat 12:50, Mat 21:31; Mar 3:35; Joh 1:13, Joh 7:17; Rom 6:11, Rom 12:2; 2Co 5:15; Gal 2:19, Gal 2:20; Eph 5:17, Eph 6:6; Col 1:9, Col 4:12; 1Th 5:18; Heb 13:21; Jam 1:18; 1Jo 2:17

TSK: 1Pe 4:3 - the time // to have // lasciviousness // excess // revellings // and

the time : Eze 44:6, Eze 45:9; Act 17:30; Rom 8:12, Rom 8:13; 1Co 6:11

to have : 1Pe 1:14; Deu 12:30,Deu 12:31; Rom 1:20-32; Eph 2:2, Eph 2:3, Eph 4:17; 1Th 4:5; Tit 3:3

lasciviousness : Mar 7:22; 2Co 12:21; Gal 5:19; Eph 4:19; Jud 1:4

excess : 2Sa 13:28; Pro 23:29-35; Isa 5:11, Isa 28:7; Eph 5:18

revellings : Gal 5:21

and : 1Ki 21:26; 2Ch 15:8; Isa 65:4; Jer 16:18; Rev 17:4, Rev 17:5

TSK: 1Pe 4:4 - excess // speaking

excess : Mat 23:25; Luk 15:13; Rom 13:13; 2Pe 2:22

speaking : 1Pe 2:12, 1Pe 3:16; Act 13:45, Act 18:6; 2Pe 2:12; Jud 1:10

TSK: 1Pe 4:5 - shall // that

shall : Mal 3:13-15; Mat 12:36; Luk 16:2; Rom 14:12; Jud 1:14, Jud 1:15

that : Psa 1:6; Ecc 12:14; Eze 18:30; Matt. 25:31-46; Joh 5:22, Joh 5:23, Joh 5:28, Joh 5:29; Act 10:42, Act 17:31; Rom 14:10-12; 1Co 15:51, 1Co 15:52; 2Ti 4:1; Jam 5:9

TSK: 1Pe 4:6 - to them // that they // but

to them : 1Pe 3:19; Joh 5:25, Joh 5:26

that they : 1Pe 4:1, 1Pe 4:2; Mat 24:9; Rom 8:9-11; 1Co 11:31, 1Co 11:32

but : Rom 8:2; Gal 2:19, Gal 5:25; Eph 2:3-5; Tit 3:3-7; Rev 14:18

TSK: 1Pe 4:7 - the end // ye // and

the end : Ecc 7:2; Jer 5:31; Eze 7:2, Eze 7:3, Eze 7:6; Mat 24:13, Mat 24:14; Rom 13:12; 1Co 7:29; 1Co 15:24; Phi 4:5; Heb 10:25; Jam 5:8, Jam 5:9; 2Pe 3:9-11; 1Jo 2:18, 1Jo 2:19

ye : 1Pe 1:13, 1Pe 5:8; 1Th 5:6-8; Tit 2:12

and : 1Pe 3:7; Mat 24:42, Mat 25:13, Mat 26:38-41; Mar 13:33-37, Mar 14:37, Mar 14:38; Luk 21:34, Luk 21:36; Luk 22:46; Rom 12:12; Eph 6:18; Col 4:2; 2Ti 4:5; Rev 16:15

TSK: 1Pe 4:8 - above // fervent // for // shall

above : Col 3:14; Jam 5:12; 3Jo 1:2

fervent : Αγαπην εκτενη [Strong’ s G1618], ""intense love; for love shall cover (or covers, καλυπτει [Strong’ s G2572], in the present tense, as several copies read) a multitude of sins;""which seems a reference to the proverb, ""love covereth all sins,""Pro 10:12. 1Pe 1:22; 1Co 13:1-13, 1Co 14:1; 1Th 3:12, 1Th 4:9, 1Th 4:10; 2Th 1:3; 1Ti 1:5; Heb 13:1; 2Pe 1:6, 2Pe 1:7

for : Pro 10:12, Pro 12:16, Pro 17:9, Pro 18:13; 1Co 13:7; Jam 5:20

shall : or, will

TSK: 1Pe 4:9 - hospitality // without

hospitality : Rom 12:13, Rom 16:23; 1Ti 3:2; Tit 1:8; Heb 13:2, Heb 13:16

without : 2Co 9:7; Phi 2:14; Phm 1:14; Jam 5:9

TSK: 1Pe 4:10 - every // minister // good // the manifold

every : Mat 25:14, Mat 25:15; Luk 19:13; Rom 12:6-8; 1Co 4:7, 1Co 12:4-11

minister : Mat 20:28, Mat 25:44; Mar 10:45; Luk 8:3; Rom 15:25, Rom 15:27; 2Co 9:1; 2Ti 1:18; Heb 6:10

good : Mat 24:45, Mat 24:14, Mat 24:21; Luk 12:42, Luk 16:1-8; 1Co 4:1, 1Co 4:2; Tit 1:7

the manifold : 1Co 3:10, 1Co 12:4, 1Co 15:10; 2Co 6:1; Eph 3:8, Eph 4:11

TSK: 1Pe 4:11 - any // as the // if // the ability // that // through // to whom // dominion

any : Isa 8:20; Jer 23:22; Eph 4:29; Col 4:6; Jam 1:19, Jam 1:26, Jam 3:1-6

as the : Act 7:38; Rom 3:2; Heb 5:12

if : 1Pe 4:10

the ability : 1Ch 29:11-16; Rom 12:6-8; 1Co 3:10, 1Co 12:4

that : 1Pe 2:5; 1Co 6:20, 1Co 10:31; 2Co 9:13; Eph 3:20,Eph 3:21, Eph 5:20

through : 1Pe 2:5; Phi 1:11, Phi 2:11

to whom : 1Pe 5:11; Rom 16:27; Eph 3:21; 1Ti 1:17, 1Ti 6:16; Jud 1:25; Rev 1:5, Rev 1:6

dominion : Psa 145:13; Dan 4:3, Dan 4:34, Dan 7:14; Mat 6:13; Rev 5:12-14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Pe 4:1 - Forasmuch then as Christ hath suffered for us // In the flesh // Arm yourselves likewise with the same mind // For // He that hath suffered in the flesh // Hath ceased from sin

1Pe 4:1-6 The apostle exhorteth to cease from sin, in regard of

Christ’ s having suffered for it, and of a future judgment.

1Pe 4:7 From the approaching end of all things, he urgeth to

sobriety, watchfulness, a prayer,

1Pe 4:8 to charity,

1Pe 4:9 hospitality,

1Pe 4:10,11 and a right use of spiritual gifts.

1Pe 4:12-19 Sundry motives of comfort under persecution.

The apostle having in the former chapter exhorted believers to patient bearing of afflictions by the example of Christ, 1Pe 4:18 , proceeds in this to persuade them to improve the crosses they bore outwardly to inward mortification. Christ’ s death is proposed to us in Scripture as an exemplar both of external mortification in bearing reproaches, persecutions, &c., (this the apostle prosecutes in the former chapter), and of internal, in the destroying the body of sin; this he exhorts to in this chapter, and indeed draws his argument from Christ’ s death, not only as the exemplary, but efficient and meritorious, cause of our mortification, and which hath a real influence upon it, in that Christ by his death did not only merit the pardon of sin, but the giving the Spirit, whereby corruption might be destroyed, and our natures renewed.

Forasmuch then as Christ hath suffered for us viz. not only as an exemplar of patience and submission to the will of God, but for the taking away of sin, both in the guilt and power of it, and that he might be the procurer as well as pattern of our mortification.

In the flesh in his human nature, as 1Pe 3:18 .

Arm yourselves likewise with the same mind strengthen and fortify yourselves against all temptations, and unto the mortification of your lusts, with the consideration of these ends, and the mighty efficacy of Christ’ s death, he suffering in his flesh, i.e. in his human nature, that you might suffer in your flesh, i.e. in your sinful, corrupt nature; or, (which comes to the same), with the same mind which Christ had, who, in his death, aimed not only at the pardon of your sin, but the destruction of it, and the renovation of your natures: or, arm yourselves with the same mind, viz. a purpose of suffering in the flesh, i.e. of dying spiritually with Christ in the mortification of your flesh, Rom 6:6,7 ; as Christ died, and suffered in the flesh, so reckon that you, by the virtue of his death, must die to sin. and crucify your flesh, with its affections and lusts, Gal 5:24 : or else, what the same mind is, he declares in the following clause.

For or rather, that, the Greek word here seems rather to be explicative than causal.

He that hath suffered in the flesh i.e. the old man, his corrupt flesh, ( flesh being taken here in a different sense from what it was in the former part of the verse), he that is spiritually dead with Christ, whose old man is crucified with him.

Hath ceased from sin from sinning willingly and delightfully, and yielding himself up to the power of sin; compare Rom 6:1-23 , which explains this: what Peter here calls suffering in the flesh, Paul there calls a being dead to sin, Rom 6:2,11 ; and what Peter calls a ceasing from sin, Paul calls a living no longer in sin, Rom 6:2 , and a being freed from it, Rom 6:7 . And this may be the mind or thought, with which they were to be armed, that they being dead with Christ to sin, should not live any longer in it; having their flesh crucified, should not indulge its affections and lusts.

Poole: 1Pe 4:2 - In the flesh // But to the will of God

In the flesh i.e. in the body, meaning his natural life: flesh is here taken in a third sense, different from the two former: so Gal 2:20 Phi 1:22 . By the lusts of men, he means the corrupt desires and sinful ways of carnal men, to which they were not to conform themselves, or make them the rule of their living, Rom 12:2 1Co 3:3 Col 2:8 Tit 1:14 .

But to the will of God the holy will of God revealed to us in his law, (which is the rule by which we are to walk), in opposition to the lusts of men; we are to live not as men would have us, but as God commands us.

Poole: 1Pe 4:3 - For the time past of our be may see // Us // To have wrought the will of the Gentiles // When we walked // In lasciviousness // Excess of wine, revellings // Banquetings // And abominable idolatries // Question // Answer

For the time past of our be may see: the apostle doth not mean by this expression merely that they should forbear their former lusts out of a satiety and weariness, as having had their fill of them, but to stir them up to holiness by minding them of their former sinful life; q.d. Ye are concerned to run well now, when ye have for so great a part of your time run wrong. It is a figure whereby he mitigates and lenifies the sharpness of his reproof for their former sinful life: see the like, Eze 44:6 45:9 Mar 14:41 .

Us some copies read, ye, and that agrees with the following verse, where the second person is made use of: or if we read, according to our translation, us, it is a figure called anacoenosis, whereby Peter assumes to himself in common with them what yet, in his own person, he was never guilty of, as Isa 64:6,7 Da 9:5 , &c.; or else it may be an analogy of the person, whereby the first is put for the second.

To have wrought the will of the Gentiles viz. those that were profane and ignorant of God and Christ, and so it is the same as the lusts of men, 1Pe 4:2 .

When we walked had our conversation, as Eph 2:3 , walking being taken for the course of man’ s life; and sometimes in an evil way, as 2Pe 2:10 3:3 Jud 1:16,18 ; and sometimes in a good, as Luk 1:6 .

In lasciviousness especially outward acts, here set in distinction from lusts, which implies those inward motions from which those outward defilements proceed.

Excess of wine, revellings unseasonable and luxurious feasting, Rom 13:13 Gal 5:21 .

Banquetings: compotations, or meetings for drinking, Pro 23:30 Isa 5:11,12 .

And abominable idolatries:

Question. Why doth Peter charge the Jews with idolatry, who generally kept themselves from it after the Babylonish captivity?

Answer.

1. Though most did, yet all might not.

2. It is a sort of idolatry to eat things sacrificed to idols, which many of the Jews, being dispersed among the idolatrous Gentiles, and being invited by them to their idol feasts, might possibly do; and, being under the temptation of poverty, might too far conform themselves to the customs of the nations among which they were.

3. Probably this idolatry might be the worship of angels, frequent among the Gentiles, particularly the Colossians, inhabiting a city of Phrygia, which was a part of Asia where many Jews were, 1Pe 1:1 .

4. The churches to which he wrote might be made up of Jews and Gentiles, and the apostle may, by a synecdoche, ascribe that to all in common, which yet is to be understood only of a part.

Poole: 1Pe 4:4 - Wherein they think it strange // That ye run not with them // To the same excess of riot // Speaking evil // of you

Wherein they think it strange: Greek, are strangers, i.e. carry themselves as strangers, wondering (as at some new thing) at the change the gospel hath made in you, and your no more conforming yourselves to their wicked courses; they seem to be in another world when among you.

That ye run not with them: this seems to signify the eagerness and vehemency of these Gentiles in pursuing their lusts, and may perhaps have some respect to the feasts of Bacchus, to which they were wont madly to run, and there commit the abominations mentioned 1Pe 4:3 .

To the same excess of riot or, profuseness, or confusion, of riot or luxury, and then it suits well with that heap of sins before mentioned, whereof this seems to be comprehensive.

Speaking evil Greek, blaspheming, or speaking evil;

of you is added by the translators: this may therefore be understood not only of their speaking evil of believers, as void of humanity and enemies to civil society, but of God and the Christian religion, as a dull, morose, sour way, and which they could not embrace without renouncing all mirth and cheerfulness.

Poole: 1Pe 4:5 - Who shall give account to him // That is ready // To judge the quick and the dead

Who shall give account to him of their evil speaking as well as of other sins, Jud 1:15 ; it is a metaphor taken from stewards giving account to their masters, Mat 18:23 Luk 16:2 .

That is ready not only prepared for it, but at hand to do it, Jam 5:9 .

To judge the quick and the dead those that shall be alive at Christ’ s coming, and those that died before, but then shall be raised, and brought to judgment. Hereby he intimates, for their comfort, that though their enemies and ill-willers might outlive them, yet they shall not escape God’ s judgment.

Poole: 1Pe 4:6 - To them that are dead // That they might be judged according to men in the flesh // But live according to God in the spirit // walk in newness of life

To them that are dead either:

1. Spiritually dead, i.e. dead in sin, viz. then when the gospel was preached to them; or:

2. Naturally dead, viz. when the apostle wrote this Epistle. The verb are not being in the Greek, the words may be understood either way, by supplying were, according to the former exposition, or are, according to the latter, which our translators favour. See the like, Rth 1:8 .

That they might be judged according to men in the flesh: either:

1. That they might be judged or condemned in the flesh, i.e. that their old man and carnal conversation, according to men walking in their carnal lusts, might be destroyed and abolished; and then, to be judged in the flesh, is of the same import as to suffer in the flesh, 1Pe 4:1 ; to be dead to sin, Rom 6:2 : or:

2. That they might be judged or condemned in the flesh, according to men, and so far as they could reach, not only by censures, reproaches, and evil speeches, but even death itself, as it had fallen out already to Stephen, James, &c.

But live according to God in the spirit that they might live a spiritual life in their souls according to the will of God, and an eternal life with him. To live in the spirit, to the will of God, to

walk in newness of life & c., are phrases of a like import in the language of the apostles. According to the latter exposition of the former clause, the apostle seems in the whole to remove the scandal of these Christians, being reproached and condemned by unbelievers for their strictness in religion, and nonconformity to the world, by telling them, that their condition was not singular, but so it had fared with others before them, (though now dead), to whom the gospel was preached, with the same event as to the judgment of worldly men who censured and condemned them, and yet with the same hope of fruit and benefit, viz. that though they were condemned by men in the flesh, or as to their outward man, yet as to their souls, (meant here by spirits), they might live a holy, spiritual life, a life to God in this world, ending in a life with him in the other.

Poole: 1Pe 4:7 - But the end of all things // Is at hand // Be ye therefore sober // And watch // Unto prayer

But the end of all things: the last judgment, which will put an end to all the evils as well as good things of this world.

Is at hand: see Jam 5:8,9 .

Be ye therefore sober both in mind, prudent, moderate, 2Co 5:13 Tit 2:6 ; and in body, temperate in meats and drinks, &c.

And watch: the word signifies both sobriety, in opposition to drunkenness, 1Th 5:6,8 , and watchfulness, 2Ti 4:5 , and this signification agrees best with this place, the former being implied in the word sober.

Unto prayer the end for which they should be sober and vigilant, viz. that they might observe every season fit for prayer, and might still keep themselves in a praying frame.

Poole: 1Pe 4:8 - And above all things // Have fervent charity // For charity shall cover the multitude of sins

And above all things: see the like expression, Jam 5:12 , and on the same occasion, Col 3:14 .

Have fervent charity not only labour after charity diligently and carefully, but let it be fervent, intense, strong.

For charity shall cover the multitude of sins partly by preventing anger, railings, revilings, contentions, that they break not out, and partly by repressing, concealing, pardoning them when they do break out, 1Co 13:7 : see Jam 5:20 .

Poole: 1Pe 4:9 - Use hospitality // Without grudging

Use hospitality Christian hospitality in entertaining strangers, those especially that are brought to need your kindness by suffering for the gospel.

Without grudging or murmuring, either at the expense you make, or the carriage of those ye entertain; q.d. Use hospitality willingly, freely, cheerfully, Rom 12:8 2Co 9:7 .

Poole: 1Pe 4:10 - As every man hath received the gift // Minister the same one to another // As good stewards // Of the manifold grace of God

As every man hath received the gift any gift, office, faculty, or ability, whereby he may be serviceable to the good of others, all which are received of God, 1Co 12:11 Eph 4:7 .

Minister the same one to another dispense and communicate modestly and humbly, not lifting himself up above others upon the account of his gifts, but remembering he hath received them, and is a steward to dispense them.

As good stewards and therefore faithful in distributing his Lord’ s goods.

Of the manifold grace of God: by grace he means the same as by gift before; and so by manifold grace, the various gifts given to them of God, 1Co 12:4-6 .

Poole: 1Pe 4:11 - If any man speak // Let him speak as the oracles of God // If any man minister // Let him do it as of the ability which God giveth // That God in all things may be glorified // Through Jesus Christ

If any man speak viz. authoritatively, and by way of office, as a public teacher in the church; though this may be accommodated to private Christians in their charitative instructions of others, yet it seems especially meant of teaching officers.

Let him speak as the oracles of God: this relates not only to the manner of speaking, that it be with faith in that word the preacher speaketh, and a due reverence of it, but to the matter likewise, that he preach nothing but the pure word of God, and do not obtrude upon the hearers the fancies, figments, or traditions of men, instead of the oracles of God.

If any man minister: this may be understood either:

1. More particularly of the work of deacons, Act 6:1-15 , who were to serve tables, Act 6:2 , distribute the alms of the church, and take care of the poor; or:

2. More generally of any ministry in the church, distinct from that of teaching, (of which he spake before), as the dispensing of sacraments, exercise of discipline, &c.

Let him do it as of the ability which God giveth i.e. not remissly and coldly, but diligently and strenuously, and with his might, as far as God enables him; this being to do it faithfully, which is especially required in a steward, 1Co 4:2 .

That God in all things may be glorified in all your gifts, and the communications of them: q.d. God doth not adorn you with his gifts so as to bereave himself of his glory, but that you should give him the honour of them.

Through Jesus Christ from whom ye have received the gifts, Eph 4:8 , and by whom you are enabled to glorify God; and by whom alone what ye do can be accepted of God. See Eph 3:21 .

PBC: 1Pe 4:1 - For he that hath suffered in the flesh hath ceased from sin.

Peter continues the theme he introduced in 1Pe 3:17, suffering in well-doing. What he writes here cannot be interpreted as a general principle of life or of suffering. For example, some people who encounter suffering grow through it and become stronger people. Others become discouraged or bitter and disillusioned. While Peter, in making the specific point, notes that the person who suffers in the manner in which he intends to develop has " ceased from sin," suffering in some people actually becomes the reason for sin, sins of unbelief and rebellion. Occasionally Scripture draws general principles to our attention, concepts or attitudes/actions that apply broadly to our Christian living. We should accept and practice them faithfully. At other times Scripture presents principles that specifically apply to carefully defined situations. In those cases we should identify the occasion or situation and learn from the teaching that applies. This lesson falls into the latter category.

Since Jesus suffered in the flesh in well-doing, why should His followers be surprised if on occasion they also face suffering in the very act of doing what is good and right? The exhortation to arm ourselves with this state of mind seems directed to those seasons when we may face suffering in well-doing. Our human inclination will react with frustration and perhaps even anger. " Why should I suffer for doing the right thing? It just isn’t fair!" In order to counteract this rebellious inclination we need to face it as aggressively as if it were a soldier from an enemy camp, armed and engaged in battle against us, and we against him.

Jesus suffered in the flesh because of righteousness, but he never reacted with bitterness or, heaven forbid, a self-indulgent pity-party. He stayed the course and continued faithfully in righteous conduct.

" For he that hath suffered in the flesh hath ceased from sin."

Peter’s assertion (Don’t forget that he wrote under the inspiration of the Holy Spirit.) refers to a mature and obedient believer who has committed his/her life to walking with the Lord Jesus Christ, even if that walk brings suffering. Endure the suffering with winsome grace, respecting Jesus’ holy example. The decision to suffer in well-doing inevitably involves an equally conscious decision to avoid deliberate or casual sins. Scripture sufficiently makes the point that we will never rise to the level of sinless perfection in this life. The point Peter makes brings the two sides of conscious choices and conduct together. You choose to accept suffering, if necessary, in order to live in daily fellowship with the Lord Jesus Christ. You truly honor Him as the Lord of your life, not merely as your casual companion who walks along with you as you chart your course on life’s road. Paul makes a similar point when he teaches that, if we name the name of Christ, we are to depart from iniquity. {2Ti 2:19}

Peter’s whole premise of suffering in well-doing clearly exposes the unbiblical teaching of our time that faithful Christian living guarantees prosperity and inoculates us from any form of discomfort or unpleasantness in life. The " peace and prosperity" gospel is a cruel farce, not the gospel of the New Testament.

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PBC: 1Pe 4:2 - That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

" That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God."

What drives our lives and choices? Why do we choose one course of action over another? Our human natures love companionship. We focus the dangers of peer pressure on young people, particularly teenagers. However, peer pressure is as insidious for an adult as for an adolescent. Seventeen or seventy, we desire companionship. Our choice of lifestyle will dictate the companions with whom we choose to associate. If we opt for the path of lustful pleasure, we will seek out others who enjoy indulgence and practice it. If we choose the path of success, we will likely choose highly motivated and successful people with whom to rub shoulders. Our choice of companions speaks volumes to our private choice of personal lifestyle. What is Peter’s point? Our first, and most important, choice of companionship must be our Lord Jesus Christ. We choose Him above all others. Then we filter all other relationships through our stable and committed relationship with Him. If a particular circle of people tend to compromise our friendship and fellowship with the Lord Jesus Christ, we step back from that circle of people. The believer who has faced suffering in well-doing, and has committed to accepting it as the price for godliness, will seek the peer pressure of the Lord Jesus Christ, and of others who follow Him, over any other social circle.

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PBC: 1Pe 4:3 - ... The time will suffice...

" ... The time will suffice..."

We had our fill of sin in the past. Peter makes logical and compelling arguments for a devoted godly lifestyle, even if the choice brings suffering and difficulty. Not long ago I heard of a man who stated that he believed it was altogether possible that Saddam Hussein was actually a child of God in disobedience. We could agree that he might be a child of God who has not yet been born again if at some future time we see a clear change of moral outlook in his conduct. However, to claim that a person so entrenched in cruel inhumanity to man is at the moment a child of God flies in the face of everything the Bible says about the impact of God’s saving grace on the life of the person whom God saves. God’s law written in the heart and in the mind makes a change in our moral and ethical outlook. We have no Biblical basis to consider anyone so committed to evil as a child of God. God reserves the final act of righteous judgment, but Jesus clearly taught that a person’s fruit, his lifestyle, bears direct evidence of his inner nature. A good tree will produce good fruit; an evil tree will produce evil fruit. A saved person will manifest salvation by moral conduct that grows out of a saved heart. An unsaved person will manifest the black sins of his nature by conduct that grows out of that black nature.

God’s saving grace, particularly when reinforced by the gospel and by habitual reading and study of Scripture, will strongly nudge a person to turn from sinful conduct to righteousness. The saved person who lives out the influence of his salvation will acknowledge that he had more than his fill of sin in the past. He has no desire to feed that part of his nature in the present.

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PBC: 1Pe 4:4 - ... They think it strange...

" ... They think it strange..."

Sinful people think that everyone else has the same depth of evil desires as they. They tend to see all other people in the moral mirror of their own conscience. They simply can’t understand why committed believers, not only will not join them in their indulgent sins, but actually spurn such conduct. " What kind of weirdo are you?" will be their likely attitude.

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PBC: 1Pe 4:5 - Who shall give account to him that is ready to judge the quick and the dead.

" Who shall give account to him that is ready to judge the quick and the dead."

Peter brings a punctuating clarity to the discussion here. How will these wicked people rationalize their sins when they stand before God, the Judge of all, at the last day? The believer in Christ will embrace that day as a joyful reality to be welcomed. While we need not fear that day because of the imputed righteousness of our Lord Jesus Christ, we will live now as nearly as possible to His example. The profound moral character of God compels His children, because of His law imbedded into their deepest and most essential nature, to work at living according to that imputed holy nature. As we trace our course along the continuum of salvation, we seek to live now as nearly in keeping with God’s moral character as possible.

Every action of every human being, at some time and in some manner or another, must face God, the final and ultimate Judge. We must account for our choices and conduct. For the elect it may occur within the context of divine chastening that confronts our sins and urges us to more godly living. Perhaps, even for the elect, there will be a momentous, epochal moment at, or shortly after, death when we come to full and righteous insight into all the sins that we committed, and immediately and readily accept God’s judgment regarding those actions. For the wicked, it will be no less an epochal moment at which the blackness of their sins will be displayed before God and brought to righteous judgment. God will have the last word regarding every moral choice and every action of every human who ever lived. May we live in reverential awareness of that day and seek to conform our present conduct to our Savior’s holy example.

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PBC: 1Pe 4:6 - ... Them that are dead.

Gospel to the Dead-Who? When? Why?

We live in an age of incredible, and at times shameless speculation rather than thoughtful Biblical interpretation. During the three days that Jesus’ body was in the tomb, where was He? Did He in His eternal Spirit go to hell? Or did He go to heaven? If He went to hell, why? Was it, as some teach, to suffer the equivalent penalty that we would suffer for our sins? Was it, as others teach, to preach to the souls of those who were there, giving them an after-life opportunity to believe in Him and escape the place? (One wonders; if he went there and gave such an opportunity, none would reject the opportunity to escape such a place. Hell would have been emptied!) This idea flies in the face of the essential Biblical teaching that salvation is a divine prerogative, not man’s. God doesn’t merely give men an opportunity to become saved; He saves His people. {Mt 1:21} No passage in Scripture remotely hints at either of these views. Salvation in life does not depend on chance or opportunity, but on God’s purpose. {Ro 8:28; 9:11} According to the consistent theme of Scripture, at the point of death, every man’s eternal future is sealed. God saves His people in time; He leaves the wicked in their sins to realize their deserved judgment.

To resolve the question we should examine the question of Jesus’ activities and location during the three days His body lay in the borrowed tomb. In Lu 23:43 Jesus told the thief that they would be together that same day in " paradise." In 2Co 12:1-4 Paul equates paradise with the " third heaven."  " Third heaven" hardly directs us to the idea of hell. Based on Paul’s teaching, I suggest that Jesus immediately ascended to the Father at His death, taking His life to the heavenly sanctuary as the offering to the Father for the sins of the elect. The idea that Jesus went to hell during the time of His burial grows out of the ransom theory of atonement, that Satan held the elect ransom, so Jesus had to pay Satan to regain custody of the elect. The idea is preposterous. Where in Scripture do we find any hint that Jesus owed Satan, or that He paid Satan for the ransom of the elect? Rather, Scripture indicates that our Lord took the efficacy of His life and suffering during the Incarnation immediately to the Father and offered Himself to the Father as the full satisfaction for all the sins of all the elect. The Father accepted the offering and declared His acceptance in Jesus’ resurrection. {Ro 4:25} " Justification" in the New Testament is a judicial term, equivalent in our court system to the verdict, " Not guilty." How could a holy God issue a " Not guilty" verdict against sinful men? The only Biblical answer directs us to the Incarnate sufferings of the Lord Jesus Christ, God’s appointed and full substitute for our sins. Then what does this verse mean? What is Peter trying to communicate here? I suggest that we should seek the simplest, not the most complex or far-fetched, interpretation. Let’s take a careful look at the verse.

" ... Them that are dead."

Notice the verb tense of the two verbs. The gospel was preached (past tense) to them that are dead (present state of being). The simple commentary of the sentence does not indicate that the gospel was preached to people after they died, but that it was preached to people who are now dead while they were alive. Wayne Grudem holds that the dead in this verse refers to dead believers, not to all dead people.[i]  Perhaps for different reasons than Grudem mentions, I am inclined to agree with his viewpoint. The reasons that Peter assigns to his statement seem to match God’s purpose in the gospel, to instruct and build up the body of Christ. {Eph 4:12-16} Peter’s point here does not relate to how dead (unsaved) sinners gain or receive eternal life, but to how saved people should live or order their lives. The guiding principle of the believer’s life is to be the spiritual forces that God brings to bear in the life of His elect, not peer pressure or fads of the moment in human culture. The lame excuse, " Everyone is doing it," doesn’t end when we grow out of our adolescence. It lasts throughout our life. Peer pressure is no less powerful on a sixty year old believer than it is on a sixteen year old believer. How often in major career or professional decisions will you hear the rationalization of obviously questionable ethical breaches, that " Everyone does it this way?"  For that matter, how often in Christian circles, including churches, will you also hear the same theme with no more justification than in adolescence or in professional decisions? However, according to Peter, peer pressure, or anything short of God’s direction in the spirit is faulty as a guide for a believer. Every believer who has come to the knowledge of the gospel should clearly follow the influence of God in his choices and conduct, a decision that will set him/her in frequent conflict with the dominant culture of our world, even the religious culture. " Everyone does it this way," or " We’ve always done it this way," is as faulty in Christian circles as in any other. Scripture requires believers to follow " God in the spirit," not tradition that often has only existed for a brief time. We think of one or two hundred years as a very long time. However, when compared with two thousand years, the time since Jesus and the apostles lived and wrote the New Testament for our instruction, a two hundred year-old practice is recent and untested. Shame on believers who reject Scripture in favor of such recent attitudes and practices. " But the Bible doesn’t say anything specifically against this idea" is offered when people make a calculated decision to forsake the informed direction of Scripture. If Scripture lives up to its self-assertion as a " thorough" furnisher to all good works, silence or the absence of condemnation is not acceptable for a belief or practice. Only a positive assertion in Scripture is acceptable grounds for our choices and beliefs. In Peter’s words here, we " live according to God in the spirit."

Since the earliest New Testament Greek manuscripts did not use capital and lower case as we use them in the English language, we cannot make too much of the fact that the word spirit appears in lower case. Lower case in this instance reveals the uniform opinion of the translators that Peter was referring to God’s influence on our human spirit, or immaterial being. God doesn’t consult tradition, the " way we’ve always done it," or conduct an opinion poll. He directs His people according to His values, not our opinions. I further suggest that God doesn’t mystically " reveal" new truth to individuals, or to whole cultural groups. God’s final revelation of truth appears in two forms, the Incarnation {Heb 1:1-2} and Scripture. {2Ti 3:16-17} We may safely test every idea and every action by Scripture. If a person claims a " revelation" that conflicts with Scripture, we may safely conclude that the revelation is false.

Through the first five verses of this chapter Peter reinforces his point from the third chapter that the Lord Jesus Christ is our example in all things. We are to live according to the will of God (1Pe 4:2), not the desires of the flesh. Lust, the word Peter uses here, is far broader than sexual appetite. A person may lust for power, for domination over others, for popularity, or for simply doing things the way he/she likes. We should view " the will of God"{1Pe 4:3} and " God in the spirit"{1Pe 4:6} as precise equivalents.

Peter sets an obvious tension in the verse. We are to be judged according to men in the flesh, but live according to God in the spirit. The tension directs us to the life of faith in the here and now. Every believer lives below the perfect model of the Lord Jesus Christ. To the extent that we fall short, we face God’s parental judgment. Heb 12:3-17 refers to this process as " chastening." However, the word translated as chastening in this context defines the whole process of child-rearing, not merely correcting a child’s errant behavior. God grows us closer and closer to the divine example of our Lord Jesus Christ. We live under the blessed shelter of the family of God. We will each face His fatherly judgment as we follow our carnal inclinations, not " God in the spirit." God judges His people now-applies parental correction-to grow us closer to Him in our daily walk. His objective stands out in Peter’s lesson. He directs us increasingly to walk, to live, according to God in the spirit. God’s communication to our spirits will never contradict Scripture or Jesus’ personal example. Rather, it will always reinforce Scripture and Jesus’ model. How do you live?

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[i] Grudem, Wayne, 1 Peter, The Tyndale New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1988), 170-172.

PBC: 1Pe 4:7

" What is the chief end of man?

Man’s chief end is to glorify God, {1Co 10:31; Ro 11:36} and to enjoy him for ever."{ Ps 73:25-28} [i]

The sentiment of the first question in the Westminster Shorter Catechism has been quoted by Christians far beyond Presbyterian circles as a universally accepted truth among conservative, Bible believing Christian people. Our passage from Peter established the truth long before the Westminster Assembly adopted it from the dominant Biblical theme. Man’s chief end is not to earn stars in his heavenly crown or to earn his entrance into heaven itself, the sad conclusion one might reach from much contemporary Bible teaching.

Watchful, sober prayer, according to Peter, leads us to fervent charity towards each other. Charity in this phrase refers to the most common New Testament word for love, particularly God’s love for His people. Strong defines this word as "love in a social or moral sense." We have become so acculturated to sentimental love, even in Christian circles, that we struggle with any concept of love other than emotional "feeling" love. You could describe Strong’s definition of New Testament Biblical love as ethical love, a sense of responsibility that compels you to live by an others-centered compass. You live for the benefit of others, not for your personal desires. Social and moral love means that you live by a fixed moral compass, not by the emotions you feel at the moment. When Jesus taught us in the Sermon on the Mount to love our enemies, he used this same word. He had no intention of teaching us to feel warm and snuggly towards them! He intended that we live by His moral teachings, even towards those who treat us with intense hostility. If my enemy lies about me, God’s "social and moral" love doesn’t give me permission to lie about him. If my enemy treats me with cruelty, God requires that I stay the course and respond in Christian grace. According to Peter, and the consistent teaching of all the New Testament inspired letters, we have no other alternative through which to honor God in our conduct. This obligation is not occasional, prompted only on rare occasions when we choose. It must become our constant lifestyle. Many years ago after I had taught this lesson a person in the audience responded by citing one incident years earlier when he had reluctantly consented to the majority of his church’s members on a matter in which he differed from them. One reluctant consent in a lifetime hardly demonstrates Biblical love! It rather exhibits an incredibly self-centered individual who expects to have his way and will likely make those around him pay dearly if they fail to go along.

[i] The Shorter Catechism: With the Scripture Proofs. 3rd edition. Atlanta, GA: Committee for Christian Education & Publications.

PBC: 1Pe 4:8 - charity shall cover the multitude of sins

"charity shall cover the multitude of sins"

To cover a sin in our culture implies hiding it, even consenting to it. Increasingly in our culture people seem to think that nothing is wrong unless you are found out. Do whatever you wish. As long as no one knows about it, you did nothing wrong. This amoral idea clashes with every tenet of Biblical morality based on the fundamental character of God. Think of the idea in terms of God’s omniscience. He knows every secret thought you have and everything you do. Therefore, even in light of this superficial and amoral perspective, anything you do that violates God’s law is sin; He knows.

I suggest first of all that the idea in the passage refers to your knowledge of another person’s sins, " ... fervent charity among yourselves," not to your own personal sins. To use this verse to hide your own sins from others obviously violates the spirit of the lesson. From the Biblical perspective, for one believer to " cover" another believer’s sins refers to our attitude towards that person. Rather than fault-finding and gossiping criticism, Scripture teaches us to look over each other for good, with winsome grace to invite others to stand with us for God. When one person gossips or criticizes another, he/she has created a ethical schism with that person. Rather than hiding a multitude of sin, the critical gossip publishes the sins of others.

We should not overlook the Biblical ethical teaching that reminds us. God will see to it that the rules by which we judge others will be applied to us. Show compassion and forgiveness to others. God will move others to show that same spirit to you. Live in bitterness, criticism, and gossip towards others; God will move others to adopt those same attitudes towards you.

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PBC: 1Pe 4:10 - ... Good stewards of the manifold grace of God.

"... Good stewards of the manifold grace of God."

Peter does not teach that we have earned our salvation and deserve it. Rather he teaches that we have received it as a gift. God’s method of salvation leaves no ground for human pride. How often even those who believe in the doctrines of grace treat others as if they believed in salvation by works. They segregate the people they know into the beautiful people who deserve kindness and grace and the lepers who deserve nothing but shunning and rejection. They seem never to consider what their case would be had God viewed them from this evil perspective. We hold standing in God’s family on the basis of His incredible grace alone. Peter applies the same grace to our interpersonal relationships. Our challenge is mirrored in our salvation. As nearly as possible, treat others with as much grace as God showed to you when he saved you.

Stewardship clearly builds on the premise that we are custodians of God’s grace, but that it, and all the blessings that we receive through grace, belongs to Him. Whatever gifts and abilities we possess belong to God, not to us. We possess them for one reason only, to put them to their Giver’s and Owner’s use and glory. People often search for their " gift" or " calling," and waste much of their life wondering what it is. Scripture is so profoundly simple on this point. What abilities do you possess? What can you do especially well? Consider these abilities your calling. We refer to a person with an exceptional musical ability as " gifted" in music. Apply the same rationale to your calling from God. Don’t think of what you’d like to do, but don’t have particular ability to do. Focus on what you have the ability or opportunity to do. We’ve all seen or heard of the person who truly believed that God had called him to preach the gospel, but, when he spoke, no one received edification. He, and perhaps a few people in his family, is the only person who believes he is God-called. If he doesn’t demonstrate the ability to preach, the evidence is rather strong that God didn’t call him to preach. The same principle applies to each of us, and to any particular activity we might consider. Identify things that you have the ability or opportunity to do-and do them. " Whatsoever thy hand findeth to do, do it with thy might..."   { Ec 9:10} The ultimate design of every spiritual gift is to glorify God, not to put you in a position of prestige or praise from others. It may be as simple as cooking a meal for a family whose mother/wife is ill. It may be speaking a word of kind encouragement to someone whose demeanor reveals that they are discouraged or depressed. True giftedness in the family of God relates to the simple realities of helping each other grow in grace and faith, not as a performance under the spotlight before an audience.

Many years ago I met a preacher from another region, a man whom I’d never met before. On that particular day a regular person in the congregation where I preached was in a testy mood and raised issues with me that violated the most basic of Biblical doctrines. I tried to reason with this person with almost no indication of success. After the conversation ended and the person had gone his way, the visiting preacher quietly came over to me and whispered to me, " God bless us all, even our little children." Few words have ever encouraged me as much as that simple sentence.

We readily accept that all of heaven’s activities will glorify God. We occasionally fail to grasp the immediate truth of our present calling. No less than in heaven, God calls us in everything we do to glorify Him NOW!

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PBC: 1Pe 4:11 - that God in all things may be glorified // What is the chief end of man? // Man’s chief end is to glorify God, {1Co 10:31; Ro 11:36} and to enjoy him for ever.

"that God in all things may be glorified"

"What is the chief end of man?"

"Man’s chief end is to glorify God, {1Co 10:31; Ro 11:36} and to enjoy him for ever." {Ps 73:25-28}  [i]

The sentiment of the first question in the Westminster Shorter Catechism has been quoted by Christians far beyond Presbyterian circles as a universally accepted truth among conservative, Bible believing Christian people. Our passage from Peter established the truth long before the Westminster Assembly adopted it from the dominant Biblical theme. Man’s chief end is not to earn stars in his heavenly crown or to earn his entrance into heaven itself, the sad conclusion one might reach from much contemporary Bible teaching. Watchful, sober prayer, according to Peter, leads us to fervent charity towards each other. Charity in this phrase refers to the most common New Testament word for love, particularly God’s love for His people. Strong defines this word as " love in a social or moral sense." We have become so acculturated to sentimental love, even in Christian circles, that we struggle with any concept of love other than emotional " feeling" love. You could describe Strong’s definition of New Testament Biblical love as ethical love, a sense of responsibility that compels you to live by an others-centered compass. You live for the benefit of others, not for your personal desires. Social and moral love means that you live by a fixed moral compass, not by the emotions you feel at the moment. When Jesus taught us in the Sermon on the Mount to love our enemies, he used this same word. He had no intention of teaching us to feel warm and snuggly towards them! He intended that we live by His moral teachings, even towards those who treat us with intense hostility. If my enemy lies about me, God’s "social and moral" love doesn’t give me permission to lie about him. If my enemy treats me with cruelty, God requires that I stay the course and respond in Christian grace. According to Peter, and the consistent teaching of all the New Testament inspired letters, we have no other alternative through which to honor God in our conduct. This obligation is not occasional, prompted only on rare occasions when we choose. It must become our constant lifestyle. Many years ago after I had taught this lesson a person in the audience responded by citing one incident years earlier when he had reluctantly consented to the majority of his church’s members on a matter in which he differed from them. One reluctant consent in a lifetime hardly demonstrates Biblical love! It rather exhibits an incredibly self-centered individual who expects to have his way and will likely make those around him pay dearly if they fail to go along.

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[i] The Shorter Catechism: With the Scripture Proofs. 3rd edition. Atlanta, GA: Committee for Christian Education & Publications.

Haydock: 1Pe 4:1 - He that hath suffered in the flesh, hath ceased from sins

He that hath suffered in the flesh, hath ceased from sins. Some expound these words of Christ; but he never had committed the least sin. The true sense is, that every one who suffers by Christ's example, leaves off an sinful life, so as not to fall into great sins. (Witham)

Haydock: 1Pe 4:3 - For the time past is sufficient

For the time past is sufficient, &c. As if he said, you who were Gentiles, have already lived too long in vices before your conversion; so that they who are not yet converted, admire [1] at the change they see in you, make a jest of you, talk against you for your not running on with them in the same wicked and shameful disorders: but they shall render an exact account of all to the just Judge of the living and the dead. For as I told you before, in the last chap. (ver. 19.) for this cause (i.e. because Christ is judge of all) he descended to the place where the souls of the dead were, and preached to them, shewing himself, their Redeemer, who judgeth and condemneth those who had lived according to the flesh, but gave life to those who had lived well, or done penance according to the spirit of God. (Witham)

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[BIBLIOGRAPHY]

In quo admirantur, Greek: xenizontai, from Greek: xenos, hospes, peregrinus. The same word is used ver. 12, nolite peregrinari in fervore, Greek: me xenizesthe te en umin purosei: in ustione, meaning the heat of persecutions.

Haydock: 1Pe 4:8 - Charity covereth a multitude of sins

Charity covereth a multitude of sins. It is a great means to atone for them; or it may signify, that a charitable mind excuses many sins in others. (Witham)

Haydock: 1Pe 4:10 - As good stewards of the manifold grace of God

As good stewards of the manifold grace of God. An admonition to the ministers of the gospel, to employ well their talents and the graces received to the honour and glory of God. (Witham)

Gill: 1Pe 4:1 - Forasmuch then as Christ hath suffered for us in the flesh // arm yourselves likewise with the same mind // for he that hath suffered in the flesh hath ceased from sin

Forasmuch then as Christ hath suffered for us in the flesh..... The apostle having finished his digression concerning Christ's preaching in the ministry of Noah, to men whose spirits were now in prison, and concerning the salvation of Noah's family in the ark, by water, and concerning its antitype, baptism, its nature and effect, returns to the sufferings of Christ he had before made mention of; and argues from thence to holiness of life, and patience in sufferings, after this manner; seeing then Christ, the eternal Son of God, the Lord of glory, the holy and Just One, suffered such indignities, reproaches, and persecutions from men, the wrath of God, the curses of the law, and death itself; and that not for himself, nor for angels, but for men, and those not all men, otherwise his death, with respect to some, must be in vain; but for a particular number of men, in distinction from others, described in the beginning of this epistle, as elect, according to the foreknowledge of God; and these sufferings he endured in the room and stead of those persons, in the days of his flesh, while here on earth, and in his human nature, both soul and body, and was crucified through the weakness of his flesh, and for the sins of our flesh, and which he bore in his own:

arm yourselves likewise with the same mind; that was in Christ; as he suffered for you, do ye likewise suffer for him, in his cause, for righteousness sake, for the sake of him and his Gospel; and bear all reproaches, afflictions, and persecutions on his account, willingly and cheerfully, with meekness and patience, as he did, and with the same view; not indeed to make satisfaction for sin, which was his principal design, but that being dead unto sin, you might live unto righteousness. The apostle speaks to the saints, in this exhortation, as to soldiers, and who had many enemies to engage with, and therefore should put on their armour, and be in a readiness to meet any attack upon them:

for he that hath suffered in the flesh hath ceased from sin: meaning either Christ, who having suffered in human nature for the sins of his people, whereby he has made satisfaction for them, is now clear of them; the sins that were imputed to him being took and bore away, finished and made an end of, and he justified from them, and freed from all the effects of them, and punishment for them, as from all the infirmities of human nature, from mortality and death: or the person that has suffered in and with Christ, his head and representative, which is all one as if he had suffered himself, in person; by virtue of which his sin ceases, and he ceases from being chargeable with it, as if he had never sinned; which is the case of every criminal, when he has suffered the penalty of the law for his crime: or else the person that is dead to sin, by virtue of the death of Christ, and, in imitation of it, who has been baptized into Christ's death, and planted in the likeness of it; whose old man is crucified with Christ, and he is dead with him; who has crucified the affections with the lusts, and through the Spirit has mortified the deeds of the body; which way the generality of interpreters go: such a man has ceased from sin; not from the being and indwelling of it in him; nor from the burden of it on him; nor from a continual war with it in him; nor from slips and falls by it, and into it; no, nor from it in the most solemn and religious services; but as from the guilt of it, and obligation to punishment by it, through the death of Christ; so from the servitude and dominion of it, through the power of divine grace, in consequence of Christ's death: or rather, the believer that suffers death in his body, for the sake of Christ, such an one immediately ceases from the very being of sin, and all commission of it; he becomes at once perfectly pure and holy, without spot or wrinkle, or any such thing; and a noble argument this is to meet death without fear, and to suffer it cheerfully and willingly, since the consequence of this will be an entire freedom from sin, than which nothing can be more desirable by a believer: to this agrees the Syriac version, which renders the words thus: "for whoever is dead in his body hath ceased from all sins"; but the Arabic version more fully confirms this sense, and is the best version of the text, and is this; "be ye armed with this (same) thought, that (not for) he that hath suffered in the flesh hath ceased from sin"; that is, fortify your minds against all the fears of sufferings, and of death, for the sake of Christ, with this single thought; that he that has suffered martyrdom for Christ, in his body, or has suffered death for his sake, or dies in the Lord, is free from sin, and so from sorrow, and is the most happy person imaginable; so that this last clause is not a reason of the former, but points out, and is explanative of what that same mind or thought is Christians should arm themselves with, against the fears of death; and it is the best piece of armour for this service, a saint can make use of.

Gill: 1Pe 4:2 - That he no longer should live // the rest of his time in the flesh, to the lusts of men, but to the will of God

That he no longer should live,.... The Arabic version reads, "that ye no longer should live". This expresses the end of being armed with the above thought, that a suffering saint after death is clear of sin; and the use that is to be made of it in the present time of life, and the remainder of it, that such a person who so thinks, and is thus guarded and fortified against the fears of death, should no more, or any longer live,

the rest of his time in the flesh, to the lusts of men, but to the will of God: the phrase, "his time in the flesh", means the present time of life, in the body, and is the same with those phrases, in the days of his flesh, to abide in the flesh, and be at home in the body; and the words of the text suppose the former part of this time to have been spent in sinful lusts and pleasures, as the former part of the time of God's elect, even that before conversion, is; and that the remaining part of it, be it longer or shorter, ought to be spent otherwise: "not to the lusts of men"; of wicked and unregenerate men, unconverted Gentiles; which they are addicted to, immersed in, and serve; and which they are desirous others should live in; and which are sometimes called divers worldly and fleshly lusts; and are foolish, and hurtful, and deceitful, and drown men in perdition, and therefore not to be lived unto: "but to the will of God"; revealed in his word, and which is good, acceptable, and perfect; one part of which is sanctification, holiness of heart, life, and conversation, as also patient suffering all reproach, injury, and persecution, for the sake of the Gospel; to live soberly, righteously, and godly, to study to exercise a conscience void of offence towards God and men, and to suffer patiently for his name's sake, is to live to the will of God; and nothing more strongly should engage to this than the consideration of a sinless life after death; see 2Pe 3:11. The lusts of men, and the will of God, being opposed to each other, shows that the nature of man is sadly corrupted, and is opposite to God; and that the will of man is depraved, and that the desires of it are not to that which is good, but are contrary to the will of God.

Gill: 1Pe 4:3 - For the time past of our life may suffice us // to have wrought the will of the Gentiles // when we walked // in lasciviousness, lusts // excess of wine, revellings, banquetings // and abominable idolatries

For the time past of our life may suffice us,.... The word "our" is left out in the Alexandrian copy, and in the Vulgate Latin and Syriac versions. The Arabic version reads, "the time of your past life"; and to the same purpose the Ethiopic version; and which seems to be the more agreeable reading, since it can hardly be thought that the apostle would put himself among the Jews dispersed among the Gentiles, who had walked with them in their unregeneracy, in all the sins hereafter mentioned, and best agrees with the following verse:

to have wrought the will of the Gentiles; or "when ye wrought", as the Syriac, Arabic, and Ethiopic versions;

when we walked, or "were walking in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries". These converted persons, in the past time of their life, before conversion, "walked" in sin; which denotes a series and course of sinning, a persisting and progress in it, with delight and pleasure, promising themselves security and impunity: the particular sins they walked in are reducible to these three heads, unchastity, intemperance, and idolatry:

in lasciviousness, lusts; which belong to the head of uncleanness, and take in all kinds of it; as fornication, adultery, incest, sodomy, and all unnatural lusts:

excess of wine, revellings, banquetings; which refer to intemperance of every sort, by eating or drinking: as gluttony, drunkenness, surfeitings, and all luxurious feasts and entertainments, attended with riotings, revellings, and obscene songs; and which are here mentioned in the Syriac and Arabic versions, and which lead to lasciviousness, and every unclean lust:

and abominable idolatries; which some understand of worshipping of angels; but they seem rather to intend the idolatries the Jews were led into by the feasts of the Gentiles, either at their own houses, or in the idol's temple; by which means they were gradually brought to idolatry, and to all the wickedness and abominations committed by them at such times: and it is easy to observe, that the two former, uncleanness and intemperance, often lead men into idolatry; see Exo 32:6. Now when they walked in these things, they "wrought the will of the Gentiles"; they did the things which the sinners of the Gentiles, the worst of men, that knew not God, took pleasure in, and what they would have others do; and therefore, since the past time of their life had been spent in such a way, it was sufficient, and more than sufficient; see Eze 44:6, for no time is allowable for sin; and therefore it became them for the future, and in the remaining part of life, to behave in another manner; not to do the will of the Gentiles, but the will of God; to which that grace of God obliged them, that had made a difference between what they were themselves formerly, and themselves now, and between themselves, and others.

Gill: 1Pe 4:4 - Wherein they think it strange // that you run not with them into the same excess of riot // speaking evil of you

Wherein they think it strange,.... Here the apostle points out what the saints must expect from the men of the world, by living a different life; and he chooses to mention it, to prevent discouragements, and that they might not be uneasy and distressed when they observed it; as that they would wonder at the change in their conversations, and look on it as something unusual, new, and unheard of, and treat them as strangers, yea, as enemies, on account of it:

that you run not with them into the same excess of riot; to their luxurious entertainments, their Bacchanalian feasts, and that profusion of lasciviousness, luxury, intemperance, and wickedness of all sorts, which, with so much eagerness of mind, and bodily haste, they rushed into; being amazed that they should not have the same taste for these things as before, and as themselves now had; and wondering how it was possible for them to abstain from them, and what that should be that should give them a different cast of mind, and turn of action:

speaking evil of you; and so the Syriac and Arabic versions supply "you" as we do; but in the Greek text it is only, "speaking evil of, or blaspheming"; God, Christ, religion, the Gospel, and the truths of it, and all good men; hating them because different from them, and because their lives reprove and condemn them; charging them with incivility, unsociableness, preciseness, and hypocrisy.

Gill: 1Pe 4:5 - Who shall give account to him // that is ready to judge the quick and the dead

Who shall give account to him,.... "To God himself", as the Syriac version reads; of all their blasphemies, and hard speeches spoken by them against God, Christ, the Gospel, and good men, and receive their just punishment. This the apostle says, to calm the minds of God's people, and make them to sit easy under all censures, reproaches, and calumnies, and not think of avenging themselves, but commit themselves to him that will judge righteously; even to him,

that is ready to judge the quick and the dead; that is, all men, such as will be found alive when he comes, and those that have died before, who will then be raised from the dead, to receive their judgment; and by whom is meant the Lord Jesus Christ, to whom all judgment is committed; and who is ordained to be the Judge of quick and dead, and will judge both at his appearing and kingdom; yea, the day is appointed when this judgment will proceed by him, and he is at the door; so that he may be truly said to be ready for it, as he is every way equal to it, and will finish it with righteousness.

Gill: 1Pe 4:6 - For, for this cause was the Gospel preached also // to them that are dead // that they might be judged according to men in the flesh // but // live according to God in the Spirit

For, for this cause was the Gospel preached also,.... Not for what goes before, because Christ was ready to judge quick and dead; and because wicked men must give an account to him, and therefore the Gospel is preached to them also, that they may be left without excuse; but for what follows, and which does not so much design the reason of the preaching of it, as the event consequential upon it. By the Gospel is meant the good news of the incarnation, sufferings, and death of Christ, and salvation by him: and includes all the doctrines of grace, as of pardon, righteousness, and eternal life; and by its being "preached" is meant the publishing of it openly, freely, and boldly, with faithfulness and consistence: the persons to whom it was preached are

to them that are dead; not in a figurative sense, dead in trespasses and sins; though this is the case of all mankind, and of God's elect, in a state of nature, whether Jews or Gentiles; and the Gospel is preached to such, as it is ordered to be preached to all nations, to every creature, and is the means of quickening dead sinners; and this follows upon it, that such as receive it are judged and condemned by men, and live spiritually here, according to the will of God, and an eternal life hereafter; but the word "dead" is used in the same sense as in the preceding verse, where it manifestly signifies such who had been alive, but were now dead in a natural sense, whom Christ would judge as well as those that will be found alive when he comes; wherefore the Gospel has been preached also to them that are already dead, as well as to those who are now alive. And by these are meant, not the dead, whose souls are in hell, for to them, there, the Gospel never was, nor never will be preached, nor they saved, as Origen, and his followers, have vainly thought: nor the deceased patriarchs, before the coming of Christ, whose souls, by the Papists, are said to be in "Limbus", whither Christ, they say, went upon his death, and preached to them, and delivered them; but these never were in any such place, but in peace and rest; nor did Christ, in his human soul, descend thither, but went to paradise: nor the dead in general, before the apostle's writing of this epistle; for though the Gospel had been preached from the beginning, from the fall of Adam, to certain persons, and at certain periods of time, yet not to all the individuals of mankind who were then dead, especially in the Gentile world; nor the Old Testament saints in general, who were now dead, though they had the Gospel preached to them in types and figures, in promises and prophesies; nor the men in the times of Noah, to whom the Gospel was preached by him, and who, some of them, as supposed, though they were judged and punished in their bodies in the view of men, being drowned in the waters of the flood, yet repenting and believing, upon Noah's preaching to them, they live in their spirits in eternal life, according to the free mercy and grace of God; but though the Gospel was preached to them, yet they remained disobedient to it, even all of them, but Noah's family, for anything that appears; and are styled the world of the ungodly, and are now spirits in the prison of hell, and therefore cannot be said to live according to God in the Spirit: but such are intended, to whom the Gospel had been preached, and to whom it had been effectual unto salvation; who had received it in the love of it, had sincerely professed it, and had suffered for it even death itself; such are designed who had suffered in the flesh, or were dead in their bodies, 1Pe 4:1 who either were dead in the Lord, or especially had suffered death for his sake, as Stephen and others: and this, with what follows, is mentioned with a general view to encourage the saints to patient suffering for Christ; to fortify them against the ill opinion and judgment the world have formed of them; and to assure them, that Christ will judge his people, both quick and dead, and avenge their cause, since the Gospel has been preached to one as well as to another, and attended with the same power: the effect and consequence of which is,

that they might be judged according to men in the flesh; meaning, either that such persons that receive and profess the Gospel, and suffer for it, are judged according to the judgment of men that are in the flesh, in an unregenerate estate, that is, carnal men, to be a strange and unaccountable sort of people, as in 1Pe 4:4 to receive such a strange set of notions, so strenuously to contend for them, and so constantly to abide by them, and to debar themselves of so many pleasures of life, and expose themselves to so much reproach and shame, to such dangers, and even to death itself: while they are judged to be by these men enthusiasts, madmen and fools; and at other times to be knaves and villains, hypocrites and deceivers; and this is the common effect of the Gospel being preached and coming with power to any; see 1Co 4:3 or the sense is, that such persons, according to men, or in their apprehensions, are judged of God, or have the judgments of God inflicted on them in their flesh, in their bodies, for some sins of theirs; and therefore they suffer what they do in the flesh, vengeance pursuing them; being ignorant that when they are judged, as they reckon it, they are only chastened by the Lord in a fatherly way, that they might not be eternally condemned with the world, 1Co 11:32 or else to complete the sense, for all may be taken into it, these persons, who were formerly alive, but now dead, and had embraced and professed the Gospel preached to them, were judged and condemned, and put to death in the flesh, according to the will of wicked men, and which was all that they were capable of;

but though this was their case, though they were thus judged, censured, and condemned, yet

live according to God in the Spirit; while they were here on earth, the Gospel preached to them had such an effect upon them, as to cause them to live spiritually, to live by faith on Christ, to live a life of holiness from him, and communion with him, and to live according to the will of God, in righteousness and true holiness; and now, though dead in their bodies, they live in their spirits or souls an eternal life of comfort, peace, pleasure, and happiness with God, according to his eternal purpose, unchangeable covenant, promise, grace, and love.

Gill: 1Pe 4:7 - But the end of all things is at hand // be ye therefore sober // and watch unto prayer

But the end of all things is at hand,.... With respect to particular persons, the end of life, and which is the end of all things in this world to a man, is near at hand; which is but as an hand's breadth, passes away like a tale that is told, and is but as a vapour which appears for a while, and then vanishes away. Or this may be said with regard to the Jews, the end of their church and civil state was near at hand, of their sacrifices, temple, city, and nation; or with respect to the whole universe, to the scheme and fashion of this world, which will soon be gone, though the substance will abide; when the heavens shall pass away, and the earth and all therein will be burnt up; when there will be an end of all the purposes and promises of God respecting the present state of things concerning his church and people, and of the judgments of God upon his enemies here; when the man of sin will be destroyed, and the wickedness of the wicked will be come to an end, and the sorrows, afflictions, and persecutions of the saints, will be no more; and when will be an end put to the present dispensation of things; there will be an end of the ministry of the word, and of the administration of ordinances; time will be no more, and the final state of both good and bad men will take place: this may be said to be at hand in the apostle's time, though so long ago, because that was the last time, and the last dispensation of things; and whereas they knew not the exact time when it would be, they frequently spoke of it as near, in order to stir up the saints to the more diligent discharge of duty, and fervent exercise of grace, as here:

be ye therefore sober, or "temperate", as the Arabic version renders it; and so is opposed to intemperance in eating and drinking, which is an abuse of the creatures of Gods, and unfits a man for the duties of religion; when Satan easily gets an advantage, and is often the cause of other sins, and is frequently dissuaded from, for the same reason as here; see 1Co 7:31 or chaste, as the Syriac version; and so is opposed to immodesty in words, actions, or apparel, in which sense sobriety is used in 1Ti 2:9 or "prudent", as the Vulgate Latin version; and is opposed to all self-conceit and vanity of mind, and imprudence in conduct and conversation; see Rom 12:3 and to all immoderate care of the world, which has the same effect upon the soul as surfeiting and drunkenness on the body: it hinders the soul in the service of God, chokes the word, and makes it unprofitable, and runs men into many sins, snares, and temptations; and the consideration of the end of all things being at hand should draw off from it. It may also signify soundness of mind and judgment in the doctrines of faith, which are words of truth and soberness; and the rather this may be exhorted to, since towards the close of time there will be little of the doctrine of faith in the earth, and men will not be able to endure sound doctrine: it follows,

and watch unto prayer; watch all opportunities of praying, or of attendance on that ordinance, both in private and in public; watch and observe both your present wants, and present mercies, that ye may know what to pray for, and what to return thanks for; and that you have a due reverence of the divine Majesty, in whose presence you are entering. The Vulgate Latin and Arabic versions render it, "watch", or "be awake in prayers"; be careful that you lift up your hearts with your hands to God; that you pray for such things as are agreeable to the revealed will of God;, that you pray in faith, and lift up holy hands without wrath and doubting; and watch for the Spirit of God to enlarge your hearts in prayer, and to assist you both as to the matter and manner of praying. And persons should also watch after prayer for a return of it; and that they do not depend upon the duty performed; and that they are not negligent to return thanks for the mercy prayed for, when received. Very rightly does the apostle join the above exhortation with this, since a man that is not sober is neither fit to watch nor pray; and a drunken man, according to the Jewish canons, might not pray ^l:

"one that is a drinker, or in drink, let him not pray, or if he prays, his prayer is deprecations; a drunken man, let him not pray, and if he prays his prayer is blasphemies.''

Or, as it is elsewhere ^m expressed,

"let not a drunken man pray, because he has no intention; and if he prays, his prayer is an abomination, therefore let him return and, pray when he is clear of his drunkenness: let no one in drink pray, and if he prays, his prayer is prayer (unless the word תפלה should rather be rendered "folly", as it may); who is a drunken man? he that cannot speak before a king; a man in drink can speak before a king, and not be confounded; even though he drinks but a fourth part, or a quarter of wine, let him not pray until his wine is departed from him.''

Gill: 1Pe 4:8 - And above all things have fervent charity among yourselves // for charity shall cover the multitude of sins

And above all things have fervent charity among yourselves,.... Not but that charity, or love, is to be exercised towards all men, even towards enemies, but more especially towards the saints, and that under such a consideration in which it cannot be exercised towards others; namely, as their brethren in Christ, and as belonging to him, as the children of God, as redeemed by Christ, and sanctified by the Spirit; and these not only such as are of the same nation, and belong to the same particular church and community, or of the same denomination, but all the saints everywhere, whether Jews or Gentiles, or of whatsoever name, and in whatsoever state and condition: and this love ought to be mutual and reciprocal, and to be warm and fervent, and not lukewarm and indifferent, as it too often is; and should be constant, "continued", and "perpetual", as the Vulgate Latin and Arabic versions here read: and this the apostle exhorts to above all things else; since outward sobriety, and watchings, and prayer, and all other duties, are nothing without this; this is the sum and substance of the law, and the fulfilling of it; and without this a mere knowledge of the Gospel, and a profession of it, are in vain, and therefore in the first place to be attended to. And especially for the following reason,

for charity shall cover the multitude of sins; referring to Pro 10:12 not a man's own sins, but the sins of others; and not from the sight of God, for from that only the blood and righteousness of Christ cover sins, even all the sins, the whole multitude of the sins of God's elect; but from the sight of men, both of those against whom they are committed, and others; since charity, or true love, thinks no ill, but puts the best constructions upon the words and actions of fellow Christians, and does not take them up, and improve and exaggerate them, but lets them lie buried in oblivion: it takes no notice of injuries, offences, and affronts, but overlooks them, bears with them, and forgives them, so that they are never raked up, and seen any more; which prevents much scandal, strife, and trouble. The Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Arabic versions, read, "covereth", as in Pro 10:12.

Gill: 1Pe 4:9 - Use hospitality // without grudging

Use hospitality,.... Or, "be lovers of strangers", as the phrase may be rendered, and as it is in the Syriac version; that is, such as are of a distant country, or come from afar, and are unknown by face, especially good men, that are obliged to remove from their native country for the sake of religion, or by one providence or another; and these are to be loved: and love is to be shown them, both negatively, by not vexing them, and making them uneasy in body or mind; by not oppressing them by violence and injustice, and making any exorbitant demands upon them; or by not perverting judgment with respect to them; and positively, by directing, counselling, and advising them, and if need be, by giving them food, and raiment, and lodging: and it is what men have been led to by the very light of nature, as in the instances of Jethro the Midianite towards Moses, and the inhabitants of Melita with Publius, the chief man of the island, towards the Apostle Paul and his company; and is what God enjoined the Israelites by divers laws, since they had been strangers in the land of Egypt; and various are the exhortations to it in the New Testament; and some, by the practice of it, have entertained angels unawares, as Abraham, and Lot; and even Christ himself, as the two disciples travelling to Emmaus; and is what is highly regarded and commended by Christ, and the contrary is resented by him; and therefore it ought to be used and practised frequently; saints should inure themselves to it, be given to it, pursue and follow hard after it; See Gill on Rom 12:13; see Gill on Heb 13:2. The apostle adds here, one to another; which clause is left out in the Syriac and Ethiopic versions; the reason of which may be, because the authors of these versions might think this not so consistent with the duty exhorted to, since the objects of it are strangers; but it should be observed, that so were these persons the apostle writes to; see 1Pe 1:1, they were scattered about, and lived in different countries, and were strangers to one another, and therefore the clause is pertinent enough; and the sense is, that as they were in foreign countries, and at a distance one from another, whenever by any providence they were brought where each other were, that they would be hospitable to one another: and that

without grudging: food, raiment, and lodging, or what they want, whether direction or advice, thinking it no trouble to give them either; or without murmurings, as it may be rendered, as if they were burdensome, and they were too chargeable to them, and their stay too long; and without complaints of them, finding fault, and picking quarrels with them, and laying charges against them, in order to get rid of them. This is one branch of charity before recommended.

Gill: 1Pe 4:10 - As every man hath received the gift // even so minister the same one to another // as good stewards of the manifold grace of God

As every man hath received the gift,.... That is, from God, as the Syriac and Ethiopic versions add. This is a general rule laid down by the apostle, according to which, distribution of every kind, whether in things temporal or spiritual, is to be made, even according to the nature, quality, and quantity of the gift received: the greatest gift God bestows on men, next to himself, Son, and Spirit, and received by them in this life, is special grace; which God gives of his sovereign will and pleasure, liberally, abundantly, without the deserts of men, or conditions to be performed by them; of this kind are faith, repentance, hope, and love: the next to this is the ministerial gift, or what qualifies men for the work of the ministry; which is not anything in nature, or what is acquired by art and industry, but is a gift of grace, which is bestowed on some in a higher, on others in a lower degree: and besides these, there are the gifts of nature and providence, as human wisdom, and the knowledge of things natural and civil, riches and wealth, and the various good things of life; for there is nothing a man has in nature and in grace but what is a gift to him, and what he has received: and according to the measure of the gift received, be it what it will, the exhortation is,

even so minister the same one to another; or to, and among yourselves; to your neighbours or companions, as the Syriac, version renders it; if the gift be special grace though that itself cannot be imparted from one to another, yet the knowledge of it may; and it becomes such who have an experience of the grace of God upon their hearts to make it known, both to particular friends in private conversation, and to the church of God in public, for the use and edification of others, and the glory of God's grace: if the gift be a ministerial one, whether it be greater or less, for it is not in all alike, it is not to be wrapped up in a napkin, and hid in the earth, or to lie neglected, but to be stirred up, and used for the benefit of the souls of men: and if it is a temporal one, the good things of this life, according to the measure of them, that a man has, he is to minister to the supply of the poor; and as God has prospered him, he is to distribute to the necessities of others; as men freely receive, be it what it will, they should freely minister it, according to the nature and measure of it:

as good stewards of the manifold grace of God; for they are but stewards of whatsoever gifts they have; and therefore, if they would approve themselves good stewards, they should minister the same in proportion to their reception of them. Manifold and various are the graces of the Spirit of God, and the rich experiences communicated to men, which are not only for themselves, but for the good of others also: gifts for public usefulness are different one from another; one man has one gift, and another has another; or the same gift is not alike in all, in some greater, and in others less; and all are but stewards: they are accountable for them, and the use of them, to their great Lord and master: and various are the doctrines of the grace of God; of the grace of the Father in election, in the everlasting covenant, in the mission of his Son, in the free justification of sinners by his righteousness, in the free and full pardon of all their sins, in the adoption of any into his family, and in the gift of eternal life; and of the Son of God, in engaging as the surety of his people from everlasting, in assuming their nature in time, in obeying, suffering, and dying in their room and stead; and of the Spirit of God in regeneration and sanctification; and of all these mysteries of grace the ministers of the Gospel are stewards; and it is required of them that they be faithful. Temporal good things are given to men, not for their own use only, but for others; and they are but stewards of them; the original proprietor is God, and to him they must give an account of their stewardship, and how they have used and disposed of the manifold gifts which God of his goodness has put into their hands; so that this last clause contains a reason or argument enforcing the above rule.

Gill: 1Pe 4:11 - If any man speak, let him speak as the oracles of God // if any man minister, let him do it as of the ability which God giveth // that God in all things may be glorified through Jesus Christ // to whom be praise and dominion for ever and ever // Amen

If any man speak, let him speak as the oracles of God,.... This is an application of the above general rule to a particular case, the public ministry of the word, for that is here meant: "if any man speak"; not in any manner, or on any subject; not in a private way, or about things natural and civil; but in public, and concerning divine things: "let him speak": this is rightly supplied in our translation; and in which it is supported and confirmed by the Syriac and Arabic versions, who both supply the same way: "as the oracles of God"; by which are meant the writings of the Old Testament, the sacred Scriptures; see Rom 3:2 so called, because they come from God, are breathed and spoken by him, and contain his mind and will, and are authoritative and infallible; and according to these he is to speak who speaks in public on divine subjects, both as to the matter and manner of his speech: the matter of it must be agreeably to the divinely inspired word of God, must be fetched out of it, and confirmed by it; and he is to speak every thing that is in it, and keep back nothing, but declare the whole counsel of God, and only what is in it, without mixing his own chaff, or the doctrines of men with it; and it should be spoken in a manner agreeably to it, not as the word of man, but as the word of God; and not in words which man's wisdom teacheth, but in the words of the Holy Ghost; and with all boldness, for so the Gospel ought to be spoken; and with all certainty and assurance, constantly affirming the things of it, for nothing is more sure than they are; and with all openness, plainness, and freedom, making truth manifest, laying it plain and open before men, as it ought to be; and that with all reverence and godly fear, which becomes both speaker and hearer. The apostle next proceeds to mention another case, to which the above rule is applicable;

if any man minister, let him do it as of the ability which God giveth; that is, if any man minister in temporal things to the supply of the poor; if a private man, and in a private way, let him do it in proportion to his ability, as God has prospered him in the world; or if an officer of the church, a deacon; and which seems to be the sense, for so the word used signifies, διακονει, if any man perform the office, or act the part of a deacon, let him do it according to what God, in his providence, has put into his hands; that is, of the church's stock, which he should minister with simplicity and cheerfulness. A like division of church offices into public preaching of the word, and ministering to the wants of the poor, is here made, as in Rom 12:6. The end of all this is,

that God in all things may be glorified through Jesus Christ; or by all means, as the Arabic version renders it; by all ways and methods proper; for the glory of God should be the principal view in every action of life: hence the Syriac version adds to the phrase, "in all things", for the sake of explanation, "which ye do"; by sobriety, by prayer, by watching unto it; by exercising fervent charity, and using hospitality one to another; by ministering the gift as it is received; by the public ministration of the word; and by supplying the wants of the poor, whether in a personal or in a church way: or in all gifts, whether private or public, temporal or spiritual; since they all come from God, and men are accountable to him for them; and therefore should be used so as to glorify him by them, and give him the glory of them; and not glory in them, as if not received from him: or in all the members of the church, whether officers, as pastors and deacons, or private Christians; all should so behave in their respective stations, as God may have glory: "through Jesus Christ": through whom all grace is communicated, by whom all gifts are bestowed, and by virtue of grace and strength received from him every good work is performed to the glory of God:

to whom be praise and dominion for ever and ever; meaning either to God the Father, from whom every good gift comes; who is the God of all grace, of whom, and through whom, and to whom, are all things; and therefore the praise and glory of all belongs to him; and who has the dominion over all creatures and things, and has the disposal of all in nature, providence, and grace: or to Jesus Christ, out of whose fulness manifold grace, grace for grace, is received; and who having ascended on high, has received gifts for men, and gives them to them, and so is worthy of all praise; and who, as God, has the kingdom of nature and providence equally with the Father, and, as Mediator, the kingdom of grace, the government of the church; and whose dominion will be from sea to sea, and from the rivers to the ends of the earth; and of whose kingdom there will be no end.

Amen; so let it be, so shall it be.