Bible Commentaries
1 Peter 4

Verses 1-6

1Pe 4:1-6

8. CHRIST AN EXAMPLE OF SUFFERING

1 Peter 3:18-22 and 1 Peter 4:1-6

1 Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; --"Forasmuch then" establishes a logical connection with matters earlier mentioned by the apostle, and, in particular, Christ’s sufferings. (1 Peter 3:18.) Peter exhorted his readers, in imitation of the motives which influenced the Lord to "arm" themselves with the "same mind." "Mind" (ennoia) refers to the thoughts, the will; and the meaning is that Christians are to be influenced by the same purposes, thoughts, and intentions which characterized the Saviour in the sufferings which he endured. In view of the fact that Peter was addressing saints who were soon to pass through the fiery ordeal of persecution they were to protect themselves in the fray with the only effective armor available to them, the purposes which motivated Christ under similar trials. This armor consisted in an unwavering faith in the righteousness of his cause and patient resignation in whatever might befall him here.

For he that hath suffered in the flesh hath ceased from sin; --Of similar import is Paul’s statement: "For he that hath died is justified from sin." (Romans 6:7.) To indicate that suffering is not an unmitigated evil, Peter directed attention to the fact that one who suffers in the flesh is made to cease from sin. Obviously this does not include all suffering, or suffering by all people the contectual limits indicate that it is the suffering of righteous people in imitation of Christ that is here contemplated. One who has embraced the mind of Christ, and whose life is so influenced by him that he suffers persecution is not in danger of succumbing to the weaker temptations of the flesh. To such an individual these allurements lose their appeal. Martyrs, in the hour of persecution and death, do not toy with temptation or surrender to the seductions of the world!

2 That ye should no longer live the rest of your time in the flesh to the lusts of men, but to the will of God.--"That" introduced the purpose clause which follows, and which is closely connected with the verb "arm" in the preceding verse. The meaning is, "Arm yourselves with the mind of Christ in order that ye may no longer live in the flesh to the lusts of men, but to the will of God." "In the flesh" refers to the period of bodily existence in the world, and "the rest of your time" to that portion of it remaining for such sojourn. "Lusts" denotes passionate desires and is here used to indicate those that are evil. "Lusts of men" is put in contrast with "the will of God" which will, when followed, becomes the only effective defence against such desires. "For this is the will of God, even your sanctification, that ye abstain from fornication . . . not in the passion of lust, even as the Gentiles who know not God." (1 Thessalonians 4:3; 1 Thessalonians 4:5.)

3 For the time past may suffice to have wrought the desire of the Gentiles,--The tense of the verbs in this verse is significant. "Past" is, in the Greek, a perfect participle, and "have wrought" a perfect infinitive, indicating that the period under consideration had been terminated and closed. The statement is one of irony, and means that enough time, and more than enough, had already been given to ungodly living such as was generally characteristic of the Gentiles of that period. For a similar admonition from Paul, see Romans 13:11-12.

And to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries:--The Gentiles (a figurative term indicative of the great unregenerate and heathen world) are said to have "walked" in the sins enumerated, not only because life itself is a journey, but because there is a disposition for those engaging in such to go on from sin to sin, each departure leading to deeper degradation. "Lasciviousness" (aselgeia), a plural term in the Greek text, embraces the unbridled lusts and excesses of the age--outward actions and overt deeds as distinguished from the "lusts" (epithumia, desires) which are inwardly entertained. "Winebibbings" (oinophlugia) from oinos, wine, and phluo, to bubble up, to overflow, is a vivid picture of drunkenness; "revellings" (komos) was first used innocently of village merrymaking, but later came to be applied to rioting, drinking parties, and is so used here; "carousings" (potos) were drinking matches in which each participant sought to outdo all others engaging; and the "abominable idolatries" were licentious and drunken parties in which not only fleshly sins were engaged in, but also idolatrous worship. The first three sins designated by the apostle are primarily personal sins; the last three are social evils, and all common to the unregenerate world of the first century.

4 Wherein they think it strange that ye run not with them into the same excess of riot, speaking evil of you:-- Because the unconverted people of that period were utterly unrestrained in their conduct and did not regard the acts enumerated in the fore-going verse as objectionable, they looked with astonishment on the refusal of Christians to participate with them, considering them anti-social, unfriendly, and bigoted. The words "run not with them into the same excess of riot" are significant and impressive. "Run" denotes more than mere association; it indicates eagerness of participation and fellowship in the vices mentioned. "Excess" is from a term which means, literally, an overflowing, and in classical Greek referred to gutters suddenly swollen from rains which poured their contents into common sewers. The picture is one of depraved and abandoned groups wildly rushing into filthy and ungodly excesses in a whirlpool of sin. Those thus engaged "speak evil" (literally, blaspheme) Christians for their refusal to engage with them in such.

5 Who shall give an account to him that is ready to judge the living and the dead.--"Who" is in apposition to the participle translated "speaking evil" and establishes what is taught clearly elsewhere (Matthew 25:31-46), that the wicked will eventually answer in judgment for their evil conduct here. These who demanded an accounting for the conduct of Christians about them would themselves be required one day to render an accounting for their own lives. The "living and the dead" is a comprehensive statement embracing all men, whether alive or in the tomb, and was designed to indicate the universality of the judgment. (2 Corinthians 5:10.)

6 For unto this end was the gospel preached even to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit.--The words "for unto this end" indicate the purpose or object for which the gospel was preached to the dead, viz., that they might be judged according to men in the flesh, but live according to God in the spirit. That which was preached was the "gospel," God’s power to save (Romans 1:16); and the preaching thereof was to "the dead," dead and in the spirit land when Peter wrote, but alive and in the world when the gospel was preached to them. As a result of having heard this preaching, they obeyed the gospel and became Christians; but they had since died, and were thus dead when the epistle was written. While they lived they too were subjected to the evil speaking which Peter’s readers were then suffering.; and they, although judged and condemned by "men in the flesh" because of their faithfulness and fidelity to the cause, lived according to God in the spirit, i.e., in the higher, nobler life of the spirit. Such we conceive to be the meaning of what is doubtless one of the most controversial and difficult passages in the Bible. That these to whom the gospel was preached were not the same as those contemplated in 1 Peter 3:19-20, follows from the fact that those who were the objects of Noah’s preaching rejected that patriarch’s warnings and perished in disobedience in the flood; whereas, these who were the objects of the preaching to which Peter refers had accepted the gospel, and, though dead, had the approbation of God in the spirit realm.

Commentary on 1 Peter 4:1-6 by N.T. Caton

1 Peter 4:1—Forasmuch, then, as Christ has suffered.

It being a fact that Christ suffered for us in the flesh, it is a strong reason why you should make every effort to secure your own salvation. You are engaged in a warfare. Your enemies are the world, the flesh and the devil. These must be resisted. You must be properly equipped for this struggle.

1 Peter 4:1—Arm yourselves likewise with the same mind.

The mind is the necessary means for successful resist­ance. Christ performed the will of his Father even unto suffering the death of the cross, and was afterwards seated in glory. Doing the will of the Father is to have and be armed with the mind of Christ. Like mind and like deter­mination in us will result in our victory over all our enemies, and insure to us the consequent reception by the Father, and the bestowal upon us by him of the reward of eternal life.

1 Peter 4:2—That he no longer should.

Having taken a stand for Christ, we thereby announce that sin has no longer any claims upon us. We cease to sin. This is our claim and our duty. We live no longer in the lusts of the flesh. We owe to them no allegiance whatever. It is now an enemy to us, and as such we are fighting against it. The will of God is against the lusts of the flesh, and we are living now as subjects to God’s will, and by that will we are governed and controlled.

1 Peter 4:3—For the time past of our life.

The life we lived before conversion in all the excesses indulged in by the Gentiles is here alluded to. These excesses were in accord with our wills and desires at the time we engaged with the Gentiles therein. For us that has been sufficient. Being enlightened now by the gospel of Christ, we no longer so walk, we no longer so conduct ourselves, and we cannot and at the same time obey God.

1 Peter 4:4—Wherein they think it strange.

The Gentiles think it strange that we do not continue to commit these excesses with them as we did before our conversion to Christ, and for this reason these Gentiles speak evil of us.

1 Peter 4:5—Who shall give an account.

These unconverted ones who speak evil of us will be required to give an account, not only for the excesses in which they indulge, but also for the wrongs they do to us and for all their evil speaking against us.

1 Peter 4:5—To him who is ready to judge.

The account the Gentiles will be required to give will be to one appointed as Judge; even to Jesus Christ. Paul says: "He will judge the world in righteousness by that man whom he hath appointed; whereof he hath given assurance unto all men, in that he hath raised him from the dead" (Acts 17:31). Jesus will be the Judge. It is so ordained. God has appointed him to be the Judge.

1 Peter 4:5—The quick and the dead.

By the quick the apostle means the living. By the dead he refers to those who once lived on the earth, and have passed away in the ordinary and natural manner. All that once lived, as well as the living, will be judged.

1 Peter 4:6—For this cause was the gospel preached to them.

The gospel was preached to them that were dead in Peter’s day, because all men are to be judged, and thus no partiality shown. There is no respecter of persons with God.

All will be judged. Hence the gospel must be preached to all. Here we are liable to be misled by a word—gospel.

When this word "gospel" is used, we are apt to think of the gospel of Christ. By the use made of the word by the religious world, it is so almost exclusively employed; become crystallized, so to speak. This exclusive sense is not inherent in the word "gospel." From the days of Adam all along the ages until Christ came, from time to time a message was received by man from God. That message was news, joyful news, glad tidings, joyful message, gospel. This is the import of the word. The antediluvians received a message from the court of heaven. It was a gospel to them. After the flood, and during the days of Abraham and on down to the giving of the law from Sinai’s smoking summit, messages from God were received. These were glad tidings—a gospel —to be observed and obeyed. Finally, the full development of God’s gracious purpose in man’s salvation burst upon an astonished world when that most wonderful of all announce­ments was made: "Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:36). The development is complete now. The news is full. Partial light was given as God saw fit, and duties imposed to correspond to the light given.

It may be said truthfully, however, that in all ages the basis of acceptance with God has been the same. The same principle is to be found in every age. Faith and obedience God has always exacted; faith in God, and obedience to his commands. In this there has been no change. As God devel­oped his purpose in regard to man’s salvation, more light was given and new duties imposed. Still, faith and obedience were required. No more was demanded of Cain than was exacted of his brother Abel. The same thing was not required, nor to be performed in the same manner, of the Jew in Solomon’s day that was exacted of Adam. As God saw fit, in his infinite wisdom, to give to the children of men additional light regarding his purpose, he imposed additional duties. While each soul must account for the deeds done in the body, the same things will not be required of Achan that will be required of the sons of Eli, nor of either that there will be of the Athenian philosophers who heard Paul’s discourse on Mars Hill. At the great day the books will be opened, and another book, which is the Book of Life, and the judgment will be from these books. As each man’s message has been, so he will be judged. This is simple justice, and God is a God of infinite justice. God is no respecter of persons. You and I, having the same light—having the same gospel—will fare exactly alike. So much will not, however, be exacted of Adam, for he did not have the same message. Now, if all are to be judged by the gospel of Christ as promulgated by the apostles, then there must be a post-mortem preaching of the same, or else there would be a failure of justice. From this I can see no possibility of escape. This pernicious and soul-destroying^- doctrine of a message after death finds no warrant nor an intimation thereof in all the Bible, when the same is honestly and fairly interpreted, but finds its basis and its advocacy only in the desires, wishes and inventions of men.

I am impressed with the correctness of this view of the matter after a long and somewhat painful examination of the subject, and from a general view of God’s dealings with his creatures, as the same is spread out before our vision in his revealed will, and from what I conceive to be the best, purest and most certain test of the original that has descended to us. It is in these words: "For to this end, even to the dead ones, was a joyful message delivered, that they might be judged indeed according to men in flesh, but might be living according to God in spirit." This is the translation of Joseph B. Rotherham from the Greek text of Tregelles. Others, however good and learned, may take another and a different view of this matter, as they have honestly and concienstiously done, and I am not finding any fault with them for so doing. I timidly and modestly suggest that the foregoing position relieves all perplexity and doubt, and dis­pels the mysticism thrown around the text by the enemies of the cause of Christ.

Commentary on 1 Peter 4:1-6 by Burton Coffman

The visible divisions in this chapter are: (1) the security of the faithful in judgment (1 Peter 4:1-6); (2) the destruction of Jerusalem prophesied (1 Peter 4:7-11); (3) special instructions to the Christians as the approaching terror develops (1 Peter 4:12-19).

1 Peter 4:1 --Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin; (1 Peter 4:1)

Christ suffered in the flesh ... This merely means "For as Christ died."

Arm ye yourselves also with the same mind ... This is equivalent to Paul’s "Let this mind be in you which was also in Christ Jesus" (Philippians 2:5).

He that hath suffered in the flesh hath ceased from sin ... This does not mean that Christ, after suffering, rested from sin; on the other hand, the entire final clause of the verse regards the status of Christians. As Caffin said, "The apostle first spoke of the Master, then turned to the disciple.^[1]The thing primarily in view here is exactly the Christian teaching expounded by Paul in Romans 6:1-11; and Barclay said of that passage in this context, "We think that is what Peter is thinking here."^[2] As baptized believers in Christ, Peter’s readers, so soon to undergo persecutions are here admonished to live above sin. "In Christ" they are already dead to sin; they must live above it. As Kelcy said, "Not that the one who has ceased from sin is without sin, but that his life is not a life of sin (1 John 1:8 1 John 1:10).^[3] The thought of this whole verse is that, just as Christ’s suffering preceded his glorification, so also, for the Christian, his death to sin, and the patient endurance even of physical death itself, if necessary, shall likewise precede a similar glorification for him.^[4]

^[1] B. C. Caffin, Pulpit Commentary, Vol. 22,1Peter (Grand Rapids: Wm. B. Eerdmans Publishing House, 1950), p. 170.

^[2] William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, 1976), p. 247.

^[3] Raymond C. Kelcy, The Letters of Peter and Jude (Austin, Texas: R.B. Sweet Company, 1972), p. 82.

1 Peter 4:2 --that ye no longer should live the rest of your time in the flesh to the lusts of men, but to the will of God.

The meaning of these entire first three verses is closely paralleled in thought by Romans 6:1-11. "Peter is saying much the same thing as Paul inRomans 6, but in different language."^[5] "He who has shared Christ’s cross is no longer alive to the pull of sin through the ordinary human desires, but is alive only to the pull of the will of God."^[6] The complete effectiveness of the new status of Christians, however, will always be more or less, depending upon the individual’s own attention and zeal in spiritual matters.

^[4] David H. Wheaton, The New Bible Commentary, Revised (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 1246.

^[5] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1973), p. 129.

^[6] Stephen W. Paine, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 981.

1 Peter 4:3 --For the time past may suffice to have wrought the desire of the Gentiles, and to have walked in lasciviousness, lusts, winebibbings, reveling, carousings, and abominable idolatries:

Like other lists of sins given in the New Testament, this one is by no means exhaustive, Peter having linked together here a number of related sins typical of the whole conduct of the wicked. Here, "violence and lust are classed with drunkenness which fosters them."^[7] Also, the climax of the list is "abominable idolatries," identifying the scandalous idol temples as the general source and encouragement of Gentile licentiousness. This verse, along with many others, is proof that 1Peter was not addressed to "Jewish Christians." After the Babylonian captivity, the Jews finally and totally rejected idolatry. "Will of the Gentiles" in this same verse is further indication of the Gentile character of the recipients.

For the time past ... This, along with "the rest of your time" in 1 Peter 4:2, comprises the whole earthly life of the people Peter was addressing.

The time past may suffice ... "Literally, for sufficient is the past. There is an irony in the word similar to that in 1 Peter 3:17."^[8]

The primary thought here is that through their own experience those Christians who had forsaken Gentile debaucheries to obey the gospel already knew the frustration and emptiness of such a life. Peter’s words here imply, "Surely you have already had enough of such things." We found Paul making exactly the same appeal, "What fruit then had ye at that time in the things whereof ye are now ashamed? for at the end of those things is death" (Romans 6:21).

^[7] J. H. A. Hart, Expositor’s Greek Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 71.

^[8] A. J. Mason, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 424.

1 Peter 4:4 --wherein they think it strange that ye run not with them into the same excess of riot, speaking evil of you:

Ye run not with them ... Perhaps here is the source of a common expression, running with" this or that social set, or with certain friends or associates.

Excess of riot ... The tendency of all riot, lust, violence, etc., is for the indulgence to increase, being multiplied geometrically beyond all consideration or reason. Those who indulge are like an engine with no governor and subject to unlimited acceleration until it is destroyed.

They think it strange ... speaking evil of you ... No one is any more unpopular at a drinking party than a teetotaler; and the same is true of all abstainers from popular sins.

1 Peter 4:5 --who shall give account to him that is ready to judge the living and the dead.

Bold and uninhibited sinners, arrogantly indulging to excess in every form of wickedness, and speaking evil of those who will not join in their orgies, shall give an account of their deeds. God will judge the living and the dead.

Living and the dead ... From the inception of Christianity, this appears to have been somewhat of a stereotyped way of speaking of the final judgment. Peter himself used it at the home of Cornelius (Acts 10:42), and it appears in Paul’s charge to Timothy (2 Timothy 4:1), such early usage of the expression pointing back to Jesus himself as the author of it. It refers to the fact that the final judgment will gather earth’s total population, the dead of all ages, as well as the living generation which shall be upon the earth when the time comes; and they shall all be judged at the same time (Matthew 25:31-46). Since most of the New Testament references to this event attribute the judgment to Jesus Christ, it is likely that the mention of "him who is ready" in this verse is to be understood as a reference to Christ.

1 Peter 4:6 --For unto this end was the gospel preached even to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit.

To this end ... has the effect of "with the final judgment in view."

Was the gospel preached even to the dead ... "The dead" here are exactly the same as the dead in the previous verse, all who had lived on earth and had died previously from the time of Peter’s words, there being, it seems, a particular reference to Christians who had recently died and who were the object of certain anxieties on the part of their Christian relatives. Paul, it will be remembered, addressed the Thessalonians on the same subject. Barnes spoke of this thus:

It was natural in such a connection to speak of those who had died in the faith, and to show for their encouragement that, though they had been put to death, yet they still lived to God.^[9]

Significantly, the dead mentioned here "were dead at the time of Peter’s writing, but were not dead when the gospel was preached to them."^[10] Fancy theories built upon ignorance of what this verse says and envisioning all kinds of campaigns to preach the gospel to the hosts of the dead, with the postulation of a glorious second chance for all who were disobedient in life - such notions are not merely preposterous; they are contradictory to many plain teachings of the New Testament.

Judged ... according to men ... but live according to God ... Bruce’s explanation of this is excellent:

Deceased Christians are not deprived of the benefits of the gospel. "According to men" they are judged in the flesh (suffered bodily death); yet "according to God" (from God’s point of view), the spiritual life which they received ... endures for ever.^[11]

The plain meaning is that the gospel was preached to people when living, who are now dead; just as it would be perfectly correct to say that it was preached to saints in glory, or to souls that are in perdition, meaning that it was preached to them when on earth.^[12]

This verse with such a mention of preaching "to the dead" has been grossly misunderstood; but the real motivation for the misunderstanding does not lie in any unusual difficulty in the text itself, but in the desire of people who are enraptured with the thought of a second chance. As Barclay put it, "It gives a breath-taking glimpse of a gospel of a second chance!"^[13]

Peter’s thought here is squarely directed against objections which the Christian community encountered from their pagan contemporaries, the thought of the objection being, "You people die just like the rest of us; what then could be the advantage of being a Christian?" Peter’s reply is:

"No," the apostle said, "Those who have died (the dead) may be judged in the flesh like men, by suffering physical death; but because the gospel was preached to them (while alive, when they responded), they are now living in the spirit like God."^[14]

^[9] Albert Barnes, Barnes’ Notes on the New Testament (Grand Rapids, Michigan: Baker Book House, 1953), p. 191.

^[10] Raymond C. Kelcy, op. cit., p. 86.

^[11] F. F. Bruce, op. cit., p. 129.

^[12] Daniel D. Wheedon, Commentary on the New Testament, Vol. V (New York: Hunton and Eaton, 1890), p. 216.

^[13] William Barclay, op. cit., p. 249.

^[14] David H. Wheaton, op. cit., p. 1245.

Verses 7-11

1Pe 4:7-11

SECTION FOUR

ADMONITIONS TO CHRISTIAN LIVING

1 Peter 4:7 to 1 Peter 5:9

1. FAITHFULNESS ENJOINED

1 Peter 4:7-11

7 But the end of all things is at hand:--"Of all things" is from a word which appears first in the text (panton) and is thus emphatic: "Of all things the end is at hand." "At hand" (eggidzo) means literally "to draw near," and is the word used by John the Baptist to announce the near approach of the kingdom of Christ. (Matthew 3:1.) "Of all things the end draws near." What end?

The consummation of the age, and the judgment day, so many commentators contend; and to the objection that these matters were not at hand when Peter wrote, two thousand years having elapsed, and the end not yet, it is alleged that Peter, in common with all the apostles, held, and here gives expression to the erroneous view that the return of Christ was, at the time he wrote, imminent and pending and would occur in his lifetime! Those who hesitate to impute error to the apostles in this bold fashion nevertheless weaken his words with the assertion that the time clock of God in the grand sweep of eternity is little concerned with the passage of time, "a thousand years being as one day." (2 Peter 3:8.) The first objection is a denial of the inerrancy of the scriptures, imputing error to the writers; and the second is based on a misconception of 2 Peter 3:8. (See comments on this passage.) Moreover, the words of the text served as a basis and ground for the exhortation which follows, and hence must be determined in harmony with man’s relation to time, and not God’s.

It thus follows that the "end" was not the judgment day and the consummation of the age. It should be remembered that these words of the apostle were written on the eve of the destruction of the Jewish state. Already terminated as a system of acceptable worship, its forms and ceremonies had persisted through the efforts of unbelieving Jews who had desperately resisted the march of Christianity. Soon the temple, the Levitical system, and the Jewish economy were to perish in the fearful destruction about to fall upon Jerusalem. For these relics of a former system of worship the end approached, and with it would come times of trial and difficulty for all and particularly those who had espoused a religion traceable to Jews. Aware that Christianity had its origin with a Jew--Christ--the persecutors of the Jews would not distinguish between them and Christians. It was inevitable that they should suffer in consequence of the doom soon to befall the Jewish state. Hence, the occasion of the admonition which follows.

Be ye therefore of sound mind, and be sober unto prayer --An injunction to sobriety was especially pertinent in view of the fearful trials soon to come. A sound mind and a sober disposition prompting to regular and persistent prayer would best avail them in the midst of the dangers with which they were soon to be assailed.

8 Above all things being fervent in your love among yourselves; for love covereth a multitude of sins:--"Fervent" (ektenes, to stretch out, as of a string drawn taut on an instrument; see comments on 1 Peter 1:22) suggests the intensity which should characterize Christians in their love for one another. In view of the fact that love is the badge of their discipleship (John 13:35), it behooves them to exhibit intense affection for each other. It is possible that Peter, having just referred to a love which stretches itself on behalf of the brethren, should think of it as having extended itself in its fervency to cover the sins of the brethren. When one loves another he forgives; and thus the way to peace and harmony in the church is through fervent love. In recognition of its potency Peter admonished that this be "above all things," i.e., before all other things in the order of importance. The words "love covers a multitude of sins" are reminiscent of James 5:20 where, however, the meaning is different from this. There, it appears to be the design of the writer to point out that the love we have for our brethren prompts us to busy ourselves in their behalf in restoring them to the truth so that God may forgive them and thus cover their sins. Both Peter and James were doubtless influenced in their use of the phrase by Solomon in Proverbs 10:12.

9 Using hospitality one to another without murmuring:--The word "hospitality" is translated from a term which means "friendly to strangers." This duty is given much emphasis in the New Testament. (Romans 12:13; Hebrews 12:2; 1 Timothy 3:2.) Christian travelers of the period in which Peter wrote were often under considerable difficulty in finding proper accommodations. The inns--hotels--of the time were places of gross sin and corruption; and the homes of heathen friends if open to them would often subject them to ridicule for their espousal of Christianity or what was worse, temptation to resume their former manner of life. Hence, only the private homes of Christians provided suitable association for those whose travels took them away from their homes. To guard the hospitality-minded against imposition by unworthy people, the letters of commendation mentioned by Paul (2 Corinthians 3:1) came into use.

The hospitality thus enjoyed was to be rendered "without murmuring," i.e., without giving vent to expressions of displeasure either secretly or otherwise. because of the responsibility involved. The bestowal of such hospitality would necessitate some expense ; occasionally it would be attended by considerable inconvenience and the duty at other times might become somewhat of a nuisance ; yet, the obligation was clear and the responsibility certain. It was to be discharged without complaint. Here, as also in the formal contributions of the saints, God loves a cheerful giver. (2 Corinthians 9:7.)

10 According as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God; --"Gift" (charisma) here is the same as those under consid-eration in 1 Corinthians 12. The word "received" is in the aorist tense (lambano) and points to a definite time when the gift was received, either when they were baptized (Acts 2:38) or through imposition of an apostle’s hands (Acts 8:16). Whatever the nature of the gift--means by which to identify it not being available--it was a gift of grace and designed to be used in the interests of others. In the administration of such gifts the saints were to be "good stewards" (literally, beautiful stewards, kalos) of the manifold grace of God. The word "manifold" (poikile), here descriptive of the grace of God, signifies that which exists in varied content, and suggests that widespread bestowal of such gifts in the apostolic age.

11 If any man speaketh, speaking as it were oracles of God; --In verse 10 the apostle had alluded to the reception and administration of gifts characteristic of the apostolic age. Here, he proceeds to instruct his readers concerning two classes of such gifts--those in which one speaks and those requiring doing. The word "oracle" (logic) was used in classical Greek of the alleged sayings of heathen deities; and it occurs in the New Testament in Acts 7:38; Romans 3:2; and Hebrews 5:12 with no trace, of course, of its former significance. The oracles here referred to were divine utterances delivered through the recognized agencies of the early church--the apostles, prophets, and inspired teachers. The meaning is that these gifts were properly exercised only when that which was said was in harmony with the oracles of God. When one allegedly spoke by inspiration it was to be done in such fashion that the utterance was to be readily recognizable as of divine origin. In this, as in all matters pertaining to the "manifold grace of God," the speaker was to discharge his obligation as a "good steward."

If any man ministereth, ministering as of the strength which God supplieth:--The "ministering" (serving) under consideration was such as required the exercise of the gifts of the apostolic period requiring doing as distinguished from those in the foregoing clause involving speaking alone. Those thus exercised were to be mindful of the fact that they served with strength not their own, and with that which God alone supplies. "Ministereth" is derived from the same word translated "deacon" in the New Testament (e.g., Philippians 1:1), though here, as often in the sacred writings, it does not designate those appointed to this work, but simply those who serve. The verb "supplieth" (choregeo), translated "giveth" in the King James’ Version, meant in classical Greek to supply the expenses of a chorus in public performances, and then came to indicate any liberal bestowal of whatever nature. It occurs in this latter sense in 2 Corinthians 9:10.

That in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.--These words designate the design of the proper exercise of the gifts mentioned: that God may be glorified through Jesus Christ. Such is the first and paramount duty of man; and in so teaching Peter was but echoing the words of the Lord when he said, "Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven" (Matthew 5:16), as also Paul: "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (1 Corinthians 10:31). There is a possibility that the words "whose is the glory and the dominion for ever and ever. Amen," were a portion of some ancient prayer, and are appended here as a doxology. It is not clear from the construction of the passage what the antecedent of "whose" is, whether God, the Father, or Jesus Christ, the Son, though the probability is that the reference is to God. "For ever and ever" is, literally, "unto the ages of the ages." It is a phrase indicative of eternity, and is so used with frequency in the New Testament. "Amen," with which the ascription of praise concludes, occurs many times in the scriptures and with a variety of uses. It was often on the lips of the Lord, occurring in the familiar phrase, "verily, verily (actually about twenty-five times in the book of John). The word occurs in the phraseology of the Lord--though variously rendered--about a hundred times. It is derived from a Hebrew verb which means to support; and when passive, to be a support, trustworthy, sure. It is sometimes an endorsement of what is said--as in the foregoing instance from Peter--in whicn case it means "so it is"; in others a petition meaning "be it so," the use made of it at the conclusion of our prayers.

Commentary on 1 Peter 4:7-11 by N.T. Caton

1 Peter 4:7—But the end of all things is at hand.

The things that troubled and oppressed, the end thereof approached. It may be that the apostle, remembering that many of their troubles arose from Jewish opposition to the faith of Christ, had in view the destruction of Jerusalem. This would relieve them from the source of their bitterest opposition. And he might refer to the time of their depar­ture hence, which would be the end to all things to ’them on this earth.

1 Peter 4:7—Be ye therefore sober, and watch unto prayer.

A most proper exhortation in view of the approach of the end to their trials.

1 Peter 4:8—Above all things have fervent charity.

Have above all things, as the most important of all, burning, continual love for the brethren. This makes you better and stronger. You will then see no little foibles among one another, for this kind of love covers or shuts out of view, not one foible or sin, but many, even a multitude of sins.

1 Peter 4:9—Use hospitality one to another without grudging.

Hospitality is good. Use it towards one another, and while so using it do not murmur. Do not use it unhesitat­ingly. Regard not the expense or trouble your hospitality costs you.

1 Peter 4:10—As every man hath received the gift.

A gift is something that has been received from another. In this case it is God who is the dispenser of the gift. The gift here mentioned may be either of a temporal or spiritual nature. The exhortation is applicable to either. Such gifts are held by the Christian as a steward of God’s grace, and as such they are here enjoined to minister of the same to one another.

1 Peter 4:11—If any man speak, let him speak as the oracles of God.

Where one speaks in matters pertaining to Christian doctrine or duty, he must do so with the utmost fidelity to God’s word. This he is urged to do by the apostle with the greatest emphasis.

1 Peter 4:11—If any man minister, let him do it as of the ability which God giveth.

This, I take it, refers to administering to the necessities of the saints. In such cases the giving is to be measured by the greatness of the supply from on high.

1 Peter 4:11—That God in all things may be glorified.

The prime purpose of speaking as the oracles of God speak, and of ministering to the saints liberally, is that therein God’s will is observed, and God thereby reverenced and glorified.

1 Peter 4:11—Through Christ.

Every gift from God under the present economy is through his Son Jesus Christ, and to that gracious giver the apostle ascribes the doxology of praise and dominion forever. Amen.

Commentary on 1 Peter 4:7-11 by Burton Coffman

1 Peter 4:7 --But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer:

DESTRUCTION OF JERUSALEM

Such a verse as this, along with many others similar to it, is a problem to some people. "The night is far spent, the day is at hand" (Romans 13:12), "The Lord is at hand" (Philippians 4:5), "The coming of the Lord is at hand" (James 5:8), "It is the last hour" (1 John 2:18), "The time is near" (Revelation 1:3). What is actually meant by all such expressions in the New Testament? Throughout this series, it has been repeatedly pointed out that neither Christ nor any of the holy apostles believed that the time of the Second Advent of Christ was a thing of their lifetime. See article, "Speedy Return of Christ," in my Commentary on 1,2 Thessalonians , 1,2Timothy, Titus, and Philemon, pp. 18ff. The entire New Testament was written as a spiritual guide for the redeemed, and it is most likely that every one of such expressions noted above was for the purpose of inspiring watchfulness and preparedness on their part. Christ plainly said that not even he himself knew the "day or the hour" of the events of final judgment (Matthew 24:36); and it is irresponsible for anyone to affirm that the apostles decided, in spite of this, that they knew when the Second Advent would be. It is fundamentalist modernist scholars who insist on taking these words of the apostles literally. The church of all ages has had no difficulty at all in construing them spiritually. There is a simple, glorious truth in such expressions for everyone on earth. As Barclay said:

For every one of us the time is near. The one thing that can be said of every man is that he will die. For every one of us the Lord is at hand; and we cannot tell the day nor the hour when we shall go to meet him ... all life is lived in the shadow of eternity.^[15]

Is it not exceedingly likely, therefore, that this is what the apostles intended as the meaning of these passages? That this is true is further implied by a fact, that being the ability of the first generations to have dropped these expressions from the New Testament; but they were not dropped; they were still believed late in the second century at the time of the formation of the New Testament canon; and thus it is obvious that they believed them in exactly the sense of Barclay’s quotation above. It is not therefore the true meaning of the apostles that troubles people; it is the false meaning imported into such texts by the grossly literal fundamentalist modernists who, like the Pharisees of old, pervert every spiritual statement in the New Testament to support their evil insinuations. Their purpose in perverting the meaning of these is to support their false claim that Christ and the apostles were ignorant in thinking that the end of time (with Christ’s coming) was an event to be expected speedily. When Jesus said of Jairus’ daughter, "The child is not dead but sleepeth" (Mark 5:39), the blind Pharisees in their fundamentalism took it literally. When Jesus said, "Except ye eat my flesh and drink my blood, ye have no life in you" (John 6:53), the fundamentalist multitude forsook him. When Jesus said, "I go away and whither I go ye cannot come" (John 8:21), the fundamentalist Pharisees took it literally, saying, "Will he kill himself?." It is merely an example of the pot calling the kettle black when the modernist fundamentalists of our own times decry what they call "fundamentalism" in others, while they themselves are guilty of literalizing half of the New Testament in order to suit their own intentions. There is no excuse for taking the expressions at the head of this paragraph in the grossly literal, restricted meaning. The saints of all ages have understood them, as they were intended, to be warning inducements to readiness for the appearing of the Lord whenever he may come, his coming for every one of us, in the personal sense, being indeed imminent and speedy for us, and therefore fully justifying the texts as they stand.

But the end of all things is at hand ... Although, as pointed out above, it is the sobriety and prayerful watchfulness of the Christians which Peter sought to inspire by these words, it is most likely that this has no reference whatever to the Second Coming of Christ. The time of Peter’s writing was about 65 A.D.; and what took place within the next five or six years explains this verse perfectly as a true prophecy of what happened:

The Neronian persecution broke against the Christians, sending countless thousands of them to their flaming death as torches to light the orgies in Nero’s gardens, or feed the wild beasts in the Coliseum, or to be crucified, tortured, burned alive, beheaded, or suffer any other horrible death that the pagan mind could invent. All earthly possessions of Christians perished in that holocaust.

The Jews made an insurrection against Rome; and, following the death of Nero, the pagan empire organized a war of extermination against them. Jerusalem was utterly destroyed, some 1,100,000 of its populations including Jews throughout the area being butchered by the Romans. Thirty thousand young Jewish males were crucified upon the walls of the ruined city, the lumber stores being exhausted to supply crosses.

The nation of Israel perished from the earth, never to rise again until nearly two millenniums had passed.

The sacred temple, so dear to the heart of Jews everywhere, was burned with fire, demolished stone by stone, and completely ruined never to be rebuilt.

The whole religious system of Israel with its marvelous typical prefigurations of Christianity perished. The daily sacrifice ended forever; the high priesthood came to an end; and the judgment of God was vindicated against that nation which had officially rejected the Christ. The Sanhedrin never met again; and there began another Dispersion that salted the earth with the once "chosen people."

Those events, and many others, justify fully Peter’s blunt prophecy. Peter himself was a Jew; and, in view of the above events, which he accurately understood as having been prophesied by Jesus, and which he accurately foresaw as being so soon to be fulfilled and executed upon that generation, it was quite proper and accurate for him to refer to them prophetically as "the end of all things." The destruction of Jerusalem in A.D. 70, only five years after our epistle, was the greatest single event of a thousand years, and religiously significant beyond anything else that ever occurred in human history. "End of all things?" It was indeed that to anyone who contemplated the significance of it, and especially to a Jew like Peter.

But the end of all things ... But, it is alleged by the critics that Peter believed the Second Coming of Christ would happen simultaneously with the fall of Jerusalem; and it may be freely admitted that Peter might indeed have thought so. It would have been very understandable if he had; for Jesus himself in giving answers to questions (Matthew 24) discussed both events at the same time, perhaps intending his answers to be enigmatical. But what is really significant is that whereas Peter might indeed have supposed that the Second Coming would occur at the time of the fall of the Holy City, he never said so. This verse we are studying does not say so, and none of the apostles ever said so. Soon after the fall of Jerusalem, however, the whole church soon understood that the first event was a precursor and prophecy of the Second Advent, and that Jesus had so given his teaching as to make his meaning understandable in the light of future events.

ENDNOTE:

^[15] William Barclay, op. cit., p. 251.

1 Peter 4:8 --above all things being fervent in your love among yourselves; for love covereth a multitude of sins:

The approaching holocaust was to be met by Christians conscious of the community of their interests and of the deep love that each was to have for every other. A number of other very practical teachings are stressed in order that the Christian community might enter the period of fiery testing with their full moral and spiritual strength.

Love covereth a multitude of sins ... "The meaning is that love will overlook its neighbor’s faults."^[16] The teaching of this is quite similar to Proverbs 10:12 and James 5:20.

ENDNOTE:

^[16] David H. Wheaton, op. cit., p. 1246.

1 Peter 4:9 --using hospitality one to another without murmuring:

Hospitality is frequently commanded in the New Testament; but with the looming persecution and the disorders that would inevitably flow out of it, the grace would not only be especially commendable, but absolutely necessary to the survival of some.

Without murmuring ... Hospitality that is extended in a grudging or complaining manner would not fulfill the apostolic desire written here. The comfort, safety, joy and well-being of the guest is a first duty of hospitality.

1 Peter 4:10 --according as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God;

Any gift that one may have received from God, any talent, wealth or ability - everything that one has is viewed by the Christian as an endowment from God himself, which is to be used for ministering (serving) the body of Christ. People’s possessions are not theirs in a selfish sense, for they are considered to be stewards of God’s gift.

1 Peter 4:11 --if any man speaketh, speaking as it were oracles of God; if any man ministereth, ministering as of the strength which God supplieth: that in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.

Oracles ... "This is a word used to refer to the laws given to Moses (Acts 7:38), to the Hebrew Scriptures (Romans 3:2), and to the word of God (Hebrews 5:12, RSV)."^[17]

Ministereth, ministering ... God supplies ... The whole duty of Christians is classified under the general heading of "speaking" and "doing"; but it is actually God who does both! He supplies the words which the speaker is to speak, and the means or strength by which the minister does. "Thus the wealthy Christian who supports the church and relieves the poor is not really the church’s patron, but a good manager. The paymaster is God."^[18] The same is true of the one who teaches God’s word. The end of all speaking and doing is that "God might be glorified through Jesus Christ."

^[17] Raymond C. Kelcy, op. cit., p. 91.

^[18] A. J. Mason, op. cit., p. 429.

Verses 12-19

1Pe 4:12-19

2. SUFFERING AS CHRISTIANS

1 Peter 4:12-19

12 Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you:--Here the writer reverts to a subject with which he has intermittently dealt from the beginning of the epistle: the occasion and design of suffering by the saints. (1 Peter 1:3-9.) "Beloved" is plural, thus "beloved ones" a term of endearment indicative of the vast sympathy which Peter entertained for the embattled saints. The word "strange," occurring also in 1 Peter 4:4, suggests that which is foreign, alien; these suffering disciples were not to regard their trials as foreign to the cause they had espoused, but as common to it and characteristic of it. (2 Timothy 3:12.) The fiery trial of persecution was not a thing alien to their profession it was their home portion in this life, its design being to prove (test) them. The figure here used is that of gold ore cast into a crucible for the purpose of separating the worthless dross from the precious metal. The illustration is a frequent one in the Bible. (Psalms 66:20; Prov. 27:31.)

13 But insomuch as ye are partakers of Christ’s sufferings, rejoice; --These words are remindful of those which Peter must have often heard from the lips of the Lord: "Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad." (Matthew 5:11-12.) "Insomuch" signifies "to the extent in which." Thus, so far as the sufferings of Christians are of the same kind, originate in the same causes and are prompted by the same motives as those the Saviour suffered, they have occasion to rejoice in the assurance that such suffering will secure for them participation in his glory in the by and by.

That at the revelation of his glory also ye may rejoice with exceeding joy.--The "revelation of his glory" designates the time of his return to judge the world. (Luke 17:30.) The "joy" the saints are to experience in the suffering they must undergo here is to be regarded as a token and earnest of the "exceeding joy" which will be theirs in that day.

14 If ye are reproached for the name of Christ, blessed are ye; because the Spirit of glory and the Spirit of God resteth upon you.--The particle "if" with which this verse begins does not denote a contingency, but declares a fact. As used here, it corresponds roughly to the word "when." The verb reproached describes the nature of the persecution here particularly dealt with. The word means to revile, to slander, to blaspheme; to speak evil of another. "For the name of Christ" is, literally, "in the name of Christ," i.e., because of their adoption of the name of Christ--the name Christian--and their loyalty to it. Thus, "When you are reviled because of your loyalty to Christ, blessed are you." The word "blessed" is the same, and means the same here as in the beatitudes. (Matthew 5:1-12.) It is blessed to be thus reproached because it identifies one with his Lord; it shows one’s willingness to suffer in his behalf; and it is such suffering as will be rewarded in heaven. (Matthew 5:11-12.) As evidence of the blessedness of those thus persecuted, the apostle declares that the "Spirit of glory and the Spirit of God resteth upon" them. The "Spirit of glory" and the "Spirit of God" are the same, and refer to the Holy Spirit --the third person in the godhead. Since the Spirit is promised to those who are faithful, and abides with those who are persecuted, his presence is a token of the blessedness of those who suffer for righteousness’ sake. The verb "resteth" is of special significance here, being translated from the same word as thus used in the Greek version of the Old Testament of the abiding presence of the Lord. (Isaiah 11:2.)

15 For let none of you suffer as a murderer, or a thief, or an evildoer, or as a meddler in other men’s matters:--See the comments on 1 Peter 3:14-17. Only such suffering as is for righteousness’ sake is blessed; the blessing being dependent not on the fact of suffering, but the occasion or the cause which prompts it. This fundamental principle is taught negatively in this verse, and positively in the verse which follows. Human life was lightly regarded in that period and murder was common. Thievery was an especially frequent crime, particularly among slaves. The word "evil-doer," a term equivalent to law-violater, or criminal, sums up all infraction of law; and "a meddler in other men’s matters" is one who concerns himself improperly with the affairs of others. This entire phrase--"a meddler in other men’s matters"--is translated from the Greek word, allotrioepiskopos, compounded from allotrios, belonging to another, and episkopos, the usual word for bishop or overseer in the New Testament; thus, literally, a bishop or overseer over other men’s matters! The word forbids all intrusion into those things which do not concern us, all interference in the affairs of others. For an illustration of the principle taught here, see John 21:21-22. The lesson is one needing emphasis at all times and places.

16 But if a man suffer as a Christian, let him not be ashamed; but let him glorify God in this name.--To suffer "as a Christian" is to suffer persecution for being a Christian; and those thus suffering are not to be ashamed (because they suffer for this reason) but are to "glorify God’s (praise and honor him) "in this name" (i.e., in the name Christian). A thrilling example of such will be seen in the conduct of Peter and John in Jerusalem when persecuted for preaching in the name of Christ, and their consequent "rejoicing that they were counted worthy to suffer dishonor for the Name." (Acts 5:41.)

The name "Christian" (christianos, a follower of Christ) occurs three times in the New Testament. (Acts 11:26; Acts 26:28 ; 1 Peter 4:16.) It was given, by divine origin, for the first time to the disciples in Antioch (Acts 11:26), being the "new name" which the "mouth of the Lord would name" (Isaiah 62:2). The etymology and derivation of the word "Christian" contain an amazing epitome of the root, the growth, and the spread of the religion which he whom the name honors established. The meaning is of Hebrew origin; it appears in the New Testament in Greek form, with a Latin termination; and points, like the inscription which Pilate caused to be placed on the cross to the worldwide empire which he established.

17 For the time is come for judgment to begin at the house of God:--"For the time" is translated from a phrase which means "it is the season." Thus the period designated by the apostles was already upon his readers. "Judgment" (krima), as used here, denotes severe trial. The house of God is the family of God, the church. (1 Timothy 3:15.) The meaning is that the time when severe trial would fall upon the church was at hand. That the "judgment" here contemplated is not the day when all the nations shall be gathered before the judgment bar of God (2 Corinthians 5:10 ; Matthew 25:31-46), follows from the fact that this day was at least 1,900 years distant when Peter wrote; whereas, the "judgment" to which he alludes was at hand and impending. What that "judgment" was, and the "time" when it would appear, is indicated in the verses which follow.

And if it begin first at us, what shall be the end of them that obey not the gospel of God?--This is an a fortiori argument--from the less to the greater--similar to that of Paul in Romans 11:21, "For if God spared not the natural branches, neither will he spare thee." "End" (telos) denotes the doom awaiting those to whom Peter referred as not having obeyed the gospel. The significance is, If the church, which is ever the object of God’s care, is soon to fall into trial and sore persecution, how much greater must be the misery and wretchedness of those who do not rely on the Lord, and are thus without the comforting assurances of the gospel?

18 And if the righteous is scarcely saved, where shall the ungodly and sinner appear?--This is a quotation from the Greek translation of Proverbs 11:31. It is cited to illustrate and enforce the teaching of verse 17. If, in the afflictions which then loomed large on the horizon, the righteous man was scarcely saved, how infinitely worse the lot of the lost, and impossible the salvation of the ungodly and sinner. "Scarcely" (molls) denotes that which is accomplished only with great difficulty. It does not suggest doubt as to the outcome; only wonder that such a thing is possible The "righteous" man is one who is upright, virtuous, and good one who keeps the commandments of God. (Matthew 7:21; 1 John 2:4.) The "judgment" (verse 17) which drew near would be so severe that even the pure and good would with great difficulty escape the destruction which it threatened. If such were so with reference to the righteous, what of the "ungodly" and "sinner"? The "ungodly" man (asebes) is a man destitute of reverential awe toward God; an impious, irreligious character; and the "sinner" (hamartolos) is one whose life is devoted to sin. In the Greek text the article appears before the word "ungodly" only, thus indicating that the term "sinner" is to be understood as an additional description of the "ungodly" man, and that both terms refer to the same individual. Impiety, irreverence, leads irresistibly into positive sin.

What, then was the "judgment" (verse 17) soon to begin? Not the general judgment, for (a) it was then (and may still be) in the distant future; (b) in it the "righteous" will scarcely (with great difficulty) be saved; whereas, the deliverance of the righteous in the last day and their entrance into the heavenly kingdom will be "richly supplied": "Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ." (2 Peter 1:10-11.) Inasmuch as it was the same apostle who declared that the "righteous shall scarcely be saved" and the faithful shall be "richly supplied" with an entrance, it must follow that he does not refer in these passages to the same salvation. The verb "supplied" (epichoregeo) is derived similarly to that which occurs in 1 Peter 4:11, compounded with the preposition epi, and with the adverb "richly" added. The ultimate salvation thus promised is not only freely supplied; its abundance is enhanced by the word "richly." But if such is to be the manner of entrance into final bliss by the righteous, how can it be said that the "righteous" shall scarcely (i.e., with great difficulty) be saved? It is obvious that two different "salvations" are contemplated by the apostle in these passages. To what salvation does he refer in our text?

Intimations of imminent trial and extreme suffering in the epistle are frequent. A fiery trial is soon to come upon the saints (1 Peter 4:12); they are to suffer as Christians (verse 16); there was an "end" approaching necessitating a "sound mind" and that the saints be "sober unto prayer" (verse 7). In the disaster which was then threatening, they would "scarcely" be saved. The words of this epistle were penned shortly before the destruction of Jerusalem by the Romans. The effects of this terrible disaster extended into the remotest sections of the earth. Conducted by heathens who, in many instances, made no effort to distinguish between Jewish Christians and Gentile Christians, it was impossible that the effects of this mighty pogrom should not be felt by Gentile Christians also. There is a remarkable similarity between these words of the apostle and those of the Lord in describing the end of the Jewish state. (Matthew 24:1-28.) Particularly is this true of the following: "And except those days had been shortened, no flesh would have been saved; but for the elect’s sake those days shall be shortened." (Matthew 24:22.) The "elect" were the saints ; the "shortening" referred to was the termination of the terrible siege in Jerusalem; and the salvation of the "flesh" mentioned was physical deliverance from the trials and ordeals of that event.

We hence conclude that the salvation of the "righteous" alluded to by Peter and to be accomplished with such difficulty as to be a matter of wonder was deliverance from complete destruction in the persecution which swept over the world in connection with the destruction of the temple and annihilation of the Jewish state in Jerusalem.

19 Wherefore let them also that suffer according to the will of God commit their souls in well-doing unto a faithful Creator.--"Wherefore" is a logical term pointing to the conclusion to be drawn from the foregoing premises. The Christian who suffers persecution for faithfulness suffers according to the will of God, and thus in keeping with a wise and holy purpose. In view of this he is to "commit" (deliver as a deposit) his soul into the hands of God who as a faithful Creator will preserve inviolate the trust imposed.

Commentary on 1 Peter 4:12-19 by N.T. Caton

1 Peter 4:12—Beloved, think it not strange.

These Christians were being persecuted even to the extent of being burned^. at the stake for their faith. They might well wonder if their Christianity led them only into right-doing that they should suffer. Yet the apostle says: Wonder not; this trial of faith has happened to the people of God before. You are not an exception; you must expect to endure suffering.

1 Peter 4:13—But rejoice, inasmuch as ye are partakers.

So far from wondering at your affliction for the truth, I counsel you to rejoice. Your Savior suffered unjustly; you herby partake of the same. By and by that same Savior will come, and his glory will be revealed to you. Your reward then follows, when you will be glad, possessing a great and an exceeding joy.

1 Peter 4:14—If ye be reproached for the name of Christ.

If you suffer continually for being a Christian, that is, bearing the name of Christ, happy are ye. Words spoken in reproach or bitter ridicule. "Blessed are ye when men shall revile you" (Matthew 5:11). How be blessed or happy? Simply call up the reflection that the Spirit of glory and of God rests on you. Then in that case the reviler is reviling God, and you are glorifying him by bearing with patient endurance the reproach cast upon God through you.

1 Peter 4:15—But let none of you suffer as a murderer.

Taking the life of your fellowman, taking away his goods without the right to do so, or doing any forbidden thing, or meddling in any way with the affairs of your neighbors, are all wrong, and should you suffer punishment therefore, you suffer justly, and are not entitled to any sympathy, glory or credit, even if you bear the punishment courageously.

1 Peter 4:16—Yet if any man suffer as a Christian.

Here the difference is apparent. One who suffers for the cause of Christ should not be ashamed of his suffering, how­ever trying or ignominious it may be. He suffers unjustly. Hence he is told to give glory to God, because he is esteemed worthy to suffer in so great and noble a cause, and to bless his holy name for the strength imparted to endure the ordeal.

1 Peter 4:17—For the time is come that judgment.

The sense of this verse becomes easier by discarding the supplied words "is come." The judgment begins at the Church of God; that is, the righteous are judged first. The Lord himself explains this matter, and leaves us no room for doubt. He tells us all about it in Matthew 25:1-46 :, com­mencing at the thirty-first verse, and completes the expla­nation at the end of that chapter.

1 Peter 4:17—If it begin at us, what shall be the end?

If the righteous, as such, are to be judged, what can be the fate of the unrighteous, those who have not obeyed the gospel? They, of course, will be judged likewise. The sentence in each case will be measured by the conduct of each while here on earth.

1 Peter 4:18—And if the righteous scarcely be saved.

I can not think the apostle here intimates any difficulty in the salvation of the righteous, for in his second Epistle he states plainly that the entrance into the everlasting kingdom shall be abundantly ministered. I think the thought is that, while in this life their hindrances are so great and the trial so heavy, their faithful endurance is hard to be sustained, and, if thy prove loyal and true to Christ and are saved, what hope can the ungodly and sinner have that obeyed not and suffered not for the cause of right?

1 Peter 4:19—Wherefore, let them that suffer according to the will of God.

The conclusion is enforced with emphasis. Those that suffer for the cause of Christ, suffer for the truth, suffer for living as God requires, continue faithfully so to serve God, committing their souls and the keeping thereof to him. God sees all. God cares for his children. His mercies are great, and his promises sure.

Commentary on 1 Peter 4:12-19 by Burton Coffman

1 Peter 4:12 --Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you:

In this verse the third and final major division of the epistle begins, and in it Peter gives the climax of his urgent warning and strengthening of the church against the terrible persecution, already under way, but soon to issue in the death of countless numbers of the faithful.

First of all, this verse says, in effect, it is natural for the world to hate you; do not think there is anything strange or unusual happening to you. All of the apostles had already discovered the truth of the Saviour’s warning:

If the world hated you, ye know that it hath hated me before it hated you. If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you ... A servant is not greater than his lord. If they persecuted me, they will also persecute you (John 15:18-20).

Just before giving this warning, Jesus said, "I command that ye love one another"; and significantly Peter prefaced these warnings of impending persecution with the same admonition that the Saviour gave in his warning (1 Peter 4:8).

The fiery trial ... The literal word here is "burning,"^[19] as in Revelation 18:9 Revelation 18:18, suggesting perhaps that those shameless burnings of Christians to illuminate the gardens of Nero might already have begun. As Mason said, "The fiery trial was not future but present; already the Asiatic Christians are enduring a fierce persecution."^[20] Thus the words "cometh upon you" would be better rendered as "coming upon you."

To prove you ... Earlier in this letter, Peter had already established the principle that such trials were for the purpose of testing the faith of Christians, and that such a testing was very precious in the eyes of God (1Pet. :

^[19] A. J. Mason, op. cit., p. 429.

^[20] Ibid.

1 Peter 4:13 --but insomuch as ye are partakers of Christ’s sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy.

Partakers of Christ’s sufferings ... How is the Christian’s suffering a sharing in the sufferings of Christ? First, their sufferings are caused by the same thing. Christ died for testifying under oath that he is the divine Son of God, and the Christians of Peter’s day who were confessing the same eternal truth were due shortly to suffer even as Christ suffered. Over and beyond this is the identity of the church as Christ’s spiritual body, making the church’s sufferings to be those of Christ himself.

At the revelation of his glory ... Peter used this same expression in 1 Peter 1:7; and, in both places, it is better to understand it as a reference to the Second Advent, the general resurrection and judgment of the last day, and the visible revelation of Christ before all people as the Redeemer and Judge. Such a revelation is that mentioned by Paul in 2 Thessalonians 1:7-10.

1 Peter 4:14 --If ye are reproached for the name of Christ, blessed are ye; because the Spirit of glory and the Spirit of God resteth upon you.

It should be observed that the only wrong alleged against those persecuted ones was that of having accepted the faith of Christ. The conceit that the mere profession of Christianity did not become a capital offense until the reign of Domitian is categorically denied by a passage like this. Furthermore the universal tradition that Peter and Paul both died under Nero’s persecution is incapable of refutation. As Caffin said, the meaning of this place is, "When ye are reviled because ye belong to Christ, because ye bear his name, because ye are Christians."^[21]

Spirit of glory ... Spirit of God ... These are apparently synonymous; and, if so, they mean the Holy Spirit. It was one of the glorious fruits of the indwelling Spirit in Christian hearts that produced the vast spiritual strength enabling the Christian to go on wearing the name, go on being a Christian, go on loving and believing Christ, in spite of being reviled and persecuted for it.

ENDNOTE:

^[21] B. C. Caffin, op. cit., p. 174.

1 Peter 4:15 --For let none of you suffer as a murderer, or a thief, or an evil-doer, or as a meddler in other men’s matters:

Murderer ... The crime of murder stands at the head of the list here; and we should not be surprised at Christians being warned against it. In the reprobacy that prevailed in those days, reaching even to the vaunted throne of the Caesars, it would have been quite easy for Christians to have rationalized the extension of their right of self-defense (manslaughter) and to have made it include preventive murder. Despite every temptation to the contrary, the people of God, the New Israel were to continue as honorable, law-abiding citizens, not attempting to take justice into their own hands.

Meddler in other men’s matters ... The word from which this comes is one of the most curious in the New Testament, Barclay surmising that "Peter may well have invented it."^[22] "The word is [@allotriepiskopos]."^[23]The last part of this word, of course, is the one from which we get the word "bishop"; and as the first part of it means "pertaining to others," it is clear enough that the word bears the translation, "bishop of other people’s business"! Peter not only forbade this on principle, but in the turbulence of those evil times, Christians would have found it exceedingly wise and prudent to avoid any kind of conduct with outsiders, or even contact with them, that could have resulted in their arraignment and death.

^[22] William Barclay, op. cit., p. 259.

^[23] Raymond C. Kelcy, op. cit., p. 94.

1 Peter 4:16 --but if any man suffer as a Christian, let him not be ashamed; but let him glorify God in this name.

By any calculation, this is one of the great verses of the New Testament: (1) In context, "if any man suffer as a Christian" has the meaning of "if any man is put to death for being a Christian," exploding in one short text the false theory that the mere profession of Christianity did not become a capital offense until the times of Domitian. (2) It identifies the divinely authorized name which was bestowed upon Christ’s followers by the mouth of God himself, that is, the name Christian. (3) The chosen people, the new Israel of God, the church of Christ is commanded to glorify God in this name. For a discussion of the prophetic utterances regarding this name with the divine events which prevented for a time the giving of it, and also the providential circumstances surrounding the first appearance of the name in Syrian Antioch, see my Commentary on Acts, pp. 232-236.

REGARDING THE ORIGIN OF THE NAME "CHRISTIAN"

It is distressing that in the 20th century, the old lie that Satan is the author of the name "Christian" is still widely circulated, and alas, accepted as gospel truth even by Christian commentators who certainly should know better. The Bible reveals that in the new dispensation, the children of God are to be called by a new name which the "mouth of the Lord" would name (Isaiah 62:2). If the enemies of Christ were privileged to name his followers, whatever became of that new name which was to originate in the mouth of God? As Hervey declared, "There is no evidence of its having been given in derision."^[24] Admittedly, the name Christian glorifies Christ as the head of the church; and could there be anything reasonable in the supposition that evil men, under the influence of Satan, would have concocted a name that would glorify the Lord Jesus Christ?

This very verse is the place in the New Testament where the apostle Peter, in a sense, used "the keys of the kingdom of heaven," being the first of the apostles, and even the only one, to bind the name "Christian" upon the Lord’s followers as their official, holy name. See introduction for further discussion of the "keys of the kingdom."

One of the most significant facts in the New Testament is that the name "disciple" which was everywhere applied to Jesus’ followers throughout the Gospels and Acts, absolutely disappears from the New Testament from Acts to Revelation! The apostle John used the expression "disciples" some 77 times in his gospel, but never once in the three short epistles that bear his name, nor in the book of Revelation.

True, Matthew’s commission reveals Jesus commanding the apostles to "make disciples of all nations" (Matthew 28:18-20); but that same commission reveals that all such disciples were to be "baptized into the name of the Father, and of the Son, and of the Holy Spirit." The name "Christian" is the name of the Father in the sense of his having sent his only Son who is honored by the name; it is the name "of the Son," because of the word "Christ" which is the principal part of the name; and it is the name of "the Holy Spirit," because the Holy Spirit conveyed the name through Paul and Barnabas at Antioch in Syria. One of the ways therefore in which Christians "put on Christ" in baptism (Galatians 3:27) is by putting on the sacred name of "Christian" by the very act itself.

A great deal of the support for the notion that the word "Christian" was a variation of "chrestian," meaning "goody-goody," and that it was originally a term of derision applied by Christ’s enemies, comes from the fact of the Sinaitic manuscript having "Chrestian" instead of "Christian."^[25] And why do scholars put so much trust in this variation from even older manuscripts? It is due to the scholarly "ipsi dixit" that "the more difficult reading is always to be preferred!"^[26] They have even elevated this rule of interpretation to the status of a law, giving it a Latin name, and calling it "Lectio Difficilior", and this "law" is said to be the reason why the Sinaitic manuscript is chosen above older and more numerous manuscripts. Ridiculous! "Those most difficult variations could possibly be the result of scribal error and therefore have little meaning."^[27] Think of it. The only thing that happened with that Sinaitic manuscript was that a tired scribe accidentally substituted an "e" for an "i"; and there’s not a scholar on earth, nor even a student, who has not done that same thing himself a hundred times! So much for that worthless variation in the Sinaitic manuscript!

One other thought regarding the origin of this holy name is in order. Although our view is that `the Lord himself’ gave the new name, it is not out of harmony with this to suppose that the Spirit-filled church might itself have begun to apply the name as suggested by Wheaton below; however, it does not seem consistent with divine origin to suppose that an epithet hurled by the enemies of the truth would in fact become the name. Wheaton said:

The Latin suffix "-ianus" may have been added to the Greek word Christ to indicate "supporters of," in the same way that Herod’s followers were called Herodians (Mark 3:6, etc.). A Roman custom followed in adoption was that of taking this same suffix and adding it to the name of the one doing the adopting. Thus one adopted by Domitius would call himself Domitianus ... The Christians may well have applied the name to themselves as having been adopted into Christ’s family.^[28]

Glorify God in this name ... How shall the followers of the Lord honor such a commandment as this? First of all, it should be received as a commandment. The fact of the commandment having been given only once in the New Testament cannot reduce the binding nature of it. As regards the question of "how" to glorify God in this name, a number of things must be included: (1) It should be worn as the exclusive religious name of the child of God, not hyphenated with another name. (2) A godly, obedient, holy and devoted life should be exhibited by the wearer. (3) One should repeat the name under all circumstances where it would be appropriate, not being ashamed, ever to do so.

^[24] A. C. Hervey, The Pulpit Commentary, Acts (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 359.

^[25] A. J. Mason, op. cit., p. 430.

^[26] Gerhard Maier, The End of the Historical-Critical Method (St. Louis: Concordia Publishing House, 1974), p. 81.

^[27] Ibid.

^[28] David H. Wheaton, op. cit., p. 1246.

1 Peter 4:17 --For the time is come for judgment to begin at the house of God: and if it begin first at us, what shall be the end of them that obey not the gospel of God?

Hardly any verses in the New Testament have been misunderstood any more than have this one and the next. Does Peter, for one moment, mean to say that Christians shall hardly be saved at all? Certainly not! Did not he himself say, "An abundant entrance into the eternal kingdom shall be richly supplied to us" (2 Peter 2:11 KJV)? Well, what is in view here?

The time is come for judgment to begin ... This does not mean the eternal judgment is about to begin, but it refers to the judgment against Jerusalem impending in the total destruction of it, and prophetically foretold by both Christ and the apostles.

Begin at the house of God ... From the beginning, it had been the Jews who enlisted the power of the Roman state against Christ and his church; and the hatred they had fostered against Christianity throughout the empire was about to become a roaring tornado of extermination and death venting its full fury against the church of Jesus Christ. Yes, indeed, the judgment would begin "at the house of God," the true temple of God, which is the church. Little could the Jews have seen in the approach of this destruction, which they had done so much to foster and encourage, little could they have seen that it would also encompass themselves even more completely and more terribly than that coming on the Christians. An apostle of Christ in this sentence prophetically foretold the fate as being even more terrible than that impending for Christians.

What shall be the end of them that obey not the gospel ... ? The "them" of this place is the secular Israel. The introduction of "house of God," with its meaning of the true temple, makes it virtually certain that the old Israel with "their house," the Herodian temple, are those designated as the ones who "obey not the gospel."

And it worked out exactly as Peter prophesied. The Neronian persecution soon ended in the shameful, wretched death of Nero; but his successors went on to put down a Jewish insurrection, which ended in the cataclysmic destruction of Jerusalem and over a million of the Jews by Vespasian and Titus, A.D. 70, only five years after Peter wrote these lines. Thus the ancient chosen people, who had an opportunity to procure both for themselves and for the Christians a permanent status of legality in the pagan empire, stubbornly opposed it for Christians, little seeing that by so doing they were also eventually making outlaws of themselves. Peter foresaw that and accurately foretold here the onset and progress of the holocaust.

Obey . .. the gospel ... is an excellent term for conversion, and it may only be deplored that current religious culture has found so little use for it. It is as if, by leaving out such a harsh word as "obey," they may be able to claim salvation upon some other basis. However, obedience of the truth is a sine qua non of salvation in Christ. Paul revealed fully the fate of persons who will not "obey the gospel" (2 Thessalonians 1:8).

1 Peter 4:18 --And if the righteous is scarcely saved, where shall the ungodly and sinner appear?

The thought of this is parallel with the previous verse, thus giving the passage the effect of Hebrew poetry, and also endowing it with magnificent spiritual overtones. The righteous (the Christians) were indeed "scarcely saved"; if Satan had had a better administrator than Nero, if circumstances had been only slightly different from what they were, Christianity might indeed have been exterminated from the earth; but, of course, the providence of God did not allow that to occur. But, if only the most signal providence of God could have spared the Christians from annihilation, what could be expected where, in the case of the disobedient, that providence would not be exercised? The fate of Jerusalem exhibited the tragic answer.

1 Peter 4:19 --Wherefore let them also that suffer according to the will of God commit their souls in well-doing unto a faithful Creator.

Suffer according to the will of God ... Throughout this letter, "suffer" is to be understood in the sense of capital punishment, and in a few instances the lesser sufferings that often preceded it.

According to the will of God ... Christians were expected to accept the harsh penalty inflicted by the pagan empire, as being in truth "the will of God." This is the way Paul and Peter accepted it; and, if the ancient testimony regarding the martyrs is accurate, we may well believe that they too in uncounted numbers did so in faith, committing themselves, as Peter admonished here, "unto a faithful Creator" who has the power to make all things work together for good to them that love him and are the called according to his eternal purpose.

Although it is the prophetic destruction of Jerusalem which Peter had primarily in mind in these verses, it should never be overlooked that the event itself was a type of the ultimate judgment of the Second Coming, giving all of the apostle’s teaching

here a spiritual application for all generations to come, and Peter’s word is skillfully written to cover both meanings perfectly. This is in all likelihood the reason for his choice of such a word as "suffer," meaning capital punishment in the first instance, and being extended to include all kinds of sorrows and sufferings in the second.

"THE FIRST EPISTLE OF PETER"

Chapter Four

OBJECTIVES IN STUDYING THIS CHAPTER

1) To notice the attitudes one should have in suffering for

righteousness’ sake

2) To review how we should serve God as we live in the "end times"

SUMMARY

The theme of suffering for righteousness’ sake continues. Just as

Christ was willing to suffer for us in the flesh, we should have the

same attitude and strive to live for the will of God instead of the

lusts of men. When we give up sins like lewdness, drunkenness,

revelries, drinking parties, etc., those in the world make think it

strange. Yet they themselves will give an account to Him who will judge both the living and the dead by the gospel preached to those who are dead (1 Peter 4:1-6).

Living in the end times, Peter admonishes Christians to be serious and watchful in their prayers, fervent in their love for one another, and hospitable to one another without grumbling. They are to make use of their gifts as good stewards of God’s manifold grace, whether it be in speaking or serving, using such abilities to glorify God through Christ who has all authority and power (1 Peter 4:7-11).

Suffering for Christ should not be considered a strange thing, but an occasion to rejoice. Those who partake of Christ’s sufferings will be exceedingly glad when His glory is revealed. In the meantime, they are blessed because the Spirit of God rests upon those who glorify Christ by their suffering. While they should not suffer for doing evil, there is nothing shameful about suffering for Christ. As God’s judgment draws near, those who do not obey the gospel have no hope, whereas those who suffer according to God’s will can commit their souls in doing good to Him who is a faithful Creator (1 Peter 4:12-19).

OUTLINE

I. OUR DUTIES AS SUFFERERS FOR RIGHTEOUSNESS’

SAKE (1 Peter 4:1-6)

A. TO HAVE THE MIND OF CHRIST (1 Peter 4:1-3)

1. Who suffered for us in the flesh

a. Therefore we should arm ourselves with the same mind

b. For he who has suffered in the flesh has ceased from sin

c. That he should no longer live in the flesh

1) For the lusts of men

2) But for will of God

2. No longer doing the will of the Gentiles

a. Which we have done enough in our past

b. Walking in lewdness, lusts, drunkenness, revelries, drinking

parties, and abominable idolatries

B. NOT DAUNTED BY THE OPPOSITION (1 Peter 4:4-6)

1. They may think us strange

a. That you do not run with them in the same flood of

dissipation

b. Speaking evil of you

2. They will give an account

a. To Him who is ready to judge the living and the dead

b. For which reason the gospel was preached to those who are

dead

1) That they might be judged according to men in the flesh

2) But live according to God in the spirit

II. OUR DUTIES AS THOSE WAITING THE COMING OF CHRIST (1 Peter 4:7-19)

A. TO PRAY, LOVE, AND SERVE (1 Peter 4:7-11)

1. Because the end of all things is at hand...

a. Be serious and watchful in your prayers

b. Above all things, have fervent love for one another, which

covers a multitude of sins

c. Be hospitable to one another without grumbling

d. Minister your gifts to one another as good stewards of God’s

manifold grace

1) Those who speak should do so as the oracles of God

2) Those who serve should do so with the ability God

provides

3) That in all things God may be glorified through Jesus, to

whom belongs the glory and dominion forever

B. TO REJOICE AND GLORIFY GOD (1 Peter 4:12-16)

1. Rejoice to the extent that you partake of Christ’s sufferings

a. Don’t think the fiery trial to come as some strange thing

b. When His glory is revealed, you may also be glad with

exceeding joy

c. You are blessed if reproached for the name of Christ

1) For the Spirit of glory and of God rests upon you

2) On their part He is blasphemed, but on your part He is

glorified

2. Glorify God through such suffering

a. Do not suffer as a murderer, thief, evildoer, or busybody

b. Do not be ashamed for suffering as a Christian

C. TO TRUST IN THE WILL OF GOD (1 Peter 4:17-19)

1. The time has come for judgment to begin at the house of God

a. If it begins with us first, what will be the end of those

who do not obey the gospel of God?

b. If the righteous one is scarcely saved, where will the

ungodly and sinner appear?

2. Let those who suffer according to the will of God commit their

souls to Him

a. In doing good

b. As to a faithful Creator

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?

- Our duties as sufferers for righteousness’ sake (1 Peter 4:1-6)

- Our duties as those waiting for coming of Christ (1 Peter 4:7-19)

2) What two reasons are given for us to have the "mind of Christ"

regarding suffering? (1 Peter 4:1)

- Christ suffered for us in the flesh

- He who has suffered in the flesh has ceased from sin

3) How should one live in whatever time they have left in the flesh? (1 Peter 4:2)

- For the will of God, not the lusts of the flesh

4) What sins are mentioned as being "the will of the Gentiles"? (1 Peter 4:3)

- Lewdness, lusts, drunkenness, revelries, drinking parties,

abominable idolatries

5) How do people in the world react when you no longer do such things?

(1 Peter 4:4)

- They think it strange

- They speak evil of you

6) To whom shall they have to answer? (1 Peter 4:5)

- He who is ready to judge the living and the dead

7) Why was the gospel preached to those who are dead? (1 Peter 4:6)

- That they might be judged according to men in the flesh, but live

according to God in the spirit

8) In view of the end of all things being at hand, how should we live?

(1 Peter 4:7-10)

- Serious and watchful in our prayers

- With fervent love for one another

- Hospitable to one another without grumbling

- Ministering our gifts to one another, as good stewards of God’s

manifold grace

9) How should one speak? How should one serve? Why? (1 Peter 4:11)

- As the oracles of God

- With the ability God supplies

- That in all things God may be glorified through Jesus Christ

10) What should be our reactions to any fiery trial that may come our

way? (1 Peter 4:12-13)

- Don’t think it strange

- Rejoice to the extent that you partake of Christ’s suffering

11) What do those who suffer for Christ have to look forward to? (1 Peter 4:13)

- Exceeding joy when Christ’s glory is revealed

12) Why is one who suffers for Christ blessed? (1 Peter 4:14)

- The Spirit of God rests upon them

- On their part Christ is glorified

13) For what reasons should a Christian not suffer? (1 Peter 4:15)

- As a murderer, thief, evildoer, busybody in other people’s matters

14) How should one react if they suffer as a Christian? (1 Peter 4:16)

- Do not be ashamed; glorify God in this matter

15) Upon whom does the judgment of God begin? Who will face the

greater judgment? (1 Peter 4:17)

- The house of God

- Those who obey not the gospel of Christ

16) Who will be "scarcely saved"? (1 Peter 4:18)

- The righteous

17) What should those who suffer according to the will of God do? (1 Peter 4:19)

- Commit their souls to God in doing good

- Commit their souls to God as to a faithful Creator

SUFFERING FOR THE NAME OF CHRIST

1 Peter 4:1 to 1 Peter 5:14.

1. With what should the people of God arm themselves? Ans. 1 Peter 4:1.

2. How should they live? Ans. 1 Peter 4:2.

3. Describe the unholy conduct of the Gentiles. Ans. 1 Peter 4:3.

4. What seems strange to the outside world? Ans. 1 Peter 4:4.

5. To whom must they give account? Ans. 1 Peter 4:5.

6. Why was the gospel preached to "them that are dead", or lived before us? Ans. 1 Peter 4:6.

7. Why should all be prayerful and sober in mind? Ans. 1 Peter 4:7.

8. What should be done above all things? Why? Ans. 1 Peter 4:8.

9. What should be freely used for others? Ans. 1 Peter 4:9-10.

10. How must all speak and act? Ans. 1 Peter 4:11.

11. What may the faithful expect? Ans. 1 Peter 4:12.

12. In what should we rejoice? Ans. 1 Peter 4:13-14.

13. Of what should the Lord’s people never be guilty? Ans. 1 Peter 4:15.

14. In what name should we be willing to suffer and to glorify God? Ans. 1 Peter 4:16.

15. Contrast the judgment of the righteous and the judgment of the wicked. Ans. 1 Peter 4:17-18.

16. How and unto whom should those who suffer according to the will of God commit their souls? Ans. 1 Peter 4:19.

17. What are elders exhorted to do? Ans. 1 Peter 5:1-3.

18. How will their faithfulness to duty be rewarded? Ans. 1 Peter 5:4.

19. Why should all be clothed in humility? Ans. 1 Peter 5:5-6.

20. What should be done with all cares and anxieties? Ans. 1 Peter 5:7.

21. Why should all be sober and watchful? Ans. 1 Peter 5:8-9.

22. How will God bless his people after they have suffered here for a little while? Ans. 1 Peter 5:10-11.

23. What is said of Silvanus and "she that is in Babylon", and Mark? Ans. 1 Peter 5:12-14.

Questions by E.M. Zerr On 1st Peter 4

1. For whom has Christ suffered?

2. How should we arm ourselves?

3. What will this mind cause us to endure?

4. State what will cease after the suffering.

5. How should we not live afterward?

6. Had they ever lived in these things?

7. What does Peter mean was sufficient?

8. Whose will is served by the life of sin?

9. Define lasciviousness.

10. Illustrate revelings.

11. What is the meaning of banqueting?

12. Who is antecedent of "they," verse 4?

13. State what is being thought as strange.

14. What does it cause them to speak?

15. To whom shall account be given?

16. Who shall give this account?

17. What preaching is here mentioned?

18. Why was preached, but are dead?

19. For what reason was the preaching done?

20. Will all mankind be judged?

21. Do all need be given a chance in this life?

22. Could this be restricted to people of Noah’s day?

23. Why should we be Bober and pray?

24. What is accomplished by charity?

25. In what spirit should hospitality be used?

26. On what ground should all be free hearted?

27. What is our responsibility to God?

28. What should be the standard in our speaking?

29. In what place may such words be found?

30. To what extent is ministering required of a man?

31. In all this who will get the glory?

32. For what does he prepare their minds?

33. Is it necessary for Christians to suffer?

34. In what should they rejoice as partakers?

35. If partakers of sufferings then what?

36. For what name should we consider reproach as happiness?

37. What spirit does this indicate?

38. Who is meant by "their part"?

39. What suffering does he forbid?

40. What did Paul do when made to suffer?

41. Is this not what the penal law is for?

42. Does this not make self-protection right?

43. How could one suffer as a Christian?

44. If he does, in what name should he suffer?

45. Who will get glory out of such suffering?

46. Why must such suffering be expected now?

47. Where must judgment or suffering begin now?

48. Answer question first part of verse 17.

49. Why are the righteous scarcely saved?

50. ’[’0 whom should righteous commit themselves?