1 Peter 4:15

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1 Peter 4:15 in Multiple Translations

Berean Standard Bible BSB

Indeed, none of you should suffer as a murderer or thief or wrongdoer, or even as a meddler.

King James Version KJV

But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters.

American Standard Version ASV

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:

Bible in Basic English BBE

Let no one among you undergo punishment as a taker of life, or as a thief, or as an evil-doer, or as one who is over-interested in other men's business;

Free Bible Version FBV

If you suffer, it should not be as a murderer, or a thief, or a criminal, or as a gossip—

Geneva Bible 1599 GNV

But let none of you suffer as a murtherer, or as a thiefe, or an euil doer, or as a busibodie in other mens matters.

Young's Literal Translation YLT

for let none of you suffer as a murderer, or thief, or evil-doer, or as an inspector into other men's matters;

World English Bible WEB

But let none of you suffer as a murderer, or a thief, or an evil doer, or a meddler in other men’s matters.

Noah Webster Bible WBS

But let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busy-body in other men's matters.

Douay-Rheims 1899 DRV

But let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men’s things.

Translation for Translators T4T

If you suffer, do not let that suffering be the result of your being a murderer or a thief or as a result of doing some other evil thing, or as a result of interfering in someone else’s affairs.

Plain English Version PEV

You know that people that do wrong things get trouble. Don’t be like them. Don’t kill another person. Don’t steal things. Don’t make trouble for other people. Don’t do wrong things like that.

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Berean Amplified Bible — 1 Peter 4:15

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Peter 4:15 Interlinear (Deep Study)

BIB

GRK μη γαρ τις υμων πασχετω ως φονευς η κλεπτης η κακοποιος η ως αλλοτριοεπισκοπος

μη mē G3361 not Particle-N

γαρ gar G1063 for Conj

τις tis G5100 one Indef-NSM

υμων su G4771 you Pron-2GP

πασχετω paschō G3958 to suffer Verb-PAM-3S

ως hōs G5613 as/when Adv

φονευς phoneus G5406 murderer Noun-NSM

η ē G2228 or Particle

κλεπτης kleptēs G2812 thief Noun-NSM

η ē G2228 or Particle

κακοποιος kakopoios G2555 wrongdoing Adj-NSM

η ē G2228 or Particle

ως hōs G5613 as/when Adv

αλλοτριοεπισκοπος allotriepiskopos G244 meddler Noun-NSM

Greek Word Study

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Greek Word Reference — 1 Peter 4:15

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

τις tis G5100 "one" Indef-NSM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

υμων su G4771 "you" Pron-2GP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

πασχετω paschō G3958 "to suffer" Verb-PAM-3S

To suffer means to experience pain or hardship, as seen in Luke 22:15 and Acts 1:3. It can also refer to enduring misfortunes or difficulties, such as those faced by Jesus and the apostles.

Definition: πάσχω [in LXX: Amo.6:6 (חָלָה ni.), Wis.12:27, Sir.38:16, al. ;] to suffer, be acted on, as opposite to acting, often limited by a word expressive of good or evil; __(a) of misfortunes (most frequently without any limiting word) : absol., Luk.22:15 24:46, Act.1:3 3:18 17:3, 1Co.12:26, Heb.2:18 9:26 13:12, 1Pe.2:19-20 2:23 3:17 4:15 4:19; before ὑπό, with genitive, Mat.17:12; ὑπέρ, Act.9:16, Php.1:20, 2Th.1:5, 1Pe.2:21; with dative ref., 1Pe.4:1; περί, with genitive (before ὑπέρ), 1Pe.3:18; διά, with accusative, 1Pe.3:14; ὀλίγον (a little while), 1Pe.5:10; with accusative, Mat.27:19, Mrk.9:12, Luk.13:2 24:26, Act.28:5, 2Ti.1:12, Heb.5:8, Rev.2:10; παθήματα, 2Co.1:6; ταῦτα, Gal.3:4 (EV; cf. Lft., in l, but see infr.); accusative before ἀπό, Mat.16:21, Luk.9:22 17:25; ὑπό, Mrk.5:26, 1Th.2:14; __(b) of pleasant experiences (but always with qualifying word, εὖ or accusative of thing(s)) : Gal.3:4 (cf. Grimm-Thayer, see word; Interp. Corn., in l, but see supr.) (cf. προ-, συν-πάσχω).† (AS)

Usage: Occurs in 41 NT verses. KJV: feel, passion, suffer, vex See also: 1 Corinthians 12:26; Acts 28:5; 1 Peter 2:19.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

φονευς phoneus G5406 "murderer" Noun-NSM

A murderer is someone who intentionally kills another person, as seen in Matthew 22:7 and Acts 7:52. This term is used to describe those who commit premeditated homicide.

Definition: φονεύς, -έως, ὁ (φόνος) [in LXX: Wis.12:5 * ;] a murderer: Mat.22:7 Act.7:52 28:4, 1Pe.4:15, Rev.21:8 22:15; ἀνὴρ φ., Act.3:14.† SYN.: ἀνθρωποκτόνος (AS)

Usage: Occurs in 7 NT verses. KJV: murderer See also: 1 Peter 4:15; Acts 28:4; Revelation 21:8.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

κλεπτης kleptēs G2812 "thief" Noun-NSM

A thief is someone who steals, taking things that don't belong to them. In the Bible, it's used in Matthew 6:19-20 to warn against storing up treasure on earth, where thieves can steal it.

Definition: κλέπτης, -ου, ὁ [in LXX for גַּנָּב ;] a thief: Mat.6:19-20 24:43, Luk.12:33, 39, Jhn.10:1, 10 12:6, 1Co.6:10, 1Pe.4:15. Fig., ὡς κ. ἐν νυκτί, 1Th.5:2 5:4 (κλέπτας, WH, txt., R, mg.; see Lft., Notes, 73; but cf. also M, Th., l.with), 2Pe.3:10, Rev.3:3 16:15. Metaphorical, of false teachers, Jhn.10:8.† SYN.: λῃστής, a robber, a brigand who plunders, openly, with violence; κ. is a thief who steals in secret, by fraud and cunning (Tr., Syn., § xliv) (AS)

Usage: Occurs in 16 NT verses. KJV: thief See also: 1 Corinthians 6:10; John 12:6; 1 Peter 4:15.

η ē G2228 "or" Particle

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

κακοποιος kakopoios G2555 "wrongdoing" Adj-NSM

A person who does wrong or evil, like those mentioned in 1 Peter 2:12 and 4:15. This word describes someone who does bad things or commits crimes. The Bible talks about the consequences of wrongdoing and encourages people to live good lives.

Definition: κακοποιός, -όν (κακόν, ποιέω), [in LXX: Pro.12:4 (בּוּשׁ hi.) Pro.24:19 (רָעַע hi.)* ;] doing evil; as susbt., an evil-doer: 1Pe.2:12 2:14 4:15.† (AS)

Usage: Occurs in 5 NT verses. KJV: evil-doer, malefactor See also: 1 Peter 2:12; 1 Peter 3:16; 1 Peter 2:14.

η ē G2228 "or" Particle

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

ως hōs G5613 "as/when" Adv

αλλοτριοεπισκοπος allotriepiskopos G244 "meddler" Noun-NSM

A meddler is someone who gets involved in other people's business. The Bible warns against this in 1 Peter 4:15. It's about minding your own affairs.

Definition: ἀλλοτρι-επίσκοπος (Rec. ἀλλοτριοεπ-), -ου, ὁ one who meddles in things alien to his calling: 1Pe.4:15 (see ICC, in l; Deiss., BS, 224-4; MM, VGT, see word).† (AS)

Usage: Occurs in 1 NT verses. KJV: busybody in other men's matters See also: 1 Peter 4:15.

Study Notes — 1 Peter 4:15

Show Verse Quote Highlights

Context
Cross References
1 Peter 4:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 4:15
Jamieson-Fausset-Brown on 1 Peter 4:15
Matthew Poole's Commentary on 1 Peter 4:15
Trapp's Commentary on 1 Peter 4:15
Ellicott's Commentary on 1 Peter 4:15
Adam Clarke's Commentary on 1 Peter 4:15
Cambridge Bible on 1 Peter 4:15
Barnes' Notes on 1 Peter 4:15
Whedon's Commentary on 1 Peter 4:15
Sermons on 1 Peter 4:15

Context — Suffering as Christians

13But rejoice that you share in the sufferings of Christ, so that you may be overjoyed at the revelation of His glory. 14If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.

15Indeed, none of you should suffer as a murderer or thief or wrongdoer, or even as a meddler.

16But if you suffer as a Christian, do not be ashamed, but glorify God that you bear that name. 17For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who disobey the gospel of God?

Cross References

	Reference	Text (BSB)
1	2 Thessalonians 3:11	Yet we hear that some of you are leading undisciplined lives and accomplishing nothing but being busybodies.
2	1 Thessalonians 4:11	and to aspire to live quietly, to attend to your own matters, and to work with your own hands, as we instructed you.
3	1 Timothy 5:13	At the same time they will also learn to be idle, going from house to house and being not only idle, but also gossips and busybodies, discussing things they should not mention.
4	1 Peter 2:19–20	For if anyone endures the pain of unjust suffering because he is conscious of God, this is to be commended. How is it to your credit if you are beaten for doing wrong and you endure it? But if you suffer for doing good and you endure it, this is commendable before God.
5	1 Peter 3:17	For it is better, if it is God’s will, to suffer for doing good than for doing evil.
6	2 Timothy 2:9	for which I suffer to the extent of being chained like a criminal. But the word of God cannot be chained!
7	Matthew 5:11	Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of Me.

1 Peter 4:15 Summary

[This verse, 1 Peter 4:15, is telling us that as Christians, we should not be suffering because we have done something wrong, like committing a crime or being a troublemaker, but rather because of our faith in Jesus Christ (see also Matthew 5:10-12). It's okay to suffer for doing what is right, like standing up for our faith, but it's not okay to suffer because we have done something wrong. We should strive to live in a way that is pleasing to God, and to trust Him even when we face hardship (see Romans 8:28). If we are suffering, we should examine our hearts and actions to see if it is because of our own wrongdoing, or if it is because of our faith in Jesus Christ, and seek to glorify God in our suffering, just as Jesus did (see also 1 Peter 2:20-21).]

Frequently Asked Questions

What does it mean to suffer as a Christian, and how is that different from suffering for other reasons?

According to 1 Peter 4:15, suffering as a Christian means facing persecution or hardship because of one's faith in Jesus Christ, as opposed to suffering for doing something wrong, like a murderer or thief, as mentioned in this verse, or for being a meddler, which is not a virtuous reason to suffer (see also Matthew 5:10-12).

Is it ever okay to suffer for doing something wrong?

The Bible teaches that suffering for doing something wrong can be a consequence of sin, as seen in Galatians 6:7-8, but it is not something to be sought after or glorified, unlike suffering for the name of Christ (1 Peter 4:16).

What is a meddler, and why is it wrong to suffer as one?

A meddler is someone who interferes or gets involved in other people's business, often in a way that is not helpful or necessary, as seen in 2 Thessalonians 3:11, and suffering as a meddler is wrong because it is not a virtuous or righteous reason to face hardship (see also Proverbs 26:17).

How can I know if I am suffering for the right reasons?

To determine if you are suffering for the right reasons, examine your heart and actions, and ask yourself if you are suffering because of your faith in Jesus Christ, or if it is because of your own wrongdoing, and seek guidance from Scripture, such as 1 Peter 4:15-16, and from mature believers (see also Hebrews 10:24-25).

Reflection Questions

What are some ways that I might be suffering as a result of my own actions, rather than for my faith in Jesus Christ?
How can I distinguish between suffering that is a result of my own sin, and suffering that is a result of my faith in Jesus Christ?
What are some areas in my life where I might be acting as a meddler, and how can I change my behavior to be more pleasing to God?
What does it mean to 'glorify God' in my suffering, and how can I do that in a way that is authentic and honoring to Him?

Gill's Exposition on 1 Peter 4:15

But let none of you suffer as a murderer,.... The punishment for murder was death by the law of God, Genesis 9:6 or as a thief; whose fine or mulct, according to the Jewish law, was a fivefold or

Jamieson-Fausset-Brown on 1 Peter 4:15

But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. But - `For.' 'Reproached in the name of Christ,' I say (1 Peter 4:14), 'FOR let none,' etc.

Matthew Poole's Commentary on 1 Peter 4:15

But let noise of you suffer as a murderer, or as a thief: keep clear of those crimes which may expose you to suffering by the hand of justice, and carry yourselves so innocently, that you may never suffer from men but unjustly. Or as an evil-doer; either this is a general term, denoting them that offend against any public law; or, it may signify those that are guilty of any offence against the laws, though less than murder or theft. Or as a busy-body in other men’ s matters; either a covetous person, that looks with an evil eye upon what others have, and is ready to catch it as he can; or rather, one that goes beyond the bounds of his own calling, and invades the callings of others, pragmatically intruding into their business, and making himself a judge of those things which belong not to him. Some nations are said to have punished those that were busy through idleness, impertinently diligent in other men’ s matters, and negligent of their own. However, if this pragmaticalness did not expose the Christians to the laws of the Gentiles, yet it might make them odious, and expose them to their reproaches.

Trapp's Commentary on 1 Peter 4:15

15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’ s matters. Ver. 15. As a busybody] Gr. A bishop in another man’ s diocese, a pragmatic person that meddleth with other men’ s matters without call or commendation.

Ellicott's Commentary on 1 Peter 4:15

(15) But let none of you.—The Greek takes exactly the opposite turn: “for let none of you suffer.” The connection is a little difficult, but it seems to be this: “I say advisedly that you are happy, and that the Spirit of glory reposes on you who die for the faith; for I am sure that you will not try to deceive yourselves and others by pretending to die as martyrs, when in reality you are dying as criminals.” In order to understand this caution, we must recollect how largely the first converts were drawn from actually criminal classes, and how easily they were admitted. In the persecution of Diocletian, Mensurius of Carthage found it necessary to expose those who drew persecution upon themselves to cloke their crimes under pretence of Christian faith. “Some,” he says, “are criminals, some debtors, who take the opportunity of persecution to be rid of so burdensome a life, thinking to atone for and wash off their misdeeds thereby.” It is conceivable that St. Peter may have had some such danger in view. As a murderer, or as a thief, or as an evildoer.—The insertion of “as” in the two latter cases obliterates the distinction between the class composed of those three words, and that which follows. It should be, as a murderer, or thief, or evildoer. When Pliny came to govern these men, a little later, he found that on a fixed day they met together before daylight, “and bound themselves by a sacramental oath, not to any crime, but that they would not do or see done any thefts, any robberies, any adulteries; that they would break no promises, and would repudiate no liabilities when called upon.” These words will partly explain the general term “evildoer.” (See also 1 Peter 2:12; 1 Peter 2:14; 1 Peter 3:16.) Or as a busybody in other men’s matters.—M. Renan writes (Antéchrist, p. 42):—“Others, through excess of zeal, declaimed aloud against the pagans, and cast their vices in their teeth. Their more sensible brethren humorously called them ‘bishops,’ or ‘overseers of those who are without.’“ Such is, indeed, the meaning of the droll word which St. Peter here gives: except that, instead of “bishops of those without,” it means “bishops of other men’s matters.” It denotes those prying and self-important people who fancy they can set everything to rights, and that everybody they come across is under their personal jurisdiction. Such persons would tend to make Christianity unpopular among the unbelievers, and, in case of persecution, would be the first to “suffer” (i.e., to be picked out for martyrdom; see Note on 1 Peter 3:14); and while flattering themselves for the boldness with which they had spoken out, they would incur St. Peter’s censure, and their martyrdom would be reckoned no martyrdom by the Church. “Cruel mishaps,” continues M. Renan, “befell them; and the wise directors of the community, so far from extolling them, told them pretty plainly that it did but serve them right.”

Adam Clarke's Commentary on 1 Peter 4:15

Verse 15. But let none of you suffer - as a busybody in other men's matters] αλλοτριοεπισκοπος. The inspector of another; meddling with other people's concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in public office is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring.

Cambridge Bible on 1 Peter 4:15

15. But let none of you suffer as a murderer] Literally, For let none of you suffer. The implied sequence of thought would seem to be this: “I bid you suffer for the name of Christ and remind you of the blessing which attaches to such suffering, for the last thing I should wish is that you should think that it is the suffering, not the cause, that makes the martyr.” He represses the tendency, more or less prevalent in all times of persecution, whether of Christians by heathens, or of one body of Christians by another, which leads men to pose in the attitude of martyrs and confessors when they ought rather to be classed with ordinary criminals suffering the just punishment of their crimes.Of the four forms of evils named, the first and second require no explanation. The third includes all other forms of evil which came under the cognizance of law, as in the “malefactor” of John 18:30. Comp. 1 Peter 2:12-14. The fourth is a word which is not found elsewhere and may possibly have been coined by St Peter. Literally, the word (allotrio-episcopos) describes one who claims an authority like that of a bishop or superintendent in a region in which he has no right to exercise it. As such it might, of course, be applied to the schismatic self-appointed teacher, and “a bishop in another man’s diocese,” though too modern in its associations, would be a fair equivalent for it. Such an one, however, would hardly be singled out for punishment by a heathen persecutor, and we must therefore think of the word as describing a like character in another sphere of action. It was, perhaps, a natural consequence of the higher standard of morals which the Christian disciple possessed, or imagined himself to possess, that he should be tempted to interfere with the action of public or private men when he thought them wrong, intermeddling in season or out of season. Such a man might easily incur the penalties which attach to what, in modern language, we call “contempt of court,” or “obstruction of justice.” If a passing word of controversial application be allowable in a Commentary we may note the reproduction of the character of the allotrio-episcopos (1) in the permanent policy of those who claim to be the successors of St Peter, and (2) in the meddling fussiness which leads laymen, or clergy, to interfere in matters which properly belong to the office of a Bishop, or to the jurisdiction of an authorized tribunal.

Barnes' Notes on 1 Peter 4:15

But let none of you suffer as a murderer - If you must be called to suffer, see that it be not for crime. Compare the notes at 1 Peter 3:14, 1 Peter 3:17.

Whedon's Commentary on 1 Peter 4:15

15. Their sufferings must be for the name of Christ. To emphasize this, the solemn charge follows to see to it, for the sake of both themselves and the cause, that none suffer, bodily or by reproach, for any wicked crime.

Sermons on 1 Peter 4:15

	Sermon	Description
	Freed From Wordly Attitudes by Zac Poonen	This sermon emphasizes the importance of walking upright in a crooked world, focusing on avoiding greed, being cautious about unnecessary curiosity, and filling the mind with usefu
	All That Jesus Taught Bible Study - Part 25 by Zac Poonen	This sermon delves into the importance of refraining from judging others, emphasizing the need to focus on self-reflection and righteous judgment within our spheres of responsibili
	1 Peter 4:15 by John Gill	John Gill emphasizes that Christians should not suffer for wrongdoing, such as murder, theft, or being a busybody in others' affairs. He explains that the consequences of such acti
	1 Peter 3:17 by John Gill	John Gill emphasizes that suffering for doing good is more honorable and beneficial than suffering for wrongdoing, as it aligns with God's will. He explains that all events, includ
	Expect Conference 2010 by Gary Wilkerson	In this sermon, the preacher emphasizes the importance of having a strong work ethic and not being idle. He references 2 Thessalonians chapter 3, verses 11-15, which speaks against
	Discipline in the Church by William MacDonald	William MacDonald emphasizes the necessity of discipline within the church, arguing that prevention through godly living and systematic Bible teaching is crucial for maintaining th
	Dangerous and Scandalous Association With Maidens by Clement of Rome	Clement of Rome addresses the congregation, warning them about the evil rumors and reports circulating regarding shameless individuals who misuse their association with maidens und