1 Peter 4

1. FORASMUCH then as Christ hath suffered for us in the flesh, arm yourselves likewise with 2 the same mind: for he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. 3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable 4 idolatries: wherein they think it strange that ye run not with them to the same excess of 5 riot, speaking evil of you: who shall give account to him that is ready to judge the quick 6 and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer. And 8 above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold 9 grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. 10 Beloved, think it not strange concerning the fiery trial which is to try you, as though 11 some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. 12 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 13 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody 14 in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but 15 let him glorify God on this behalf. For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the 16 gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the 17 sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

THE world sleeps her old sleep, and dreams her old dreams, and wanders like a sleep-walker on the brink of the abyss. The wicked servant begins to give way to self-indulgence, and to deal hardly with his fellow-servants, in proportion as the Master of the house delayeth his coming. The faithful servant, on the contrary, although in the stifling atmosphere around him the light will not always burn with equal clearness and cheerfulness, keeps with all his might sleep from his eyes, and ever holds in memory this apostolic saying: “The end of all things is at hand; be ye therefore sober, and watch unto prayer.” And thus he watches finally, when all has been put in readiness, when it shall please the Lord to return to his own. When others have already long ceased from such ministration, he continues steadfast in working, watching, hoping, and remains to the last moment what he has been since the first of his life of faith—a servant. Van O.

If there be a mode of life, a system of duties, a series of acts, which bears the same relation to our spiritual prosperity that the toil of the student, the care of the merchant, and the labor of the artisan bear to their success, then there follows a conclusion of fearful import. It follows that our spiritual progress depends, not only upon the reception of a divine influence, silent, unseen, incomprehensible, but also upon the performance of plain, matter-of-fact duty, in reference to which the reason and the conscience consider and the will acts; and that the waters of life in our souls do not passively rise and fall, like the ocean tides, swayed wholly by a power far away, but flow in a full channel when we maintain, in the appointed way, our connection with the fountain, and fail when our neglect and remissness shut off the stream. Yes, with all the weight of accountability which the confession devolves upon us, we are compelled to admit that there are means of grace, intelligible, visible duties, without constant attention to which it is presumption to expect spiritual prosperity. We are driven to the conclusion that self-denial, watchfulness, worship, the spirit and the habit of obedience to the divine will, are essential to spiritual safety and growth. An.

1. Patience in suffering and avoidance of sin have a natural influence each upon the other. Although affliction simply doth not, yet affliction sweetly and humbly carried doth, purify and disengage the heart from sin, wean it from the world and the common ways of it. And again, holy and exact walking keeps the soul in a sound, healthful temper, and so enables it to patient suffering, to bear things more easily. Therefore the apostle hath reason to insist so much on these two points in this Epistle, and to interweave the one so often with the other, pressing jointly throughout the cheerful bearing of all kind of afflictions and the careful forbearing all kind of sin; and out of the one discourse he slides into the other, as here. And as the things agree in their nature, so in their great pattern and principle, Jesus Christ.

Arm yourselves. There is still fighting, and sin will be molesting you; though wounded to death, yet will it struggle for life and seek to wound its enemy—will assault the graces that are in you. So long as you live in the flesh there will be remainders of the life of this flesh—your natural corruption; therefore, ye must be armed against it. The children of God often find to their grief that corruptions, which they thought had been cold dead, stir and rise up again and set upon them. Therefore is it continually necessary that they live in arms, and put them not off till they put off the body, and be altogether free of the flesh. You may take the Lord’s promise for victory in the end—that shall not fail; but do not promise yourself ease in the way, for that will not hold. L.

2-4. In an age when sensuality was wrought into all forms of literature and art, was blazoned shamelessly in the decorations of private houses and enshrined in the temples of the gods, the contrast of a chaste and godly conversation in the Christian community witnessed for the redemptive and renovating power of the gospel. The exhortations of apostles at once testify of this contrast and urge that it be made emphatic. J. P. T.

5. “They shall give account to him that is ready to judge the quick and the dead.” He hath the day set; and it shall surely come, though they think it far off. Though the wicked themselves forget their scoffs against the godly, and though the Christian slights them and lets them pass, they pass not so; they are all registered; and the great court-day shall call them to account for all these riots and excesses, and withal for all their reproaches of the godly that would not run with them in these ways.

6. They that formerly received the gospel received it upon these terms; therefore think it not hard. And they are now dead; all the difficulty of that work of dying to sin is now over with them. If they had not died to their sins by the gospel, they had died in them, and so died eternally. It is therefore a wise prevention to have sin judged and put to death in us before we die. If we will not part with sin, if we die in it and with it, we and our sin perish together; but if it die first before us, then we live for ever.

Live according to God. If this life be in thee, it will act. It will be moving toward God; often seeking to him, making still toward him as its principle and fountain, exerting itself in holy and affectionate thoughts of him. And as it will thus act within, so it will be outwardly laying hold on all occasions, seeking out ways and opportunities to be serviceable to thy Lord; employing all for him, commending and extolling his goodness, doing and suffering cheerfully for him, laying out the strength of desires and parts and means, to gain him glory; if thou be alone, then not alone, but with him; seeking to know more of him and to be made more like him; if in company, then casting about how to bring his name in esteem, and to draw others to a love of religion and holiness by the true behavior of thy carriage; tender over the souls of others, to do them good to thy utmost; thinking an hour lost when thou art not busy for the honor and advantage of him to whom thou now livest.

7. End of all things at hand. This might always have been said in respect of succeeding eternity. The whole duration of the world is not considerable, and to the eternal Lord that made it and hath appointed its period, a thousand years are but as one day. We think a thousand years a great matter in respect of our short life. But what is the utmost length of time, were it millions of years, to a thought of eternity! To each man the end of all things is, even after our measure, at hand; for when he dies the world ends for him. Now, seeing all things shall be quickly at an end, even the frame of heaven and earth, why should we, knowing this and having higher hopes, lay out so much of our desires and endeavors upon these things that are posting to ruin? Why should our hearts cleave to those things from which we shall so quickly part, and from which, if we will not freely part and let them go, we shall be pulled away, and pulled with the more pain the closer we cleave and faster we are glued to them?

Sobriety is the friend of watchfulness, and prayer of both. When the affections are soberly acted, and care is taken that even in lawful things they have not full liberty to follow the world; when the unavoidable affairs of this life are done with a spiritual mind, a heart kept free and disengaged; then is the soul more nimble for spiritual things, for divine meditation and prayer. It can watch and continue in these things, and spend itself in that excellent way with more alacrity. And as this sobriety and the watchful temper attending it, enables for prayer, so prayer preserves these. L.—He must be a close Christian that will be a closet Christian. When I say a close Christian, I mean one that is so in the hidden part, and that also walks with God. Many there be that profess Christ, who sooner in a morning run to make bargains than to pray unto God and begin the day with him. But for thee, who professest the name of Christ, do thou make conscience of beginning the day with God. For he that begins it not with him will hardly end it with him; he that runs from God in the morning will hardly find him at the close of the day; nor will he that begins with the world and the vanities thereof in the first place be very capable of walking with God all the day after. It is he that finds God in his closet that will carry the savor of him into his house, his shop, and his more open conversation. Bun.

He that is much in prayer shall grow rich in grace. He shall thrive and increase most that is busiest in this, which is our very traffic with heaven and fetches the most precious commodities thence. He that makes the most voyages to that land of spices and pearls shall be sure to improve his stock most, and have most of heaven upon earth. But the true art of this trading is very rare. Industry is to be used in it, but the faculty of it comes from above; that spirit of prayer, without which learning and wit and religious breeding can do nothing. Therefore, this is to be our great suit for the spirit of prayer, that we may speak the language of the sons of God, by the Spirit of God.

8. The graces of the Spirit are an entire frame, making up the new creature, and none of them can be wanting; therefore the doctrine and exhortation of the apostles speak of them usually, not only as inseparable, but as one. But there is among them all none more comprehensive than this of love, inasmuch that Paul calls it the fulfilling of the law. Cover the multitude of sins. It delights not in undue disclosing of brethren’s failings, doth not eye them rigidly, nor expose them willingly to the eyes of others. The uncovering of sin necessary to the curing of it is not only no breach of charity, but is a main point of it, and the neglect of it the highest kind of cruelty. But, further than that goes, certainly this rule teaches the veiling of our brethren’s infirmities from the eyes of others, and even from our own that we look not on them with rigor: no, nor without compassion. L.—It is a noble and a great thing to cover the blemishes and to excuse the failings of a friend; to draw a curtain before his stains, and to display his perfections; to bury his weakness in silence, but to proclaim his virtues upon the house-top. R. S.

9. Without grudging. Some look to the actions, but few to the intention and posture of mind in them, and yet that is the main; it is indeed all, even with men, so far as they can perceive it; much more with thy Lord, who always perceives it to the full. He delights in the good he does his creatures. He would have them so affected to one another, especially would see his children to have this trace of his likeness. See then, when thou givest alms or entertainest a stranger, that there be nothing either of undergrumbling or crooked self-seeking in it.

10. Every man hath received some gift, no man all gifts; and this, rightly considered, would keep all in a more even temper. As all is received, so all is received to minister to each other; and mutual benefit is the true use of all, suiting the mind of him that dispenses all, and the way of his dispensation. Thou art not proprietary lord of anything thou hast, but a steward; and therefore oughtest gladly to be a good steward, both faithful and prudent in thy intrusted gifts, using all thou hast to the good of the household, and so to the advantage of thy Lord and master.

11. Particular rules for the preaching of the word may be many, but this is a most comprehensive one which the apostle gives: If any speak, let him speak as of the oracle of God. He that would faithfully teach of God must be taught of God, be God-learned; and this will help to all the rest; this will effectually engage him to be faithful in delivering the message as he receives it, not detracting or adding, nor altering. And you that hear would certainly meet and suit in this too. If any hear, let him hear as the oracles of God—not as a well-tuned sound to help you to sleep an hour; not as a human speech or oration to displease or please you an hour, according to the suiting of its strain and your palate; but hear as the oracles of God, the discovery of sin and death lying on us, and the discovery of a Saviour. These are the things brought you in this word; therefore come to it with suitable reverence, with ardent desires, and hearts open to receive it with meekness, as the ingrafted word that is able to save your souls.

That God may be glorified through Jesus Christ. Here we have, like that of the heavens, a circular motion of all sanctified good; it comes forth from God through Christ unto Christians; and, moving in them to the mutual good of each other, returns through Christ unto God again, and takes them along with it in whom it was and had its motion. All persons and things shall pay this tribute, even they that most wickedly seek to withhold it; but this is the happiness of the saints, that they move willingly thus, are sweetly drawn, not forced or driven. As it is most just, so it is also most sweet, to aim all at this, that God be glo- rified; it is the alone worthy and happy design that fills the heart with heavenliness and with a heavenly calmness.

12. This fighting life! surely, when we consider it aright, we need not be dissuaded from loving it, but have rather need to be strengthened with patience to go through and to fight on with courage and assurance of victory, still combating in a higher strength than our own against sin within and troubles without. This is the great scope of this Epistle, and the apostle often interchanges his advices and comforts in reference to these two. The words to the end of the chapter contain grounds of encouragement and consolation for the children of God in sufferings, especially in suffering for God. L.

Think it not strange. If we considered well, must not we much more wonder and be astonished over happiness unbroken here below than at adversity? must it not more disturb us if we should see the rod of chastisement strike others while against us it absolutely was never raised? As if some strange thing happened unto us when we are led to heaven by the same path as God’s most favored children have trod since time began! Van O.—If God had promised us all peace and quiet in this world, then our troubles here might amaze us, and make us doubt of our future rest; but, finding by proof the manifold tribulations of the life present, we may expect with comfort the promise of the time to come. Jerome.

There is nothing that a Christian man meets with in his course through life, however difficult or painful, but he might have anticipated it all if he had only studied the chart drawn out in the word of God. If he encounters worldly losses, cross-currents which try his patience and temper, sore bereavements that lay waste his heart, it was written down, “In the world ye shall have tribulation.” If there are inward assaults of evil thoughts or hours of languor and depression, God’s word has spoken of “fiery darts,” of “hands that hang down and feeble knees.” If sometimes these accumulate and threaten utter ruin, we may be reminded of “deep calling unto deep,” of the “great fight of afflictions,” and that “we must through much tribulation enter into the kingdom of God.” Probably none of us realize these things fully till they come upon us, and then we open the Bible and read it with a new light; but it is well for us to have at least some idea of them beforehand, that we may be kept from the murmurs and backsliding of men taken by utter surprise. Ker.

15. Keep far off from all impure, unholy ways; suffer not as evil-doers, no, nor as busy-bodies; be much at home, setting things at rights within your own breast, where there is so much work and such daily need of diligence, and then you will find no leisure for unnecessary idle pryings into the ways and affairs of others; and, further than your calling and the rules of Christian charity engage you, you will not interpose in any matters without you, nor be found proud and censorious, as the world is ready to call you. L.

16. Glorify God on this behalf.** It has never entered into human thought, unsanctified by religion, that there is or can be any such thing as greatness in the mere passive virtues, or in simply suffering well; least of all, in suffering wrong and evil with a forgiving, unresentful spirit. Christianity is here alone, holding it forth as being, when required, the divinest, sublimest, and most powerful of all virtues, to suffer well. H. B.—True Christians are witnesses for God by their sufferings. All Christian suffering is a kind of witness-bearing. It is the greatest consolation of saints under heavy trials, in long, debilitating illnesses, and those retirements and straits which forbid active service, that they are all the while passively serving. Under the cross they bear witness of God, attesting his justice, his faithfulness, his power, his wisdom, his covenant gentleness; they bear witness of Jesus, that he hears the sigh of the humble, distils the dew of his grace, sustains the fainting head with his arm, tranquilizes and elevates by his Spirit, and shows himself altogether lovely. Only they can say, “We speak that which we know, and testify that we have seen.” They can tell of a Saviour who has proved himself sufficient in the day of trial, who has lifted them out of the swoon of despair, and breathed rapture into them with the kiss of peace. J. W. A.

17. The gospel of God.** It is his embassy of peace to men, the riches of his mercy and free love opened and set forth—not simply to be looked on, but laid hold on—the glorious holy God declaring his mind of agreement with man in his own Son, his blood streaming forth in it to wash away uncleanness—and yet this gospel is not obeyed. Sure the conditions of it must be very hard and the commands must be intolerably grievous, that they are not hearkened to. Why, judge you if they be. The great command is, to receive that salvation; the other is, to love that Saviour—and there is no more. Perfect obedience is not now the thing. And the obedience which is required love makes sweet and easy to us and acceptable to him. This is proclaimed to all that hear the gospel, and the greatest part refuse it; they love themselves and this present world, and will not change, and so they perish. They perish! What is that? What is their end? I will answer that but as the apostle doth, and that is even asking the question over again, What shall be their end? There is no speaking of it; a curtain is drawn; silent wonder expresses it best, telling it

can not be expressed. How then shall it be endured? It is true that there be resemblances used in Scripture, giving us some glance of it; we hear of a burning lake, a fire that is not quenched, and a worm that dies not; but these are but shadows to the real misery of them that obey not the gospel. Oh, to be filled with the wrath of God, the ever-living God, for ever! What words or thoughts can reach it! Oh, eternity, eternity! Oh, that we did believe it!