BSBKJVWEBYLTASVBBEWMBT4TDBY|HymnsMusicDonate
Menu
Home › Commentaries  › In the Word Study Bible  › 1 Peter 4

1 Peter 4

ITWSB
‹ Chapter 3 1 Peter — All Chapters Chapter 5 ›

“THE FIRST EPISTLE OF PETER”

Chapter Four IN 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 FOR ’ 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
  1. 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 (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
  1. 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 FOR THE CHAPTER

  1. What are the main points of this chapter?- Our duties as sufferers for righteousness’ sake (1 Peter 4:1-6)
  1. 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

  1. 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

  2. What sins are mentioned as being “the will of the Gentiles”? (1 Peter 4:3)- Lewdness, lusts, drunkenness, revelries, drinking parties, abominable idolatries

  3. 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

  1. To whom shall they have to answer? (1 Peter 4:5)- He who is ready to judge the living and the dead

  2. 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

  3. 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
  1. 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
  1. 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

  1. What do those who suffer for Christ have to look forward to? (1 Peter 4:13)- Exceeding joy when Christ’s glory is revealed

  2. 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

  1. For what reasons should a Christian not suffer? (1 Peter 4:15)- As a murderer, thief, evildoer, busybody in other people’s matters

  2. How should one react if they suffer as a Christian? (1 Peter 4:16)- Do not be ashamed; glorify God in this matter

  3. 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

  1. Who will be “scarcely saved”? (1 Peter 4:18)- The righteous

  2. 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

1 Peter 4:1-6

“THE FIRST EPISTLE OF PETER”

The Militant Christian (1 Peter 4:1-6)

  1. It is quite common today to pick up the newspaper and read about the violent actions of those referred to as “militant fundamentalists” a. Sometimes the phrase has reference to extremists of the Islamic faith, engaged in what they call “Jihad” (holy war, or struggle) b. But there also times when it is applied to professing Christians, who resort to physical violence in support of their cause (e.g., the radical pro-life movement)

  2. As true followers of the “Prince of Peace”… a. We must remember that the Kingdom is spiritual, and therefore not expanded through carnal means - cf. John 18:36b. We should keep in mind the words of our Savior: “…for all who take the sword will perish by the sword.” - Matthew 26:52

  3. But this is not to say we do not have a true struggle, nor weapons with which to fight… a. We are engaged in a spiritual struggle, both without and within

  • Ephesians 6:12; 1 Peter 2:12b. We have in our arsenal weapons that are “mighty in God” - 2 Corinthians 10:3-5c. Indeed, as we enter the fourth chapter of 1st Peter, we see that Christians are to “arm” themselves in their service to the Lord
  • 1 Peter 4:1
  1. So in one sense, there is such a thing as “The Militant Christian”; but it is important that we properly understand in what sense we are to be militant in our service to the Lord

[Using 1 Peter 4:1-6 as our text, I would first point out that “The Militant Christian” is to be…]

I. ARMED WITH THE MIND OF CHRIST (1 Peter 4:1) A. WHICH IS A MIND WILLING TO SUFFER…1. This is the attitude Peter wants us to have 2. Which was the attitude of Christ Himself - cf. 1 Peter 2:21-23; 1 Peter 3:18 B. TWO REASONS WE SHOULD BE WILLING TO SUFFER…1. “since Christ suffered for us” a. He died for us, that we might live for righteousness - 1 Peter 2:24b. Is it asking too much that we might be willing to endure hardship for His sake? 2. “he who suffered in the flesh has ceased from sin” a. One who endures hardship for Christ is not likely to allow sin to have dominance in his or her life b. “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!” - Guy N. Woods

[Armed with the mind of Christ, which includes a willingness to suffer for doing good, “The Militant Christian” is also to be… ]

II. IN HIS AGAINST SIN (1 Peter 4:2-3) A. HERE IS WHERE THE MAJOR BATTLE IS TO BE FOUGHT…1. A battle between one’s soul and fleshly lusts - cf. 1 Peter 2:122. Unless we first win the battle for our own soul, we are not likely to be of much help in winning the souls of others! a. Therefore we need to remove the plank out of our own eye first - cf. Matthew 7:3-5b. Only by first being “spiritual” ourselves are we prepared to help others - cf. Galatians 6:13. Many immature Christians begin fighting a “spiritual warfare” with others too soon, and lose the “spiritual warfare” within themselves in the process!

B. FOR THIS AGAINST SIN…1. We have wasted enough of our lifetime doing what is called “the will of the Gentiles” a. Briefly summarized in verse 3b. What Paul calls the “works of the flesh” in Galatians 5:19-212. Now it is time to live out the rest of our life for “the will of God” a. Briefly summarized in verses 7-11b. Which will be considered more carefully in the next lesson

[As we think of ourselves “standing strong for the faith” and “fighting the good fight”, let’s not forget that the battle begins within ourselves.

Unless the Christian is first militant in “crucifying the flesh” and “putting to death the deeds of the body”, he or she is not likely to have the “spiritual fortitude” necessary to prevent killing one’s self in the “battle for truth” (cf. 2 Timothy 2:24-26).

When “The Militant Christian” is living out the rest of his or her life for the will of God, we need to be prepared for the fact that we will…]

III. LIKELY BE (1 Peter 4:4) A. OUR FORMER WILL THINK US “STRANGE”…1. Because we no longer join with them in their sin 2. Unable to persuade us from our new course, they may resort to “speaking evil of you” 3. Some young Christians are troubled by this “peer pressure”

B. BUT WHEN …1. We have reason to rejoice - cf. Matthew 5:11-12; 1 Peter 4:13-142. Our response is to be one of love and honorable conduct - cf. Matthew 5:44; 1 Peter 2:123. Who knows? Perhaps our conduct will lead one day to their glorifying God!

[Yes, “The Militant Christian” is likely to be thought of by others as a “fanatic”, but I believe that deep down even those who malign us the most have respect for our convictions when held with the proper spirit on our part.

Finally, taking a clue from the comments of Peter in verses 5-6, let me suggest that “The Militant Christian” is one who is…]

IV. WILLING TO LET GOD BE THE JUDGE (1 Peter 4:5-6) A. VERSE 6 IS ANOTHER ONE OF “PETER’S “…1. Especially the phrase “the gospel was also preached to those who are dead” 2. Some think Peter is referring back to his comments in 1 Peter 3:18-20… a. If so, then the “spirits in prison” would be human spirits, not angelic spirits (as I suggested in my earlier lesson) b. If so, then the preaching of the gospel was:

  1. Not an offer of salvation (i.e., a second chance)
  2. But a proclamation of what Christ has done, explaining how Christ has redeemed the O.T. faithful, and why others remain condemned
  3. Note that they were still “judged according to men in the flesh” (how they lived in the flesh), though they now “live according to God in the spirit”
  1. Others believe Peter is simply referring to the preaching of the gospel… a. To people when they were alive b. But who are now among the dead

B. EITHER WAY, AS " “…1. We must remember who is the Judge… a. God is the judge of those who are “outside” - 1 Corinthians 5:12-13b. They will have to “give an account to Him who is ready to judge…” - 1 Peter 4:52. We must therefore be willing to let God be the judge… a. I.e., leave vengeance to God - cf. Romans 12:19b. God will apply the “justice” when necessary, we are called upon to offer His “mercy” until then…

  1. Through the preaching of the gospel
  2. Through living lives of kindness and mercy - cf. Romans 12:20-21

  1. There is a place, then, for “militancy” in the life of the Christian!

  2. But it is to be found in the way we “arm” ourselves with the mind of Christ… a. “Fighting” the spiritual warfare that wages within b. “Militant” in our efforts to live the godly life, do going and showing mercy

Are you “fighting the good fight of faith”? Are you even in the Lord’s army…?

1 Peter 4:2

1 Peter 4:21 Pe 4:2 ειςG1519 τοG3588 μηκετιG3371 NO LONGER ανθρωπωνG444 MEN’S επιθυμιαιςG1939 TO LUSTS, αλλαG235 BUT θεληματιG2307 TO WILL θεουG2316 GOD’S τονG3588 THE επιλοιπονG1954 ενG1722 IN “THE” σαρκιG4561 FLESH βιωσαιG980 [G5658] TO LIVE χρονονG5550 TIME. . no: 1 Peter 2:1, 1 Peter 2:14, Romans 7:4, Romans 14:7, Ephesians 4:17, Ephesians 4:22-24, Ephesians 5:7, Ephesians 5:8, Colossians 3:7, Colossians 3:8, Titus 3:3-8 the lusts: Hosea 6:7, *marg. Mark 7:21, Ephesians 2:3 the will: 1 Peter 2:15, Psalms 143:10, Matthew 7:21, Matthew 12:50, Matthew 21:31, Mark 3:35, John 1:13, John 7:17, Romans 6:11, Romans 12:2, 2 Corinthians 5:15, Galatians 2:19, Galatians 2:20, Ephesians 5:17, Ephesians 6:6, Colossians 1:9, Colossians 4:12, 1 Thessalonians 5:18, Hebrews 13:21, James 1:18, 1 John 2:17 Genesis 38:26 - And he knew Leviticus 2:11 - honey Leviticus 7:5 - General Leviticus 13:23 - General Leviticus 18:3 - the doings Psalms 17:4 - works Ecclesiastes 2:2 - It is Isaiah 42:23 - will give Ezekiel 18:31 - Cast Ezekiel 36:32 - be ashamed Matthew 6:10 - Thy will Matthew 16:24 - and take Matthew 20:4 - Go Mark 4:19 - and the lusts Luke 12:30 - all Acts 26:20 - and do Romans 6:4 - even Romans 6:12 - in the lusts Romans 6:13 - alive Romans 6:17 - that Romans 6:19 - for as ye Romans 7:18 - that in me Romans 8:3 - condemned Romans 8:12 - we are 1 Corinthians 3:3 - and walk 1 Corinthians 5:8 - not 1 Corinthians 6:11 - such 2 Corinthians 6:14 - and what 2 Corinthians 10:3 - walk 2 Corinthians 12:21 - uncleanness Galatians 5:19 - the works Ephesians 2:16 - having Philippians 1:22 - live Philippians 3:10 - and the power 1 Thessalonians 4:3 - this Titus 2:12 - denying Hebrews 4:10 - hath Hebrews 9:14 - to serve Hebrews 12:1 - let us lay James 4:1 - come they 1 Peter 1:14 - not 1 Peter 2:11 - abstain 1 Peter 2:24 - being 1 Peter 4:6 - that they 2 Peter 1:4 - having 1 John 2:16 - the lust of the flesh1 Peter 4:2 This continues the thoughts of the preceding verse. It is not enough to make a break in one’s life of sin, but he should practice sin no longer. Lusts of men means the lusts that men of the world practice, while the will of God will direct the disciple in a pathway of righteousness. That ye no longer should live (eis to mηketi biτsai). Purpose clause with eis to (negative mη) and the first aorist (for the Attic second aorist biτnai) active infinitive of bioτ, old verb, to spend a life (from bios, course of life, Luke 8:14), here only in N.T. ——————————————————————————– The rest of your time in the flesh (ton epiloipon en sarki chronon). Accusative of time (chronon, period of time). Epiloipon is old adjective (epi, loipos, remaining in addition), here only in N.T. But eis to here can be result (so that) as in Romans 1:20; Romans 4:18.

1 Peter 4:3

1 Peter 4:31 Pe 4:3 αρκετοςG713 γαρG1063 FOR “IS” ημινG2254 FOR US οG3588 THE παρεληλυθωςG3928 [G5756] PAST χρονοςG5550 τουG3588 TIME βιουG979 OF LIFE τοG3588 THE θελημαG2307 WILL τωνG3588 OF THE εθνωνG1484 NATIONS κατεργασασθαιG2716 [G5664] TO HAVE WORKED OUT, πεπορευμενουςG4198 [G5768] HAVING WALKED ενG1722 IN ασελγειαιςG766 , επιθυμιαιςG1939 LUSTS, οινοφλυγιαιςG3632 WINE , κωμοιςG2970 REVELS, ποτοιςG4224 , καιG2532 AND αθεμιτοιςG111 ειδωλολατρειαιςG1495 . . the time: Ezekiel 44:6, Ezekiel 45:9, Acts 17:30, Romans 8:12, Romans 8:13, 1 Corinthians 6:11 to have: 1 Peter 1:14, Deuteronomy 12:30, Deuteronomy 12:31, Romans 1:20-32, Ephesians 2:2, Ephesians 2:3, Ephesians 4:17, 1 Thessalonians 4:5, Titus 3:3 lasciviousness: Mark 7:22, 2 Corinthians 12:21, Galatians 5:19, Ephesians 4:19, Jude 1:4 excess: 2 Samuel 13:28, Proverbs 23:29-35, Isaiah 5:11, Isaiah 28:7, Ephesians 5:18 revellings: Galatians 5:21 and: 1 Kings 21:26, 2 Chronicles 15:8, Isaiah 65:4, Jeremiah 16:18, Revelation 17:4, Revelation 17:5 Genesis 38:26 - And he knew Leviticus 13:23 - General 2 Kings 5:17 - will henceforth Psalms 1:1 - walketh Psalms 17:4 - works Psalms 53:1 - have done Proverbs 23:20 - not Proverbs 28:7 - but Ecclesiastes 7:2 - better Ecclesiastes 10:19 - feast Ecclesiastes 11:9 - walk Isaiah 42:23 - will give Jeremiah 16:11 - walked Jeremiah 44:4 - this Ezekiel 33:26 - work Ezekiel 36:32 - be ashamed Daniel 3:8 - and accused Hosea 3:1 - love flagons Hosea 7:5 - made Hosea 14:8 - What Amos 6:5 - to the Matthew 20:4 - Go Mark 4:19 - and the lusts Mark 6:21 - his birthday Mark 7:21 - out Luke 12:19 - take Luke 15:13 - wasted Luke 21:34 - your hearts John 5:14 - sin John 15:19 - because Acts 14:16 - suffered Acts 15:20 - fornication Romans 1:23 - an image Romans 6:12 - in the lusts Romans 9:30 - the Gentiles Romans 13:13 - rioting 1 Corinthians 12:2 - that Galatians 4:8 - ye did Ephesians 4:22 - former Ephesians 5:12 - it Colossians 3:7 - General James 4:1 - come they 1 Peter 1:18 - received 2 Peter 1:4 - having 1 John 2:16 - the lust of the flesh1 Peter 4:3 It is a popular notion that every person should have the privilege of some worldly enjoyment. The apostle does not endorse that idea, yet even if such a claim were allowed, the writer shows that they have had their full opportunity along that line. Will of the Gentiles means the manner of the nations who are still in heathen­dom. Walked in lasciviousness means to continue in the way of filthy de­sires. Lusts is repeated from the pre­ceding verse; it especially means “ de­sire for what is forbidden” — Thayer. Excess of wine.

A little wine for the stomach’ s sake (1 Timothy 5:23) will not make a man drunk, hence the excessive use of it would be that amount that will intoxicate. Revellings, banquetings. These words are similar in meaning according to the definitions of Thayer. The first he defines, “ A revel, carousal,” and the second is, “ A drinking, carousing.” The overall meaning of the two words is a refer­ence to any disorderly or riotous con­duct, including dancing and late “night parties.” Abominable idolatries. There are no forms of idolatry that are right; the first word is used to in­tensify the extreme objectionable char­acter of such practices to the loathing of God. Past (parelηluthτs). Perfect active participle of the compound verb parerchomai, old verb, to go by (beside) as in Matthew 14:15 with hτra (hour). ——————————————————————————– May suffice (arketos). No copula in the Greek, probably estin (is) rather than dunatai (can). Late and rare verbal adjective from arkeτ, to suffice, in the papyri several times, in N.T. only here and Matthew 6:34; Matthew 10:25, apparently referring to Christ’s words in Matthew 6:34 (possibly an axiom or proverb). ——————————————————————————– To have wrought (kateirgasthai). Perfect middle infinitive of katergazomai, common compound (kata, ergon work) as in 1 Corinthians 5:3. ——————————————————————————– The desire (to boulηma). Correct text, not thelηma.

Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephes. 2:1-3) as today some Christians copy the ways of the world. ——————————————————————————– And to have walked (peporeumenous).

Perfect middle participle of poreuomai in the accusative plural of general reference with the infinitive kateirgasthai. Literally, “having walked or gone.” ——————————————————————————– In lasciviousness (en aselgeiais). All these sins are in the locative case with en. “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21). ——————————————————————————– Lusts (epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2. ——————————————————————————– Winebibbings (oinophlugiais). Old compound (oinos, wine, phluτ, to bubble up), for drunkenness, here only in N.T. (also in Deuteronomy 21:20). ——————————————————————————– Revellings (komois). Old word (from keimai, to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13. ——————————————————————————– Carousings (potois).

Old word for drinking carousal (from pinτ, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law.

The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance). ——————————————————————————– Abominable idolatries (athemitois eidτlolatriais). To the Christian all “idolatry,” (eidτlon, latreia), worship of idols, is “abominable,” not allowed (alpha privative and themitos, themistos the old form, verbal of themizτ, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274).

1 Peter 4:4

1 Peter 4:41 Pe 4:4 ενG1722 ωG3739 WHEREIN ξενιζονταιG3579 [G5743] THEY THINK IT STRANGE μηG3361 NOT συντρεχοντωνG4936 [G5723] RUNNING WITH “THEM” υμωνG5216 YOUR ειςG1519 TO τηνG3588 THE αυτηνG846 τηςG3588 SAME ασωτιαςG810 OF αναχυσινG401 , βλασφημουντεςG987 [G5723] EVIL " OF YOU “; . excess: Matthew 23:25, Luke 15:13, Romans 13:13, 2 Peter 2:22 speaking: 1 Peter 2:12, 1 Peter 3:16, Acts 13:45, Acts 18:6, 2 Peter 2:12, Jude 1:10 Deuteronomy 12:30 - How did Joshua 10:4 - we may Proverbs 18:3 - General Proverbs 23:20 - not Proverbs 28:7 - but Ecclesiastes 7:2 - better Ecclesiastes 10:3 - and he Ecclesiastes 11:9 - walk Isaiah 51:7 - fear Daniel 3:8 - and accused Hosea 7:5 - made Hosea 14:8 - What John 17:14 - the world Acts 17:20 - strange Acts 24:25 - temperance Galatians 5:19 - Adultery Ephesians 4:17 - that ye Ephesians 5:18 - excess Colossians 3:7 - General Titus 3:2 - speak Hebrews 13:13 - General 1 Peter 4:12 - think 1 Peter 4:14 - reproached 2 Peter 2:13 - to riot 1 John 3:12 - And1 Peter 4:4 They means the Gentiles or unconverted nations referred to in verse 3. Think it strange means to be surprised at something as though a novelty had been introduced from the outside. It would especially have the idea of something very unexpected. This describes the impression that was being made on these Gentiles by the conduct of the Christians. The heathen thought there was much reason for indulging in the worldly practices be­cause it brought them gratification for their fleshly lusts. They thought their standard of life was correct and that all normal people should follow it.

When they observed the Christians’ opposite way of life they concluded that something was wrong with them and expressed themselves with evil accusations. Excess of riot; an ex­treme degree of loose and disorderly conduct. Wherein (en hτi). “In which thing” (manner of life). ——————————————————————————– They think it strange (xenizontai). Present passive indicative of xenizτ, old verb (from xenos, stranger), to entertain a guest (Acts 10:23), to astonish (Acts 17:20). See also 1 Peter 4:12. “They are surprised or astonished.” ——————————————————————————– That ye run not with them (mη suntrechontτn humτn). Genitive absolute (negative mη) with present active participle of suntrechτ, old compound, to run together like a crowd or a mob as here (just like our phrase, “running with certain folks”). ——————————————————————————– Into the same excess of riot (eis tηn autηn tηs asτtias anachusin). Anachusin (from anacheτ to pour forth) is a late and rare word, our overflowing, here only in N.T. Asτtias is the character of an abandoned man (asτtos, cf. asτtτs in Luke 15:13), old word for a dissolute life, in N.T. only here, Ephes. 5:18; Titus 1:6. ——————————————————————————– Speaking evil of you (blasphηmountes). Present active participle of blasphηmeτ as in Luke 22:65. “The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race” (Bigg).

1 Peter 4:5

1 Peter 4:51 Pe 4:5 οιG3739 WHO αποδωσουσινG591 [G5692] SHALL RENDER λογονG3056 ACCOUNT τωG3588 TO HIM ετοιμωςG2093 READY εχοντιG2192 [G5723] WHO IS κριναιG2919 [G5658] TO JUDGE “THE” ζωνταςG2198 [G5723] LIVING καιG2532 AND “THE” νεκρουςG3498 DEAD. . shall: Malachi 3:13-15, Matthew 12:36, Luke 16:2, Romans 14:12, Jude 1:14, Jude 1:15 that: Psalms 1:6, Ecclesiastes 12:14, Ezekiel 18:30, Matthew 25:31-46, John 5:22, John 5:23, John 5:28, John 5:29, Acts 10:42, Acts 17:31, Romans 14:10-12, 1 Corinthians 15:51, 1 Corinthians 15:52, 2 Timothy 4:1, James 5:9 John 17:14 - the world Acts 24:25 - judgment Romans 2:16 - God Romans 14:9 - Lord 2 Corinthians 5:10 - we 1 Peter 4:14 - reproached 1 Peter 5:5 - all1 Peter 4:5 Give account denotes that these people who persecute Christians in this world, will have to answer for it to the Lord Jesus Christ, he being ready (authorized and qualified) to judge the quick (living) and the dead. There will be men living when Jesus comes (1 Corinthians 15:51), and they will have to stand before the judgment of Christ, as well as the ones not living. (See Acts 10:42; Acts 17:31.) Who shall give account (hoi apodτsousin logon). Future active indicative of apodidτmi. For this use with logon (account) see Matthew 12:36; Luke 16:2; Acts 19:40; Hebrews 13:17. For the sudden use of the relative hoi see Romans 3:8. ——————————————————————————– To him that is ready to judge (tτi hetoimτs krinonti). Dative, “to the one readily judging,” correct text, not hetoimτs echonti krinai, “to the one ready to judge,” which “softens the rugged original” (Hart). That is Christ apparently (1 Peter 1:13; 2 Corinthians 5:10), but the Father in 1 Peter 1:17. ——————————————————————————– The quick and the dead (zτntas kai nekrous). “Living and dead.” Those living at the time and those already dead (1 Thessalonians 4:15).

1 Peter 4:6

1 Peter 4:61 Pe 4:6 ειςG1519 τουτοG5124 γαρG1063 FOR TO THIS " END " καιG2532 ALSO νεκροιςG3498 TO “THE” DEAD ευηγγελισθηG2097 [G5681] WERE THE GLAD TIDINGS , ιναG2443 THAT κριθωσινG2919 [G5686] THEY MIGHT BE JUDGED μενG3303 INDEED καταG2596 AS REGARDS ανθρωπουςG444 MEN σαρκιG4561 IN “THE” FLESH; ζωσινG2198 [G5725] δεG1161 BUT MIGHT LIVE καταG2596 AS REGARDS θεονG2316 GOD πνευματιG4151 IN “THE” SPIRIT . to them: 1 Peter 3:19, John 5:25, John 5:26 that they: 1 Peter 4:1, 1 Peter 4:2, Matthew 24:9, Romans 8:9-11, 1 Corinthians 11:31, 1 Corinthians 11:32 but: Romans 8:2, Galatians 2:19, Galatians 5:25, Ephesians 2:3-5, Titus 3:3-7, Revelation 14:18 Romans 6:10 - he liveth unto 2 Corinthians 5:15 - that they Galatians 5:16 - Walk1 Peter 4:6 For this cause. For the reason that is about to be stated. This verse does not teach that people will be preached to after they die. Why give the Gospel to dead people when they will not have any opportunity of obeying it then? This is clearly taught in the story of the rich man and Lazarus in Luke 16:19-31. It is im­portant to observe that the words was and are do not have the same tense; the one is past and the other is pres­ent.

The Gospel was preached at some time before Peter was writing, but the ones who received that preaching afterward died. Hence at the time the apostle was writing this epistle he would say they are dead. Judged ac­cording to men in the flesh. At the last day men will be judged according to the way they lived while in the flesh or before they died (2 Corinthians 5:10). If they have been falsely accused notwithstanding their obedience to the Gospel, they will be permitted to live according to God; will live with Him in the spirit or in the spirit world. This grand truth should be comforting to all the true servants of Christ who are persecuted for righteousness’ sake. Was the gospel preached (euηggelisthη). First aorist passive indicative of euaggelizτ. Impersonal use. ——————————————————————————– Even to the dead (kai nekrois). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take “dead” here in the spiritual sense (dead in trespasses and sins as in Colossians 2:13; Ephesians 2:1), but consider it “impossible” for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of psuchη (life) in Matthew 16:25. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment. ——————————————————————————– That they might be judged (hina krithτsin men).

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

1 Peter 4:7-11

“THE FIRST EPISTLE OF PETER”

Living In The End Times (1 Peter 4:7-11)

  1. In 1 Peter 4:2, Peter wrote concerning the Christian that…

“…he should no longer live the rest of his time in the flesh for the lusts of men, but for the will of God.” 2. As an impetus to live out one’s time in the flesh for the will of God, one should remember that we are living in the “end times” - cf. 1 Peter 4:7 a (“But the end of all things is at hand;”)

  1. It might be that Peter actually had reference in this text to the destruction of Jerusalem a. Which was the end of the temple, the Levitical priesthood, and of the Jewish economy b. As MacKnight points out in his commentary: “This epistle being written A.D.67, about a year after the war with the Romans began, which ended in the destruction of Jerusalem and of the Jewish state, Peter, who had heard his Master’s prophecy concerning these events, and concerning the signs of their approach, had good reason to say, that they had approached.”

  2. But whether Peter has in mind the destruction of Jerusalem, or the Lord’s second coming, we can still say “the end of all things is at hand”… a. For even if the Lord Himself does not return for another two thousand years, the time is not long when we who are alive today will be “in the flesh” no more b. With every passing day, “our salvation is nearer than when we first believed”, and the “end” draws ever closer

  3. How then should we live out the rest of our time, living as we do in the “end times”?

[Verses 7-11 provide guidance to “Living In The End Times” and we notice right away that it should involve…]

I. PRAYER THAT IS SERIOUS AND ALERT (1 Peter 4:7) A. PETER HIS EPISTLE…1. The word here is sophroneo , which means… a. To be in one’s right mind b. To exercise self control

  1. to put a moderate estimate upon one’s self, think of one’s self soberly
  2. to curb one’s passions
  1. Words closely related to this are found in 1 Peter 1:13; 1 Peter 5:8(the word “sober”)

B. THIS QUALITY IS NEEDED IN OUR PRAYERS…1. Otherwise we cannot pray as we ought - cf. Ephesians 6:182. That is, with praying that is “watchful” - cf. Luke 21:34-36 [Serious, watchful praying is necessary, therefore, or we might not be ready for that which will come. As we continue in our text, we see that “Living In The End Times” also calls for a…]

II. LOVE THAT IS FERVENT & (1 Peter 4:8) A. THIS IS THE SECOND TIME PETER “FERVENT LOVE”…1. The first time was in 1 Peter 1:222. Where we defined “fervent” as “constant” or “earnest” 3. Here Peter tells us to make such “fervent love” the number one priority (“above all things have fervent love…”) a. This is reminiscent of Paul’s words in Colossians 3:14b. And perhaps a reflection of Jesus’ words in Matthew 22:36-40 B. THE NEED FOR SUCH “FERVENT LOVE” IS SEEN IN ITS POWER TO FORGIVE…1. “for love will cover a multitude of sins” 2. This appears to be a reference to Proverbs 10:12 (“love covers all sins”) 3. To “cover sin” does not mean to ignore it, but as used by James it suggests “fervent love” does what is necessary to restore and forgive the sinner - cf. James 5:19-20 [As the “time of the end” draws near, and the Day of Judgment looms closer, how important it is that we have the kind of love for one another which will encourage us all to get rid of sin in our lives!

As a further expression of “fervent love for one another”, “Living In The End Times” will also involve…]

III. THAT IS (1 Peter 4:9) A. THIS IS AN UNUSUAL USE OF THE WORD “”…1. For the word is philoxenos
a. It literally means “love of strangers” and is normally used in reference to kindness to those we don’t know b. But here Peter applies it to our love towards brethren 2. But if we are to show kindness to those we don’t know, how much more towards those who are “of the household of faith”, our own brethren! - cf. Galatians 6:10 B. THE NEED FOR …1. There is always a need, as our love for one another is a sign of true discipleship - cf. John 13:34-352. But there may be a special need as “the end draws near” a. Several passages suggest that persecution of the saints will increase before Christ returns (so I understand Revelation 20 : 7-9) b. In any period of persecution, when some Christians lose all they have, other Christians need to be ready to provide for their needs - cf. Matthew 25:35-40 C. FOR IT TO BE TRUE , IT MUST BE “WITHOUT “…1. If one shows kindness with a begrudging spirit, can it be said they truly have a love of strangers (or brethren)? 2. Only by placing a higher premium on our brethren than we do on our possessions can we show hospitality without grumbling

[Finally, in keeping with our Lord’s charge to “Do business till I come” (Luke 19:13), “Living In The End Times” requires that we offer…]

IV. SERVICE THAT GOD (10-11) A. EACH PERSON CAN PERFORM A SERVICE…1. By the grace of God, which is “manifold” (multi-faceted), there are various ways one can serve God 2. And each of us are to be “good stewards” (accountable servants) of whatever gifts or abilities we may have 3. Even as Paul wrote to the brethren at Rome in Romans 12:3-8 B. WITH TWO , PETER THE KIND OF SERVICE THAT GOD…1. Those that speak a. They should speak “as the oracles of God” b. Understanding that they are speaking for God:

  1. They should speak only that which God Himself has revealed
  2. With “sound speech that cannot be condemned” - cf. Titus 2:7-82. Those that minister (serve) a. With the ability or strength supplied by God Himself! b. Certainly not with slothfulness - cf. Romans 12:11

  1. “Living In The End Times”, then, is living with the recognition that to God (and Jesus Christ) “belong the glory and dominion forever and ever”

  2. With that recognition, we will be careful to develop: a. Prayer that is serious and alert b. Love that is fervent and forgiving c. Hospitality that is gracious d. Service that glorifies God

How are you living now that “the end of all things is at hand”? Are you glorifying God through Jesus Christ?

1 Peter 4:8

1 Peter 4:81 Pe 4:8 προG4253 BEFORE παντωνG3956 ALL THINGS δεG1161 τηνG3588 BUT ειςG1519 AMONG εαυτουςG1438 αγαπηνG26 LOVE εκτενηG1618 FERVENT εχοντεςG2192 [G5723] HAVING, οτιG3754 BECAUSE αγαπηG26 LOVE καλυψειG2572 [G5692] WILL COVER πληθοςG4128 A αμαρτιωνG266 OF SINS; . above: Colossians 3:14, James 5:12, 3 John 1:2 fervent: Αγαπηνεκτενη G1618, intense love; for love shall cover (or covers, καλυπτει G2572, in the present tense, as several copies read) a multitude of sins; which seems a reference to the proverb, love covereth all sins, Proverbs 10:12. 1 Peter 1:22, 1 Corinthians 13:1-13, 1 Corinthians 14:1, 1 Thessalonians 3:12, 1 Thessalonians 4:9, 1 Thessalonians 4:10, 2 Thessalonians 1:3, 1 Timothy 1:5, Hebrews 13:1, 2 Peter 1:6, 2 Peter 1:7 for: Proverbs 10:12, Proverbs 12:16, Proverbs 17:9, Proverbs 18:13, 1 Corinthians 13:7, James 5:20 shall: or, will Genesis 9:23 - General Genesis 13:8 - brethren Genesis 24:18 - General Daniel 4:27 - break John 15:12 - General Romans 12:9 - love Romans 12:11 - fervent 1 Corinthians 13:4 - suffereth 1 Corinthians 16:14 - General Ephesians 5:2 - walk Philippians 4:8 - are lovely 1 John 3:11 - that we 1 John 3:23 - love 1 John 4:21 - General 2 John 1:5 - that we Revelation 2:19 - charity1 Peter 4:8 The original word for charity means such love for the brethren as causes one to have a genuine inter­est in their welfare. To cover the sins does not mean to shield another in wrong, for that would make the two equally guilty. But there are count­less instances where the sins are not positively proved, or where there might be some question as to the ex­tent of the wrong done, if any. In such cases we should exercise that charity that will give the other person the “ benefit of the doubt.” If that is done the sins will be covered in that they will not be held against the other person nor be spread out publicly. Above all things (pro pantτn). See this phrase in James 5:12. ——————————————————————————– Being fervent (ektenη echontes). Present active participle of echontes and predicate accusative of adjective ektenηs (from ekteinτ, to stretch out), stretched out, here only in N.T., “holding intent you love among yourselves.” ——————————————————————————– For love covereth a multitude of sins (hoti agapη kaluptei plηthos hamartiτn). See James 5:20 for meaning, sins of the one loved, not of the one loving.

1 Peter 4:9

1 Peter 4:91 Pe 4:9 φιλοξενοιG5382 ειςG1519 TO αλληλουςG240 ONE ANOTHER, ανευG427 WITHOUT γογγυσμωνG1112 ; . hospitality: Romans 12:13, Romans 16:23, 1 Timothy 3:2, Titus 1:8, Hebrews 13:2, Hebrews 13:16 without: 2 Corinthians 9:7, Philippians 2:14, Philemon 1:14, James 5:9 Genesis 18:2 - three Genesis 18:6 - three Genesis 24:18 - General Genesis 24:19 - General Genesis 24:25 - General Genesis 26:30 - General Deuteronomy 15:9 - thine eye Judges 19:20 - let all thy wants 1 Samuel 25:11 - Shall I then 2 Kings 4:10 - Let us 1 Chronicles 16:3 - to every one Nehemiah 5:17 - an hundred Job 31:32 - The stranger Proverbs 22:9 - He that hath a bountiful eye Isaiah 21:14 - brought Isaiah 61:3 - that he Matthew 25:14 - and delivered Matthew 25:35 - I was an Luke 19:13 - delivered Acts 10:23 - and lodged Acts 11:29 - every Romans 12:8 - giveth 1 Timothy 4:14 - Neglect 1 Timothy 5:10 - if she have lodged 1 Peter 4:9 Hospitality one to another. This is the treatment to be shown by the brethren toward each other, and is different from that which pertains to “ strangers” (Hebrews 13:2). Since the disciples of Christ have a common relation to Christ, they ought to feel “ at home” when in each other’s com­pany. Without grudging denotes that it will be without murmuring or com­plaining. When brethren extend the hospitality of their homes to each other, it should not be in the attitude of “ have-to” duty, as if they were deal­ing with “ objects of charity.” Using hospitality (philoxenoi). “Friendly to strangers,” old word (from philos, xenos), in N.T. only here and 1 Timothy 3:2; Titus 1:8. No verb here in the Greek. ——————————————————————————– Without murmuring (aneu goggusmou). Like chτris goggusmτn in Philippians 2:14. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew 25:35). Inns were rare and very poor. Hospitality made mission work possible (3 John 1:5).

1 Peter 4:10

1 Peter 4:101 Pe 4:10 εκαστοςG1538 EACH καθωςG2531 AS ελαβενG2983 [G5627] HE χαρισμαG5486 A GIFT, ειςG1519 TO εαυτουςG1438 EACH OTHER αυτοG846 IT διακονουντεςG1247 [G5723] SERVING, ωςG5613 AS καλοιG2570 GOOD οικονομοιG3623 ποικιληςG4164 OF “THE” VARIOUS χαριτοςG5485 GRACE θεουG2316 OF GOD. . every: Matthew 25:14, Matthew 25:15, Luke 19:13, Romans 12:6-8, 1 Corinthians 4:7, 1 Corinthians 12:4-11 minister: Matthew 20:28, Matthew 25:44, Mark 10:45, Luke 8:3, Romans 15:25, Romans 15:27, 2 Corinthians 9:1, 2 Timothy 1:18, Hebrews 6:10 good: Matthew 24:45, Matthew 24:14, Matthew 24:21, Luke 12:42, Luke 16:1-8, 1 Corinthians 4:1, 1 Corinthians 4:2, Titus 1:7 the manifold: 1 Corinthians 3:10, 1 Corinthians 12:4, 1 Corinthians 15:10, 2 Corinthians 6:1, Ephesians 3:8, Ephesians 4:11 Genesis 47:14 - Joseph brought Deuteronomy 26:10 - I have 2 Kings 4:10 - Let us 1 Chronicles 29:2 - with all Nehemiah 5:17 - an hundred Matthew 20:8 - unto Matthew 25:17 - he also Matthew 25:35 - I was an Luke 16:2 - give John 3:27 - A man Acts 3:6 - but Romans 15:15 - because 1 Corinthians 3:5 - even 1 Corinthians 7:17 - as God 1 Corinthians 12:7 - General 1 Corinthians 16:15 - to the 2 Corinthians 8:6 - grace 2 Corinthians 8:12 - if 2 Corinthians 8:19 - to the 2 Corinthians 9:8 - all grace 2 Corinthians 10:13 - according Galatians 2:9 - the grace Ephesians 4:7 - grace Philippians 1:11 - are 1 Thessalonians 4:11 - and to do 1 Timothy 3:13 - used 2 Timothy 1:6 - that 1 Peter 4:11 - if 3 John 1:5 - General1 Peter 4:10 Received the gift. The pre­ceding verse deals with hospitality, hence the present one has that subject principally under consideration, so that the gift has special application to the good things of life with which one can manifest hospitality. He should not be selfish with the favors he has in possession since they all came from God and the disciple is but a steward (agent) under Him. Of course the principle of this passage will logically apply to any talent a man may possess. Gift (charisma). Late N.T. word (in late papyri) from charizomai, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1 Corinthians 12:4; 1 Corinthians 12:9; 1 Corinthians 12:29-31; Romans 12:6). ——————————————————————————- Ministering (diakonountes). Present active participle plural of diakoneτ, common verb (Matthew 20:28), though hekastos (each) is singular. ——————————————————————————- As good stewards (hτs kaloi oikonomoi). For “steward” (oikonomos, house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See kalos used with diakonos in 1 Timothy 4:6. ——————————————————————————- Of the manifold grace of God (poikilηs charitos theou). For poikilos (many-colored) see notes on 1 Peter 1:6; James 1:2.

1 Peter 4:11

1 Peter 4:111 Pe 4:11 ειG1487 IF τιςG5100 ANYONE λαλειG2980 [G5719] SPEAKS ωςG5613 AS λογιαG3051 ORACLES θεουG2316 OF GOD; ειG1487 IF τιςG5100 ANYONE διακονειG1247 [G5719] SERVES ωςG5613 AS εξG1537 OF ισχυοςG2479 ηςG3739 WHICH χορηγειG5524 [G5719] οG3588 θεοςG2316 GOD; ιναG2443 THAT ενG1722 IN πασινG3956 ALL THINGS δοξαζηταιG1392 [G5747] οG3588 MAY BE θεοςG2316 GOD διαG1223 THROUGH ιησουG2424 JESUS χριστουG5547 CHRIST, ωG3739 TO WHOM εστινG2076 [G5748] IS ηG3588 THE δοξαG1391 GLORY καιG2532 AND τοG3588 THE κρατοςG2904 MIGHT ειςG1519 TO τουςG3588 THE αιωναςG165 AGES τωνG3588 OF THE αιωνωνG165 AGES. αμηνG281 AMEN. . any: Isaiah 8:20, Jeremiah 23:22, Ephesians 4:29, Colossians 4:6, James 1:19, James 1:26, James 3:1-6 as the: Acts 7:38, Romans 3:2, Hebrews 5:12 if: 1 Peter 4:10 the ability: 1 Chronicles 29:11-16, Romans 12:6-8, 1 Corinthians 3:10, 1 Corinthians 12:4 that: 1 Peter 2:5, 1 Corinthians 6:20, 1 Corinthians 10:31, 2 Corinthians 9:13, Ephesians 3:20, Ephesians 3:21, Ephesians 5:20 through: 1 Peter 2:5, Philippians 1:11, Philippians 2:11 to whom: 1 Peter 5:11, Romans 16:27, Ephesians 3:21, 1 Timothy 1:17, 1 Timothy 6:16, Jude 1:25, Revelation 1:5, Revelation 1:6 dominion: Psalms 145:13, Daniel 4:3, Daniel 4:34, Daniel 7:14, Matthew 6:13, Revelation 5:12-14 Leviticus 8:29 - General Leviticus 9:21 - the breasts Deuteronomy 15:10 - thine heart Deuteronomy 26:10 - I have 2 Samuel 16:23 - as if 1 Chronicles 17:24 - that thy name 1 Chronicles 26:8 - able men 1 Chronicles 29:2 - with all 2 Chronicles 17:9 - the book Psalms 50:15 - glorify Son 7:13 - I have Isaiah 43:7 - for my Isaiah 44:23 - glorified Isaiah 55:13 - for a Zechariah 14:20 - shall there Malachi 2:2 - to give Matthew 5:16 - and Matthew 6:2 - when Matthew 20:26 - minister Matthew 24:45 - is Luke 20:25 - unto God John 3:27 - A man John 7:18 - that speaketh John 11:4 - for John 13:31 - and God John 15:8 - is John 21:19 - by Acts 4:32 - ought Romans 1:8 - through Romans 6:11 - through Romans 12:3 - I say Romans 15:15 - because 1 Corinthians 7:17 - as God 1 Corinthians 12:7 - General 2 Corinthians 4:15 - the abundant 2 Corinthians 8:3 - to 2 Corinthians 8:19 - to the Galatians 2:9 - the grace Ephesians 1:6 - praise Colossians 3:17 - giving 1 Thessalonians 4:11 - and to do 1 Timothy 3:13 - used 2 Timothy 1:6 - that Hebrews 13:15 - the sacrifice 1 Peter 2:9 - show 1 Peter 2:12 - glorify 1 Peter 5:10 - settle 3 John 1:5 - General Revelation 5:13 - blessing 1 Peter 4:11 Speak as the oracles of God. In old times certain persons were consulted who were supposed to have special or superhuman knowl­edge. Those who believed in them would go there for information, then speak or deliver that information to others. The persons thus consulted were referred to as “ oracles.” Myers Ancient History says the following on this subject: “ The Romans, like the Greeks, thought that the will of the gods was communicated to men by means of oracles, and by strange sights, unusual events, or singular co­incidences.” Peter therefore means for the disciples to speak as the oracles of God (the Bible) and not those of superstition. If any man minister or serve, let him do what­ever his ability under God will en­able him to do. By such performances the glory will go to God who is the giver of all talents, and all will be accomplished through Christ. Domin­ion (rule or authority, Matthew 28:18) for ever and ever signifies that Jesus is to reign until he has put all foes beneath His feet (1 Corinthians 15:25), If any man speaketh (ei tis lalei). Condition of first class, assumed as a fact. ——————————————————————————– Speaking as it were oracles of God (hτs logia theou). No predicate in this conclusion of the condition. For logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Logion (old word) is a diminutive of logos (speech, word). It can be construed here as nominative or as accusative.

The verb has to be supplied. ——————————————————————————– If any one ministereth (ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here. ——————————————————————————– Which God supplieth (hηs chorηgei ho theos). Ablative case (hηs) of the relative attracted from the accusative hηn, object of chorηgei (present active indicative of chorηgeτ, old verb, to supply from chorηgos, chorus leader, in N.T. only here and 2 Corinthians 9:10). Peter has the compound epichorηgeτ in 2 Peter 1:5; 2 Peter 1:11. God is the supplier of strength. ——————————————————————————– That God may be glorified (hina doxazηtai ho theos).

Purpose clause with hina and the present passive subjunctive of doxazτ. See John 15:8. ——————————————————————————– Whose is (hτi estin). “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Jude 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philippians 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6.

1 Peter 4:12-19

“THE FIRST EPISTLE OF PETER”

Persevering Through Persecution (1 Peter 4:12-19)

  1. We have observed in our study of 1st Peter that the original recipients of this epistle were undergoing “various trials”-1 Peter 1:6

  2. In an earlier lesson, “Preparing For Persecution” (1 Peter 3:13-18), we saw where Peter gave instructions on how they (and we) should prepare themselves for hard times

  3. Now in 1 Peter 4:12-19, Peter continues to discuss persecution, but with a slightly different slant

  4. The slant is that he now mentions things that relate to “Persevering Through Persecution”, not just preparing for it

[While we might not ever endure “physical” persecution, it is unlikely that we will escape occasional “verbal” or “social” persecution.

Therefore, what Peter has to say can be of great benefit to help us persevere in such circumstances. For example, we should…]

I. EXPECT (1 Peter 4:12) A. IT IS NOT UNUSUAL…1. A point Peter stresses twice in this verse a. “do not think it strange” b. “as though some strange thing happened to you” 2. It is something other Christians were experiencing at that time as well - 1 Peter 5:93. Jesus warned His disciples of hard times to come - John 15:18-214. Why does God allow such things to happen? Read on…

B. “FIERY TRIALS” SERVE TO TRY ONE’S FAITH…1. Just as gold is tested by fire, so our faith is tested by persecution - cf. 1 Peter 1:6-72. This is why God allows the devil to bring such persecution (remember Job?) 3. But just as God blessed Job after his trials, so He will bless us! - cf. 1 Peter 5:10 [As someone has said, “First comes the cross, then comes the crown.” So don’t be surprised if you find yourself facing ridicule, ostracism, even physical persecution for the cause of Christ. (cf. Acts 14:22; 2 Timothy 3:12). Should it come, what then…?]

II. REJOICE IN (1 Peter 4:13-14) A. THE CALL TO REJOICE IS NOTHING NEW…1. Jesus taught it in His sermon on the mount - Matthew 5:11-122. Paul found reason to “glory in tribulations” - Romans 5:3-53. And James taught that trials ought to be an occasion for joy

  • James 1:2-4 B. WHY REJOICE IN ?1. As explained by Jesus… a. “for great is your reward in heaven” b. “for so they persecuted the prophets who were before you”
  1. As explained by Paul… a. “tribulation produces perseverance” b. Which in turn produces “character, and character, hope”
  2. As explained by James… a. “the testing of your faith produces patience” b. And patience can help one be “perfect and complete, lacking nothing”

C. PETER OFFERS THREE REASONS TO REJOICE IN …1. It means glory in the future… a. “when His glory is revealed, you may also be glad with exceeding joy” b. This will occur at His second coming - cf. 2 Thessalonians 1:10-122. It means blessing in the present… a. “blessed are you, for the Spirit of glory and of God rests upon you” b. A reference to the Holy Spirit, and possibly alluding to that blessing…

  1. Described by Jesus in Luke 12:11-12; Luke 21:12-152) Exemplified in the case of Stephen - Acts 7:54-60c. Such a blessing might have limited application to the special circumstances of the first century, but God’s grace will still provide whatever we need to endure trials - cf. 1 Corinthians 10:133. It means Christ is glorified… a. “on your part He is glorified” b. When we endure persecution through the strength Jesus gives us, we make manifest the “life” (power) of Jesus
  • cf. 2 Corinthians 4:7-11c. And so by our conduct we can bring glory to Christ (God)
  • cf. 1 Peter 2:12 [We have every reason, then, to rejoice in times of persecution. But for us to make the most of such situations, we need not only to “rejoice”, but also to “reflect”. I.e., use the time to…]

III. EXAMINE YOUR LIFE (1 Peter 4:15-18) A. IF WE MUST SUFFER, MAKE IT …1. Make sure it is not for reasons listed by Peter… a. E.g., as a murderer, a thief, an evildoer b. Or for doing what often brings unnecessary suffering to the church: “as a busybody in other people’s matters” 2. Make sure it is because we are Christians… a. In which have an opportunity to glorify God b. In which we can demonstrate the grace He gives us to endure it

B. THE OF NOT …1. God allows persecution of the righteous because it serves as one way to judge “the house of God” (i.e., God’s family, the church) - 1 Peter 4:172. As Paul wrote, it is “evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer” - 2 Thessalonians 1:4-53. If God is willing to so “judge” His own faithful children, what about those who are disobedient? As Peter asks: a. “What will be the end of those who do not obey the gospel of God?” b. “Where will the ungodly and the sinner appear?” 4. Paul provides the answer, in 2 Thessalonians 1:6-9… a. Those God will “repay with tribulation” b. Jesus will come “in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ” c. Yes, they “shall be punished with everlasting destruction”

[In view of the coming Judgment of God, of which the persecution of the saved is only a precursor, use times of persecution to reflect and make sure of our standing before God.

Finally, you can be successful in “Persevering Through Persecution” if you will…]

IV. COMMIT TO GOD (1 Peter 4:19) A. “HOW” TO COMMIT TO GOD…1. By doing good, no matter the circumstances a. Whatever evil is done to you, respond by doing good - cf. Luke 6:27-28b. Remember the example of Jesus (Luke 23:34) and Stephen (Acts 7:59-60) 2. Don’t let persecution be an excuse for misconduct

B. “WHY” TO COMMIT TO GOD…1. Because God is a “faithful Creator” 2. As “Creator”, He has the power to do what is right in the end 3. As “faithful” (trustworthy), He can be trusted to do what is right in the end

  1. Certainly we should hope and pray that we never have to endure the sort of persecution experienced by the early Christians

  2. But if we do, will we be prepared? We can be, if we take to heart the words of the apostle Peter as found in his epistle!

As for being prepared, have you yet “obeyed” the gospel?

Some may think it odd that the gospel is to be “obeyed”, and not just “believed”; but both Peter and Paul warn of the end of those “who do not obey the gospel” (1 Peter 4:19; 2 Thessalonians 1:8).

How does one obey the gospel? - cf. Mark 16:15-16

1 Peter 4:13

1 Peter 4:131 Pe 4:13 αλλαG235 BUT καθοG2526 AS κοινωνειτεG2841 [G5719] YE HAVE SHARE τοιςG3588 τουG3588 IN THE χριστουG5547 OF CHRIST παθημασινG3804 , χαιρετεG5463 [G5720] REJOICE, ιναG2443 THAT καιG2532 ALSO ενG1722 IN τηG3588 THE αποκαλυψειG602 τηςG3588 δοξηςG1391 OF GLORY αυτουG846 HIS χαρητεG5463 [G5647] YE MAT REJOICE αγαλλιωμενοιG21 [G5740] . . rejoice: 1 Peter 1:6, Matthew 5:12, Luke 6:22, Luke 6:23, Acts 5:41, Acts 16:25, Romans 5:3, 2 Corinthians 4:17, 2 Corinthians 12:9, 2 Corinthians 12:10, James 1:2, James 1:3 ye are: 1 Peter 5:1, 1 Peter 5:10, Romans 8:17, 2 Corinthians 1:7, 2 Corinthians 4:10, Philippians 3:10, Colossians 1:24, 2 Timothy 2:12, Revelation 1:9 when: 1 Peter 1:5, 1 Peter 1:6, 1 Peter 1:13, Matthew 16:27, Matthew 25:31, Mark 8:38, Luke 17:30, 2 Thessalonians 1:7-10, Revelation 1:7 ye may: 1 Peter 1:8, Isaiah 25:9, Isaiah 35:10, Isaiah 51:11, Matthew 25:21, Matthew 25:23, Matthew 25:34 Psalms 34:19 - Many Proverbs 15:15 - but Proverbs 27:17 - so Isaiah 43:2 - when thou walkest Daniel 3:23 - fell Habakkuk 3:18 - I will rejoice Malachi 3:3 - sit Mark 8:34 - take John 15:21 - all John 16:22 - and your Acts 13:52 - were Romans 2:7 - glory Romans 3:23 - of Romans 8:18 - the glory Romans 8:30 - he justified Romans 12:12 - Rejoicing 1 Corinthians 1:7 - coming 2 Corinthians 6:10 - sorrowful Philippians 1:7 - partakers of my Philippians 1:29 - it is Philippians 4:4 - alway 2 Timothy 1:8 - be thou Hebrews 3:14 - we are James 1:12 - the crown 1 Peter 3:14 - if 1 Peter 5:9 - the same 1 John 4:17 - as 1 Peter 4:13 They would not rejoice in the sufferings as though they are things that give pleasure in them­selves. To pretend to find such to be enjoyable would be affectation. The re­joicing is over the thought of being a partaker or partner with Christ. If His disciples share in his suffering they may expect to have a part in His glory when the day of redemption arrives. Inasmuch (katho). “In so far forth as” (“according to which thing”), old conjunction, in N.T. only here and 2 Corinthians 8:12; Romans 8:26. ——————————————————————————– Ye are partakers of (koinτneite). Present active indicative of koinτneτ, old verb (from koinτnos, partner), to share in either with genitive (Hebrews 2:14) or dative as here (pathηmasin). ——————————————————————————– That ye may rejoice with exceeding joy (hina charηte agalliτmenoi). Purpose clause with hina and second aorist passive subjunctive of chairτ, with the present middle participle of agalliaτ to exult (1 Peter 1:8), “that ye may rejoice exulting.” See 1 Peter 1:6-8 for this same idea associated with the second coming of Christ as here.

1 Peter 4:14

1 Peter 4:141 Pe 4:14 ειG1487 IF ονειδιζεσθεG3679 [G5743] YE ARE ενG1722 IN “THE” ονοματιG3686 NAME χριστουG5547 OF CHRIST, μακαριοιG3107 BLESSED " ARE YE “; οτιG3754 BECAUSE τοG3588 τηςG3588 THE " SPIRIT " δοξηςG1391 OF GLORY καιG2532 AND τοG3588 τουG3588 THE θεουG2316 OF GOD πνευμαG4151 SPIRIT εφG1909 UPON υμαςG5209 YOU αναπαυεταιG373 [G5731] RESTS; καταG2596 μενG3303 αυτουςG846 ON THEIR PART βλασφημειταιG987 [G5743] HE IS , καταG2596 δεG1161 υμαςG5209 BUT ON YOUR PART δοξαζεταιG1392 [G5743] . . ye be: 1 Peter 2:19, 1 Peter 2:20, 1 Peter 3:14, 1 Peter 3:16 reproached: 1 Peter 4:4, 1 Peter 4:5, Psalms 49:9, Psalms 89:51, Isaiah 51:7, Matthew 5:11, Luke 6:22, John 7:47-52, John 8:48, John 9:28, John 9:34, 2 Corinthians 12:10 happy: 1 Kings 10:8, Psalms 32:1, Psalms 32:2, Psalms 146:5, James 1:12, James 5:11 for: Numbers 11:25, Numbers 11:26, 2 Kings 2:15, Isaiah 11:2 on: Acts 13:45, Acts 18:6, 2 Peter 2:2 but: 1 Peter 2:12, 1 Peter 3:16, Matthew 5:16, Galatians 1:24, 2 Thessalonians 1:10-12 Genesis 39:14 - he came Genesis 39:21 - the Lord 2 Samuel 6:22 - more vile Psalms 31:11 - I was Psalms 38:20 - because Psalms 50:15 - glorify Psalms 119:22 - for I have Psalms 119:46 - will not Proverbs 18:3 - General Son 5:7 - took Isaiah 25:8 - rebuke Isaiah 43:7 - for my Isaiah 60:1 - the glory Isaiah 61:3 - that he Jeremiah 15:15 - know Jeremiah 20:8 - the word Jeremiah 20:18 - with Jeremiah 37:14 - said Daniel 6:4 - but Matthew 19:29 - my Luke 2:34 - for a Luke 9:26 - whosoever Luke 21:17 - for John 11:4 - for John 16:22 - and your Acts 4:9 - the good Acts 9:16 - for Acts 11:26 - were Acts 16:25 - sang Acts 25:7 - and laid Acts 26:31 - This man Acts 28:22 - for Romans 2:7 - glory Romans 8:30 - he justified 1 Corinthians 4:10 - for 2 Corinthians 6:8 - evil 2 Corinthians 12:9 - the power Philippians 1:11 - are Philippians 3:10 - and the fellowship 2 Thessalonians 1:5 - manifest 2 Thessalonians 1:12 - the name 1 Timothy 3:7 - lest 1 Timothy 4:10 - therefore 1 Timothy 5:14 - give 2 Timothy 1:8 - ashamed Hebrews 11:26 - the reproach Hebrews 12:2 - despising Hebrews 13:13 - General 1 John 4:17 - as1 Peter 4:14 To be reproached means to be reviled or have belittling things said of one. If that kind of treatment is given to a man because of his con­nection with Christ, he then will have much reason to rejoice on the prin­ciple set forth in the preceding verse. Such enemies unconsciously recognize the glory (honor) of God that has been bestowed upon His servants by the Spirit. It should be observed that no specific wrong is charged against the disciple, only he is reproached just because of his profession of faith in Christ. Their part refers to the ene­mies who revile the disciples because of their devotion to Christ. Your part means that the persecuted disciples feel glorified or honored by such treat­ment, because it is an acknowledge­ment that the worst that can be said of them is that they are believers in Christ. If ye are reproached (ei oneidizesthe). Condition of first class assumed as true with ei and present passive indicative of oneidizτ, for which verb see James 1:5. ——————————————————————————– For the name of Christ (en onomati Christou). “In the matter of the name of Christ.” For the idea see Matthew 5:11-12; Matthew 19:29; Acts 5:41; Acts 9:16; Acts 21:13. This is the only N.T. example of just onoma Christou, here used because of the use of Christianos in 1 Peter 4:16. For the beatitude makarioi see Matthew 5:11-12. ——————————————————————————– The Spirit of glory and the Spirit of God (to tηs doxηs kai to tou theou pneuma). Note repetition of the article (to) though pneuma only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God. ——————————————————————————– Resteth upon you (eph’ hηmas anapauetai).

Quotation from Isaiah 11:2. Present middle indicative of anapauτ, to give rest, refresh (Matthew 11:28). “He rests upon the Christian as the Shechinah rested upon the tabernacle” (Bigg). Cf. 1 Peter 1:8; Matthew 3:16.

1 Peter 4:15

1 Peter 4:151 Pe 4:15 μηG3361 γαρG1063 NOT τιςG5100 ANYONE υμωνG5216 OF YOU πασχετωG3958 [G5720] LET SUFFER ωςG5613 AS φονευςG5406 A , ηG2228 OR κλεπτηςG2812 THIEF, ηG2228 OR κακοποιοςG2555 EVIL DOER, ηG2228 OR ωςG5613 AS αλλοτριοεπισκοποςG244 OF OTHER PEOPLE’S MATTERS; . suffer: 1 Peter 2:20, Matthew 5:11, 2 Timothy 2:9 a busybody: Αλλοτριοεπισκοπος G244, an inspector of another; meddling with other people’s concerns. 1 Thessalonians 4:11, 2 Thessalonians 3:11, 1 Timothy 5:13 Job 36:21 - this Acts 21:39 - suffer 1 Corinthians 6:10 - thieves 1 Timothy 3:1 - bishop 1 Timothy 4:10 - therefore 1 Timothy 5:14 - give 1 Peter 4:15 Suffer is from the Greek word pascno, and Thayer defines it at this place (and many others) as fol­lows: “ To suffer, to undergo evils, to be afflicted.” Peter applies his instruc­tion to specific actions that are wrong, and hence to things that the disciples could commit but should not. They are forbidden to act in such a way that they could justly be made to suffer for it. The apostle is not expect­ing his readers to prevent such mis­treatment being unjustly forced upon them, for that would be requiring what might be impossible. He means for them not to be guilty and thus bring suffering upon themselves as a punishment for the deeds now to be mentioned. Murderer and thief are specific and it would be proper for them to be made to suffer were they guilty of being such persons. Evildoer seems more general yet it refers to any violation of law and in any given instance the accusation could be made specific. Busybody in other men’s mat­ters all comes from one Greek word allotriokpiskoros,. and Thayer defines it as follows: “ One who takes the supervision of affairs pertaining to others and in no wise to himself, a meddler in other men’ s affairs.” He then gives the following explanation of the origin of the word: “ The writer seems to refer to those who. with holy but intemperate zeal, meddle with the affairs of the Gentiles— whether public or private, civil or sacred— in order to make tliem conform to the Christian standard.” The lexicons of Robinson and Strong give virtually the same definition and explanation of the word, which is not in any other passage in the New Testament. Let no one of you suffer (mη tis humτn paschetτ). Prohibition with mη and present active imperative (habit prohibited). ——————————————————————————– As (hτs). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (kakopoios, evildoer, 1 Peter 2:12; 1 Peter 2:14), and one unusual term allotriepiscopos (a meddler in other men’s matters). Note η hτs (or as) = or “also only as” (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys.

Areop. and late eccles. writers) from allotrios (belonging to another, 2 Corinthians 10:15) and episkopos, overseer, inspector, 1 Peter 2:25). The idea is apparently one who spies out the affairs of other men. Deissmann (Bible Studies, p. 224) gives a second-century papyrus with allotriτn epithumηtηs a speculator alienorum. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to “things forbidden.” Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (Church in the Roman Empire, pp. 293, 348) thinks the word refers to breaking up family relationships.

Hart refers us to the gadders-about in 1 Thessalonians 4:11; 2 Thessalonians 3:11 and women as gossipers in 1 Thessalonians 5:13. It is interesting to note also that episkopos here is the word for “bishop” and so suggests also preachers meddling in the work of other preachers.

1 Peter 4:16

1 Peter 4:161 Pe 4:16 ειG1487 δεG1161 BUT IF ωςG5613 AS χριστιανοςG5546 A , μηG3361 NOT αισχυνεσθωG153 [G5744] LET HIM BE ASHAMED, δοξαζετωG1392 [G5720] δεG1161 τονG3588 BUT LET HIM GLORIFY θεονG2316 GOD ενG1722 τωG3588 IN μερειG3313 RESPECT τουτωG5129 THIS. . as: 1 Peter 4:19, 1 Peter 3:17, 1 Peter 3:18, Acts 11:26, Acts 26:28, Ephesians 3:13-15 let him not: Isaiah 50:7, Isaiah 54:4, Philippians 1:20, 2 Timothy 1:12, Hebrews 12:2, Hebrews 12:3 but: Isaiah 24:15, Acts 5:41, Romans 5:2-5, Philippians 1:29, James 1:2-4 Job 36:21 - this Matthew 24:9 - shall they Acts 21:39 - suffer Acts 27:35 - in Romans 1:16 - I am Romans 5:3 - but we1 Peter 4:16 Any man suffer. These words are not in the Greek text in this verse, but they are justified by the language in the preceding verse. To suffer as a Christian is the same as to suffer for the name of Christ as in verse 14. For the significance of the name Christian, see the comments at Acts 11:26 in the first volume of the New Testament Commentary. To suffer as a Christian does not specify any wrong-doing on the part of the accused, but only means persecution for being a follower of Christ. A man need not be ashamed for being a fol­lower of Him and of having such an experience, for it promises him the recognition of Christ before his Father in heaven (Matthew 10:32); for this reason he may glorify God or give God the glory. On this behalf means in this respect or because of this great honor. But if as a Christian (ei de hτs Christianos). Supply the verb paschei (condition of first class, “if one suffer as a Christian”). This word occurs only three times in the N.T. (Acts 11:26; Acts 26:28; 1 Peter 4:16). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts 11:26). Each instance bears that idea. It is not the usual term at first like mathηtai (disciples), saints (hagioi), believers (pisteuontes), etc.

The Jews used Nazτraioi (Nazarenes) as a nickname for Christians (Acts 24:5). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled Chrηstianoi (i, ei and η pronounced alike). ——————————————————————————– Let him not be ashamed (mη aischunesthτ). Prohibition with mη and present passive imperative of aischunτ. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark 14:68).

See the words of Jesus in Mark 8:38 and Paul’s in 2 Timothy 1:12. Peter is not ashamed now. In this name (en tτi onomati toutτi). Of Christian as in Mark 9:41, “because ye are Christ’s.”

1 Peter 4:17

1 Peter 4:171 Pe 4:17 οτιG3754 BECAUSE οG3588 THE καιροςG2540 τουG3588 TIME “FOR” αρξασθαιG756 [G5670] TO HAVE BEGUN τοG3588 THE κριμαG2917 αποG575 FROM τουG3588 THE οικουG3624 τουG3588 HOUSE θεουG2316 OF GOD " IS COME “; ειG1487 δεG1161 BUT IF πρωτονG4412 FIRST αφG575 FROM ημωνG2257 US, τιG5101 WHAT τοG3588 THE τελοςG5056 END τωνG3588 OF THOSE απειθουντωνG544 [G5723] τωG3588 τουG3588 THE θεουG2316 OF GOD ευαγγελιωG2098 GLAD TIDINGS? . judgment: Isaiah 10:12, Jeremiah 25:29, Jeremiah 49:12, Ezekiel 9:6, Malachi 3:5, Matthew 3:9, Matthew 3:10, Luke 12:47, Luke 12:48 and if: Luke 23:31 what: Matthew 11:20-24, Luke 10:12-14, Hebrews 2:2, Hebrews 2:4, Hebrews 12:24, Hebrews 12:25 obey: 1 Peter 2:8, Galatians 3:1, Galatians 5:7, 2 Thessalonians 1:8, Hebrews 5:9, Hebrews 11:8 Genesis 28:17 - the house Leviticus 10:3 - before Leviticus 19:30 - reverence Deuteronomy 32:51 - because ye Judges 2:2 - but ye have 1 Samuel 4:18 - his neck 1 Samuel 6:19 - he smote 1 Kings 2:29 - he is by 1 Kings 13:24 - a lion 1 Kings 13:26 - the man 2 Kings 18:12 - they obeyed not 2 Chronicles 28:10 - not with Proverbs 11:31 - General Jeremiah 25:18 - Jerusalem Lamentations 1:9 - she remembereth Ezekiel 7:7 - the time Amos 3:2 - therefore Obadiah 1:16 - as ye Zechariah 14:21 - in the Matthew 7:13 - that Matthew 22:7 - he was Matthew 24:8 - General Mark 13:29 - know Luke 13:1 - mingled Luke 21:23 - great Acts 13:41 - for Romans 2:8 - and do not Romans 2:9 - of the Jew Romans 5:3 - but we Romans 6:17 - but ye Romans 6:21 - for the 1 Corinthians 7:26 - that 1 Timothy 5:12 - damnation Hebrews 2:3 - How 1 Peter 1:22 - in 1 Peter 3:1 - obey1 Peter 4:17 Is come has been supplied by the King James Version, but the words are inserted in square brackets by the Englishmen’s Greek New Tes­tament, and they are included also in three other translations that I have examined. It is an important item in explaining this passage, for it shows that whatever Peter meant by judg­ment was not to wait until the last day of the world. Hence the word re­fers to the persecutions that God will let come on His people in this life, to test their faith whether they are gen­uine children of God. With this thought in mind I will ask the reader to see the following passages. (1 Corinthians 11:19; 2 Timothy 3:12;Hebrews 12:6-11; James 1:2-4.) Us and house of God are used in the same connection which shows who is to receive the judgment mentioned; it means the Christians. If good people like Christians deserve the unpleasant experiences in the form of persecu­tions in order to keep them in the line of obedience, then certainly those who make no profession at all will come to a sad end afterward. For the time is come (hoti ho kairos). No predicate, probably estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter Ezekiel 9). The construction is unusual with tou arxasthai (genitive articular aorist middle infinitive of archτ), not exactly purpose or result, and almost in apposition (epexegetic), but note tou elthein used as subject in Luke 17:1. The persecution on hand (1 Peter 1:7) was a foretaste of more to come. By “house of God” he can mean the same as the “spiritual house” of 1 Peter 2:5 or a local church.

Biggs even takes it to refer to the family. ——————————————————————————– And if it begin first at us (ei de prτton aph’ hηmτn). Condition of first class again, with the verb archetai understood. “From us” (aph’ hηmτn) more exactly. ——————————————————————————– End (telos). Final fate. ——————————————————————————– Of them that obey not the gospel of God (tτn apeithountτn tτi tou theou euaggeliτi). “Of those disobeying the gospel of God.” See the same idea in Romans 2:8. See Mark 1:14 for believing in the gospel.

1 Peter 4:18

1 Peter 4:181 Pe 4:18 καιG2532 AND ειG1487 IF οG3588 THE δικαιοςG1342 μολιςG3433 WITH σωζεταιG4982 [G5743] IS SAVED, οG3588 THE ασεβηςG765 UNGODLY καιG2532 AND αμαρτωλοςG268 SINNER πουG4226 WHERE φανειταιG5316 [G5695] SHALL APPEAR? . if: 1 Peter 5:8, Proverbs 11:31, Jeremiah 25:29, Ezekiel 18:24, Zechariah 13:9, Matthew 24:22-24, Mark 13:20-22, Luke 23:31, Acts 14:22, Acts 27:24, Acts 27:31, Acts 27:42-44, 1 Corinthians 10:12, Hebrews 4:1, Hebrews 10:38, Hebrews 10:39 where: Psalms 1:4, Psalms 1:5, Romans 1:18, Romans 5:6, 2 Peter 2:5, 2 Peter 2:6, 2 Peter 3:7, Jude 1:15 the sinner: Genesis 13:13, 1 Samuel 15:18, Luke 15:1, Romans 5:8 1 Samuel 4:18 - his neck 1 Kings 13:24 - a lion 2 Chronicles 28:10 - not with Jeremiah 49:12 - they whose Ezekiel 5:3 - a few Ezekiel 9:6 - and begin Matthew 3:10 - is hewn Matthew 7:13 - that Matthew 22:7 - he was Matthew 24:8 - General Mark 13:29 - know Luke 7:37 - which Luke 13:1 - mingled Acts 27:10 - damage Acts 27:44 - that 1 Corinthians 3:15 - yet 1 Timothy 1:9 - the ungodly Hebrews 2:3 - How1 Peter 4:18 Righteous searcely be saved. The salvation of the righteous is no uncertain matter, and the Bible in no place indicates any doubt about it. As to whether a man becomes and remains righteous is another subject, and he is warned all through the word of God to be watchful and not become slack in his service to the Lord. But our passage is speaking only of the faithful and so far as the salvation of them is concerned the scriptures are definite. (See John 10:28; John 11:26 : 2 Timothy 2:19; 2 Peter 1:10-11 : Revelation 20:6.) The word for scarcely is defined “ with difficulty” bv Thayer, hence we should have no trouble in understanding t lie statement. The trials that will be forced upon Christians by the foe will make the conflict difficult, but if they will be faithful to the end in spite of the difficulties (which is something that all who will can do), then their salvation is as sure as that the Lord lives. If the words ungodly and sinner are used separately they mean virtually the same.

Peter uses them in one sentence hence he recognizes a distinction. Un­godly his direct reference to a man’s deliberate disrespect for God, while sinner has more reference to the kind of personal life he is following with­out any special consideration of what he thinks of God. Of course both men described are wrong and will not be saved unless they repent. The ques­tion about where they shall appear is an implied declaration that they will appear or show up at the day of judg­ment on the left side of Him before whom all nations will be gathered (Matthew 25:31-33). And if the righteous is scarcely saved (kai ei ho dikaios molis sτzetai). First-class condition again with ei and present passive indicative of sτzτ. Quotation from Proverbs 11:31. See 1 Peter 3:12; 1 Peter 3:14; Matthew 5:20. But the Christian is not saved by his own righteousness (Philippians 3:9; Revelation 7:14). For molis see Acts 14:18 and for asebηs (ungodly, without reverence) see Romans 4:5; 2 Peter 2:5. ——————————————————————————– Will appear (phaneitai). Future middle of phainτ, to show. For the question see Mark 10:24-26.

1 Peter 4:19

1 Peter 4:191 Pe 4:19 ωστεG5620 καιG2532 ALSO οιG3588 THEY WHO πασχοντεςG3958 [G5723] SUFFER καταG2596 TO τοG3588 THE θελημαG2307 τουG3588 WILL θεουG2316 OF GOD ωςG5613 AS πιστωG4103 TO A κτιστηG2939 CREATOR παρατιθεσθωσανG3908 [G5744] LET HIM COMMIT ταςG3588 ψυχαςG5590 εαυτωνG1438 THEIR SOULS ενG1722 IN αγαθοποιιαG16 WELL DOING. . let: 1 Peter 4:12-16, 1 Peter 3:17, Acts 21:11-14 commit: Psalms 31:5, Psalms 37:5, Luke 23:46, Acts 7:59, 2 Timothy 1:12 in: 1 Peter 2:15, Esther 4:16, Jeremiah 26:11-15, Daniel 3:16-18, Daniel 6:10, Daniel 6:11, Daniel 6:22, Romans 2:7 a faithful: Psalms 138:8, Psalms 146:5, Psalms 146:6, Isaiah 40:27, Isaiah 40:28, Isaiah 43:7, Isaiah 43:21, Isaiah 51:12, Isaiah 51:13, Isaiah 54:16, Isaiah 54:17, Colossians 1:16-20, Hebrews 1:2, Hebrews 1:3, Revelation 4:10, Revelation 4:11, Revelation 5:9-14 Job 5:8 - unto God Job 10:3 - the work Job 14:15 - thou wilt have Job 35:10 - Where Psalms 4:5 - put Psalms 7:1 - save Psalms 10:14 - the poor Psalms 95:6 - our Psalms 100:3 - it is he Proverbs 20:22 - wait Jeremiah 20:12 - for 1 Corinthians 4:12 - being persecuted 1 Corinthians 10:13 - but Galatians 6:9 - well 1 Peter 2:23 - but 1 Peter 4:16 - as1 Peter 4:19 This verse is the grand and consoling conclusion from the truths that have been considered in the preceding three chapters. To suffer according to the will of God means to suffer persecutions for having lived in harmony with His will. Commit the keeping of their souls. Man can kill the body but not the soul (Matthew 10:28). This commitment must be done in well doing, and since God created that soul He is the one who can and will keep it safely. Wherefore (hτste). Picking up the thread of consolation again (Bigg). ——————————————————————————- Commit their souls (paratithesthτsan tas psuchas). Present (continuous) middle imperative third plural of paratithηmi, old word, a banking figure, to deposit, as in 1 Timothy 1:18; 2 Timothy 2:2, the word used by Jesus as he died (Luke 23:46). ——————————————————————————- In well-doing (en agathopoiiβi). Late and rare word, only here in N.T., from agathopoieτ (1 Peter 2:15; 1 Peter 2:20).

‹ Chapter 3 1 Peter — All Chapters Chapter 5 ›

Everything we make is available for free because of a generous community of supporters.

Donate