“Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world” (1 Peter 5:9).

The word “resist” carries a variety of meanings. For instance, this word can mean…

• “to set one’s self against.”
• “to withstand.”
• “to oppose.” ₍₁₎

Contrary to the beliefs of some, we do not resist our spiritual adversary through the use of a prayer formula or specialized sequence of words. The Scriptures record the experience of one group of individuals who took that sort of approach with disastrous results…

“Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, ‘In the name of the Jesus whom Paul preaches, I command you to come out.’ Seven sons of Sceva, a Jewish chief priest, were doing this.

One day the evil spirit answered them, ‘Jesus I know, and Paul I know about, but who are you?’ Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding. When this became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honor” (Acts 19:13-17 NIV).

With this in mind, let’s consider Jesus’ characterization of the devil once again…

“You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it” (John 8:44).

This offers some additional insight into Peter’s admonition from earlier in this epistle: “But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters” (1 Peter 4:15). We cannot resist the devil if we choose to replicate his behavior patterns. Instead, we can effectively resist the devil when we adopt the honorable qualities of belief in God and adherence to His Word (John 5:24), truth (Colossians 3:9), righteousness (1 John 3:10), and integrity (Titus 2:7-8).

Finally, Jesus offered an A-B comparison that presents us with a stark contrast as we seek to resist this dangerous spiritual adversary…

“The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:10).

(1) G436 anthistemi Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g436/kjv/tr/0-1/

“Keep your mind clear, and be alert. Your opponent the devil is prowling around like a roaring lion as he looks for someone to devour” (1 Peter 5:8 GW).

An apex predator (also known as an alpha predator), is an animal that occupies the highest position in a food chain. As a result, these dangerous animals have few, if any, predators of their own. To a limited extent, we might also view the devil, our spiritual adversary, as a type of apex predator who possesses no other enemies, except One. This passage thus utilizes the imagery of a roaring lion to illustrate the violent, aggressive nature of this foe.

While the devil may employ various strategies (like stealth, camouflage, or entrapment) to achieve his objectives, 1 Peter 5:8 portrays this formidable enemy in his natural state: a ferocious, predatory animal that seeks to terrorize potential victims with a fearsome roar. With this in mind, it’s interesting to note that the Scriptures also link Satan to another formidable creature…

“So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him” (Revelation 12:9).

When taken together, these images portray a vicious, savage adversary that seeks to devour potential victims. Thus, we have Jesus’ characterization of the devil from John 8:44: “…He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.”

However, this menacing enemy has an opponent who is even greater in power. The Biblical epistle of 1 John identifies that adversary and highlights His objective…

“For this purpose the Son of God was revealed: to destroy the works of the devil” (1 John 3:8 NET).

Jesus further defined His “seek and destroy” mission with the aid of a parable…

“No one can break into a strong man’s house and take away his belongings unless he first ties up the strong man; then he can plunder his house” (Mark 3:27 GNT).

Satan represents the strong man within that parable, while Jesus represents the one who binds him and seizes his possessions. Jesus began plundering the enemy’s possessions through His earthly ministry and substitutionary death- and He will ultimately conclude that work on a permanent basis (Revelation 20:10).

“Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8 NIV).

The Gospel of Luke records a conversation between Jesus and the Apostle Peter that helps shape our understanding of this passage…

“And the Lord said, ‘Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren” (Luke 22:31-32).

This sifting process describes the use of a sieve-like device that is designed to separate larger objects (or particles) from smaller ones. However, one source offers an ominous definition that aligns more closely with Satan’s actual request: “to try one’s faith to the verge of overthrow by inward agitation.” ₍₁₎

This may account for Peter’s inspired observation here in verse eight, at least in part. As one commentator puts it. “The Saviour himself warned Peter of Satan’s ‘sifting him’; and from this it is clear that Peter got the message.” ₍₂₎ Thus we can say that Peter never made the mistake of underestimating the enemy again.

The Biblical book of Job also sheds light on this passage. After a brief introduction, Job’s narrative begins with an account of Satan’s activities: “One day when the sons of God came to stand in front of the Lord, Satan the Accuser came along with them” (Job 1:6 GW). That led to the following exchange: “‘Where have you come from?’ the Lord asked Satan. Satan answered the Lord, ‘I have been patrolling the earth, watching everything that’s going on'” (Job 1:7 NLT).

Lest we get the impression that Satan’s activities were merely observational, Peter alerts us to his real agenda: “Your enemy, the devil, is like a roaring lion, sneaking around to find someone to attack” (CEV). This warning takes on additional urgency when we consider the origin of the word “devil.” This term is rooted in a word that signifies a false accuser. It also serves to identify one who is prone to slander. ₍₃₎ The name “Satan” means “adversary,” a word that denotes an opponent or enemy. ₍₄₎

These data points lead us to an important summary regarding our spiritual adversary…

“Peter ends his exhortations by placing his readers’ situation in a broader, cosmic perspective. Christians must understand who the real enemy is: the Devil who assaults God indirectly by assaulting his people wherever they are found in the world.” ₍₅₎

(1) G4617 siniazo Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g4617/kjv/tr/0-1/

(2) Coffman, James Burton. “Commentary on 1 Peter 4”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/1-peter-4.html. Abilene Christian University Press, Abilene, Texas,

(3) G1228 diabolos Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g1228/kjv/tr/0-1/

(4) H7854 satan Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/h7854/kjv/wlc/0-1/

(5) Kendall, David W. “3. In resisting evil (5:8-11)” In Asbury Bible Commentary. 1196. Grand Rapids: Zondervan, © 1992.

“Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour” (1 Peter 5:8 NET).

Many of us are familiar with wildlife documentaries that explore the lives of untamed animals in their natural habitats. Such films often include sequences that capture the interaction between predatory animals and their unsuspecting prey. These scenes build dramatic tension as each predator carefully stalks its next meal with calculated precision.

1 Peter 5:8 evokes this imagery in comparing our spiritual adversary to a predatory animal who “…prowls around like a roaring lion looking for someone to devour (NIV). As one commentary reminds us, “Someone besides God has an eye on the Christian’s progress.” ₍₁₎

This metaphor is important for another reason. You see, the devil is commonly portrayed as a comic individual with a red suit, horns, and a pitchfork. However, those who are “sober and alert” know that the Biblical portrait of this enemy is far removed from the caricature of a cartoonish troublemaker. For instance, the Scriptures identify the devil as an intelligent, deceptive, and relentless entity. He can also assume different forms as needed (2 Corinthians 11:14). In fact, 1 John 5:19 tells us,“…the whole world is under the control of the wicked one” (NIV).

In addition, the Biblical Scriptures refer to the devil as…

• “The evil one” (Matthew 6:13).
• “The wicked one” (1 John 2:13).
• “A liar and a murderer” (John 8:44).
• “A deceiver” (Revelation 20:10).
• “The ruler of this world” (John 12:31).

Therefore, this passage encourages us to remain alert, and self controlled. These concepts should not be foreign to us, for a dedicated student, athlete, or business person must often take a similar approach in his or her profession. Those who act in this manner are usually well-positioned for success, and the same idea is true spiritually as well.

We can implement these important qualities when we seek to read and internalize the Scriptures each day. In addition, we should prayerfully seek to adopt the following attitudes to circumvent the strategies employed by our spiritual adversary…

• Be forgiving: “A further reason for forgiveness is to keep from being outsmarted by Satan, for we know what he is trying to do” (2 Corinthians 2:11 TLB).
• Be humble: “So humble yourselves before God. Resist the devil, and he will flee from you” (James 4:7 NLT).
• Exercise self-restraint: “If you get angry, do not sin; do not allow the sun to go down on your anger and do not give an opportunity to the devil” (Ephesians 4:26-27 Mounce).

Image Credit: “Male lion” by Arno Meintjes Wildlife is licensed under CC BY-NC-SA 2.0.

(1) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering & Inglis Ltd [p. 1562].

“Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8).

Our text from 1 Peter 5:8 contains another familiar portion of this epistle. Much like a military briefing that outlines the objectives of an enemy, this passage alerts us to the tactics employed by our spiritual adversary. For this reason, we will set aside some time to begin a brief mini-series that will allow us to explore this verse in greater detail.

We can start by recognizing that this passage offers more than just some useful information. This portion of Scripture also offers a means of counteracting the enemy’s objectives for those who listen and act upon this verse. The first counteraction involves a sober mindset, a quality that describes someone who is composed and clearheaded.

Just as a hidden trap may readily ensnare an unsuspecting victim, the easiest way to fall prey to an enemy involves underestimating the presence of a threat. To borrow a phrase from the famous author C.S. Lewis, those who underestimate the danger posed by the devil will likely embark on a quiet and comfortable journey to his eternal destination. ₍₁₎

This explains why 1 Peter 5:8 exhorts us to be serious and self-controlled. These characteristics involve the qualities of watchfulness, seriousness, and self-discipline. This marked a notable transformation in Peter’s attitude, especially when we consider the fact that he had earlier fallen asleep at two pivotal moments in Jesus’ life.

The next quality is vigilance. This attribute embodies the characteristics of watchfulness and attention. If we fail to remain spiritually vigilant, we may fall victim to the dangerous enemy described in this passage. Peter has continually stressed the importance of this quality at various points throughout this letter, and it aligns with the teachings given to us in several other New Testament epistles…

“A further reason for forgiveness is to keep from being outsmarted by Satan, for we know what he is trying to do” (2 Corinthians 2:11 TLB).

“So humble yourselves before God. Resist the devil, and he will flee from you” (James 4:7 NLT).

“If you get angry, do not sin; do not allow the sun to go down on your anger and do not give an opportunity to the devil” (Ephesians 4:26-27 Mounce).

“But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:5).

“So then, let us not be like others, who are asleep, but let us be awake and sober” (1 Thessalonians 5:6 NIV).

“Be on your guard; stand firm in the faith; be courageous; be strong” (1 Corinthians 16:13 NIV).

(1) See C.S. Lewis, The Screwtape Letters, Copyright© MCMXC by Barbour and Company, Inc. [pg. 57]

“Give all your worries and cares to God, for He cares about you” (1 Peter 5:7 NLT).

Most of us probably know someone who is easily distressed. In an age where every potential catastrophe (real or imagined) is echoed and magnified, it is not unusual to encounter those who live in a perpetual state of apprehension. In fact, that mindset fits the very definition of anxiety: “A state of uneasiness and apprehension, as about future uncertainties.” ₍₁₎

When it comes to things like anxiety, it is not unusual to hear others say, “I can’t help the way I feel.” While that is a fair assessment, is it also true to say that human beings have no control over their emotional feelings? In other words, do we control our thoughts, or do we allow our feelings to dictate our thoughts? While it is one thing to devote our attention to a legitimate area of concern, it is something quite different to live in a continual state of anxiety.

In the absence of a diagnosed medical condition that requires a physician’s care, these questions should turn our attention to a portion of Scripture quoted earlier…

“Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6-7).

As we continue to place our focus on God by communicating our anxieties to Him, we are sure to find that they will eventually find their proper place. Since any problem is small in comparison to a God who possesses infinite resources, this should prompt us to recognize that God is greater than our feelings. Thus, He can help us overcome unhealthy emotions like anxiety. In fact, this is precisely what the Scriptures tell us in 1 John 3:20: “…if our heart condemns us, God is greater than our heart, and knows all things.”

We can also work to overcome fear, anxiety, and other such emotions by prayerfully reading a portion of God’s Word each day. A daily commitment to reading the Scriptures offers an opportunity for God to speak to us through His Word and address those circumstances that may trigger a sense of anxiety. As we seek God’s help in concentrating on those things we can thank Him for now, we will surely fulfill the important Biblical mandate from Romans 12:2…

“Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind” (NIV).

(1) anxiety. (n.d.) American Heritage ® Dictionary of the English Language, Fifth Edition. (2011). Retrieved April 17 2024 from https://www.thefreedictionary.com/anxiety

“casting all your anxieties on him, because he cares for you” (1 Peter 5:7 ESV).

In his second letter to the Thessalonian church, Paul the Apostle sought to respond to those who had misapplied certain aspects of his teachings. 2 Thessalonians 2:1-2 offers one such example…

“Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters, not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here” (2 Thessalonians 2:1-2 NET).

So it appears that certain members of the Thessalonian church were troubled about the subject of Jesus’ return. That state of apprehension apparently stemmed from various sources that were less than trustworthy. Because of this, it might be said that the Thessalonians had fallen into a state of anxiety because they shifted their focus from someone (that being Jesus), to something (the topic of His return in this instance).

In a similar manner, that passage also draws a parallel to a famous event from the Apostle Peter’s life. That event took place when Jesus approached His disciples while walking upon the surface of the water. When Peter left the safety of his boat to accompany Jesus, he reached a point where he began to sink. So just as Peter started to fall beneath the waves when he took his focus off Jesus, these portions of Scripture remind us that it is easy to fall into a state of anxiety if we don’t stay focused on Christ.

In addition to what we read here in 1 Peter 5:7, God’s Word offers several other verses to remember whenever we face those circumstances that might promote a sense of anxiety…

“Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28 NIV).

“For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7).

“Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27 NIV).

“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33 NIV).

These passages should thus lead us to an important conclusion: “God is not indifferent about His people’s misfortunes. In the present, He will bear the anxiety; in the future, He will abundantly recompense.” ₍₁₎

(1) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering & Inglis Ltd [p. 1562].

“casting all your care upon Him, for He cares for you” (1 Peter 5:7).

1 Peter 5:7 is a familiar verse that has long provided comfort and encouragement to God’s people in times of pain or trouble. Although we often view this passage in isolation, it actually marks the end of a three-verse reflection on humility that started in 1 Peter 5:5. That discussion began with the following admonition: “God resists the proud, But gives grace to the humble.”

In verse six, we were next reminded to humbly submit to God’s will so He might exalt us at the appropriate time. This section now ends with a call to action here in 1 Peter 5:7: we humble ourselves before God by casting our cares upon Him.

In the New Testament era, this reference to “casting” typically involved a saddle blanket that was placed upon a horse or donkey. Today, we might evoke a comparable image whenever we cast a similar covering across a bed or couch. These illustrations help provide us with a clearer understanding of what it means to act upon this verse.

In another sense, we might view this passage as the final destination of a three-part journey. That journey begins with any situation that might provoke feelings of worry or anxiety. The challenge for us is this: how do we get from that starting point to the destination where we “cast all our cares upon Him”? The best way to answer that question is to begin by seeking God’s empowerment to follow these Biblical directives…

“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:6-7).

“…be strong and courageous! Do not be afraid and do not panic before them. For the Lord your God will personally go ahead of you. He will neither fail you nor abandon you” (Deuteronomy 31:6 NLT).

“And we know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28 NIV).

Therefore, as a commentator from an earlier generation reminds us…

“Cast ‘all you care;’ personal cares, family cares, cares for the present, and cares for the future, for yourselves, for others, for the church, on God. These are burdensome, and often very sinful, when they arise from unbelief and distrust, when they torture and distract the mind, unfit us for duties, and hinder our delight in the service of God.” ₍₁₎

(1) Henry, Matthew. “Complete Commentary on 1 Peter 5”. “Henry’s Complete Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhm/1-peter-5.html. 1706.

“So humble yourselves under the mighty power of God, and at the right time He will lift you up in honor” (1 Peter 5:6 NLT).

The Bible records many instances of hubris, a descriptive word that deserves greater exposure in our contemporary world. One source defines hubris as, “An ancient Greek word meaning pride or arrogance, used particularly to mean the kind of excessive pride or conceit that often brings about someone’s downfall.” ₍₁₎

We can find one Biblical example of that attitude in the experience of Nebuchadnezzar, the ancient king of Babylon. The Old Testament book of Daniel tells us, “…as [Nebuchadnezzar] was walking on the roof of the royal palace in Babylon, the king exclaimed, ‘Is this not Babylon the Great that I have built by my vast power to be a royal residence and to display my majestic glory?'” (Daniel 4:29-30). That display of hubris earned Nebuchadnezzar a swift rebuke, along with ramifications that lasted until he learned to adopt a more appropriate attitude towards God (see Daniel, chapter four).

King Uzziah of Judah serves as another Biblical illustration. The book of 2 Chronicles tells us. “…when King Uzziah became strong, he grew arrogant, and that led to his downfall. He defied the Lord his God by going into the Temple to burn incense on the altar of incense” (2 Chronicles 26:16 GNT). That decision did not end well for Uzziah.

In the New Testament, we have the experience of King Herod Agrippa I. During an address to a group of people who were seeking to win his favor, Herod’s speech was repeatedly interrupted with cries of, “This is the voice of a god, not of a man” (Acts 12:22 NIV). Herod apparently did not restrain the crowd from expressing those sentiments, nor did he give God the honor He rightfully deserved. That oversight eventually led to his gruesome death as a result.

Even those who strive to honor God can suffer lapses in this area. Judah’s King Hezekiah offers one such example. Hezekiah was a good king who enacted several positive reforms. In fact, 2 Chronicles 31:20 tells us, “Everything Hezekiah did while he was king of Judah, including what he did for the temple in Jerusalem, was right and good. He was a successful king, because he obeyed the Lord God with all his heart” (CEV).

However, there was a point in Hezekiah’s life where we are told, “…Hezekiah did not repay according to the favor shown him, for his heart was lifted up; therefore wrath was looming over him and over Judah and Jerusalem” (see 2 Chronicles 32:24-26). These examples should prompt us to remember the message of 1 Peter 5:6, for “Pride comes before destruction, and an arrogant spirit before a fall” (Proverbs 16:18 CSB).

(1) hubris. (n.d.) Collins English Dictionary – Complete and Unabridged, 12th Edition 2014. (1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014). Retrieved April 9 2024 from https://www.thefreedictionary.com/hubris

“Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time” (1 Peter 5:6).

In commenting on this passage, one source encourages us to adopt a vertical perspective in our engagements with others…

“We often worry about our position and status, hoping to get proper recognition for what we do. But Peter advises us to remember that God’s recognition counts more than human praise. God is able and willing to bless us according to his timing. Humbly obey God regardless of present circumstances, and in his good time-either in this life or in the next-he will honor you” ₍₁₎

As we might expect, this reference to “…the mighty hand of God” offers a symbolic representation of God’s power and authority. The following author analyzes this descriptive imagery and provides a contemporary application…

“The phrase the mighty hand of God is common in the Old Testament; and it is most often used in connection with the deliverance which God wrought for his people when he brought them out of Egypt. ‘With a strong hand,’ said Moses, ‘the Lord has brought you out of Egypt’ (Exo_13:9). ‘Thou hast only begun to show thy servant thy greatness, and thy mighty hand’ (Deu_3:24). God brought his people forth out of Egypt with a mighty hand (Deu_9:26).

The idea is that God’s mighty hand is on the destiny of his people, if they will humbly and faithfully accept his guidance. After all the varied experiences of life, Joseph could say to the brothers who had once sought to eliminate him: ‘As for you, you meant evil against me; but God meant it for good’ (Gen_50:20). The Christian never resents the experiences of life and never rebels against them, because he knows that the mighty hand of God is on the tiller of his life and that he has a destiny for him.” ₍₂₎

Those who willingly accept the humbling experiences God sends their way can rest in this assurance: the same mighty hand that allowed those circumstances will exalt them in due time as well. This passage also draws our attention to the Apostle Paul’s counsel in Romans 12:3…

“For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you” (NIV).

This portion of Scripture encourages us to maintain a humble, yet accurate perspective of ourselves, neither underestimating nor overestimating our God-given abilities. Instead, we should prayerfully assess our lives in a sober manner, acknowledging and giving thanks to God for the talents, skills, abilities, and opportunities He has graciously provided.

(1) Life Application Study Bible NKJV [1 Peter 5:6] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(1) Barclay, William. William Barclay’s Daily Study Bible, The Laws Of The Christian Life (1) (1Pe_5:6-11).

“In the same way, you who are younger, be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. (1 Peter 5:5 NET).

 “Pride” is a word that carries a positive or negative connotation depending on its context. For instance, “pride” may refer to the sense of fulfillment and satisfaction that accompanies a job well done. However, the destructive form of pride referenced here involves those who possess an inflated self-opinion or those who look down upon others, often with contempt. This form of pride may also reflect the egotistical bragging and empty bravado that characterizes a sense of arrogance, self-importance, and condescension.

The Amplified Bible offers an instructive and revealing translation of this passage…

“For God sets Himself against the proud (the insolent, the overbearing, the disdainful, the presumptuous, the boastful)—[and He opposes, frustrates, and defeats them], but gives grace (favor, blessing) to the humble.”

People often have a negative view of those who exhibit these characteristics because they are frequently perceived as dismissive, patronizing, or condescending. But the insight given to us here in 1 Peter 5:5 is even more disconcerting, for we are told that God resists (CSB), or opposes (ESV) the proud. Proverbs 3:34 and James 4:6 offer similar warnings. Therefore, it is extremely unwise to adopt an attitude that sets us in opposition to God Himself.

Since pride reflects a presumptuous sense of self-worth, it is diametrically opposed to God’s grace. For instance, Proverbs 25:27 tells us: “Just as it is harmful to eat too much honey, so also it is bad for men to think about all the honors they deserve!” (TLB). In addition to that passage, the Biblical books of Psalms and Proverbs have more to say regarding this characteristic…

“Pride leads to arguments; be humble, take advice, and become wise” (Proverbs 13:10 TLB).

“Everyone proud in heart is an abomination to the Lord; Though they join forces, none will go unpunished” (Proverbs 16:5).

“I will not tolerate anyone who secretly slanders his neighbors; I will not permit conceit and pride” (Psalms 101:5 TLB).

Another expression of pride also appears in a Biblical list of seven things God hates…

“These six things the Lord hates, Yes, seven are an abomination to Him: A proud look, A lying tongue, Hands that shed innocent blood, A heart that devises wicked plans, Feet that are swift in running to evil, A false witness who speaks lies, And one who sows discord among brethren” (Proverbs 6:16-19).

In light of these admonitions, we should be diligent to guard against this destructive characteristic.

“Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble'” (1 Peter 5:5 ESV).

The following definitions can help us understand and apply this reference to humility from 1 Peter 5:5. For instance, humility can be defined as…

1. The quality or condition of being humble. ₍₁₎
2. A freedom from arrogance that grows out of the recognition that all that we have and are comes from God. ₍₂₎

In considering these definitions, it’s important to recognize that the Biblical concept of humility differs from that of humiliation. Humiliation involves an action that elicits a sense of shame, disgrace, or dishonor, particularly when witnessed by others. On the other hand, humility is a positive personal characteristic that involves courtesy, respect, and a modest self-opinion.

Humility embodies an attitude that stands in contrast to such negative qualities as conceit, arrogance, and pride. For example, a humble person is someone who refrains from bragging about his or her identity or accomplishments. Instead, he or she understands that every talent, skill, ability, and possession represents a divine gift from God.

We should also consider this unusual reference to “clothing ourselves” with humility. This descriptive phrase encourages us to “put on” the virtue of humility as part of our daily lives, much as a modern-day server might put on an apron. Jesus was someone who led by example in this area as we see in the following excerpt from the Gospel of John…

“Jesus knew that the Father had given him authority over everything and that he had come from God and would return to God. So he got up from the table, took off his robe, wrapped a towel around his waist, and poured water into a basin. Then he began to wash the disciples’ feet and to wipe them with the towel he had around him” (John 13:3-5 NLT).

This helped lead Paul the Apostle to the following conclusion from the Biblical book of Philippians…

“In your lives you must think and act like Christ Jesus. Christ himself was like God in everything. But he did not think that being equal with God was something to be used for his own benefit. But he gave up his place with God and made himself nothing. He was born as a man and became like a servant. And when he was living as a man, he humbled himself and was fully obedient to God, even when that caused his death—death on a cross” (Philippians 2:5-8 NCV).

(1) “Humility.” The American Heritage® Dictionary of the English Language, Fifth Edition copyright ©2022 by HarperCollins Publishers. All rights reserved. Accessed 12 April, 2024 from https://www.ahdictionary.com/word/search.html?q=humility

(2) “Humility.” Nelson’s New Illustrated Bible Dictionary. General Editor Ronald F. Youngblood, Copyright © 1986, 1995 by Thomas Nelson Publishers.

“Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resists the proud, But gives grace to the humble'” (1 Peter 5:5).

A quick examination of this passage reveals a noticeable similarity between this portion of Scripture and another Biblical epistle. For instance, compare our text from 1 Peter 5:5 with the following passage from James 4:6-7…

“…Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resists the proud, But gives grace to the humble.’ …Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith…” (1 Peter 5:5, 8-9).

“But He gives more grace. Therefore He says: ‘God resists the proud, But gives grace to the humble.’ Therefore submit to God. Resist the devil and he will flee from you” (James 4:6-7).

When two divinely inspired authors use similar imagery in their letters (as we see in the passages quoted above), we would do well to pay attention to their guidance.

So, having already addressed pastoral leaders in the opening verses of this chapter, the Apostle Peter turned his attention to other members of the Christian community here in verse five. Just as congregational leaders are accountable for their actions, individual church members are also entrusted with a responsibility: “be submissive to one another, and be clothed with humility.”

It’s also interesting to note that Peter targeted the youth demographic in this exhortation. While the gift of youth offers many opportunities, those opportunities often present many hidden risks. Matthew Henry, a prominent commentator from the 18th century, acknowledged this reality in his era when he wrote, “…many young people, when setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble.” ₍₁₎

We should also remember that there are many individuals who might try to exploit young people in various ways. However, a youth who accepts this counsel from 1 Peter 5:5 and submits to a more-experienced elder may avoid such dangers.

Finally, this passage highlights an attitude of mutual submission that should exist among the members of God’s household. If the elders of the church are called to maintain an attitude of submission, then the same is equally true of others within a congregation. Thus, an attitude of humility and respectful submission should characterize our interactions with one another.

(1) Henry, Matthew. “Concise Commentary on Genesis 37”. “Henry’s Concise Commentary on the Whole Bible”. https://www.studylight.org/ commentaries/ eng/ mhn/ genesis-37.html.1706.

“and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away” (1 Peter 5:4).

Unlike the royal crown of a monarch, the crown referenced in 1 Peter 5:4 is one that was bestowed upon a first-century athlete. Thus, the “crown” mentioned here is synonymous with “...the wreath or garland which was given as a prize to victors in public games.” ₍₁₎

The garlands awarded to the winners of these ancient athletic contests varied in style and design depending on the region. In some areas, these wreaths were crafted from evergreens such as pine. Other regions used olive, laurel, grape, and apple leaves, or even herbs such as parsley. But no matter what materials composed these ancient crowns, they all had something in common- they eventually faded away.

One source compares these temporal rewards with the crown of glory mentioned here in 1 Peter 5:4…

“The Greek word translated ‘crown’ referred to a crown of victory in the Greek athletic games, a crown given for military valor, or a festal garland worn at marriage feasts. Here it is the reward given to faithful shepherds of the flock of God… The crown given to victors in either athletics or war was made of oak or ivy leaves, the festal garlands of the marriage feast, of flowers. These would wither and fade. But the victor’s crown which the Lord Jesus will give His faithful under-shepherds will never wither or fade.” ₍₂₎

In addition to the crown referenced here in 1 Peter 5:4, the Scriptures identify several other crowns that are associated with the rewards of heaven. These include…

• An imperishable crown. This crown is distributed to those who exhibit the God-honoring qualities of temperance, discipline, or self-control (1 Corinthians 9:25, compare with Galatians 5:23).
• A crown of rejoicing. This crown is given to those who introduce Christ to others and nurture their spiritual growth (1 Thessalonians 2:19-20).
• A crown of righteousness. The crown of righteousness is distributed to “…all who eagerly look forward to his appearing” (2 Timothy 4:8 NLT).
• A crown of life. Those who patiently endure through the temptations and trials of life are the recipients of the crown of life (James 1:12, Revelation.2:10).

Another commentary completes our look at this passage in the context of pastoral ministry…

“An elder’s work involves a tremendous expenditure of physical and emotional energy. He must sympathize, counsel, reprove, rebuke, teach, discipline, and warn. At times it may seem a thankless task. But a special reward is promised to the faithful elder. When the Chief Shepherd appears, he will receive an unfading crown of glory.” ₍₃₎

(1) G4735 stephanos Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g4735/kjv/tr/0-1/

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament “The Responsibilities of Elders (1Pe_5:1-5a)” Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(3) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2280]

“not domineering over those in your charge, but being examples to the flock” (1 Peter 5:3).

A closer look at the word “example” offers some additional insight into Peter’s counsel from this passage. In the original language of this verse, the word translated “example” refers to an impact that creates an impression upon something else. ₍₁₎ It can also refer to a pattern or model for making copies. So just as a machine tool leaves an impression upon a piece of leather or metal, a good pastoral leader should make the right kind of imprint for Christ.

Of course, the same is true for anyone who follows Jesus. Nevertheless, it’s important to remember that there will likely be some who reject our good example, no matter how closely we seek to align with Christ. This should not be surprising, for there were some who responded to Jesus in a similar manner…

“At this point many of [Jesus’] disciples turned away and deserted him. Then Jesus turned to the Twelve and asked, ‘Are you also going to leave?’ Simon Peter replied, ‘Lord, to whom would we go? You have the words that give eternal life. We believe, and we know you are the Holy One of God'” (John 6:66-69 NLT).

Therefore, we should seek God’s empowerment to set the right example as we trust Him to bring positive fruit from our influence in others’ lives. Paul the Apostle referenced this idea in several of his Biblical epistles, and one of the best-known of those references comes to us from the book of 1 Corinthians….

“Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense, either to the Jews or to the Greeks or to the church of God, just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved. Imitate me, just as I also imitate Christ” (1 Corinthians 10:31-11:1).

As imperfect human beings, we often provide others with examples to follow as well as examples to avoid. The following collage of Paul’s teachings on this subject should encourage us to persevere in setting the right example for others…

“…be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity… in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility… The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you” (1 Timothy 4:12, Titus 2:7, Philippians 4:9).

(1) G5179 tupos Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5179

“nor as being lords over those entrusted to you, but being examples to the flock;” (1 Peter 5:3).

The Gospel of Mark records an interaction between Jesus and His disciples that relates to our passage from 1 Peter 5:3…

“So Jesus called them together and said, ‘You know that the rulers in this world lord it over their people, and officials flaunt their authority over those under them. But among you it will be different. Whoever wants to be a leader among you must be your servant'” (Mark 10:42-43 NLT).

1 Peter 5:3 calls our attention to Jesus’ counsel from this passage and the alternative mindset that should exist for leaders within His church. In a secular world where it is not unusual to encounter those who lead by threat, coercion, or intimidation, God-honoring ministers should not lord over those who have been entrusted to their care. For instance, the New Testament epistle of 3 John provides us with an example to avoid…

“I wrote to the church, but Diotrephes, who loves to be first, will have nothing to do with us. So if I come, I will call attention to what he is doing, gossiping maliciously about us. Not satisfied with that, he refuses to welcome the brothers. He also stops those who want to do so and puts them out of the church. Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God” (3 John 1:9-11 NIV).

So it seems that Diotrephes held a position of authority within the church, as evidenced by his ability to excommunicate those who disagreed with him. In addition, it appears that he was a rather controlling person. We can also say that Diotrephes sought to be acknowledged as a prominent figure within his fellowship, since we are told that he loved to be first among others.

Unfortunately, Diotrephes added to that list of negative characteristics by spreading malicious gossip. And if that wasn’t enough to manipulate others into compliance, he was not above leveraging his position to enforce his agenda: “…He not only refuses to welcome fellow believers, but he even stops those who want to do so and expels them from the church” (CEB).

In light of this, we would be wise to watch for these character traits and avoid those leaders who adopt them. As one commentator observes, “If a man considers the church as his own, then he is indeed likely to rule in an improper manner.” ₍₁₎

(1) E. M. Zerr, Bible Commentary, 1 Peter (Marion, Indiana: Cogdill Foundation, 1954), p. 266. Quoted in Coffman, James Burton. “Commentary on 1 Peter 4”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/1-peter-5.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“Be shepherds over the flock God has entrusted to you. Watch over it as God does: Don’t do this because you have to, but because you want to. Don’t do it out of greed, but out of a desire to serve” (1 Peter 5:2 GW).

Modern translations of 1 Peter 5:2 encourage pastoral leaders to avoid the characteristic qualities of greed (CSB), “shameful profit” (NET), or “dishonest gain” (NKJV). However, the King James Version of this passage employs an archaic (but highly illustrative) phrase to express that idea. That phrase is “filthy lucre.” This word-picture helps convey the sordid nature of an attitude that compels someone to enter a position of ministry for the sake of financial gain.

While most pastoral ministers undoubtedly recoil from the slightest hint of a profit motive, this idea is worth exploring in a modern-day context. For instance, virtually every minister seeks to reach a wider audience in pursuit of the Great Commission. From the Apostle Paul’s first-century missionary journeys to contemporary video presentations, every reputable shepherd desires to take the ministry of God’s Word as far as He will permit. Nevertheless, there are two factors that warrant closer scrutiny in this regard: motives and tactics.

For example, a ministerial leader must guard against the impulse to monetize or commercialize his area of ministry. Such abuses are most evident in ministries that employ overt fundraising tactics and prioritize financial solicitations. We can find similar expressions in religious organizations that offer some object of alleged spiritual value in return for a financial donation. Anyone who is not seeking to peddle the Word of God for profit (2 Corinthians 2:17) will reject such tactics.

That being said, there is a difference between marketing techniques that honor God and those that do not. You see, it is good and appropriate for ministries to make their financial needs known in a respectful and God-honoring manner. The same is true for chargeable resources, for “…the laborer is worthy of his wages” (Luke 10:7). However, there is no place for coercion, manipulation, or compulsion in these areas. Leaders who follow that path risk violating the Scriptural tenet we find here in 1 Peter 5:2.

A good general guideline involves an appraisal of what a church or ministry charges for and what it does not. Many trustworthy ministries offer a selection of resources that are freely accessible. Additional materials are then made available for purchase, or to those who desire to invest in that ministry. This approach can help us identify those who exploit the work of the ministry for profit and those who have higher aspirations.

“…be shepherds of the flock that God gave you and to take care of it willingly, as God wants you to, and not unwillingly. Do your work, not for mere pay, but from a real desire to serve” (1 Peter 5:2 GNB).

The Apostle Peter encouraged the leaders within his audience to “Shepherd the flock of God which is among you” here within this passage. But what does that directive involve? Well, contrary to the stereotypical image of a pastoral minister who only works on Sundays, that responsibility involves a significant amount of work and effort. The nature of that work is often difficult, exhausting, and demanding.

For instance, the Biblical epistle of 1 Timothy outlines several qualifications for overseers (see 1 Timothy 3:1-7). Those qualifications relate to our text from 1 Peter 5:2 in several important ways…

• The first qualification calls for someone who leads a life that is free of valid criticism. In other words, a congregational leader’s behavior should not be open to a legitimate accusation of misconduct. A discerning shepherd thus lives with the understanding that a momentary lapse in judgment may tarnish years of productive ministry.
• A church leader’s character should reflect the qualities of loyalty, dedication, and faithfulness to his spouse.
• He must reject anything that might hinder or cloud his judgment.
• In addition, elders should be hospitable and possess the qualities of discipline, propriety, and composure in leading God’s people.
• Shepherds of God’s flock must be skilled in communicating the Biblical Scriptures.
• An overseer must possess the ability to manage conflict in a way that reflects well upon Christ. He must conduct himself in a manner that is not quarrelsome, opinionated, argumentative, or unnecessarily confrontational, especially with those who exhibit such behaviors.
• He cannot be a person who is driven by a covetous desire to accumulate financial wealth.
• He must display a Godly, stable home life, with children who are respectful and reverent. He must be discerning enough to avoid neglecting his family, thus creating a destructive leadership vacuum in the lives of his children. While no parent is perfect, a person who struggles in this area will likely face difficulty leading the church.
• Finally, a man who fills the role of a congregational overseer should be recognized as a reputable person by those outside the Christian community.

Thus, we have the following exhortation from Acts 20:28…

“Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.”

“Shepherd God’s flock among you, not overseeing out of compulsion but freely, according to God’s will; not for the money but eagerly” (1 Peter 5:2 HCSB).

A “shepherd” is someone who tends a flock of sheep, or other form of livestock. Those responsibilities form a natural association with pastoral ministers, for both types of shepherds share many of the same characteristics in several respects. For instance…

• Shepherds feed their flocks. A pastoral minister feeds the flock of God by teaching the Scriptures in a way that others can understand, remember, and apply.
• A shepherd leads the flock. A local church congregation is not likely to be more spiritually mature than the shepherds who lead it.
• Shepherds tend the flock. Among other responsibilities, a pastoral leader tends the flock by ministering to the home-bound, those who are hospitalized or incarcerated, or those who are mourning the passing of a loved one.
• A shepherd guards the flock. A field shepherd guards the flock by protecting it from predatory animals. Church shepherds guard the flock by protecting it from the destructive influences of false teachers or others who might inflict spiritual injury.
• Shepherds guide their flocks. Pastoral ministers guide the members of a flock by providing Biblical counsel on a host of concerns.

A God-honoring pastoral leader is also mindful of God’s fearsome rebuke to another group of spiritual shepherds and diligently seeks to avoid their example….

“Then this message came to me from the Lord: ‘Son of man, prophesy against the shepherds, the leaders of Israel. Give them this message from the Sovereign Lord: What sorrow awaits you shepherds who feed yourselves instead of your flocks. Shouldn’t shepherds feed their sheep? You drink the milk, wear the wool, and butcher the best animals, but you let your flocks starve. You have not taken care of the weak. You have not tended the sick or bound up the injured. You have not gone looking for those who have wandered away and are lost. Instead, you have ruled them with harshness and cruelty…

Therefore, you shepherds, hear the word of the Lord: As surely as I live, says the Sovereign Lord, you abandoned my flock and left them to be attacked by every wild animal. And though you were my shepherds, you didn’t search for my sheep when they were lost. You took care of yourselves and left the sheep to starve.

Therefore, you shepherds, hear the word of the Lord. This is what the Sovereign Lord says: I now consider these shepherds my enemies, and I will hold them responsible for what has happened to my flock. I will take away their right to feed the flock, and I will stop them from feeding themselves. I will rescue my flock from their mouths; the sheep will no longer be their prey'” (Ezekiel 34:1-4, 7-10 NLT).

“Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly” (1 Peter 5:2).

Despite its seemingly conventional appearance, 1 Peter 5:2-3 offers a wealth of practical wisdom in a concise package. In fact, this passage carries so many important implications that we will take an extended look at this portion of Scripture. For example, this passage can help church leaders approach their ministry in a God-honoring manner. It can also help God’s people identify virtuous leaders and avoid those who are less so.

These verses present us with three sets of contrasting behaviors that can help us make these determinations. Each set contains a negative (and undesirable) trait, followed by a positive and desirable example. For instance…

• Verse two: do not serve by compulsion (negative). Instead, serve willingly (positive).
• Verse two: do not use God’s work to facilitate dishonest gain (negative). Instead, serve eagerly (positive).
• Verse three: do not lord your authority over others (negative). Instead, set the right example (positive).

These contrasts suggest that there were some leaders who exhibited these negative characteristics at the time this letter was originally written. If such was the case in Peter’s era, then we should be more alert to such possibilities today.

On the other hand, a bi-vocational minister who serves a congregation while holding a secular job offers a positive illustration. While many of us labor at jobs we wouldn’t do unless we received a paycheck, bi-vocational pastors selflessly persevere in their ministries, even in the absence of financial support from their congregations. Such leaders embody the spirit of 1 Peter 5:2, for they willingly serve in response to God’s calling, not because they receive payment. ₍₁₎

We’ll consider this aspect of 1 Peter 5:2 at greater length in a future study. But for now, this passage offers an important consideration for ministers and those contemplating a ministry opportunity. If the burden of a leadership position has become unbearable, then it may be time to reassess our role in that work. While it is normal to experience periods of weariness or discouragement in ministry, there is cause for concern when a ministry position becomes overwhelmingly burdensome. Equally concerning is a circumstance where we accept a ministry position in order to fulfill someone else’s desire or expectation.

1 Peter 5:2 tells us that we should serve “…willingly in order to please God, and not simply because you think you must” (CEV). If we are serving God from some other motive, then we should prayerfully consider the possibility that God is leading us toward another avenue of ministry.

(1) See here for a discussion regarding the legitimacy of vocational (or “full-time”) ministry.

“Be shepherds of God’s flock that is under your care, watching over them–not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve” (1 Peter 5:2 NIV).

It is worth noting that the Apostle Peter refers to the members of the Christian community as “God’s flock” within this passage. This serves as a helpful reminder for anyone who ministers in a position of spiritual leadership. Our text from 1 Peter 5:2 tells us that a congregational flock does not belong to the elders, but to God- and He has entrusted those leaders with the responsibility to serve His people as under shepherds.

Psalm 23:1 employs this metaphor for God as our Shepherd in a beloved and comforting portion of Scripture: “The Lord is my shepherd; I shall not want.” We also find some corresponding imagery in Psalm 100:3, where we are told, “Know that the Lord, He is God; It is He who has made us, and not we ourselves; We are His people and the sheep of His pasture.”

Jesus made a similar allusion to Himself in another passage that is widely known and cherished…

“Then Jesus said to them again, ‘Most assuredly, I say to you, I am the door of the sheep. All who ever came before Me are thieves and robbers, but the sheep did not hear them. I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:6-10).

Much like a field shepherd, a spiritual shepherd must care for God’s flock and watch for thieves or predators that may threaten a congregation. Peter was well-acquainted with these responsibilities, having received a personal calling from Jesus to “Feed My sheep” in John 21:15-17. Nevertheless, it is possible to overstep those responsibilities and take this analogy too far.

Human beings who bear the image of God are not like dull-witted sheep that must be driven by the shepherd and the sheepdogs that assist him. Instead, they should be guided by the shepherd’s example and corrected if necessary. In doing so, we can emulate Jesus’ attitude towards others…

“…when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd” (Matthew 9:36).

“So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you” (1 Peter 5:1 NET).

As one of Jesus’ first disciples, Peter gained personal insight into the miraculous aspects of Jesus’ earthly ministry. For instance, Peter was there to see Jesus create dozens of gallons of wine from nothing but water. Peter saw Jesus bring someone back to life on at least two separate occasions. Peter was in attendance when Jesus miraculously fed thousands of people with a few loaves of bread and some fish; not once, but twice.

Peter also witnessed Jesus’ transfiguration when “His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them” (Mark 9:3). Yet when it came to Jesus’ great emotional struggle in the Garden of Gethsemane, Peter was one of the disciples who fell asleep. And, of course, Peter was among the disciples who deserted Jesus and fled at the time of His arrest and crucifixion.

With these things in mind, Peter’s claim to have been a witness to Christ’s sufferings may be difficult to understand. We can address that issue if we consider Peter’s interaction with Jesus during the final hours of His life. Although Peter distanced Himself from Jesus at the time of His arrest, the Gospel of Luke tells us they had one last exchange during that period.

Following His last meal with His disciples, Jesus prophesied that Peter would deny Him three times. It was later during Jesus’ arraignment before the high council of Jewish leaders that Peter sought to warm himself near a fire in the courtyard of the High Priest. There were some who recognized Peter during that time and questioned him about his association with Jesus. Peter responded with a series of vehement denials– and that led to an emotionally wrenching sequence of events…

“At that moment the Lord turned and looked at Peter. Suddenly, the Lord’s words flashed through Peter’s mind: ‘Before the rooster crows tomorrow morning, you will deny three times that you even know me.’ And Peter left the courtyard, weeping bitterly” (Luke 22:61-62 NLT).

We can establish a connection between those events and Peter’s assertion of being an eyewitness to Christ’s sufferings in the following way…

“In that look Peter saw the suffering of the heart of a leader whose follower had failed him in the hour of his bitterest need. Of a truth Peter was a witness of the suffering that comes to Christ when men deny him; and that is why he was so eager that his people might be staunch in loyalty and faithful in service.” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “Memories Of Jesus (1Pe_5:1-4 continued).”

“So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: (1 Peter 5:1 ESV).

Peter’s message to the “elders” in his audience deserves a closer look. Earlier within this epistle, Peter referenced Jesus as, “…the Shepherd and Overseer of your souls” in 1 Peter 2:25. This distinguishes Jesus as the Chief Shepherd, with other church authorities serving in subordinate roles. The New Testament uses several related terms to identify those authorities. Those terms include…

• “Elder” (presbyteros, as we see here in 1 Peter 5:1, as well as Acts 20:17 and Titus 1:5).
• “Bishop” (episkopos, 1 Timothy 3:1-2, Titus 1:7).
• “Pastor” (poimen, Ephesians 4:11, see also 1 Peter 5:2 where a related word is translated “shepherd”).
• “Leader” (or “ruler“) (proistemi, Romans 12:8, see also 1 Thessalonians 5:12 where the NIV translates that word “care”).
• “Overseer” (episkopos, Acts 20:28).

These titles serve to identify a man who exercises spiritual care and authority over a local church congregation. Words like “ruler” and “overseer” are self-explanatory in this context, whereas “pastor” is is often associated with the image of a shepherd-like figure who offers spiritual guidance. However, the terms “bishop” and “elder” appear to be used interchangeably to designate a primary leadership position. Once source clarifies that usage…

“…presbuteros (G4245) described these leaders of the Church as they personally were. They were the elder men, the older and respected members of the community. Episkopos (G1985), on the other hand, described their function, which was to oversee the life and the work of the Church. The one word described the man; the other described his task.” ₍₁₎

Another source adds…

“In the church organization described in the New Testament, the words for bishop and elder are used interchangeably. This indicates that all elders were bishops and all bishops were elders. Pastor and elders carry out an ‘episcopal’ function of overseeing or supervising the people spiritually. Some churches organize ordained officers into levels of authority. All are overseers, but technically the term bishop refers to those with higher rank.” ₍₂₎

Finally, while these terms relate to local church authorities, it is important to recognize that everyone holds a leadership role in one form or another. As mentioned earlier, one does not need to possess a title in order to be a leader. We already hold leadership positions within our circle of influence, regardless of the size of that circle. May God enable us to serve as good ministers within that circle of influence under the authority of the Chief Shepherd.

(1) Barclay, William. “Commentary on 1 Timothy 3:1-16”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-3.html. 1956-1959.

(2) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.]

Here in the last chapter of this epistle, the Apostle Peter will close with a final address to various members of the Christian community. Those groups include…

• Individual church leaders (verses one to four).
• Youth (verse five).
• The church as a whole (verses six to eleven).

Following those exhortations, our author will offer a few personal remarks and conclude with a benediction in verses twelve to fourteen. Much like the preceding chapter, 1 Peter chapter five is a concise portion of Scripture, comprising only fourteen verses. But good things often come in small packages, as the saying goes. Thus, we are sure to uncover a wealth of insight as we mine the resources that God has made available to us through this portion of Scripture.

Our chapter opens with an exhortation from the Apostle, one that rings with the voice of experience garnered from a life spent in service to Christ…

“The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed” (1 Peter 5:1).

When we consider the prominent leaders in the Bible, we find they largely served as good (albeit imperfect) examples for others. Despite their flaws and shortcomings, these men and women of God did not live by the mantra, “do as I say, not as I do.” Instead, they sought to honor God in respect and humility. Our text from 1 Peter 5:1 exemplifies that reality.

As one of the first of Jesus’ twelve apostles and one of the select few who received a privileged invitation to view His miracles, Peter might have issued a series of commands. Instead, he chose to make a request (CEB), an urging (NET), or an appeal (NIV) to those who served as fellow leaders.

So why did Peter decline to issue a command? Perhaps it may have something to do with a statement he made earlier in this letter: “Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous” (1 Peter 3:8). With this in mind, we might say that Peter is building on his earlier teaching and demonstrating leadership by example.

So as we approach the end of this letter, we should notice that Peter didn’t attempt to force his audience into compliance; instead, he encouraged them. Essentially, Peter said to his readers, “I am a fellow elder just as you are and I am qualified to make this appeal because I was an eyewitness to Jesus’ work on your behalf.”

“Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good” (1 Peter 4:19).

Most of us are familiar with the concept of trust, a word we can define as the “assured reliance on the character, strength, or truth of someone or something.” ₍₁₎ However, this passage makes use of a related word: “entrust.” This conveys the idea of an active investment or commitment to something as a trust. ₍₂₎ These definitions reflect the exhortation given to us in the closing verse of 1 Peter chapter four.

Much like a valuable asset that has been entrusted to a respected financial institution for safekeeping, this portion of Scripture encourages us to actively maintain our assured reliance on our faithful Creator. Nevertheless,  our souls are far more valuable than any financial resource, and our faithful Creator is far more trustworthy than any bank vault.

As mentioned earlier, the soul is that which constitutes a human being as an individual personality. The soul represents the “you” inside your body. This is the element that distinguishes one human being from every other human being who has ever lived, or ever will live. In the words of one source, “If men could be relied on to guard possessions, much more can God be depended on to protect the souls of His people.” ₍₃₎

Finally, the act of doing good is a characteristic that goes hand-in-hand with this active, assured reliance. This might encompass the characteristic qualities of virtue, integrity, and similar attributes that honor God, especially in the midst of adversity. Thus, we can find encouragement knowing that God looks upon us with favor as we honor Him amidst the trials of life. This should inspire us to continue to entrust ourselves to a faithful Creator who never fails to honor His commitments.

The following commentator brings our look at this chapter to a close with a brief review…

“Peter brought together four reasons for suffering in this section. First, God allows us to suffer to demonstrate our character (v. 12). Second, those who identify themselves with Jesus Christ will share in the sufferings of our Savior (v. 13; cf. Phil. 3:10). Third, our sufferings will be an occasion of God blessing us (v. 14). In addition, fourth, our suffering will glorify God (v. 16).

Peter then redirected our perspective on suffering by reminding us of the time and intensity of our sufferings, compared with that of unbelievers (vv. 17-18). Finally, he concluded with an exhortation to trust God and do right (v. 19). Peter thus encouraged his readers by revealing God’s perspective on their sufferings.” ₍₄₎

(1) “Trust.” Merriam-Webster Dictionary, Copyright © 2001 by Merriam-Webster, Inc.

(2) See “Entrust” Merriam-Webster Dictionary, Copyright © 2001 by Merriam-Webster, Inc.

(3) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering &Inglis Ltd [p. 1561].

(4) Constable, Thomas. DD, Notes on 1 Peter 2023 Edition “2. Suffering as Christians 4:15-19” [4:19] https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

“Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator” (1 Peter 4:19).

The word “therefore” fulfills its customary role as a call to action here in the final verse of this chapter. In fact, this entire chapter has functioned as a call to action in various forms. Thus, it should not be surprising to note that 1 Peter chapter four opens with the word “therefore” and closes with that same word as well.

So what are the practical applications or key lessons to be learned from this portion of Scripture? Well, a brief survey of 1 Peter chapter four offers several insights…

Verse one: Since Christ suffered for us, we must arm ourselves with that same mind.

Verse two: We should not invest what remains of our lives in the pursuit of various lusts. Instead, we should devote ourselves to fulfilling God’s will.

Verse three: Whatever time we formerly spent in pursuit of an ungodly lifestyle has already been too much.

Verse four: Some may not understand (or respect) our decision to honor God with our lives.

Verse five: Those who reject God will answer to Him for their choices.

Verse six: A person who embraces Christ in faith has transitioned from a state of spiritual death to eternal life. Those who have passed away in Christ are now enjoying everlasting life in the presence of God, even though the world may have spoken evil of them.

Verse seven: Life is short; thus, we should be serious and watchful in our prayers.

Verses eight to nine: Accept others in Christ and refrain from exposing their flaws and imperfections in a way that damages their reputation. Practice hospitality by helping to meet each other’s needs.

Verses ten to eleven: We should make good use of the gifts God has given us.

Verses twelve to fourteen: Be prepared for the possibility of persecution. We should view such things as an opportunity to honor and glorify God.

Verses fifteen to sixteen: We should exercise caution before we automatically associate the trials we face with the experience of sharing in Christ’s sufferings. Sometimes we simply get what we deserve for inappropriate behaviors.

Verses seventeen to eighteen: The mere act of going to church does not insulate us from God’s scrutiny, for “…the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?”

We’ll consider the Apostle Peter’s final action item from this chapter in the last installment of our look at 1 Peter chapter four.

“Now ‘If the righteous one is scarcely saved, Where will the ungodly and the sinner appear?'” (1 Peter 4:18).

It is often difficult to maintain clarity when we are in the midst of an affliction or distressing situation. The pain of our experience may sometimes cloud our ability to look beyond our circumstances to see God’s objective in allowing such things. Knowing that the path of salvation is often difficult, we should pray and seek God’s empowerment to meet those challenges in a way that honors Him.

With this in mind, the Apostle Peter makes an allusion to Proverbs 11:31 in the penultimate verse of this chapter. While we might naturally expect the “…ungodly and the sinner” to be recompensed for their actions, this passage reminds us that God does not exempt His own people from trial and suffering, either. The following commentator unpacks these concepts for us…

“In this verse, Peter contrasted the intensity of the two experiences of suffering, by disciples now and by unbelievers in the future. It is ‘with difficulty’ that righteous people pass through this phase of our existence into the next phase, because this phase involves suffering for us. ‘Saved’ (Gr. sozetai) here means ‘delivered,’ in the sense of being delivered from this life into the next. Yet it will be even more difficult (‘What will become of …?’) for godless people to pass from this phase of their lives to the next, because they will have to undergo God’s wrath. Their future sufferings will be far more intense than our present sufferings.

The purpose of Peter’s quoting Proverbs 11:31 (loosely) was to show that the Old Testament also taught that both the righteous and the wicked will receive from the Lord. The point in the proverb is that: since God rewards the righteous on earth, how much more can we count on His rewarding wicked sinners! If God disciplines His own children, how much more severely will He deal with those who are not His children?! Our sufferings are light compared with those the ungodly will experience in the future.” ₍₁₎

Thus, the trials and persecutions we encounter serve a dual purpose. In a positive sense, they produce a purifying effect upon our lives and provide demonstrable evidence of our faith. From a negative perspective, they illustrate God’s righteousness in judging those who are “…godless and sinful” (CEB). So our response to life’s challenges serves to reveal our true nature and identity, no matter what form those challenges take. This holds true for those who are God’s people, as well as those who are not.

(1) Constable, Thomas. DD, Notes on 1 Peter 2023 Edition “2. Suffering as Christians 4:15-19” [4:18] https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

“For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? (1 Peter 4:17 ESV).

We typically associate “judgment” with an act of punishment or correction. One of the more notable instances of that type of judgment occurs in the Biblical book of the prophet Daniel. Daniel chapter five records the account of a lavish banquet hosted by the Babylonian king Belshazzar. It was during that feast that the king made a fateful decision…

“While they were drinking, Belshazzar gave orders to bring in the gold and silver cups and bowls which his father Nebuchadnezzar had carried off from the Temple in Jerusalem. The king sent for them so that he, his noblemen, his wives, and his concubines could drink out of them. At once the gold cups and bowls were brought in, and they all drank wine out of them and praised gods made of gold, silver, bronze, iron, wood, and stone” (Daniel 5:2-4 GNT).

At that moment, a disembodied hand materialized to inscribe the following words on a wall of the palace: “Mene, Mene, Tekel, Upharsin” (Daniel 5:25). The king was gripped by fear and summoned Daniel to decipher the message. Daniel then proceeded to give the following interpretation:

“This is what these words mean:
Mene means ‘numbered’—God has numbered the days of your reign and has brought it to an end.
Tekel means ‘weighed’—you have been weighed on the balances and have not measured up.
Parsin means ‘divided’—your kingdom has been divided and given to the Medes and Persians” (Daniel 5:26-28 NLT).

The closing verses of that chapter reveal that the judgment referenced in that inscription was executed that very night (see Daniel 5:1-31).

Yet even though the word “judgment” often carries the negative overtones associated with Belshazzar’s experience, there is a different type of judgment that is far removed from what we witness in Daniel chapter five. For instance, consider the following portion of Jesus’ conversation with Nicodemus from John 3:21…

“…those who do what is true come to the light in order that the light may show that what they did was in obedience to God” (GNT).

1 John 1:5-6 provides the contextual framework for interpreting that passage: “…God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.” Therefore, we can be at peace with the fact that judgment begins in the house of God if we honor Him and walk in the light today. One source summarizes this concept with a valuable insight…

“Judgment does not always imply condemnation in Scripture. When used in relation to Christians, it consistently refers to the evaluation of a believer’s works for the purpose of reward (1 Cor. 3:10–15).” ₍₁₎

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1688.

“For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?” (1 Peter 4:17).

1 Peter 4:17 introduces an unsettling truth that has far-reaching implications. At the risk of over-dramatizing this passage, the judgment referenced here ultimately serves as the destination point for all who choose to follow the broad spiritual road that leads to destruction. Our ability to endure that judgment is contingent upon whether we have sought shelter in Christ, or if we have opted to confront it alone.

But that judicial process lies in the future. The preceding verse from this chapter outlines our responsibility for today: “…if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter” (1 Peter 4:16). No matter how difficult things become, the sufferings, trials, and difficulties we face today will be the worst we will endure for eternity. Therefore, we should view those hardships as opportunities to glorify God.

Nevertheless, if God’s people must confront such trials and difficulties now, what will be the fate of those who reject Him? How could those individuals ever hope to stand before a morally flawless, all-knowing, and all-powerful Creator? That is the question posed by our text from 1 Peter 4:17.

Unfortunately, some may believe that the act of going to church will be enough to deflect such scrutiny. But this portion of Scripture tells us that judgment begins at the house of God. The confines of a church building offer no refuge from such judgment, regardless of whether our attendance is in person or remote.

Thus, 1 Peter 4:17 presents a sobering portion of Scripture that merits serious attention. In one sense, God’s judgment awaits in the future. Yet we also face God’s judgment today as well. For instance, how do we handle the trials we experience today? If it has become necessary to suffer as a Christian, have we sought to glorify God in that matter?

Are we suffering for any of the negative characteristics described earlier for us in 1 Peter 4:15? Are we being reproached for the name of Christ as mentioned previously in verse fourteen? This passage tells us that judgment among the members of the house of God has begun in a very real sense- and it is taking place at this moment. In light of this, we would do well to consider the verdict that might be rendered upon our lives at the end of today.

“Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter” (1 Peter 4:16).

Other than its presence here in 1 Peter 4:16, the word “Christian” appears in only two other Biblical passages…

“Then Barnabas departed for Tarsus to seek Saul. And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch” (Acts 11:25-26).

“Then Agrippa said to Paul, ‘You almost persuade me to become a Christian.’ And Paul said, ‘I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains'” (Acts 26:28-29).

One source clarifies the significance of the word “Christian” in the lives of Jesus’ followers…

“What does the term mean? The answer is found in the -ian ending. Among the ancients, the -ian ending meant ‘belonging to the party of.’ Herodians, then, belonged to the party of Herod. Caesarians belonged to the party of Caesar. Christians belonged to Christ. And Christians were loyal to Christ, just as the Herodians were loyal to Herod and Caesarians were loyal to Caesar.

The significance of the name Christian was that these followers of Jesus were recognized as a distinct group. They were seen as distinct from Judaism and from all other religions of the ancient world. We might loosely translate the term Christian to mean ‘one who belongs to Christ,’ ‘a Christ-one,’ or perhaps ‘Christ-follower.’ Christians are people who believe in Christ and have a personal relationship with Him.

You might find it helpful to ponder what one resident of Antioch might have said to another regarding these committed followers of Jesus: ‘Who are these people?’ The other person would answer, ‘Oh, these are the people who are always talking about Christ — they are the Christ-people, or the Christians.’

Those who have studied the culture of Antioch have noted that the Antiochans were well known for making fun of people. It may be that the early followers of Jesus were initially called Christians by local residents as a term of derision or ridicule. History reveals that by the second century, Christians adopted the title as a badge of honor. They took pride (in a healthy kind of way) in following Jesus. They had a genuine relationship with the living, resurrected Christ and they were utterly faithful to Him, even in the face of death.” ₍₁₎

(1) Ron Rhodes, The Complete Book Of Bible Answers, Copyright © 1997 Harvest House Publishers Eugene, Oregon [pg. 183]

“None of you, however, should suffer as a murderer, a thief, an evildoer, or a meddler” (1 Peter 4:15 HCSB).

The Biblical books of Psalms and Proverbs offer a wealth of practical insight regarding 1 Peter 4:15 and those who assume the role of “…a troublesome meddler interfering in the affairs of others (AMP)…

“Gossip is spread by wicked people; they stir up trouble and break up friendships” (Proverbs 16:28 GW).

“The words of a whisperer or slanderer are like dainty morsels or words of sport [to some, but to others are like deadly wounds]; and they go down into the innermost parts of the body [or of the victim’s nature]” (Proverbs 26:22 AMPC).

“Anyone who spreads gossip will be silenced, and no one who is conceited will be my friend” (Psalm 101:5 CEV).

Proverbs 26:20 adopts a fitting word picture to convey a similar warning…

“Where there is no fuel a fire goes out; where there is no gossip arguments come to an end” (CEV).

This illustration highlights our text from 1 Peter 4:15, especially when we consider the essentials that are necessary to light a fire. Those constituent elements are oxygen, fuel, and an ignition source. With these things in mind, we can easily link the elements of gossip with the components that are necessary to ignite a fire…

• The first element of gossip is information (or speculation). This assumes the role of oxygen in our analogy.
• A busybody with access to that information serves as the potential fuel source.
• Gossip then ignites when the person who possesses the information relays it to others.

The fastest way to quell the flames of a fire is to deprive it of fuel or oxygen. In like manner, the fastest way to extinguish gossip involves a similar approach: don’t take part in gossip and don’t encourage others to do so.

Finally, we can differentiate between legitimate information-sharing and gossip with a few important questions…

• Is the information gratuitous?
• Is the information helpful?
• Will the information be shared with a legitimate spiritual authority who can provide Biblical counsel?
• Will the information serve to tear another person down or build that person up?

These questions can help us follow Jesus’ warning from the Gospel of Matthew…

“A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. And I tell you this, you must give an account on judgment day for every idle word you speak. The words you say will either acquit you or condemn you” (Matthew 12:35-37 NLT).

“Don’t let me hear of your suffering for murdering or stealing or making trouble or being a busybody and prying into other people’s affairs” (1 Peter 4:15 TLB).

To paraphrase an old saying, bad news travels halfway around the world before good news has a chance to put its boots on. There was some bad news spreading about the church in the first century town of Thessalonica according to 2 Thessalonians 3:11: “… we hear that some of you are living in laziness, refusing to work, and wasting your time in gossiping.”

The Bible uses two words to describe those who waste their time in this manner. Those words are “gossips” (as we see here in 2 Thessalonians) and “busybodies” (as mentioned in our passage from 1 Peter quoted above). Although these words describe similar behaviors, each has its own nuanced meaning.

A ‘gossip’ is someone who frequently talks about others. Gossips are notorious for spreading rumors and circulating falsehoods regarding other people. A “busybody” is a person who persistently intrudes and interferes in the affairs of others. If given the opportunity, a busybody is someone who will attempt to run another person’s life. A few synonyms for “busybody” might include nosy, intrusive, or meddlesome.

For instance, there are some who simply cannot wait to share information about others. Then there are those who are highly preoccupied with the affairs of someone else’s life. These behaviors are highly destructive and the Scriptures offer some valuable insight into the risks they pose….

“A gossip betrays a confidence; so avoid anyone who talks too much” (Proverbs 20:19 NIV).

One version of Proverbs 20:19 renders this verse in a very direct manner: “Don’t tell your secrets to a gossip unless you want them broadcast to the world” (TLB). This portion of Scripture draws our attention to an unfortunate reality: if someone shares gossip about others, we can be certain that he or she is gossiping to others about us as well.

“No one who gossips can be trusted with a secret, but you can put confidence in someone who is trustworthy” (Proverbs 11:13 GNT).

We can help eradicate gossip if we refrain from participating in it. Instead, Jesus gave us the right example to follow when dealing with those circumstance that might promote gossip…

“If one of my followers sins against you, go and point out what was wrong. But do it in private, just between the two of you…” (CEV).

The Bible provides us with some additional counsel in this regard and we’ll consider those passages next.

“But let none of you suffer as a murderer or a thief or an evildoer or as a meddler” (1 Peter 4:15 ESV).

The first two entries on our list of transgressions involve criminal offenses. The second two behaviors encompass a wider range of inappropriate conduct. Therefore, we shouldn’t automatically link the trials we encounter in life with the experience of sharing in Christ’s sufferings. Sometimes we simply get what we deserve…

“This does not mean that all suffering is the result of good Christian conduct. Peter says to distinguish between suffering for being a believer and suffering for doing wrong things. For example, a Christian may think he is being picked on for his faith when it is obvious to everyone else that his own unpleasant behavior is the cause of his problems. It may take careful thought or wise counsel to determine the real cause of our suffering. We can be assured, however, that whenever we suffer because of our loyalty to Christ, he will be with us all the way.” ₍₁₎

A person who serves as a meddler,  busybody (CEV), or troublemaker (NET) offers one such example. However, various sources highlight the challenges involved in defining this sort of behavior. For instance, different commentators attribute this type of conduct to someone who is a “concealer of stolen goods,” “spy,” “informer,” “agitator,” ₍₂₎ or a “revolutionary,” “defrauder,” or “embezzler.” ₍₃₎

Perhaps the best definition is offered by a source who associates this idea with someone who is “a self-appointed overseer in other men’s matters.” ₍₄₎ Considering the surplus of self-appointed “supervisors” that exist in our world today, this passage offers some valuable guidance. That guidance is applicable to ourselves as well as others who might seek to assume similar roles in our lives.

This may require us to exercise restraint (perhaps considerable restraint), before we intrude into the affairs of others. This is especially true in debatable matters. While it is Biblically appropriate to admonish one another for sinful conduct (Matthew 18:15-17), this passage reminds us of the need to be mindful of our own affairs and avoid interfering in areas where others have legitimate perspectives that differ from our own. It might also involve politely reminding others to respect those boundaries with regard to our lives as well.

Nevertheless, it is always appropriate to pray for others and ask God to provide wisdom, discernment, guidance, and direction in their decision-making process. In this way, we can honor God and establish a good reputation with others.

(1) Life Application Study Bible NKJV [1 Peter 4:14-16] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(2) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering &Inglis Ltd [p. 1561].

(3) NET Bible notes on 1 Peter 4:15 https://classic.net.bible.org/bible.php?book=1Pet&chapter=4&mode=print

(4) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 4:12-19] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters” (1 Peter 4:15).

Earlier in 1 Peter 3:14, the Apostle encouraged his readers with the following message: “…even if you should suffer for righteousness’ sake, you are blessed.” But here in the following chapter, he issues an important caveat: “If you suffer, it must not be because you are a murderer or a thief or a criminal or a meddler in other people’s affairs” (GNT). In fact, this cautionary message builds upon a theme that has already appeared twice within this letter (see 1 Peter 2:20 and 1 Peter 3:17)

If our chosen life path is one that honors God in Christ, then it is commendable in God’s sight, even in the midst of suffering. Of course, there are several alternative paths that may lead to suffering as well, and Peter mentions a few of them here. The first among those examples is murder. Murder is defined as “the unlawful killing of one human being by another…” ₍₁₎ Murder, in any form, constitutes the illegal act of terminating another person’s life and transgresses the sixth Commandment.

The next item on this list is thievery. A thief can be defined as someone who unlawfully takes property that belongs to another. Although we typically associate this concept with a person who steals from someone else, we might expand this idea to include those who engage in dishonest business practices, a company that withholds wages from its employees, or anyone who acts in a similarly unjust manner.

Our short list of inappropriate behaviors then continues with a reference to “…an evildoer” (ESV). This is a more inclusive term that encompasses both criminal conduct and other forms of impropriety. In the Biblical book of 1 Corinthians, Paul the Apostle offered a list of similar characteristics that we might use to illustrate an “evildoer” here in 1 Peter 4:15…

“When I wrote to you before, I told you not to associate with people who indulge in sexual sin. But I wasn’t talking about unbelievers who indulge in sexual sin, or are greedy, or cheat people, or worship idols. You would have to leave this world to avoid people like that. I meant that you are not to associate with anyone who claims to be a believer yet indulges in sexual sin, or is greedy, or worships idols, or is abusive, or is a drunkard, or cheats people. Don’t even eat with such people” (1 Corinthians 5:9-11 NLT).

Our final reference to a “busybody” merits an extended study and we will turn our attention to that characteristic next.

(1) “Murder” The American Heritage Dictionary of the English Language, Fourth Edition Copyright ® 2006 by Houghton Mifflin Company.

“If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified” (1 Peter 4:14).

The second half of 1 Peter 4:14 references the concept of “blasphemy.” The word blasphemy is associated with “…those who speak contemptuously of God or of sacred things.” ₍₁₎ It may also encompass an attitude of disrespect for God in our speech or behavior. Therefore, we can characterize a blasphemous person as someone who communicates disdain for God through his or her words and/or actions.

Unfortunately, blasphemy has become so widespread and ingrained within our contemporary culture that it often goes unrecognized or overlooked. For instance, one common form of blasphemy takes place whenever someone employs Jesus’ name as a profanity or an expletive. Another occurs whenever we casually refer to God in a thoughtless, flippant, irreverent, or frivolous manner. Some examples might include the term “ohmigod,” “OMG,” or other similar expressions.

These terms are blasphemous because they exhibit a lack of respect and reverence for God. They also reveal the presence of a presumptive mindset that assumes that God’s name is not worthy to be taken seriously. Furthermore, they disregard a clear directive from the Scripture: “You shall not misuse the name of the LORD your God, for the LORD will not hold anyone guiltless who misuses his name” (Exodus 20:7 NIV). Those who abuse the Lord’s name in such a manner will eventually be held to account for their behavior.

The specific form of blasphemy mentioned here in 1 Peter 4:14 means to “defame, revile, [or] slander.” ₍₂₎ Slander refers to the act of intentionally spreading false information in order to harm someone’s reputation. Today, we might refer to such conduct as “character assassination.” This word thus conveys a contemptuous or disrespectful attitude towards toward someone else. It also recalls Jesus’ cautionary message from Matthew 5:21-22…

“You have heard that our ancestors were told, ‘You must not murder. If you commit murder, you are subject to judgment.’ But I say, if you are even angry with someone, you are subject to judgment! If you call someone an idiot, you are in danger of being brought before the court. And if you curse someone, you are in danger of the fires of hell” (Matthew 5:21-22 NLT).

These warnings should prompt us to carefully consider our assessments of other human beings who are made in God’s image.

(1) G987 blasphemeo Vine’s Expository Dictionary of New Testament Words https://www.studylight.org/dictionaries/eng/ved/b/blaspheme-blasphemy-blasphemer-blasphemous.html

(2) G987 blasphemeo Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/blasphemeo-0