I

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.”

II

“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.]

III

“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).”

IV

“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).

V

“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.

VI

“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).

VII

“…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.”

VIII

“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.

IX

“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.

X

“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

XI

“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]

XII

“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.

XIII

“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.

XIV

“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.

XV

“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).

XVI

“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

XVII

“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.

XVIII

“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].

XIX

“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

XX

“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]

XXI

“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].

XXII

“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.

XXIII

“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).

XXIV

“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/

XXV

“And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:10 ESV).

Although it may be unpleasant to contemplate, this passage reminds us that God may sometimes orchestrate a season of hardship within our lives. In other words, God may call us to endure a period of suffering that is likely to be painful or discomforting. Those seasons may prove challenging for those who struggle to understand why a benevolent God would permit His followers to endure these periods of difficulty.

For instance, some might say, “If  God is good, then why has  He allowed me to suffer through a painful experience?” In considering that response, it’s important to recognize it begins with a faulty assumption. You see, that response wrongly assumes that all pain is inherently bad. Hebrews 12:11 serves as a case in point, for that passage alerts us to one of God’s objectives in allowing painful events to enter our lives…

“Now obviously no ‘chastening’ seems pleasant at the time: it is in fact most unpleasant. Yet when it is all over we can see that is has quietly produced the fruit of real goodness in the characters of those who have accepted it in the right spirit” (Phillips).

While it is sometimes difficult to understand why God permits suffering in our lives, we can make some general observations. We considered several of those possibilities in our earlier look at 1 Peter chapter four and they bear repeating here.

For example, God might allow such things to strengthen us (2 Corinthians 12:10) or build our trust in Him (Psalm 50:14-15). God may also use suffering as a tool to establish patience and endurance in our lives (Romans 5:3-5, Hebrews 10:35-38). He might use those trials as a model for others, showing them the right way to navigate through the challenges and hardships of life (2 Thessalonians 1:4). Furthermore, suffering can act as a catalyst that leads us into a deeper relationship with God (Hebrews 5:7-8).

While these hardships are undoubtedly painful, they also play a role in cultivating humility (2 Corinthians 12:7-10). In addition, they create a shared foundation for ministry to others (2 Corinthians 1:3-4). Finally, suffering can deepen our understanding and our gratitude for Jesus’ sacrificial death on our behalf (Philippians 3:10).

So those who journey through a period of suffering can take comfort in knowing that it will not continue indefinitely. God will ultimately restore us and strengthen us, just as we are told here in 1 Peter 5:10.

XXVI

“But may the God of all grace, who called [b]us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you” (1 Peter 5:10).

The observations made by the following commentator shed valuable light on the periods of suffering that God may ordain for our lives: “The word “called” in its Greek usage means more than an invitation. It is a divine summons.” ₍₁₎ Thus, it is often easier to endure a period of suffering if we acknowledge God’s call in that circumstance or situation.

Nevertheless, the focus of this passage is not on the transitory suffering we may experience as part of God’s plan for us, but the glorious destiny that lies ahead. This is the eighth and final reference to the word “glory” here in 1 Peter, a recurring theme that weaves through several chapters in this epistle.

As mentioned in our look at the opening chapter of this epistle, the New Testament often links the word “glory” with the concept of dignity. It also refers to a positive opinion that brings recognition and honor to the individual in question. ₍₂₎ A contemporary definition of “glory” continues in a similar vein: “very great praise, honor, or distinction bestowed by common consent; renown.” ₍₃₎

In keeping with those definitions, our author highlights four positive actions that God will undertake for us after we “have borne these sufferings a very little while” (Phillips)…

• Perfect. “[This] brings the double thought of providing all that is needful to get them through the trials and of repairing the damage received in action.” ₍₄₎
• Establish. This word conveys the idea of something that is steadfast, much like the mortar that anchors a series of bricks.
• Strengthen. Just as the application of heat tempers a piece of steel to enhance its strength, the trials of life strengthen our resilience and fortify us for the glory that lies ahead.
• Settle. “This verb is related to the word ‘foundation’ in the original. God wants every believer to be firmly planted in a secure place in His Son and in His word” ₍₅₎

One source reinforces those elements with the following insight…

“Suffering of body and sorrow of heart do one of two things to a man. They either make him collapse or they leave him with a solidity of character which he could never have gained anywhere else. If he meets them with continuing trust in Christ, he emerges like toughened steel that has been tempered in the fire.” ₍₆₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (1 Peter 5:10) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) G1391 doxa https://www.blueletterbible.org/lexicon/g1391/kjv/tr/0-1/

(3) “Glory” Dictionary.com, Retrieved 1 June 2020 from https://www.dictionary.com/browse/glory

(4) 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].

(5) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [1 Peter 5:10]

(6) Barclay, William. William Barclay’s Daily Study Bible, “The Laws Of The Christian Life (2) (1Pe_5:6-11 continued).”

XXVII

“To Him be the glory and the dominion forever and ever. Amen” (1 Peter 5:11).

The Apostle Peter has already covered a range of subjects in rapid succession throughout the closing chapter of this epistle. He first exhorted church leaders to shepherd those who were entrusted to their care. He then encouraged younger generations to show respect and deference by submitting to their elders. Following this, Peter touched on three important topics: a call to humility, an essential reminder concerning the devil, and an encouraging look at God’s response to those who endure suffering for His sake.

Now, as Peter approaches the end of this letter, he will close with a benediction for his beloved audience. The word “benediction” is derived from two ancient Latin words: bene (or “well”) and dicere (“to speak”). A contemporary form of benediction consists of a brief invocation that typically concludes a worship service or public ceremony. Much like our text from 1 Peter 5:11, a benediction serves to exalt God, and typically seeks His blessing upon a church fellowship, a newly married couple, or a general assembly of people.

As we might expect, this benedictory reference to “dominion” conveys the attributes of force, strength, and “manifested power.” ₍₁₎ This passage thus reminds us that God empowers us to accomplish the work He has given us to do. Therefore, we should ensure that He receives the honor for anything we might accomplish in life and ministry.

That brings us to the word that concludes this verse: “amen.” Despite some common misconceptions, the word “amen” does not mean “my prayer has now concluded.” Instead, this word means “surely, absolutely, or ‘so be it.’” In this way, “amen” serves as an affirmation of agreement and support, for it is through Christ that God has called us to His eternal glory.

“Through Silvanus, whom I know to be a faithful brother, I have written to you briefly, in order to encourage you and testify that this is the true grace of God. Stand fast in it” (1 Peter 5:12 NET).

This passage likely implies one of two possibilities. The first is that Silvanus transcribed this letter as Peter dictated it to him. The other possibility is that Silvanus carried this letter to its various destinations. In the first instance, Silvanus may have fulfilled the role of secretary, or amanuensis. If that was the case, then verse twelve likely functioned as a brief postscript in Peter’s own handwriting to validate his message. In the second instance, Peter entrusted Silvanus with the safe delivery of this letter to its intended audience.

(1) G2904 kratos Vine’s Expository Dictionary of New Testament Words https://www.studylight.org/dictionaries/ved/d/dominion.html

XXVIII

“By Silvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand” (1 Peter 5:12).

Silvanus (also known as Silas) was a well-known minister within the early Christian community. For instance, Acts 15:22 identifies him as a “leading man” among the members of the first-century church in Jerusalem. Acts 15:32 further identifies him as a prophet, and 2 Corinthians 1:19 recognized him as a preacher as well.

Interestingly, it seems that Peter (along with Paul the Apostle) preferred to use the name Silvanus (the Roman form of his name) instead of “Silas” as he is known throughout the Biblical book of Acts (see Acts 17:1-9). Like Paul, Silvanus was a Roman citizen, and may have used that citizenship to a similar advantage.

It appears that Silvanus spent several years with the Apostle Paul during a missionary journey that is chronicled for us in Acts chapter sixteen. It also seems clear that Paul and Silvanus enjoyed a close relationship. For instance, we know that Paul and Silvanus traveled to the city of Antioch together (Acts 15). They were also imprisoned together in the town of Philippi (Acts 16:19-24). Finally, Paul and Silvanus were caught up together in a riot that occurred in the city of Thessalonica (Acts 17:1-9).

With these things in mind, it should not be surprising to learn that Peter acknowledged Silvanus as someone “…who is, in my opinion, a very faithful brother” (TLB). But how did Silvanus end up assisting Peter after so many years of ministry with the Apostle Paul? One commentary offers a potential answer: “It has been supposed that Paul, then a prisoner at Rome, had sent Silvanus to Peter.” ₍₁₎

Another commentator directs our attention to an important lesson from Silvanus’ life and ministry…

“Silvanus was one of those men the Church can never do without. He was content to take the second place and to serve almost in the background so long as God’s work was done. It was enough for him that he was Paul’s assistant, even if Paul for ever overshadowed him. It was enough for him to be Peter’s penman, even if it meant only a bare mention of his name at the end of the letter… The Church always has need of people like Silvanus and many who cannot be Peters or Pauls can still assist the Peters and Pauls to do their work.” ₍₂₎

(1) Johnson, B. W., The People’s New Testament [1 Peter 5:12-14]. Public Domain https://ccel.org/ccel/johnson_bw/pnt/pnt.pnt2105.html

(2) Barclay, William. William Barclay’s Daily Study Bible, “A Faithful Henchman Of The Apostles (1Pe_5:12).”

XXIX

“She who is in Babylon, elect together with you, greets you; and so does Mark my son.” (1 Peter 5:13).

This reference to “Babylon” offers some interesting possibilities that add to the depth of our understanding of this epistle. You see, this passage may offer a clue that identifies its place of origin. While “Babylon” may seem to be a straightforward reference, the location and identity of that place is a subject of great debate.

For instance, some associate this reference to “She who is in Babylon” with Peter’s wife. Since 1 Corinthians 9:5 indicates that Peter’s wife was involved in his ministry, it’s possible that Peter conveyed her greetings as part of this letter. However, many believe that “Babylon” represents a specific location or a coded reference to another place.

The following commentator summarizes these latter possibilities…

“There is some question as to where Peter was when he wrote this letter. He offers greetings from the church in Babylon (1 Pet. 5:13), but we aren’t sure what he meant by Babylon. There are those who suggest that this is literal Babylon, which was in present-day Iraq. There are others who say that Peter was actually in Rome at this time and was using Babylon as a code word for Rome. This is probably the majority opinion among scholars. (Revelation 1:7 is another passage of Scripture that seems to refer to Rome as Babylon).” ₍₁₎

So why would Peter adopt a code word to refer to the city of Rome? Two possibilities emerge in answer to that question. First, Rome was known for its pervasive immortality. Therefore, it was natural to associate Rome with ancient Babylon, a place with a similarly immoral reputation. Next, it’s important to remember that Roman mail delivery was highly insecure, and Roman government officials could open any piece of mail that aroused their suspicion.

That brings us to the emerging political climate of that era. For example, Acts 18:2 recounts the expulsion of the Jewish people from Rome during the reign of the Roman Emperor Claudius. Since the ancient church largely consisted of Jewish men and women, it was unwise to draw attention to their presence there. In addition, state-sponsored persecution also represented a growing concern during the latter part of the first century.

Thus, it was inadvisable to alert the Roman authorities to the existence of a Christian community within their capital city. These realities may explain why Peter may have coded this reference within his letter.

(1) Chuck Smith, The Word For Today Bible, “Introduction To The First Epistle Of Peter” [pg. 1640]

XXX

“She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son” (1 Peter 5:13 ESV).

In the Biblical book of 1 Timothy, Paul the Apostle opened that epistle by addressing Timothy as “my true son in the faith“ (1 Timothy 1:2 CSB). Just as Timothy was much like a son to Paul, our passage from 1 Peter 5:13 tells us that the Apostle Peter shared a similar relationship with a man named Mark. This reference to Mark as “my son” suggests that Peter may have played a crucial role in Mark’s spiritual life.

Mark’s name appears frequently within the pages of the New Testament, including the account of a missionary journey with Paul and another leader named Barnabas that ended poorly. Later on, Paul and Barnabas had the following exchange…

“…Paul said to Barnabas, ‘Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing.’ Barnabas wanted to take John, also called Mark, with them, but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus” (Acts 15:36-39).

However, that incident did not spell the end of Paul’s relationship with Mark. As Paul neared the end of his life, he said to Timothy, “Get Mark and bring him with you, because he is helpful to me in my ministry” (2 Timothy 4:11 NIV). Mark was also with Paul during one of Paul’s imprisonments, according to Colossians 4:10.

This leads us to the traditional and enduring legacy of Peter’s “father and son” relationship with Mark- the Gospel of Mark itself…

“Tradition has always closely connected Peter with Mark, and has handed down the story that he was intimately involved with Mark’s gospel. Papias, who lived towards the end of the second century and was a great collector of early traditions, describes Mark’s gospel in this way: ‘Mark, who was Peter’s interpreter, wrote down accurately though not in order, all that he recollected of what Christ had said or done.’

…According to Papias, Mark’s gospel is nothing other than the preaching material of Peter. In similar vein Irenaeus says that after the death of Peter and Paul at Rome, ‘Mark, the disciple and interpreter of Peter, also handed down to us in writing what had been preached by Peter.’ It is the consistent story of tradition that Mark, the evangelist, was indeed a son to Peter, and all the likelihood is that these greetings are from him. ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “Greeting (1Pe_5:13).”

XXXI

“Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen” (1 Peter 5:14).

In addition to this reference to “a kiss of love“ here in 1 Peter 5:14, this type of greeting also appears in the Biblical books of Romans, 1 Corinthians, 2 Corinthians, and 1 Thessalonians as well. This represented a customary form of greeting in the Biblical era and remains popular among many cultures today.

Although this may seem to be little more than a cordial way to end this letter, it actually provides us with an opportunity to reflect upon the important concept of “principle and practice.” For instance, let’s consider the modern-day implications of this verse. If current social or cultural norms prevent us from greeting each other in this manner, do we violate this Biblical guideline as a result? In responding to that question, one scholar offers the following perspective…

“…there is a difference between command and culture. The commands of Scripture are absolute—culture is relative. For example, few believe that Jesus’ command to His disciples not to have an extra pair of sandals with them while on an evangelistic tour applies today. And most Christians do not literally ‘Greet all the brethren with a holy kiss’ anymore (1 Thes. 5:26). Nor do they believe that ‘lifting up holy hands in prayer’ is essential to public prayer (1 Tim. 2:8).

There is a principle behind all these commands that is absolute, but the practice is not. What Christians must do is absolute, but how they do it is culturally relative. For example, Christians must greet one another (the what), but how they greet each other will be relative to their respective cultures. In some cultures, as in the NT, it will be with a kiss, in others with a hug, and in still others with a handshake.” ₍₁₎

So this form of greeting conveyed warmth, approval, and a sense of belonging in the cultural context of Peter’s era. Today, there may be different (and more suitable) means of demonstrating those qualities depending on the culture or the individual. Since the Biblical book of Romans advises us to “give preference to one another in honor” (Romans 12:10), we would do well to consider these factors in our interactions with others.

Ultimately, it is better to demonstrate respect and affection in a gracious, considerate, and culturally appropriate manner, for that holds greater significance than the mere display of physical affection.

(1) When Critics Ask: A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992). © 2014 Norman Geisler and Thomas Howe. All rights reserved

XXXII

“Greet one another with a kiss of love. Peace to all of you who are in Christ” (1 Peter 5:14 HCSB).

“Peace” is commonly characterized as a state of contentment and/or well-being. This might include the absence of external hostilities (ranging from armed conflicts to personal disagreements) to internal struggles with things like anxiety or insecurity. Therefore, a person who is free from internal or external discord is someone who is likely to be “at peace.”

The problem is that peace can often be difficult to attain. In fact, the quest for peace can be so elusive that some abandon it entirely. For instance, there are those who seek to anesthetize their lack of peace through alcohol abuse, drug use (prescription or illicit), or materialism. Others may experiment with self-help strategies that seem promising but fail to address the underlying issues.

The root cause of those underlying issues (whatever they may be) is ultimately traceable to the conflict that exists between human beings and their Creator. Thus, the road to genuine peace begins with faith in Christ (Romans 5:1).

We should also recognize that “peace” and “happiness” are two different things. You see, happiness often comes from getting what we want. Unfortunately,  acquisitions like financial wealth or possessions may quickly disappear, thus destroying the peace of those who invest in such things. The problem is that “things” cannot ensure lasting peace, for the source of genuine peace is not something but Someone– God Himself. Since peace is a characteristic quality of the Spirit of God (Galatians 5:22), we should look to Him for lasting peace in an ever-changing world.

This peace is available to us through Jesus’ sacrificial death on the cross, for as Jesus told His disciples, “I am leaving you with a gift– peace of mind and heart! And the peace I give isn’t fragile like the peace the world gives. So don’t be troubled or afraid” (John 14:27 TLB).

With that, we will close our look at the Biblical epistle of 1 Peter with an insight that is just as valid today as it was in the New Testament era…

“Peter’s object in this Letter was to assure the believers of the Dispersion that the Christian faith which they held was the true faith-or, as he calls it, the true grace of God. Perhaps in the heat of persecution, they might be tempted to wonder if they had been right to embrace Christianity. Peter declares that they were right. They had found God’s truth and should stand fast in it.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary “C. Exhortations and Salutations (5:1-14)” Edited by Arthur Farstad, Thomas Nelson Publishers.

I

“Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin” (1 Peter 4:1).

At just nineteen verses, 1 Peter chapter four is a relatively brief chapter. However, anyone who seeks to live a God-honoring life will benefit from the many practical insights that are contained within this portion of Scripture. For instance, verse one of 1 Peter chapter four begins by saying, “Therefore, since Christ suffered in his body, arm yourselves also with the same attitude.”

As we’ve already noted, the use of the word “therefore” links a previous teaching or idea to an associated action, consequence, or behavior. In this instance, 1 Peter 4:1 encourages us to adopt the same attitude that Jesus exhibited in following God’s will for His life. This is especially true whenever we face difficult or painful circumstances.

Jesus expressed that mindset in the following statement that is recorded for us in the Gospel of John: “I have come down from heaven not to do my will but to do the will of him who sent me” ( John 6:3 NIV). We can find another example in the Gospel of Luke where Jesus is quoted as saying, “…not my will, but yours be done.” (Luke 22:42 NIV).

So this passage counsels us to look to Jesus for an example of how to respond when we encounter the challenges of life. Since Christ suffered in the flesh, He serves as our model. Because of this, we should arm ourselves with the same attitude and accept God’s will in those areas that may lead us to suffer. Peter will expand on this theme later in this chapter with some important qualifications. But for now, the following commentator summarizes the idea behind this verse…

“The Apostle urges the disciples to make a clean break with sin. As our Lord’s grave lay between Him and His earlier life, so there should be a clean break between our life as believers and the earth-bound life, which was dominated by lawless passions.” ₍₁₎

Finally, we should note the imagery associated with the expression “arm yourselves.” This tells us that God’s people should approach unjust suffering with the mindset as a well-armed soldier who is prepared to endure a military conflict. Thus, as we read in the New Testament book of Philemon, “Let Christ himself be your example as to what your attitude should be” (Philemon 2:5 Phillips).

(1) Meyer, Frederick Brotherton. “Commentary on 1 Peter 2”. “F. B. Meyer’s ‘Through the Bible’ Commentary“. https://www.studylight.org/commentaries/eng/fbm/1-peter-2.html. 1914.

II

“Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin” (1 Peter 4:1 ESV).

Before we move forward in our study of 1 Peter chapter four, we should note what the latter portion of this verse says, as well as what it fails to mention.

For example, we can interpret this reference to “whoever has suffered in the flesh has ceased from sin” in the following manner: when we arm ourselves with Jesus’ attitude towards suffering, we offer proof to show that we have renounced sin. Therefore, those who prayerfully seek to adopt Jesus’ mindset are done (NIV) or finished (CEB) with sin in this sense.

However, this does not mean that we will achieve a life of sinless perfection if we “arm [ourselves] with the same way of thinking.” For instance, the Scriptures tell us that it is impossible to live a sin-free life. The Biblical book 1 John offers one such example: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8 KJV).

In addition, the book of Romans tells us, “…all have sinned and fall short of the glory of God” (Romans 3:23 NIV). The Old Testament book of Ecclesiastes acknowledges this reality as well: “There is no one on earth who does what is right all the time and never makes a mistake” (Ecclesiastes 7:20 GNB).

So, while it is impossible to live sinlessly, the lifestyle of a professing Christian should not be characterized by a recurring pattern of sinful behavior. A person who claims to follow Christ but lives in a manner that is inconsistent with that claim is someone who should consider the message of 1 John 3:6: “No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him” (NIV).

The following commentators offer a quick succession of insights that can help us apply this reference to those who have “ceased from sin“…

“The world directs its persecution against those who are living lives of obedience to God, thus those who have ceased from sin.” ₍₁₎

“When a believer deliberately chooses to suffer persecution as a Christian rather than to continue in a life of sin, he has ceased from sin.” ₍₂₎

“…[this] passage speaks of believers’ desire not to sin because of their real identification with Christ, which gives them power and motivation not to sin.” ₍₁₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 4:1-11] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [1 Peter 4:1]

(3) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2248.

III

“that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God” (1 Peter 4:2).

The Apostle Peter offers another mark of a God-honoring attitude in our text from 1 Peter 4:2. We can turn to the following translations to enhance our understanding of this passage…

“…you should not therefore spend the rest of your time here on earth indulging your physical nature, but in doing the will of God” (Phillips).

“…you must live the rest of your earthly lives controlled by God’s will and not by human desires” (GNT).

“As a result, they don’t live the rest of their human lives in ways determined by human desires but in ways determined by God’s will” (CEB).

These allusions to our earthly lives offer an opportunity to reflect upon an intriguing, yet familiar element: time. You see, time is an interesting commodity. We can spend it or steal it. We can buy it or sell it. We can waste it or invest it. But once it’s gone, we can never recover it. This portion of Scripture thus encourages us to prioritize God’s will in the time He has allotted to us.

The following verses can help us identify God’s will as we face the choices and decisions of life. For instance, some examples of God’s will for us include…

• Demonstrating mercy and humility (Micah 6:8).
• Refraining from sexual immorality (1 Thessalonians 4:3).
• Expressing thankfulness (1 Thessalonians 5:18).
• Doing good (as we saw earlier in 1 Peter 2:15).

When we align ourselves with God’s will in these aspects of life, we become better equipped to make decisions that honor Him in other aspects of life as well. However, the following verse identifies a number of “sinful human desires” (GW) to avoid…

“For we have spent enough of our past lifetime in doing the will of the Gentiles–when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries” (1 Peter 4:3).

This reference to “our past lifetime“ has nothing to do with the nonbiblical concept of reincarnation or the belief in a continuous cycle of past and future lives (see Hebrews 9:27).Instead, this phrase references the interval that preceded our regeneration and spiritual rebirth (2 Corinthians 5:17). Therefore, the negative qualities that characterized our lives prior to Christ should not carry over into our new lives with Him.

One source illustrates the meaning behind this idea by saying, “You never should have lived this way at all, but whatever time you spent was too much…” ₍₁₎

(1) Ice, Rhoderick D. “Commentary on 1 Peter 4”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/eng/ice/1-peter-4.html. College Press, Joplin, MO. 1974.

IV

“For we have spent enough of our past lifetime in doing the will of the Gentiles–when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries” (1 Peter 4:3).

When used in this context, the word “walk” is a figure of speech that symbolizes our conduct and behavior. We might substitute the word “lifestyle” to express this concept as well. This reference to “the Gentiles” served as a concise means of identifying those who were outside the family of God. Taken together, the overall message is this: “The amount of time you previously spent leading a life that dishonored God was more than sufficient.”

To emphasize that point, the Apostle Peter then followed with a catalog of behaviors that characterize “…the evil things that godless people enjoy” (NLT). The first among those behaviors was “debauchery” (NET, NIV) or “lewdness” (NKJV).

“Debauchery” is a word that is rarely heard in modern-day conversations. This word was once used to identify unmarried individuals who embraced a promiscuous lifestyle. Today, we might use words like “immoral” or “wanton” to describe such behavior. One characteristic quality of debauchery is a lack of moral restraint, especially in the area of sexual indulgence. One source adds, “This term implies a total lack of self control, a determined violation of social norms…” ₍₁₎

The next characteristic is “lusts.” As mentioned earlier, this involves “a longing, especially for something that is forbidden.” ₍₂₎ In a general sense, “lust” is a characteristic that is found among those who seek to exploit others in various ways. It may also entail a desire to possess or control someone (or something) that belongs to someone else.

Whenever we engage is such behaviors, we effectively dehumanize others and objectify them for use in gratifying our needs or desires. Since lust often involves things like exploitation and selfishness (see Colossians 3:5 and 1 Thessalonians 4:4-5), it is incompatible with the God who is love (1 John 4:8, 1 Corinthians 13:4-7). Therefore, this passage underscores the need to distinguish between human beings who bear God’s divine image and objects for our use.

It is also worth noting that lustful individuals are rarely content with the things they possess. Much like a smoldering ember that grows into a fire that consumes a forest, lust has a tendency to grow into a similarly destructive force. We should thus take heed to this passage to protect ourselves and others from being consumed in such a manner.

(1) Dr. Bob Utley. Free Bible Commentary – 1 Peter 4, Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_04.html

(2) G1939 epithumia Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g1939/kjv/tr/0-1/

V

“For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry” (1 Peter 4:3 ESV).

The next entry in our catalog of sinful behaviors from 1 Peter 4:3 is drunkenness. One commentator defines this word in the original language of this passage and offers some cultural insights: “[Drunkeness] is a compound term, found only here in the NT of ‘wine’ (oinos) and ‘bubble over’ (phluo). The ancient world drank wine regularly, as did Jesus (cf. Matt. 11:18-19) and the early church. It is the excess that is condemned (cf. Pro. 23:29-35; Rom. 13:13; Gal. 5:21).” ₍₁₎

In addition to what we read here in 1 Peter 4:3, the Biblical Scriptures offer numerous warnings regarding alcohol abuse. Such observations and admonitions are just as applicable to modern-day audiences as they were in the Biblical era…

“Show me people who drink too much, who have to try out fancy drinks, and I will show you people who are miserable and sorry for themselves, always causing trouble and always complaining. Their eyes are bloodshot, and they have bruises that could have been avoided. Don’t let wine tempt you, even though it is rich red, and it sparkles in the cup, and it goes down smoothly. The next morning you will feel as if you had been bitten by a poisonous snake. Weird sights will appear before your eyes, and you will not be able to think or speak clearly. You will feel as if you were out on the ocean, seasick, swinging high up in the rigging of a tossing ship. ‘I must have been hit,’ you will say; ‘I must have been beaten up, but I don’t remember it. Why can’t I wake up? I need another drink’” (Proverbs 23:29-35 GNT).

“Woe to those who are heroes at drinking wine, who are champions at pouring beer” (Isaiah 5:22 CSB).

“Woe to him who gives drink to his neighbors, pouring it from the wineskin till they are drunk, so that he can gaze on their naked bodies. You will be filled with shame instead of glory. Now it is your turn! Drink and be exposed! The cup from the LORD’s right hand is coming around to you, and disgrace will cover your glory” (Habakkuk 2:15-16 NIV).

“What sorrow for those who get up early in the morning looking for a drink of alcohol and spend long evenings drinking wine to make themselves flaming drunk. They furnish wine and lovely music at their grand parties— lyre and harp, tambourine and flute—but they never think about the Lord or notice what he is doing” (Isaiah 5:11-12 NLT).

(1) Dr. Bob Utley. Free Bible Commentary – 1 Peter 4, Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_04.html

VI

“For the time that has passed was sufficient for you to do what the non-Christians desire. You lived then in debauchery, evil desires, drunkenness, carousing, drinking bouts, and wanton idolatries” (1 Peter 4:3 NET).

1 Peter 4:3 highlights some additional behaviors that should not characterize those who claim to follow Christ. That list includes revelries (NKJV), carousing (AMP), or “wild parties” (GW). These activities allude to loud, drunken celebrations, or the type of rowdy, late-night partying that might draw the scrutiny of law-enforcement.

We can revisit the observations of the following commentator who offers insight into the word “carousing” from the original language of this passage: “This term kōmos is related to the Greek term for village, kōmē. It implies a large community-wide festive party involving excess of eating, drinking, and unrestrained sexual activity (cf. Rom. 13:13; Gal. 5:21).” ₍₁₎

In addition to what we read here in 1 Peter, we can find similar cautionary messages in the Apostle Paul’s Biblical letters. For example, Paul’s letter to the church in Rome and his letter to the churches of Galatia each contain the following admonitions…

“Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy” (Romans 13:13).

“Now the works of the flesh are evident, which are:  … envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God” ( Galatians 5:19, 21).

Jesus delivered a similar warning regarding such behaviors in discussing the events that would unfold during the end times….

“Be careful, or your hearts will be weighed down with carousing, drunkenness and the anxieties of life, and that day will close on you suddenly like a trap” (Luke 21:34 NIV).

Finally, several translations of 1 Peter 4:3 (such as the CSB, ESV, and NIV) make reference to “orgies” among these behaviors. Unlike today, the primary meaning behind that term was not sexual in nature (although it did not preclude such conduct). Instead, it referred to the actions of a riotous crowd at night. Then, as now, such activities might result in drunken brawls, physical injuries, and widespread property damage.

Today, we might refer to these destructive behaviors as an “orgy of violence.” These word pictures thus illustrate the type of warning that Peter issues to us under the inspiration of the Holy Spirit.

(1) Dr. Bob Utley. Free Bible Commentary – 1 Peter 4, Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_04.html

VII

“For there has already been enough time spent in doing what the pagans choose to do: carrying on in unrestrained behavior, evil desires, drunkenness, orgies, carousing, and lawless idolatry” (1 Peter 4:3 HCSB).

This catalog of inappropriate behaviors from 1 Peter 4:3 concludes with a reference to idolatry. In speaking of the lawless nature of this conduct, one source tells us, “The Greek word… means ‘contrary to law and justice, illicit, criminal.’ These idolatries were forbidden by Roman law. They must have been pretty bad.” ₍₁₎

Indeed, such behaviors were pretty bad, but not simply because they violated ancient Roman law. You see, it was the act of idolatry itself that made them bad. While idolatry may take many forms, we can identify an idol as anything we love, fear, or depend on more than God. When something takes the place of God in our lives, that thing (whatever it is) effectively becomes an idol.

Here’s why: if God does not occupy the highest position of love and affection in our lives, then we must substitute something (or someone) else as the ultimate object of such things. For instance, there are modern-day examples of those who have crafted an idol from a physical possession, a financial asset, or a person.

Let’s take the case of an individual who prioritizes the accumulation of financial wealth above all else. The person who values money above everything else is as guilty of idolatry as someone who bowed before a human-crafted statue in the Old Testament era, for both have relinquished God’s rightful place in their lives to something else. The same is true of anything that takes God’s place in our lives.

In light of this, we may consider anything that displaces the love and devotion that rightfully belongs to our Creator as an idol. This explains why the Scriptures repeatedly warn against engaging in such behaviors. For example…

“Be careful not to forget the covenant of the LORD your God that he made with you; do not make for yourselves an idol in the form of anything the LORD your God has forbidden” (Deuteronomy 4:23).

“Therefore, my beloved, flee from idolatry…” (1 Corinthians 10:14).

“…a greedy person is really an idol worshiper– he loves and worships the good things of this life more than God” (Ephesians 5:5 TLB).

Therefore, we can say that everything must take second place to God in our lives. Anything that fails to assume that position becomes an idol. As Jesus also reminded us in Luke 12:15, “…Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.”

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 4:3] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

VIII

“You have spent enough time in the past doing what the heathen like to do. Your lives were spent in indecency, lust, drunkenness, orgies, drinking parties, and the disgusting worship of idols” (1 Peter 4:3 GNB).

This reference to idolatry is one of many such warnings throughout the Old and New Testament Scriptures. For instance, God once addressed this subject through the Old Testament prophet Isaiah with a series of common-sense observations that warrant a lengthy excerpt. While these admonishments targeted idolatrous statues, they have broader implications that encompass all forms of idolatry, past and present…

“Who but a fool would make his own god—an idol that cannot help him one bit? All who worship idols will be disgraced along with all these craftsmen—mere humans—who claim they can make a god. They may all stand together, but they will stand in terror and shame.

The blacksmith stands at his forge to make a sharp tool, pounding and shaping it with all his might. His work makes him hungry and weak. It makes him thirsty and faint. Then the wood-carver measures a block of wood and draws a pattern on it. He works with chisel and plane and carves it into a human figure. He gives it human beauty and puts it in a little shrine.

He cuts down cedars; he selects the cypress and the oak; he plants the pine in the forest to be nourished by the rain. Then he uses part of the wood to make a fire. With it he warms himself and bakes his bread. Then—yes, it’s true—he takes the rest of it and makes himself a god to worship! He makes an idol and bows down in front of it!

He burns part of the tree to roast his meat and to keep himself warm. He says, ‘Ah, that fire feels good.’ Then he takes what’s left and makes his god: a carved idol! He falls down in front of it, worshiping and praying to it. ‘Rescue me!’ he says. ‘You are my god!’

Such stupidity and ignorance! Their eyes are closed, and they cannot see. Their minds are shut, and they cannot think. The person who made the idol never stops to reflect, ‘Why, it’s just a block of wood! I burned half of it for heat and used it to bake my bread and roast my meat. How can the rest of it be a god? Should I bow down to worship a piece of wood?’

The poor, deluded fool feeds on ashes. He trusts something that can’t help him at all. Yet he cannot bring himself to ask, ‘Is this idol that I’m holding in my hand a lie?’” (Isaiah 44:10-20 NLT).

IX

“In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you” (1 Peter 4:4).

Those who are content to live their lives apart from God may find it difficult to understand why others seek to honor Him. Thus, we have the following reminder from 1 Peter 4:4: “Of course, your former friends are surprised when you no longer plunge into the flood of wild and destructive things they do. So they slander you” (NLT).

A person who makes his or her life choices without regard for God or the afterlife often finds it hard to comprehend why anyone might pursue a different set of values. While some may dismiss those who seek to honor God (often with an attitude of amusement or indifference), others may feel compelled to “heap abuse on you” (NIV). Thus, we should be prepared for the fact that some will mock or ridicule those who are genuinely committed to living a God-honoring life.

It’s been said that people tend to belittle things they don’t understand, and it’s fair to say that such responses may arise from a lack of understanding. For instance, many people find pleasure in a lifestyle that revolves around drinking and partying. It might be difficult for those individuals to fathom how anyone could lead a satisfying life without immersing themselves in a similar culture.

These realities present us with a choice: do we opt for cultural conformity with others, or focus on a life that is pleasing to God regardless of what others think? Before we address that question, it’s helpful to remember that no one in popular culture ever sacrificed their lives for us, as Christ did. No one in popular culture rivals Jesus as a model of love and humility. No one in popular culture has ever stood up to the members of a corrupt establishment as fearlessly as Jesus did. No one in popular culture comes close to living up to Jesus’ example.

Thus, we should ask if we will live our lives to please God (who is worthy of our devotion) or please others (who often provide the wrong example). And if our spiritual lives do not prompt non-Christians to question our choices, then we should take the opportunity to question ourselves. If our lifestyles are indistinguishable from those who have no interest in Christ, then something is likely to be amiss in our relationship with Him. We’ll explore this theme at greater length in our next study.

X

“With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you” (1 Peter 4:4 ESV).

The choices and decisions that stem from a Christian’s relationship with Jesus may puzzle those who don’t follow Christ. However, there are others who may respond in a far more aggressive fashion: “…they criticize and abuse and ridicule you and make fun of your values” (AMP). That type of response contains elements that are easy to understand, yet difficult to comprehend.

The easy part relates to the preferences of those who are disinterested in Christianity. When we distance ourselves from activities and behaviors that dishonor God, there are sure to be some who take offense. Those individuals might respond in the following manner:

• Co-workers and acquaintances might say, “What’s wrong with us?“
• Friends may ask, “Do you think you are better than we are?“
• Family members might respond, “Isn’t our religion good enough?“

Some may be hurt by a decision to no longer run with them in their “wild and reckless living” (GNT). Others might be indignant. However, a percentage of those same individuals are likely to experience a sense of conviction regarding their choices. A God-honoring lifestyle may serve as an affront to those with other priorities- and some are likely to take it personally.

Thus, we can reasonably expect such individuals to malign us. One commentary helps explain that response…

“People whose lives change radically at conversion may experience contempt from old friends. They may be scorned not only because they refuse to participate in certain activities but also because their priorities have changed and they are now heading in the opposite direction. Their lives incriminate their friends’ sinful activities.” ₍₁₎

Another commentator adds, “No one is any more unpopular at a drinking party than a teetotaler; and the same is true of all abstainers from popular sins.” ₍₂₎

Nevertheless, that response is also difficult to comprehend, especially with regard to those whose lives once followed a path of self-destruction prior to salvation. One source elaborates on the strange dichotomy that may develop when Christ transforms those who once pursued “…the same flood of unrestrained wickedness” (CEB)…

“Unsaved people do not understand the radical change that their friends experience when they trust Christ and become children of God. They do not think it strange when people wreck their bodies, destroy their homes, and ruin their lives by running from one sin to another! But let a drunkard become sober, or an immoral person pure, and the family thinks he has lost his mind!” ₍₃₎

(1) Life Application Study Bible NKJV [1 Peter 4:3-4] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(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) Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press Publications, Victor Books, 1989. [2:420] Quoted in Notes on 1 Peter 2023 Edition, [4:4] Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

XI

“They will give an account to Him who is ready to judge the living and the dead” (1 Peter 4:5).

The Apostle Peter acknowledged the fact that others may disparage those who seek to live God-honoring lives. However, he was quick to assure his readers that such individuals will be held to account as well.

This portion of Scripture reminds us that human beings will answer to God for their conduct in life. For instance, some may feel as if they can dishonor God with impunity under the mistaken assumption that He is indifferent to their choices. Then there are those who seem to believe they can ignore this portion of Scripture and adopt an attitude of disrespect towards God without repercussion.

While some may seemingly evade responsibility for their misconduct, no one escapes those consequences forever. As we’re reminded in Romans 2:6, God “…will give to each person according to what he has done” (Mounce). God’s justice will inevitably catch up with us- it’s only a matter of when. The Gospel of John echoes this theme as well…

“This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God” (John 3:19-21 NIV).

While Jesus is the light of the world, there are some who prefer to stay in the dark. Those who embrace a God-honoring lifestyle will inevitably shed light upon others who find comfort in the shadows. But as Jesus Himself warned us, “There is nothing hidden that will not be revealed. There is nothing kept secret that will not come to light” (Mark 4:22 GW).

Although some may be sophisticated in disguising their actions or motives, nothing is hidden from God. Therefore, we would do well to contemplate the sobering message given to us in the Biblical book of Hebrews: “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13 NIV).

In light of these things, the New Testament book of 1 Corinthians offers the following counsel…

“…do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God” (1 Corinthians 4:5 NET).

XII

“They will give an account to the One who stands ready to judge the living and the dead” (1 Peter 4:5).

It’s not always easy to understand why some people choose to behave destructively. It’s difficult to explain the actions of those who resort to lying, cheating, or stealing, especially when they have no clear incentive to do so. It’s troubling to consider the number of individuals who feel free to act unethically, abuse their authority, or purposefully engage in actions that bring harm to others.

While there may be many contributing factors to those behaviors, there is one overriding answer to explain each of them: such individuals really don’t believe in a God who will hold them accountable for the choices and decisions they make today. While some may acknowledge the existence of a “higher intelligence” or supernatural being, that acknowledgment often exerts little real influence in their daily lives.

So while many accept the existence of “God,” some of those same individuals also choose to live as if He did not exist and conduct themselves accordingly. Nevertheless, the Scriptures remind us that we will be held to account before a Creator who sees our choices and their underlying motives as well. 2 Corinthians 5:10 references one aspect of that accountability…

“For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil” (ESV).

These passages remind us that we live in the presence of a righteous Creator to whom we are answerable. Peter the Apostle thus reminded his readers that God would judge those who sought to engage in that same “flood of unrestrained wickedness” (1 Peter 4:4 CEB) mentioned earlier. Since those individuals were facing God’s judgment, Peter cautioned his readers to avoid following their example regardless of how much they were criticized, abused, ridiculed, or maligned for doing so.

One commentator closes our look at this passage with a capsule summary of Biblical teaching on the subject of judgment…

“Judgment is an unpleasant subject, but a recurrent theme in the Bible. It is based on several bedrock biblical truths.

1. This is a moral universe created by an ethical God (we reap what we sow, cf. Gal. 6:7).
2. Humanity is fallen; we have rebelled.
3. This is not the world God intended it to be.
4. All conscious creations (angels and humans) will give an accounting to their Creator for the gift of life. We are stewards.
5. Eternity will be permanently determined by our actions and choices made in this life.” ₍₁₎

(1) Dr. Bob Utley. Free Bible Commentary – 1 Peter 4 [4:5] Copyright © 2014 Bible Lessons International https://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_04.html

XIII

“For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit” (1 Peter 4:6).

1 Peter 4:6 introduces us to another challenging passage that can help us develop good analytical skills in our study of God’s Word. As mentioned earlier, these passages should motivate us to prayerfully seek God’s help in understanding and applying His Word. As we explore the different interpretations of this verse, we can identify those views that are Biblically valid, and thus promote our spiritual growth.

Several theories exist concerning this reference to “the gospel [that] was preached also to those who are dead.” For instance, some interpret this verse as an opportunity for the unrighteous dead to find salvation. This perspective allows for a second chance at eternal life for those who lived prior to the New Testament era. However, this view negates another portion of Scripture given to us in Hebrews 9:27: “…each person is destined to die once and after that comes judgment” (NLT). Thus, we can safely discard this approach.

Another interpretation of this passage alludes to 1 Peter 3:19-20 and its reference to those disobedient spirits who have been imprisoned. This view incorporates Jesus’ proclamation of victory over sin and death to a group of demonic entities who were active during Noah’s era. However, this approach seems doubtful in light of 1 Peter 4:6 and its reference to a gospel proclamation. In addition, the malevolent spirits mentioned in 1 Peter 3 are still very much alive and await their final judgment. Therefore, we would do well to continue our search for a more appropriate alternative.

A better option links this text with the righteous dead who departed from this life in the Old Testament era. Those who placed their faith in God during that period were patiently awaiting the fulfillment of His plan of salvation (Ephesians 4:8-10). Hence, Jesus proclaimed freedom and deliverance to those who were awaiting His work as the Messiah on their behalf. That sacrificial work granted freedom to those who had patiently waited for Him within the abode of the righteous dead.

In contrast to those who see this reference as a second chance for eternal life, this view interprets this verse as the fulfillment of God’s promise to those who were faithful to Him with their first chance. While this is a Biblically valid approach, there is another view of this passage that may provide a more likely explanation for this enigmatic verse. We’ll consider that view next.

XIV

“For this is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does” (1 Peter 4:6 ESV).

Our text from 1 Peter 4:6 likely associates this reference to “the dead” with the deceased members of Peter’s original audience for this epistle. Those individuals heard the gospel message and embraced Christ in faith. Thus, they moved from a state of spiritual death to eternal life in Christ before they passed away. While the world may have spoken evil of them in their judgments, they were now enjoying everlasting life in the presence of God. The same is true for the readers of this epistle as well.

One source offers a concise explanation of this view…

“Peter had in mind believers who had heard and accepted the gospel of Christ when they were still alive, but who had died by the time Peter wrote this letter. Some of them, perhaps, had been martyred for their faith. Though these were dead physically, they were triumphantly alive in their spirits (cf. Heb 12:23). All their judgment had been fully accomplished while they were alive in this world (‘in the flesh’), so they will live forever in God’s presence.” ₍₁₎

Another commentator adds…

“‘The dead’ here are exactly the same as the dead in the previous verse, i.e., all who had lived on earth and had died previously from the time of Peter’s words, there being, it seems, a particular reference to Christians who had recently died and who were the object of certain anxieties on the part of their Christian relatives.

Paul, it will be remembered, addressed the Thessalonians on the same subject. Barnes spoke of this thus: It was natural in such a connection to speak of those who had died in the faith, and to show for their encouragement that, though they had been put to death, yet they still lived to God. _[a] Significantly, the dead mentioned here ‘were dead at the time of Peter’s writing, but were not dead when the gospel was preached to them.’” _{[b] (2)}

Thus, it has been said that our departed loved ones are like friends who have embarked on a long journey. While we look forward to reuniting with them in the future, there may be sorrow at the realization that our reunion might be delayed. Nevertheless, we should not “…grieve over them and be like people who don’t have any hope” (1 Thessalonians 4:13 CEV). This message undoubtedly brought comfort to the members of Peter’s original audience and continues to do so today.

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 4:6.

(2) [a] Albert Barnes, Barnes’ Notes on the New Testament (Grand Rapids, Michigan: Baker Book House, 1953), p. 191. [b] Raymond C. Kelcy, The Letters of Peter and Jude (Austin, Texas: R.B. Sweet Company, 1972), p. 86. 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-4.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XV

“But the end of all things is at hand; therefore be serious and watchful in your prayers” (1 Peter 4:7).

1 Peter 4:7 begins a series of exhortations to Godly living that continue to the end of this chapter. To introduce this portion of his letter, the Apostle used a phrase that may be unsettling, but is just as relevant today as it was when this epistle was originally written: “The end of all things is near…” (NIV).

This cautionary message is one that we must take seriously, especially in regard to this need to be “serious and watchful in your prayers.” While the online world may be filled with a multitude of self-proclaimed end-times experts, there are likely to be far fewer of us who are serious and watchful in our prayers.

For instance, let’s consider this exhortation from 1 Peter 4:7 in light of the Biblical references to Jesus’ return. In Revelation 3:11, Jesus is quoted as saying, “I am coming soon…” (NIV). Given the millennia that have passed since the book of Revelation was originally written, we might question the validity of Jesus’ claim to return soon.

To address that question, a closer look at the language that was originally used to author this portion of Scripture may be helpful. You see, the word translated “soon” or “quickly” in Revelation 3:11 can mean “without delay.” However, it can also mean “by surprise” or “suddenly” as well. ₍₁₎ So when Jesus says He is coming soon, we might understand His meaning to be, “I will return without warning.”

Jesus also addressed the need to be serious and watchful in the following excerpt from the Gospel of Luke, a portion of Scripture that helps tie these passages together…

“Constantly be on your guard so that your hearts will not be loaded down with self-indulgence, drunkenness, and the worries of this life, or that day will take you by surprise like a trap, because it will come on everyone who lives on the face of the earth” (Luke 21:34-35 ISV).

This highlights two human tendencies that may emerge when facing the issues of daily life. The first represents an attempt to escape from such pressures, and the second involves a preoccupation with them. Those responses make it easy to forget that our lives extend beyond the problems and concerns of today. So whether Jesus suddenly returns to start a new chapter in human history or simply returns for us at the end of our lives (whenever that may be), we would do well to be serious and watchful in our prayers.

(1) NT:5035 taxu/ tachu (takh-oo’); neuter singular of NT:5036 (as adverb); shortly, i.e. without delay, soon, or (by surprise) suddenly, or (by implication, of ease) readily: Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006 Biblesoft, Inc. and International Bible Translators, Inc.

XVI

“The end of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers” (1 Peter 4:7 ESV).

Despite the discomforting nature of the phrase, “The end of all things is at hand,” the following author confronts us with a reality that deserves careful consideration…

“The simple fact is that behind this there is one inescapable and most personal truth. For every one of us the time is near. The one thing which can be said of every man is that he will die. For every one of us the Lord is at hand. We cannot tell the day and the hour when we shall go to meet him; and, therefore, all life is lived in the shadow of eternity.

‘The end of all things is near,’ said Peter. The early thinkers may have been wrong if they thought that the end of the world was round the corner, but they have left us with the warning that for every one of us personally the end is near; and that warning is as valid today as ever it was.” ₍₁₎

In addition to what we read here in 1 Peter 4:7, the New Testament Scriptures reiterate this concept in several additional passages. This portion of Scripture should thus guide the investments we make with our time, our financial assets, our business transactions, and other resources.

This counsel stands in stark contrast to the behavioral characteristics that appeared earlier in 1 Peter 4:3. It also recalls the Apostle Peter’s admonition from chapter one of this epistle: “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ” (1 Peter 1:13 ESV).

As mentioned earlier, that reference to “being sober-minded” encompasses more than just freedom from intoxication. It also incorporates other important elements such as discipline, vigilance, and discretion. These definitions should prompt us to be disciplined in our thinking and alert to anything that might cause us to stumble. In a world where “fails” of various types are recorded for the amusement of an audience, we would be wise to to think twice before we disregard this guidance.

This does not mean we cannot have fun, enjoy pleasurable activities, or take calculated risks. As we’re told in the Old Testament book of Ecclesiastes, “Nothing is better for a man than that he should eat and drink, and that his soul should enjoy good in his labor. This also, I saw, was from the hand of God” (Ecclesiastes 2:24). However, it’s important to recognize the finite nature of our physical lives. That underlying awareness should encourage us to remain “self-controlled and sober-minded.”

(1) Barclay, William. William Barclay’s Daily Study Bible, “The Approaching End (1Pe_4:7 a).”

XVII

“And above all things have fervent love for one another, for ‘love will cover a multitude of sins’” (1 Peter 4:8).

As mentioned previously in our look at 1 Peter chapter one, the word “fervent” is often associated with a sense of emotional passion. While it may seem natural to attribute that quality to our text from 1 Peter 4:8, this word embodies the characteristics of earnestness and intensity. In contrast to those who are insensitive or disinterested, this passage conveys the idea of an athlete who stretches to his or her limit in pursuit of a goal.

This definition reminds us that “fervent love” may not correlate with the outward display of emotional affection. For example, the type of love referenced here stems from a volitional choice. There would be little need to stretch ourselves to the limit in our love for one another if everyone shared the same mutual affection for each other. One source expands upon this idea with the following insight…

“Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, Rom_15:2, and works no ill to any, Rom_13:8-10; love seeks opportunity to do good to ‘all men, and especially toward them that are of the household of the faith’” ₍₁₎

This type of love involves a muscular, Christ-oriented commitment to act in the best interests of others, even in the absence of an emotional feeling. For example, genuine love seeks to determine what is best for everyone in a given situation from a Biblical perspective. That determination may lead us to take an unpopular stand, act in humility, engage in forthright conversations, minimize our interaction with the unrepentant, or defend others from those who seek to inflict harm or misfortune upon them.

Genuine love may require us to allow others to face the consequences of their choices (1 Timothy 1:19-20, Mark 10:21-22). It may involve corrective or disciplinary measures (Revelation 3:19, Hebrews 12:5-11). It might require us to exercise wisdom and discretion as we interact with one another (Ecclesiastes 3:5). These responses often run counter to the shallow, syrupy view of love that often prevails in various forms of media. Thus, an accurate, mature perspective regarding the nature of genuine love can help us fulfill this mandate from 1 Peter 4:8.

(1) W.E. Vine with C.F. Hogg, Vine’s Expository Commentary On 1 & 2 Thessalonians, Copyright © 1997, Pg.79-80. See https://archive.org/details/vinesexpositoryc00vine/mode/2up

XVIII

“Above all, keep loving one another earnestly, since love covers a multitude of sins” (1 Peter 4:8 ESV).

There are few things that cause more harm to the family of God than strife and division among its members. In addition, we set a poor example for those outside the church when we ignore the guidance given to us here in 1 Peter 4:8. But what does this reference to “covering a multitude of sins” really mean?

To gain a better understanding of this phrase, it can help to break this verse down into its individual elements. We can start by noting that the predominant term for “love” in the original language of the New Testament Scriptures is the word agape. It is also the word translated “love” in the passage quoted above. This form of love conveys the idea of affection, goodwill, and benevolence. ₍₁₎ It also encompasses the qualities of generosity, kindly concern, and devotedness. ₍₂₎

Agape represents the type of selfless love that doesn’t ask for anything in return. It involves a commitment to love someone and prioritize that person’s well-being, even if that love is not reciprocated.

The word “cover” is next. One source offers a vivid definition of this word: “[to] throw a veil of oblivion over.” ₍₃₎ This involves the act of shielding another person’s deficiencies from public view and preventing their disclosure to anyone else.

The word “multitude” then follows. Not surprisingly, this word refers to a great numerical value of persons or things. Finally, we have the word “sins.” While “sin” encompasses the inappropriate behaviors we typically associate with that word, it primarily means “to miss the mark or target.” We should note that the person in question may be unaware that he or she has missed the target of God-honoring behavior in certain instances. That factor is one to consider as we seek to apply this verse.

This passage should thus prompt us to think carefully before we publicize the faults, idiosyncrasies, and shortcomings of others within the family of God. This does not mean we should deny the truth about others. Nor does it mean that we are obligated to remain silent regarding behaviors that are illegal, immoral, or unethical. Instead, this type of love accepts others in Christ and refrains from exposing their flaws and imperfections in a way that damages their reputation. As we’re told in the Old Testament book of Proverbs, “Hatred stirs up strife, But love covers all sins” (Proverbs 10:12).

This attitude also aligns with the spirit of Jesus’ message from Matthew 18:21-22…

“Then Peter approached him with the question, ‘Master, how many times can my brother wrong me and I must forgive him? Would seven times be enough?’ ‘No,’ replied Jesus, ‘not seven times, but seventy times seven!’” (Phillips).

(1) G26 agape Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g26

(2) G26 agape Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/agape

(3) G2572 kalypto Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/kalypto

XIX

“Above everything, love one another earnestly, because love covers over many sins” (1 Peter 4:8 GNB).

As we consider this passage and its reference to “sins,” it is important to distinguish between a behavior that may be subject to remediation and one that is not. We can ask several questions that can help us make that determination. For instance…

• Is the issue related to a matter of personal taste or preference?
• Are the concerns related to personality clashes or differences in opinion on secondary matters?
• If one party is insistent, can we apply Romans 12:10 and “Give preference to one another in honor” (NASB)?
• Is the matter relatively insignificant or manageable?

In such instances, we might do well to overlook (or cover) such things to help maintain unity and fellowship with other men and women of God. Yet even though “…love covers a multitude of sins” (ESV), this does not justify silence in matters that may be illegal, immoral, unethical, or potentially life-threatening. Those matters might include instances of theft, battery, sexual misconduct, talk of a potential suicide, or other such examples.

In addition, 1 Peter 4:3 outlined a range of sinful behaviors that would lead to disciplinary action in any church that seeks to honor God. 1 Corinthians 6:9-10 and 1 Timothy 1:9-10 offer several others. These examples present us with a responsibility to engage the relevant authorities, including pastoral ministers who can offer guidance, direction, and support.

1 Timothy 5:13 and 2 Thessalonians 3:6-12 also highlight some less prominent (but highly destructive) behaviors that relate to this discussion. Jesus provided us with the appropriate response for indiscretions that fall within those boundaries…

“If another believer sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back. But if you are unsuccessful, take one or two others with you and go back again, so that everything you say may be confirmed by two or three witnesses. If the person still refuses to listen, take your case to the church. Then if he or she won’t accept the church’s decision, treat that person as a pagan or a corrupt tax collector” (Matthew 18:15-17 NLT).

Finally, it would befit us to adopt the following guideline from the Biblical book of Galatians in our relationships with others within the family of God: “…if a Christian is overcome by some sin, you who are godly should gently and humbly help him back onto the right path, remembering that next time it might be one of you who is in the wrong” (Galatians 6:1 TLB).

XX

“Be hospitable to one another without grumbling” (1 Peter 4:9).

When we think of modern-day expressions of hospitality, we may envision the act of entertaining guests or sending an invitation to friends to join us for an evening in our home. However, this reference to hospitality in 1 Peter 4:9 held greater significance for the first-century audience of this epistle.

Since many members of the early Christian community lost their homes and livelihoods through persecution, the concept of hospitality encompassed more than just a social gathering. When traveling ministers and persecuted Christians sought refuge, they often had to rely on the generosity of Godly men and women who lived in the towns where they stopped for the night.

From our modern-day perspective, we might ask why those individuals didn’t look for an inn or other lodging place for an overnight stay. The answer is two-fold. The first issue involved the cost of those accommodations. Next, we should remember that the options for lodging were limited, and mostly unsuitable during that era.

Unlike the professionally managed inns of today, the inns of the first century were often undesirable places to stay. As one source explains, “Well-to-do Romans avoided inns if possible, and either set up their own tents or stayed with friends. Roman writers… uniformly criticized inns for their adulterated wine, filthy sleeping quarters, extortionate innkeepers, gamblers, thieves, and prostitutes.” ₍₁₎

The following commentator offers a further explanation…

“The word ‘hospitality’ is the translation of a Greek word meaning literally ‘friendly to strangers.’ Thus the thought in the mind of the apostle is not that of hospitality shown to one’s friends who do not need it, but to Christians who in their travels for the Lord Jesus, or for whatever other reason, may be in need of food and shelter. The persecutions which some of these Christians were enduring deprived them often of the necessities of life, and such an exhortation as this was needed.” ₍₂₎

Finally, one source notes the far-ranging effect of this directive…

“Not only did the missionaries need hospitality; the local churches also needed it. For two hundred years there was no such thing as a church building. The church was compelled to meet in the houses of those who had bigger rooms and were prepared to lend them for the services of the congregation. Thus we read of the church which was in the house of Aquila and Priscilla (Rom_16:5; 1Co_16:19), and of the church which was in the house of Philemon (Phm_1:2 ). Without those who were prepared to open their homes, the early church could not have met for worship at all.” ₍₃₎

(1) Edwin M. Yamauchi, “On the Road with Paul,” Christian History magazine, Issue 47 “Paul and His Times.”

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 4:1-11] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(3) Barclay, William. William Barclay’s Daily Study Bible, “Christian Responsibility (1Pe_4:9-10)”

XXI

“As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God” (1 Peter 4:10).

While some portions of 1 Peter have been challenging to interpret and apply, our text from 1 Peter 4:10 is significantly easier. We can begin our look at this portion of Scripture with a definition of the word “gift” as offered by the following commentator…

“The term gift (charisma) is from the root for ‘grace’ (charis). These gifts are undeserved, unmerited love gifts for ministry. Every believer has a spiritual gift, given by God at salvation, for the purpose of ministry to and for the Church (cf. Rom. 12:6-8; 1 Cor. 12:7,11,18; Eph. 4:7). These gifts may be natural talents, but if so, they are supernaturally energized for the glory of Christ! The practical aspect of this NT truth is that every believer is a full-time, called, gifted minister of Christ (cf. Eph. 4:12).” ₍₁₎

Thus, the talents, skills, opportunities, assets, and resources we possess are not meant solely for our benefit. Instead, 1 Peter 4:10 tells us that such gifts are to be used for the purpose of ministering to one another. The essence of that ministry involves sharing with others by serving them according to God’s provision. In other words, we can view these gifts as resources that God has given us to invest.

Our passage from 1 Peter uses the image of a steward to convey this idea. A modern-day equivalent of a steward might include someone who serves as a manager, supervisor, administrator, or director. As another source explains, “A steward… was a servant whom his master entrusted with the administration of his business or property. His job was to devote his time, talents, and energy to executing his master’s interests, not his own.” ₍₂₎

This brings to mind the example set by the servants who appear in Jesus’ parable of the talents. That parable relates the account of a person who was entrusted with a valuable possession but neglected to invest it properly. That possession was later taken from him and given to another servant who demonstrated better resource management.

Much like those servants, we have a similar duty to invest our God-given gifts in a manner that honors Him. Jesus’ sobering conclusion to that parable identifies the loss we may suffer if we neglect to fulfill our responsibility to use the gifts He has given us: “…to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away” (Matthew 25:29).

(1) Dr. Bob Utley. Free Bible Commentary – 1 Peter 4, [4:10] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_04.html

(2) J. B. Lightfoot, Notes on the Epistles of St Paul, p. 197. Quoted in Notes on 1 Corinthians 2023 Edition Dr. Thomas L. Constable [4:21] https://www.planobiblechapel.org/tcon/notes/html/nt/1corinthians/1corinthians.htm

XXII

“As each has received a gift, use it to serve one another, as good stewards of God’s varied grace” (1 Peter 4:10 ESV).

At the risk of over-dramatizing this passage, this portion of Scripture conveys two ideas that could have a transformative effect upon our lives if we were to act upon them. The first is that God has endowed every Christian with a gift in the form of a talent, skill, ability, or enablement. The second is that these gifts are designed to fulfill a specific objective: to serve and benefit others.

Another translation of this passage renders 1 Peter 4:10 in the following manner: “Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms” (NIV). This “gift allowance” applies to every member of God’s family without exception, for we are told, “Each one should use whatever gift he has received…” This means that God has blessed His people with one or more gifts that are exclusive to each person.

The New Testament book of Romans offers some valuable guidance on this subject along with several examples…

“So we are to use our different gifts in accordance with the grace that God has given us. If our gift is to speak God’s message, we should do it according to the faith that we have; if it is to serve, we should serve; if it is to teach, we should teach; if it is to encourage others, we should do so. Whoever shares with others should do it generously; whoever has authority should work hard; whoever shows kindness to others should do it cheerfully” (Romans 12:6-8 GNT).

The Biblical book of Ephesians adds…

“Now these are the gifts Christ gave to the church: the apostles, the prophets, the evangelists, and the pastors and teachers. Their responsibility is to equip God’s people to do his work and build up the church, the body of Christ” (Ephesians 4:11-12 NLT, see also 1 Corinthians 12:8-11).

Therefore, it is crucial to identify our individual gifts and use them in service to others within the Body of Christ. Each new day brings a fresh opportunity to do something good and productive for God; and a person who uses a gift of God in His service will undoubtedly enjoy a sense of fulfillment and satisfaction in ministering to others. Those who recognize and utilize the spiritual gifts that God has bestowed upon them are the ones who will be best equipped to make the most of their opportunities.

XXIII

“If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen” (1 Peter 4:11).

For some, the word “oracle” evokes the image of a mythic realm that is reminiscent of the enchanted worlds of medieval lore. But despite these mystical undertones, the context of this word in 1 Peter 4:11 is quite different..

“The Greek word ‘oracles’ was used in classical Greek of the oracular utterances of heathen deities. In the Christian system it refers to divine utterances or revelations.” ₍₁₎

Thus, the phrase, “If anyone speaks, let him speak as the oracles of God” is more significant than its brevity might suggest. First, it reminds us that a good speaker should faithfully proclaim God’s Word. It also implies that those who seek to communicate God’s Word must do so in a way that elicits respect for Him.

For instance, a speaker who neglects this idea may leave spiritual and/or emotional wounds in the lives of others. In fact, the Scriptures mention some who ignored this guidance and led others astray for their own personal gain. Every person who purports to speak for God should be mindful of the accountability that accompanies that role, for  “…we who teach will be judged more strictly” (James 3:1 NIV).

Another source alerts us to a more subtle aspect of this passage: “Speakers, therefore, are not free to advance their own opinions, but must speak the words of God (Gk. logion, ‘divinely authoritative communication’…”). ₍₂₎ In light of this, we should be cautious of those who prioritize their interests or preferences above the study of God’s Word. Paul the Apostle offered a similar admonition in his letters to the churches at Corinth and Colossae…

“Our message is not about ourselves. It is about Jesus Christ as the Lord. We are your servants for his sake” (2 Corinthians 4:5 GW).

“We proclaim Him, warning and teaching everyone with all wisdom, so that we may present everyone mature in Christ” (Colossians 1:28 HCSB).

While every message reflects the minister to some extent, we should be alert to those who promote their views or interests at the expense of the Scriptures. Good leaders are those who faithfully instruct others in God’s Word. Thus, “If anyone speaks, they should do so as one who speaks the very words of God” (NIV).

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 4:1-11] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(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].

XXIV

“whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies–in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen” (1 Peter 4:11 ESV).

The Biblical book of 1 Corinthians tells us about Paul the Apostle’s efforts to resolve an issue that had arisen within the early church…

“…some …have informed me that there are quarrels among you. What I mean is this: One of you says, ‘I follow Paul’; another, ‘I follow Apollos’; another, ‘I follow Cephas’; still another, ‘I follow Christ’” (1 Corinthians 1:10-12 NIV).

Much like the ancient church at Corinth, it is not uncommon for some modern-day church members to favor one member of a pastoral staff over another. Or perhaps we might demonstrate a preference for another person who occupies a prominent ministry position. While it is certainly not wrong to favor one minister’s communication style over another, it is definitely wrong to create factions and divisions based on such preferences.

This relates to a portion of our text from 1 Peter 4:11: “Whoever serves must serve with the strength God supplies…” (GW). Given the diverse range of personal, cultural, and emotional differences among Jesus’ followers, it is virtually impossible for one individual to serve everyone effectively. Thus, God, in His wisdom, has bestowed different strengths upon each of His ministers. Those individual strengths will naturally appeal to some more than others.

Therefore, we should afford God-honoring leaders with an opportunity to serve with “…with the ability which God supplies” (NKJV). These divine enablements are geared towards an ultimate objective: “that in everything God may be glorified through Jesus Christ.” So this reminds us that an honorable minister is one who seeks to glorify God through Christ. If the center of attention is on the speaker (or something else), there should be cause for concern, for God will not share His glory with another.

This represents an important consideration, especially in an era where we have an unparalleled opportunity to amplify our thoughts, opinions, and ideas through a wide range of media platforms. While we have the freedom to express our views and feelings through these channels, we may wish to reflect on how those engagements align with this message from 1 Peter 4:11. As Jesus Himself instructed us, “Let your good deeds shine out for all to see, so that everyone will praise your heavenly Father” (Matthew 5:16).

XXV

“Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you” (1 Peter 4:12).

As mentioned earlier in our introduction to the Biblical book of 1 Peter, this epistle repeatedly directs our attention to the proper way to handle the sufferings, difficulties, persecutions, and negative circumstances we encounter in life. For instance, consider this passage from 1 Peter 4:12 and its reference to fiery trials. Unlike the questionable ethics of a modern-day salesperson who promises one thing but delivers something else, the Biblical Scriptures are clear regarding the potential sacrifices and responsibilities involved in following Christ.

That brings us to an expression that people sometimes use when talking about spiritual topics: “God loves you and He has a wonderful plan for your life.” That statement is accurate, for God does love us and He certainly has a wonderful plan for our lives. But while we may be quick to focus on the good things that a statement like that implies, there is another aspect to consider.

For example, 1 Peter 4:12 compels us to acknowledge the possibility that God’s plan might involve hardships and challenges that are difficult to understand. This aspect of Christianity is frequently disregarded, unintentionally or otherwise. Thus, we should accept the fact that a commitment to follow Christ will undoubtedly lead to conflict with those who hold other priorities.

We should also note the role God plays in leading us into these “fiery ordeals” (Phillips). As the author of Hebrews tells us, “The Lord corrects the people he loves and disciplines those he calls his own” (Hebrews 12:6 CEV). Revelation 3:19 adds, “Those whom I love I rebuke and discipline…” (NIV). We even have the example of Jesus Himself, for we are told that the Holy Spirit “…compelled Jesus to go into the wilderness” to be tempted by the devil in Mark 1:12 (NLT).

If we begin with an awareness that trials and difficulties are an inherent aspect of genuine Christianity, we will be better prepared to handle them when they occur. Paul the Apostle prepared the Thessalonian church in this regard by saying, “We didn’t want any of you to be discouraged by all these troubles. You knew we would have to suffer, because when we were with you, we told you this would happen. And we did suffer, as you well know” (1 Thessalonians 3:3-4 CEV).

Yet as Paul also encouraged the church at Corinth…

“For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17).

XXVI

“Dear friends, don’t be surprised when the fiery ordeal comes among you to test you as if something unusual were happening to you” (1 Peter 4:12 HCSB).

Our look at this passage now brings us to the valuable insights offered by the following group of commentators…

“All of us want to be liked, but Jesus tells us that Christians sometimes will be hated. When I hear this I think of the prophet Jeremiah. Every time he spoke God’s Word he was drowned out by a chorus of false prophets. The difference between Jeremiah and the false prophets was that they only told the people what they wanted to hear, while Jeremiah told them what they needed to hear. Jeremiah’s message heralded doom, so the false prophets won all the popularity contests. Bear in mind that Jeremiah was a human being. He was indeed anointed by the Holy Spirit to his task, but the hatred of his fellow citizens wounded him deeply.” ₍₁₎

“The natural attitude for a Christian is to look on persecution as strange and abnormal. We are surprised when we have to suffer. But Peter tells us that we should consider it as normal Christian experience. We have no right to expect better treatment from the world than our Savior received. All who desire to live a godly life in Christ Jesus will be persecuted (2Ti 3:12).” ₍₂₎

“Some Christians feel ‘surprised’ when other people misunderstand, dislike, insult, and treat them harshly as they seek to carry out God’s will. Peter reminded his readers that this reaction against them is not a ‘strange thing,’ but normal Christian experience. Their persecutions were ‘fiery (burning) ordeals,’ in the sense that they were part of God’s refining process and were uncomfortable (cf. 2:11). It was for their ‘testing’ (Gr. pairasmos, proving), to manifest their faith, that God allowed their sufferings (cf. James 1:2-4).” ₍₃₎

Since it is always easier to “go with the flow” of a world that holds little interest in God, a person who seeks to follow Christ is bound to meet with resistance to that decision. As our final commentator observes…

“Christians should not be surprised when they suffer. It is the nature of Christian life that it leads to conflict with the non-Christian world (1:6). The suffering that ensues, however, has redemptive value (see 1:6-7) and for that reason becomes a cause for joy. Such suffering confirms that Christians are in the succession of Christ and will receive glory as Christ did (4:13-14).” ₍₄₎

(1) Sproul, R. C. (1993). Before the face of God: Book 2: A daily guide for living from the Gospel of Luke (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers. Pg 2278.

(3) Constable, Thomas. DD, Notes on 1 Peter 2023 Edition “Suffering and glory 4:12-14” [4:12] https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

(4) Kendall, David W. “1. In response to hostilities (4:12-19)” In Asbury Bible Commentary. 1195. Grand Rapids: Zondervan, © 1992.

XXVII

“Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you” (1 Peter 4:12 NET).

Since many instances of suffering seem to be devoid of meaning or purpose, we may struggle to make sense of painful events that appear to make little sense. As we face the trials and difficulties we encounter, we might question why God would allow us to experience such adversities. Answering these questions is often difficult, for there may be one reason, multiple reasons, or no apparent reason to explain the hardships we experience in life.

Yet even though it may be impossible to determine God’s purpose behind our afflictions, that does not imply the absence of a purpose. Because God is sovereign and has our best interests in mind, we can say that valid reasons for suffering always exist, even if we don’t fully understand them. With this in mind, we can make some general observations from the Scriptures that can help us grasp why God might allow “fiery trials” to enter our lives.

First, God might allow such things to strengthen us (2 Corinthians 12:10) or build our trust in Him (Psalm 50:14-15). God may also use suffering as a tool to build our patience or endurance (Romans 5:3-5, Hebrews 10:35-38). He might also use such trials to serve as a model for others, showing them the right way to navigate through the challenges and hardships of life (2 Thessalonians 1:4).

Suffering can serve as a catalyst that leads us into a deeper relationship with God (Hebrews 5:7-8). While such trials are undoubtedly painful, they also play a role in cultivating humility (2 Corinthians 12:7-10). In addition, they create a shared foundation for ministry to others (2 Corinthians 1:3-4). Finally, suffering can deepen our understanding and gratitude for the magnitude of Jesus’ sacrifice on our behalf (Philippians 3:10).

While suffering may be a product of life in a sinful, fallen world, we can take comfort knowing that there is a benevolent Creator who has our well-being in mind, even if we struggle to understand why things happen as they do. Remember that Proverbs 3:5 tells us, “Trust in the LORD with all your heart and lean not on your own understanding” (NIV). While God does not prevent us from trying to make sense of things we don’t understand, neither does He promise to explain His reasoning behind those life events that make little sense to us.

No matter what the situation, we should place our trust in God through Christ, for as the verse that follows Proverbs 3:5 concludes, “In all your ways acknowledge Him, And He shall direct your paths.”

XXVIII

“but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy” (1 Peter 4:13).

In one sense, our text from 1 Peter 4:13 is easy to grasp, for it reflects a familiar aspect of the human experience.

For instance, let’s consider the example of a student who would rather do almost anything but study. Nevertheless, the satisfaction and approval that accompanies a good grade is often enough to motivate that student to endure the tedious rigors of academic study. A musician may find little joy in lengthy rehearsals or the monotonous task of playing scales. Yet, the musician willingly invests in such things in order to master a challenging piece. An athlete may not enjoy the repetitive drills and exercises that are essential to success in his or her sport. However, the athlete looks forward to the triumph that can only emerge from a steadfast commitment to those fundamentals.

In a similar manner, those who participate in the sufferings of Christ now will “…be glad with exceeding joy” when His glory is revealed. Jesus touched upon this subject in the Biblical book of Revelation when He said, “To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne” (Revelation 3:21).

Thus, as the following verse in 1 Peter chapter four will go on to remind us, “If you are reproached for the name of Christ, blessed are you…” Since it is impossible to please God without faith (Hebrews 11:6), these instances offer an opportunity to demonstrate our trust in Him. 2 Corinthians 4:17 provides us with a further incentive: “…our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (NIV).

Then, as now, Jesus’ followers should be willing to accompany Him in that place of suffering wherever it may be. As Jesus Himself once said to His followers…

“Students are not greater than their teacher, and slaves are not greater than their master. Students are to be like their teacher, and slaves are to be like their master. And since I, the master of the household, have been called the prince of demons, the members of my household will be called by even worse names! But don’t be afraid of those who threaten you. For the time is coming when everything that is covered will be revealed, and all that is secret will be made known to all” (Matthew 10:24-26 NLT).

XXIX

“But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed” (1 Peter 4:13 ESV).

One scholar directs our attention to an important aspect of this passage and its reference to “…sharing Christ’s sufferings” (GNT): “Christians share in Christ’s sufferings not by contributing to Christ’s finished work of atonement for sin, but by experiencing similar mistreatment because they are identified with and united to Christ…” ₍₁₎

Another commentator adds…

“Christ’s death on the Cross is sufficient for our salvation. The Bible makes this emphatically clear. Anticipating the Cross, Jesus said to His Father, ‘I have finished the work which You have given Me to do’ (John 17:4). On the cross He cried out, ‘It is finished!’ (John 19:30). The Book of Hebrews declares unequivocally that ‘by one offering [on the cross] He has perfected forever those who are being sanctified’ (Heb. 10:14). And this He did ‘by Himself’ (Heb. 1:3), with no help from anyone else.” ₍₂₎

Therefore, our sufferings do not add to Jesus’ sacrificial work on the cross. Instead, they enable us to identify with His experience of suffering for the sake of righteousness. The Apostle Paul expressed a similar thought in Philippians 3:10 when he said, “My goal is to know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death” (CSB).

So Paul was not simply interested in knowing about Jesus- he wanted to identify with Him and share in “…the fellowship of His sufferings.” This is reminiscent of the camaraderie that often develops among those who have a mutual background of shared experiences. The same is true among those who are “…partakers of Christ’s sufferings” (KJV) as well.

Our first commentator closes our look at this passage with the following thought…

“This kind of response is required of all of us because the Christian life is about the imitation of Christ (1 Cor. 11:1). We are being molded into His image, so we are to strive to live as He lived. Our Lord was slandered and falsely accused of all kinds of offenses, but He opened not His mouth in protest (Isa. 53:7). Like a lamb, He accepted these vitriolic attacks, and, in the very moment of His passion, He prayed for the forgiveness of those who were attacking Him (Luke 23:34). This is how we are called to react to our enemies (1 Peter 4:13). Therefore, every false accusation, every slander, every ill word spoken about me is an opportunity for me to grow in my sanctification.” ₍₃₎

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2249.

(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 486–487). Wheaton, Ill.: Victor Books.

(3) R.C. Sproul, “A Charitable Reaction” Tabletalk Magazine, January, 2013 [pg. 5]

XXX

“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).

This passage highlights a word that has faded from use in many modern day vocabularies: “reproached.” A contemporary thesaurus would link this word to things like criticism, condemnation, or reprimand. Another source offers a definition of this word in the original language of this verse, along with several Biblical examples to illustrate its use…

• to censure, inveigh against, Mat_11:20; Mar_16:14;
• to reproach or revile, Jas_1:5;
• to revile, insult with insulting language, Mat_5:11. ₍₁₎

While no reasonable person would deliberately try to elicit those responses from others, conflicts are inevitable between those who follow a value system that does not acknowledge the God of the Scriptures and those who place Him at the forefront of their priorities. Therefore, this passage reminds us that those who live for Christ and follow His example are blessed in a world that is filled with those who have little use for Him.

This brings us to a quotation from our look at 1 Peter chapter three that bears repeating…

“We should not expect those at enmity with God to be friendly toward his apologists. Jesus made this clear when he warned, ‘If the world hates you, know that it has hated me before it hated you’ (John 15:18). Paul later confirms the veracity of the Lord’s words, both in his own experience and in the conclusion drawn therefrom: ‘Indeed, all who desire to live a godly life in Christ Jesus will be persecuted’ (2 Tim. 3:12). Yet Paul’s admonition, like Peter’s, is that we ‘bless those who persecute [us]; bless and do not curse them’ (Rom. 12:14).” ₍₂₎

In these instances, we can find comfort and encouragement in our text from 1 Peter and its affirmation that the Spirit of glory and of God rests upon us when such things take place.

Depending on its context, this word “glory” can take on several different meanings. In the original language of the Old Testament, this word communicated the idea of heaviness, weight, and/or substance. ₍₃₎ In the New Testament, “glory” refers to a good opinion that results in praise and honor for the person under consideration. ₍₄₎ Thus, we can be assured of God’s praiseworthy and honorable presence whenever we are reproached for the name of Christ.

(1) G3679 oneidizo Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/oneidizo

(2) Baucham, V., Jr. (2015). Expository Apologetics: Answering Objections with the Power of the Word. Wheaton, IL: Crossway. Page 19.

(3) See H3513 – kabad https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H3513

(4) See G1391 – doxa https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1391

XXXI

“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

XXXII

“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.

XXXIII

“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.

XXXIV

“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.

XXXV

“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).

XXXVI

“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]

XXXVII

“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.

XXXVIII

“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.

XXXIX

“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

XL

“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.

XLI

“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

I

Earlier in chapter two, the Apostle Peter discussed the importance of pursuing a God-honoring life in four specific areas. Those areas related to…

• Our personal lives (2:11-12, 2:16).
• Our relationship to the state (2:13-14).
• Our relationships with others (2:17).
• Our attitudes and behaviors in the workplace (2:18-20).

Our author will now continue his exploration of that theme as we transition into chapter three.

This chapter will introduce two additional areas of emphasis: home and family life, and the qualities that should characterize our interaction with the people of God. Finally, Peter will conclude this portion of his letter with a reference to a historical event that poses a significant interpretive challenge. But first, our divinely inspired author will offer some marital counsel to the wives among the members of his audience…

“Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, when they observe your chaste conduct accompanied by fear” (1 Peter 3:1-2).

There are some aspects of these verses that are certain to irritate contemporary audiences. First among those irritants is likely to be, “Wives… be submissive to your own husbands.” But before we impose our personal ideologies and opinions upon this reference to “submission,” let’s consider a more advantageous approach. To better understand and apply this portion of Scripture, let’s focus on the word “submissive” in the original language of 1 Peter 3:1.

For instance, one source defines this word in the following manner: “to obey, [or] be subject [to].” It then continues with some additional insight…

“[This word derives from] A Greek military term meaning to arrange [troop divisions] in a military fashion under the command of a leader. In non-military use, it was a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden.” ₍₁₎

Thus, we can start by acknowledging that this reference to “submission” does not imply inferiority of any kind. Furthermore, this passage does not oblige a wife to adopt a servile position within the marriage relationship. Instead, this passage highlights a willingness to embrace a subordinate role. Ideally, that willingness should reflect an attitude of voluntary cooperation that harmonizes with God’s stated intent from Genesis 2:18…

“And the Lord God said, ‘It is not good that man should be alone; I will make him a helper comparable to him.’”

We’ll continue our review of this passage with a look at some applications from this verse next.

G5293 Hupotasso https://www.blueletterbible.org/lexicon/g5293/kjv/tr/0-1/

II

“Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, when they see your respectful and pure conduct” (1 Peter 3:1-2 ESV).

As we seek to interpret and apply this portion of Scripture, it may be helpful to view this passage in terms of responsibility. For instance, 1 Peter 3:1-2 highlights one such area of responsibility in advising wives to defer to their husbands within the marital relationship. Nevertheless, we should view this counsel in parallel with another passage from the Biblical book of Ephesians…

“Submit to one another out of reverence for Christ” (Ephesians 5:21 NIV).

This directive to “submit to one another” implies there may be times when it is proper for a man to submit to a woman within the marriage relationship. For example, let’s consider a hypothetical husband and wife couple. Like most couples, each partner in our hypothetical relationship possesses various strengths and weaknesses.

A wise couple will recognize those strengths and weaknesses and willingly submit to one another in those areas where one partner demonstrates greater skill. In this way, both partners show “reverence for Christ” (the One who has blessed them with their individual gifts, skills, talents, and abilities), as well as respect for one other.

To illustrate this approach in the lives of our hypothetical couple, let’s say that a wife is highly gifted in the area of financial management. However, her husband is only marginally skilled in that area. In this instance, a wise husband will recognize his wife’s financial savvy and defer to her judgment in matters of budget, savings, retirement planning, etc.

While each partner may assume a leadership role in his or area of expertise, those differences do not make them unequal. Nevertheless, some may ask “who ultimately wins?” in an area of marital disagreement. While this may seem to be an appropriate question, it starts with a questionable premise. Since a husband and wife have become “one flesh” (Mark 10:6-9), if one partner “loses,” then both lose.

If there are strong disagreements in a marriage relationship, there are a few steps that couples can take to help find the right answer. Those steps include praying together (Matthew 18:20, James 1:5), as well as seeking guidance from trusted and mature men and women of God (Proverbs 1:5). While a husband must ultimately take responsibility to lead in an area of disagreement, he should do so in recognition of the counsel given to us in Ephesians 5:33:

“… each one of you also must love his wife as he loves himself, and the wife must respect her husband” (NIV).

III

“In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live, when they see your pure and reverent conduct” (1 Peter 3:1-2 NET).

As we close our look at this passage, we should note that this verse applies to women and their “own husbands.” Thus, our text does not impose a universal obligation upon women to submit to men, with the exception of their husbands.

These verses also recognize the general truth behind the adage, “actions speak louder than words.” For example, consider the following translation of this passage: “Some husbands may not obey God’s word. Their wives could win these men for Christ by the way they live without saying anything” (GW). In making this statement, 1 Peter 3:1-2 offers a strategy that God-honoring wives might employ for the benefit of their non-Christian husbands.

While our words are undoubtedly important, our character and God-honoring behaviors often exert a greater influence upon others than anything we might say. One Biblical commentator summarizes this idea in light of the cultural framework that underscored this passage…

“In ancient Roman culture, the wife was expected to adopt the religion of her husband, and some of the Christian women in the Asian churches apparently had unbelieving spouses. Peter urges these Christian wives to avoid insubordinate behavior even as they remained believers in the Savior. Rather, their gentle responsiveness will commend the gospel to their unbelieving spouses. The enduring principle involved in this statement is not strict verbal silence (v. 15), but a submissive demeanor and sensitivity to the concerns of the unbelieving husband (see v. 2) so that the gospel may be presented in the best light.” ₍₁₎

Finally, we have this seemingly unusual reference to “chaste conduct accompanied by fear” (NKJV). As mentioned in our earlier look at 1 Peter 1:17, the word “fear” often communicates an attitude of respect when used in a Biblical context. Thus, a wife who adopts an attitude of reverence for God’s Word in this matter may prompt a reciprocal attitude of respect from her husband.

However, we might approach this verse from another perspective. For instance, this passage may address wives who are fearful of what their husbands might demand if they were to put this verse into practice. In such instances, it may be helpful to recall another old adage: “If we fear God, we need fear nothing else.”

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2246.

IV

“Do not let your adornment be merely outward–arranging the hair, wearing gold, or putting on fine apparel–rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God” (1 Peter 3:3-4).

Our text from 1 Peter 3:3-4 now leads into a discussion regarding the comparative worth of internal and external beauty. Since a physically attractive person may still be an ugly individual, this passage reminds us that genuine beauty starts from the inside out. The Old Testament book of Proverbs draws our attention to this reality when it tells us, “Charm is deceitful and beauty is passing, But a woman who fears the Lord, she shall be praised” (Proverbs 31:30).

Despite this, many societies and cultures tend to prioritize external beauty above all else. For example, “looking good” is always a fashionable quality, while “being good” is much less so. Nevertheless, this does not mean it’s wrong to try to look our best. As one author observes, “Peter was not here condemning all outward adornment. His condemnation is for incessant preoccupation with the outward to the disregard of one’s character (v. 4; cf. 1Ti 2:9, 10).” ₍₁₎

Our passage from 1 Peter 3:3-4 emphasizes this point, as does the Biblical letter of 1 Timothy…

“And I want the women to make themselves attractive in the right way. Their clothes should be sensible and appropriate. They should not draw attention to themselves with fancy hairstyles or gold jewelry or pearls or expensive clothes. But they should make themselves attractive by the good things they do. That is more appropriate for women who say they are devoted to God” (1 Timothy 2:9-10 ERV).

Finally, it’s interesting to note that the word translated “adornment” is “kosmos” in the original language of this passage. This is the word from which we derive our modern-day word “cosmetics.” As one commentator explains…

“The word ‘adornment’ is the translation of the Greek word Kosmos which was used in classical Greek to refer to the adornment or the ornaments worn by women. The word in itself refers to an ordered system, namely, a system where order prevails…

Here the word refers to the adornment of the woman, and the genius of the word speaks of the fact that that adornment should be that which is fitting, congruous, not diverse from one’s character. That is, the adornment of the Christian woman should be in keeping with what she is as a Christian. She should not be a Christian at heart and her adornment be that of a person of the world.” ₍₂₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 3:3.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 3:3] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

V

“Your beauty should not consist of outward things like elaborate hairstyles and the wearing of gold ornaments or fine clothes. Instead, it should consist of what is inside the heart with the imperishable quality of a gentle and quiet spirit, which is very valuable in God’s eyes” (1 Peter 3:3-4 HCSB).

Genuine beauty starts from within, and our external appearance often serves to reflect our internal character. Thus, our internal relationship with God in Christ should be evident in our outward appearance. That brings us to the hairstyles mentioned here in 1 Peter 3:3-4.

An affluent woman of that era often sought to adorn herself in a manner that highlighted her jewelry and accessories. Elaborate hairstyles embellished with golden bands, pearls, or other forms of jewelry typically crowned those adornments. One source amusingly describes those hairstyles as an “…excess of mountainous coiffures with terraces of braids, which were popular in ancient Rome.” ₍₁₎

Thus, we can say that this verse does not contain a universal prohibition against the use of cosmetics, braided hairstyles, jewelry, or fashionable clothing. With this in mind, it’s important to distinguish between “attractiveness” and “drawing attention to oneself.” It is that latter distinction that our author takes issue with. Although our text is devoted to women, this concept applies to everyone: a Godly attitude should govern our appearance.

One author expands upon this idea by highlighting other gratuitous or self-promotional forms of expression…

“Christians are to spend more time developing their inner character than attempting to make themselves look beautiful on the outside (1 Sam. 16:7). Peter is not condemning women who wear jewelry. He is emphasizing the importance of a woman’s character. We can spend most of our lives on things that are transitory rather than on things that are permanent—such as what clothes or jewelry we wear, or the car we drive. It is not wrong to be involved in temporal things, but we must put special effort into the development of inner character (compare 1 Tim. 2:9, 10).” ₍₂₎

Thus, we should ask if our appearance lends dignity to our relationship with Christ. Of course, the answer to that question will often vary according to our activities. For instance, a person who is running a weekend errand, a person who is relaxing at home, and a person who is attending a formal event will each answer that question differently. Nevertheless, we should avoid an unhealthy emphasis on our external appearance at the expense of our internal character wherever we happen to be.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2267]

(2) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1683.

VI

“Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight” (1 Peter 3:3-4 NIV).

This passage offers an opportunity to discuss a Biblical approach that can benefit anyone who seeks to cultivate a God-honoring worldview. While the Greco-Roman culture that prompted these instructions has long since faded into history, these verses present us with underlying principles that are relevant to any era.

We can begin with the acknowledgment that certain Biblical standards are immutable, or unchanging.  However, the manner in which we observe those standards may vary from age to age or culture to culture. This simple principle is one that can help us interpret and apply God’s Word in a changing culture.

The following observations on this topic are worthy of our attention…

“…there is a difference between command and culture. The commands of Scripture are absolute—culture is relative. For example, few believe that Jesus’ command to His disciples not to have an extra pair of sandals with them while on an evangelistic tour applies today. And most Christians do not literally ‘Greet all the brethren with a holy kiss’ anymore (1 Thes. 5:26). Nor do they believe that ‘lifting up holy hands in prayer’ is essential to public prayer (1 Tim. 2:8).

There is a principle behind all these commands that is absolute, but the practice is not. What Christians must do is absolute, but how they do it is culturally relative. For example, Christians must greet one another (the what), but how they greet each other will be relative to their respective cultures. In some cultures, as in the NT, it will be with a kiss, in others with a hug, and in still others with a handshake.” ₍₁₎

With this in mind, we can draw several practical applications from this passage…

• We should seek to dress in a manner that reflects well upon our relationship with God.
• We should avoid dressing in a way that seeks to occupy  the attention of others. Instead, our need for approval, acceptance, and attention should find its fulfillment in Christ.
• If God should bestow us with financial or material prosperity, we must be discerning and refrain from showing off such things in our appearance.

So this passage reminds us that a Godly attitude should govern our appearance. This principle is just as valid today as it was for those who lived in the Biblical era.

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 459–460). Wheaton, Ill.: Victor Books.

VII

“For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands, as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror” (1 Peter 3:5-6).

Throughout his letter, the Apostle Peter has touched upon the concept of submission in various contexts. Those contexts involved our relationships with civil authorities, our workplace relationships, and our spousal relationships. Jesus serves as our example in this regard, for He willingly submitted to God’s plan for human redemption (1 Peter 2:21-25).

Here in verse six, Peter revisits that topic in the person of Sarah, the great Old Testament matriarch. Sarah was first known as Sarai, a name meaning “princess” (Genesis 11:29). Sarai was known by that name until God changed it to “Sarah” (or “noblewoman”) in Genesis 17:15. She was married to Abraham, the father of all who call upon God in faith. Sarah once had a memorable encounter that Peter referenced in this passage in order to make an important point…

“And [God] said [to Abraham], ‘I will certainly return to you according to the time of life, and behold, Sarah your wife shall have a son.’ (Sarah was listening in the tent door which was behind him.) Now Abraham and Sarah were old, well advanced in age; and Sarah had passed the age of childbearing. Therefore Sarah laughed within herself, saying, ‘After I have grown old, shall I have pleasure, my lord being old also?’” (Genesis 18:10-12).

Although Sarah’s reference to her husband as “lord” is undoubtedly discomfiting to some contemporary audiences, this word actually has several meanings. For instance, the word “lord” may translate to “God,” “owner,” “mister,” or “sir,” depending on the context. In this instance, the latter two designations (“sir,” or “mister”) are in view.

This tells us that Sarah employed this title as an expression of respect for Abraham. As one source adds, “In the patriarchal period, it was a polite way to address someone of higher authority or one to whose status one wished to defer…” ₍₁₎ However, that element of respect worked both ways in their marriage relationship. For instance, we’re told that Abraham deferred to Sarah on at least one occasion, a response that God later affirmed (see Genesis 21:1-12).

Thus, Peter reminded his audience that Sarah treated Abraham with the same respect she desired in return. In setting that example, Sarah lived out a principle that Jesus would later codify: “Do to others as you would have them do to you” (Luke 6:31 NIV).

(1) Craig S. Keener, The IVP Bible Background Commentary [1 Peter 3:6].

VIII

“For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening” (1 Peter 3:5-6 ESV).

While it may be natural to focus upon this reference to “…Sarah obeyed Abraham, calling him lord” in this passage, one source reminds us that Sarah also displayed a remarkable depth of character…

“In holding up Sarah as a model, Peter emphasized her good works and courageous faith (compare Heb. 11:11). She followed Abraham into some risky situations where courage and righteous living were required (Gen. 12:15; 20:2).” ₍₁₎

So how might we emulate Sarah and follow her example? There are several areas where a God-honoring woman may put these verses into practice. To assist in identifying such areas, here are some questions we might ask…

• Do I invest in my personal spiritual growth by prayerfully reading the Scriptures each day and allowing God to speak to me directly from His Word? (Hebrews 4:12).
• Do I seek God regularly for the wisdom, perception, and discernment necessary to address the challenges of everyday life? (James 1:5).
• Have I worked to develop the God-given talents, skills, abilities, and opportunities I possess? (Proverbs 31:10-31)
• Does my appearance honor God, my husband, my family, and myself? (1 Peter 3:3–5).
• Have there been areas where I have permitted the desire referenced in Genesis 3:16 to grow into an unhealthy effort to control various aspects of my marital relationship?
• What value do I place upon my husband? Where do his needs appear upon my scale of priorities? (1 Corinthians 11:3).
• A woman of discretion knows that her private conversations and intimate knowledge of her husband’s vulnerabilities and shortcomings should not be shared with others. Has that been the case in my life? (Proverbs 31:11).
• Consider the counsel offered to women in the New Testament book of Titus. Have I slandered others in my conversations, abused alcohol, or lived irreverently? (Titus 2:3).
• Continuing in the book of Titus, have I taken responsibility to teach younger generations of women and set the right example for them? If I have had many years of marital life, do I “…urge the younger women to love their husbands and children?” Or, if I am a young, unmarried woman, have I offered the right example for young girls to follow? (Titus 2:4-5).

Answers to these questions can help women of God follow Sarah’s good example in their lives.

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1684.

IX

“For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands, like Sarah, who obeyed Abraham and called him her lord. You are her daughters if you do what is right and do not give way to fear” (1 Peter 3:5-6 NIV).

This reference to “…do what is right and do not give way to fear ” offers a chance to consider one of life’s greatest immaterial fears: the fear of what might happen. We often encapsulate that fear in a phrase that represents one of the most helpful or destructive questions we can ask: “What if…”

On one hand, the phrase “what if” can lead us to devise innovative solutions for challenging problems. On the other hand, “what if” questions might lead us to dwell upon a myriad of negative possibilities that may come to pass. That often leads to undue stress, apprehension, and/or worry; things that God would have us avoid.

You see, the person who fixates on every negative outcome that might occur is someone who takes the focus of attention off the God who has promised to care for our needs. Two Old Testament books -the book of Psalms and the book of Proverbs- each address this subject…

“Have no fear of sudden disaster or of the ruin that overtakes the wicked, for the Lord will be at your side and will keep your foot from being snared” (Proverbs 3:25-26 NIV).

“The fear of man brings a snare, But whoever trusts in the Lord shall be safe” (Proverbs 29:25).

“Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (Psalm 23:4 NIV).

“The Lord is my light and my salvation— whom shall I fear? The Lord is the stronghold of my life— of whom shall I be afraid?” (Psalm 27:1 NIV).

To this, Jesus added the following reminder in the Gospel of Luke…

“I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after your body has been killed, has authority to throw you into hell. Yes, I tell you, fear him” (Luke 12:4-5 NIV).

Thus, as one commentator reminds us, “True submission, full of faith in God, has no room for fear or terror – it does good and leaves the result to God, not man.” ₍₁₎

(1) Guzik, David, 1 Peter 3 – Submission And Suffering © Copyright – Enduring Word https://enduringword.com/bible-commentary/1-peter-3/

X

“Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered” (1 Peter 3:7).

Just as wives assume a God-given role within a marriage relationship, the same is true for husbands. 1 Peter 3:7 highlights some of those responsibilities beginning with the qualities of honor, understanding, and a recognition of the couple’s joint status as “…heirs together of the grace of life.” For instance, this passage tells us that a God-honoring husband should not expect his wife to exceed her physical capabilities. He also recognizes that his failure to act upon these directives will negatively impact his own relationship with God.

For example, the husband must take the lead in identifying and meeting his wife’s needs to ensure that she is loved, honored, and secure within their relationship. He must also be mindful that his wife is a daughter of the God he serves. Therefore, he must interact with her in an appropriate and considerate manner that honors Christ.

In fact, many of the attributes of a God honoring wife apply to a God-honoring husband as well. For instance, a husband might ask the following questions of himself…

• Do I invest in my personal spiritual growth by prayerfully reading the Scriptures each day and allowing God to speak to me directly from His Word?
• Do I seek God regularly for wisdom (knowing how to respond to the variables of daily life), perception (a truthful and accurate assessment of a given situation), and discernment (the ability to see things as they really are)?
• Have I worked to develop the God-given talents, skills, abilities, and opportunities I possess?
• Does my appearance honor God, my wife, my family, and myself?
• Have I sought to rule over my wife (Genesis 3:16) instead of dwelling with her with understanding as we’re told here in 1 Peter 3:7?
• What value do I place upon my wife? Where does she appear on my priority list?
• 1 Peter 4:8 will later tell us, “…love covers a multitude of sins” (ESV). Have I ensured that my knowledge of my wife’s faults and vulnerabilities remains confidential?

Finally, we should expect sinful human beings to exhibit their shortcomings in a marriage relationship. We should not deny the existence of those faults, no matter how much we may wish to believe otherwise. When our spouses demonstrate their failings, we must accept their reality and respond in a God-honoring manner. A caring spouse will seek to help his or her partner overcome such things by implementing these instructions from 1 Peter 3:1-7.

XI

“Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous” (1 Peter 3:8).

1 Peter 3:8 leads us into a practical discussion concerning the qualities that help identify a life that honors God. These qualities are relevant to everyone, as indicated by Peter’s opening address to “all of you.” This passage also covers five distinct areas:

• be of one mind, a phrase that implies the need to work toward a shared result. One such result involves the development of Christ-like character in our relationships with one another. That commitment is manifested in the following qualities…
• having compassion for one another, a statement that evokes an attitude of kindness and benevolence towards other members of the household of faith.
• love as brothers, an expression that encourages us to pursue the type of loving relationships that typically exist among close family members.
• be tenderhearted. This represents a mindset that is 180 degrees removed from the one given to us in the New Testament epistle of James: “Suppose you see a brother or sister who has no food or clothing, and you say, ‘Good-bye and have a good day; stay warm and eat well’—but then you don’t give that person any food or clothing. What good does that do?” (James 2:15-16 NLT).
• be courteous, a behavior that is associated with the characteristics of graciousness and respect.

These five characteristics help set God’s people apart in a world that is often cold and despondent. This doesn’t mean that every Christian will enjoy a harmonious relationship with every other Christian, but we should strive to exhibit these qualities in our relationships with others through God’s empowerment. In the words of one commentary…

“It is not expected that Christians will see eye-to-eye on everything. That would be uniformity, not unity. The best formula is contained in the well-known expression: In fundamentals, unity; in non-essentials, liberty; in everything, love.” ₍₁₎

In one sense, these instructions build upon our author’s earlier encouragement to “…love one another fervently with a pure heart” (1 Peter 1:22). Thus, it is helpful to remember that “love” is not necessarily synonymous with the external display of emotional affection. Instead, genuine love is something that originates in the will. If we always felt naturally affectionate towards one another, there would be little need for the instructions we find here in 1 Peter 3:8.

We’ll continue our exploration of this topic with a closer look at this mandate to “love as brothers” next.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2361]

XII

“Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (1 Peter 3:8 ESV).

Virtually everyone recognizes the importance of family loyalty. For instance, business professionals typically help their sons and daughters begin their careers. Politicians assist their relatives. Parents leave an inheritance for their children. Nevertheless, this emphasis upon family loyalty extends beyond biological or adoptive bonds.

For instance, sports teams, enthusiast groups, and alumni associations often share a family-like connection. Even mobsters and gang members look upon fellow members as “brothers.” If these associations are valid for those individuals, then the same should hold true among the members of the Christian community as well.

However, even the closest of family members will surely encounter differences from time to time. Those differences have the potential to occur within a church family as well. For instance, we may live with an irritating family member. The same may occur within a church family, too. Some family members may disagree with an authority figure within their family. That may also happen among the members of a church family.

For better or worse, biological families and church communities often share the same family dynamics. For example, some members of our church family might interact with us in unexpected ways. We might draw an unanticipated response from those whose experience differs from our own. There may be generational differences in communication styles. Some may be more or less mature, and others may hold attitudes or viewpoints that differ from our own. However, these realities do not negate our responsibility to maintain brotherly love and work to get along with one another in Christ.

The Biblical book of Romans tells us, “Be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10 NIV). This passage reminds us that we must sometimes subordinate our interests for the benefit of others. There may even be times when wisdom requires us to minimize our interaction with certain individuals in order to maintain the best possible relationship (see Acts 15:36-41 for an example).

However, we should remember that love always seeks another person’s highest good from a Biblical perspective. As we’re told in the New Testament epistle of 1 John…

“If someone says, ‘I love God,’ but hates a fellow believer, that person is a liar; for if we don’t love people we can see, how can we love God, whom we cannot see? And he has given us this command: Those who love God must also love their fellow believers.” (1 John 4:20-21 NLT).

XIII

“not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing” (1 Peter 3:9).

It seems that cinematic vigilantes who seek punish evil are never in short supply. These movie characters are sometimes portrayed as men of few words who take the law into their own hands. They are often brooding loners and anti-heroes who are quick to solve problems with their fists or guns. They are men of violent action who serve as judge, jury, and executioner- and there are millions of movie-watchers who undoubtedly wish they could solve their problems in a similar manner, if only for a day.

These images stand in stark contrast to the counsel given to us here in 1 Peter 3:9: “Don’t pay back evil for evil or insult for insult…” (CEB). This represents one of the more challenging aspects of the Christian life, for it is often difficult to avoid the urge to strike back at who injure us. But such retaliatory measures often produce a negative cycle: someone hurts us, so we hurt that person back. The second person hurts us again in return, and the cycle continues.

To break that cycle, we must implement the teaching given to us here in 1 Peter 3:9: “Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing” (ESV). This aligns with Jesus’ teaching from the Sermon on the Mount…

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:43-45).

The Gospel of Luke adds…

“Love your enemies! Do good to them. Lend to them without expecting to be repaid. Then your reward from heaven will be very great, and you will truly be acting as children of the Most High, for he is kind to those who are unthankful and wicked. You must be compassionate, just as your Father is compassionate” (Luke 6:35-36 NLT).

We’ll continue with a further look at these passages in the context of 1 Peter 3:9 next.

XIV

“Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing” (1 Peter 3:9 NET).

Our text from 1 Peter 3:9 echoes a portion of Jesus’ teaching from the Beatitudes…

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.

For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so?” (Matthew 5:43-47).

That brings us to the characteristics of love as described in 1 Corinthians 13:4-8…

“Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails…”

So Jesus encouraged us to “love your enemies.” This, of course, assumes that we will encounter enemies in our lives, or at least those who fail to get along with us. Jesus taught us to respond to those individuals in love, but why? Why should we avoid returning evil for evil or insult for insult? Well, the answer is hiding in plain sight within our text from Matthew 5:45: “that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”

1 John 4:7-11 summarizes that counsel for us in the following manner…

“Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another” (NIV).

XV

“For ‘He who would love life And see good days, Let him refrain his tongue from evil, And his lips from speaking deceit. Let him turn away from evil and do good; Let him seek peace and pursue it’” (1 Peter 3:10-11).

The Apostle Peter will quote extensively from Psalm 34:12-16 in verses ten to twelve. Within these verses, we find a few simple directions for getting along with others in life. Not surprisingly, those directives largely involve watching the things we say. Perhaps the greatest Biblical discourse on this subject appears in the New Testament book of James…

“Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. Even so the tongue is a little member and boasts great things… For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. But no man can tame the tongue. It is an unruly evil, full of deadly poison” (James 3: 4-5, 7-8).

A person on a ship without the control of a rudder is likely to end up in a bad place. The same can be said for the self-destructive words of a person who cannot control his or her tongue. But a person like that doesn’t live in isolation, for his or her words have an effect upon others as well. For instance, how many individuals have suffered injury because someone foolishly said the wrong thing at the wrong time? How many fights, misunderstandings, and disagreements have occurred because someone could not control his or her tongue?

Remember that Jesus said, “…out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him” (Matthew 12:34-35). Those who cannot control their tongues are like rudderless ships that eventually bring shipwreck to others.

The Biblical books of Proverbs and Ecclesiastes offer several reminders on this subject…

“The wicked are trapped by their own words, but the godly escape such trouble” (Proverbs 12:13 NLT).

“Smart people keep quiet about what they know, but stupid people advertise their ignorance” (Proverbs 12:23 GNB).

“A wise person’s heart controls his speech, and what he says helps others learn” (Proverbs 16:23 GW).

“The words of a wise person win him favor, but the words of a fool are self-destructive” (Ecclesiastes 10:12 NET).

To this, we might add one additional reminder: “Too much talk leads to sin. Be sensible and keep your mouth shut” (Proverbs 10:19 NLT).

XVI

“For the eyes of the Lord are on the righteous, And His ears are open to their prayers; But the face of the Lord is against those who do evil. And who is he who will harm you if you become followers of what is good?” (1 Peter 3:12-13)

Finite human beings often struggle to comprehend the person and nature of God. One way to enrich our understanding of God’s relationship to humanity involves the use of a literary tool known as an anthropomorphism. An anthropomorphism refers to a figure of speech in which human abilities (such as vision or hearing) or human emotion (such as anger or jealousy) are attributed to God.

These familiar terms can help us better comprehend and understand our Creator. The passage quoted above exemplifies this by ascribing the physical attributes of eyesight and hearing to the Lord. One Biblical scholar ties these references together in the larger context of 1 Peter chapter three…

“The Apostle Peter quotes Psalm 34 to affirm that ‘the eyes of the lord are on the righteous, and his ears are open to their prayer’ (1 Peter 3:12). Since the previous verses encourage good conduct in everyday life, in things such as refraining from speaking evil and turning away from evil and doing right, Peter is saying that God readily hears the prayers of those who live lives of obedience to him.” ₍₁₎

Peter continues with another literary device in the following verse: “Who will harm you if you are zealous for good?” (CEB). This example showcases the use of a rhetorical question as a literary tool. A rhetorical question features an obvious answer that serves to emphasize a point or validate an opinion. Unlike other types of questions, a rhetorical question does not seek to elicit information. Instead, the answer to a rhetorical question is self-evident.

The rhetorical question in 1 Peter 3:13 makes several points in light of the preceding verses. First, no one is likely to harm us if we bless others and do not return “evil for evil or reviling for reviling” (verse nine). Others are not likely to hurt us if we refrain from evil and deceitful speech (verse ten). People are unlikely to injure us if we turn from evil, do good, seek peace, and pursue it (verse eleven). Nevertheless, as one commentator observes, “Doing good will not harm anyone, but one may suffer for so doing.” ₍₂₎

Finally, we would not normally expect to find such tools in the literary toolbox of someone like Peter, a man who formerly served as a humble fisherman. Thus, this passage reminds us of what Jesus can accomplish in the lives of those who follow Him.

(1) Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second Edition (Grand Rapids, Ml: Zondervan Academic, 2020).

(2) Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1981.

XVII

“But even if you should suffer for righteousness’ sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled’” (1 Peter 3:14).

While no one is likely to hurt us if we bless others and do not return “evil for evil or reviling for reviling” (1 Peter 3:9), that does not represent an absolute guarantee. Unfortunately, human life often seems filled with such ironies, as mentioned earlier. For instance, those who give their best effort may go unrewarded. Those who act honorably are sometimes mocked for it. A person who attempts to do what is right may see his or her efforts go horribly wrong.

To be fair,  such results may occur if we fail to pray and seek God’s direction in advance. On other occasions, we may have attempted to pursue a work that fell beyond the scope of God’s plan for our lives. Nevertheless, we should account for the possibility we are simply called to “…suffer for doing what is right” (NET) in certain instances. That has been the experience of many prominent men and women of God within the Scriptures and throughout history.

Our text from 1 Peter 3:14 assures us that we are blessed in such instances. However, Jesus also reminded us of an opposing truth as well: “Woe to you when all people speak well of you, for this is the way their ancestors used to treat the false prophets” (Luke 6:26 CSB). A modern paraphrase of this verse accentuates that contrast for contemporary audiences: “…what sadness is ahead for those praised by the crowds—for false prophets have always been praised” (TLB).

1 Peter 3:14 then continues with an image drawn from the book of the Old Testament prophet Isaiah: “…do not be afraid of their threats, nor be troubled.” A closer look at that reference from Isaiah demonstrates its value in a modern-day world marked by conspiracy theorists of every sort…

“Do not call conspiracy everything this people calls a conspiracy; do not fear what they fear, and do not dread it. The Lord Almighty is the one you are to regard as holy, he is the one you are to fear, he is the one you are to dread” (Isaiah 8:12-13 NIV).

One source illuminates the background of this passage from Isaiah and its application to Peter’s argument…

“In context, Isaiah was encouraging the Jews in light of an impending invasion by the Assyrian armies, along with a hostile confederacy uniting Syria and the Northern Kingdom of Israel against Judah. Peter appropriated God’s promise as applying also to the Christians of any period who might be facing persecution.” ₍₁₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes, 1 Peter 3:14 https://www.icr.org/bible/1Peter/3/14/

XVIII

“But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear” (1 Peter 3:15).

While every Biblical passage is important, some verses carry greater significance. 1 Peter 3:15 is one such verse. Given the importance of this passage, we will work our way slowly and methodically through this verse in order to grasp its meaning and application.

While this exhortation to “give a defense to everyone who asks you a reason for the hope that is in you” typically draws the most attention, it is important to ensure that we do not overlook the preceding portion of this verse. To illustrate, the Apostle Peter employed two key words as he urged his readers to “…sanctify the Lord God in your hearts.“

The first word is “sanctify.” Among the synonyms for “sanctify” are words like “consecrate,” “hallow,” or “separate.” This word signifies a place or object that is set apart for God. It also conveys the idea of something that is completely devoid of impurity. The second word is “heart.” This word is represented by the word kardia in the original language of this passage. It also forms the basis for our modern-day word “cardiac.” Kardia refers to our innermost being in a physical, spiritual, or emotional sense.

This passage thus presents us with an important application: those who sanctify the Lord God in their hearts are well-positioned to defend what they believe and why. That brings us to our second point: fulfilling the mandate of 1 Peter 3:15 does not require an exhaustive degree of Biblical knowledge. Remember that there are sixty-six books, eleven-hundred and eighty-nine chapters, and over thirty-one thousand verses in a standard Bible. It is unlikely that anyone has perfectly memorized each of those verses. Nor is it possible for any one person to provide a comprehensive answer to every spiritual question that others may raise.

If we encounter a Biblical question we can’t answer, we can view that inquiry as an opportunity to add to the Biblical knowledge we already possess. Then, as we seek good answers to sincere questions, we can build upon that foundation for the benefit of all. Biblical scholars have thoroughly explored and answered the majority of difficult spiritual questions throughout the centuries- and access to those answers is now easier than ever in today’s information age. A delayed (but well-researched) response to a good spiritual question is always better than a hasty and ill-considered reply.

XIX

“…regard Christ the Lord as holy in your hearts. Whenever anyone asks you to speak of your hope, be ready to defend it” (1 Peter 3:15 CEB).

In light of this exhortation to provide an answer to those with questions regarding Christianity, this study will begin a brief four-part survey on apologetics that will draw upon the insights of various commentators. We can start with some important definitions…

“Peter used an interesting word here when he told these believers to ‘give an answer.’ The word in Greek is apologia… It means something akin to ‘giving a well-reasoned reply’ or ‘providing a thoughtful response to a question offered.’ Apologia has nothing to do with being remorseful or apologetic. Instead, it simply describes our duty to ‘make the case’ for what we believe. The word is used (in one form or another) seventeen times in the New Testament (Luke 12:11; 21:14; Acts 19:33; 22:1; 24:10; 25:8; 25:15; 26:1-2, 24; Romans 2:1 5; 1 Corinthians 9:3; 2 Corinthians 7:11; 12:19; Philippians 1:7; 1:17; and 2 Timothy 4:1).

Apologia is used most often in the context of some form of persecution on the part of believers (as Peter used it here when addressing Christ followers who had been dispersed in to regions filled with hostile nonbelievers). Peter was unequivocal in his directive to these Christ followers. Unlike Paul, who clearly said not everyone is an evangelist, Peter made a point to say everyone must be a case maker, particularly when living in a hostile environment. Peter’s words apply to all of us. It’s time for each and every one of us to accept our duty and calling as Christian case makers.” ₍₁₎

“This is the Greek term apologia, which is a compound of apo (from) and logos (word). It refers to a legal defense in a courtroom setting (cf. Acts 19:33; 22:1; 25:16; 26:1,2,24). This text is often used to encourage believers to be an evangelistic witness, which is surely needed, but in context this probably refers to official trials or interrogations. Notice that it is important for all believers to have a prepared, logical presentation of their faith in Christ, whether for a court or for a neighbor. Every believer should be ready to be a verbal witness!” ₍₂₎

“Despite popular opinion, apologetics is not a discipline for elite Christians. Nor is the practice of apologetics limited to formal debate. Apologetics is as practical as anything in the Christian life. Every believer is required and expected to be an apologist (1 Pet. 3:15). As such, every believer is required and expected to think and prepare like an apologist. Of course, if apologetics is the highly philosophical, formal process we have come to expect, this sounds like an impossible task for most Christians. However, if apologetics is as simple as knowing what we believe and why we believe it, and being able to communicate that to others in a humble, winsome, biblical manner, that’s a horse of a different color!” ₍₃₎

(1) J. Warner Wallace, Forensic Faith, First Edition (Colorado Springs, CO, David C Cook, 2017) [pg.58]

(2) Dr. Bob Utley. Free Bible Commentary – 1 Peter 3, Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_03.html

(3) Baucham, V., Jr. (2015). Expository Apologetics: Answering Objections with the Power of the Word. Wheaton, IL: Crossway. Page 5

XX

“But dedicate your lives to Christ as Lord. Always be ready to defend your confidence in God when anyone asks you to explain it. However, make your defense with gentleness and respect” (1 Peter 3:15 GW).

Having defined apologetics in our previous study, we will now take some time to establish what apologetics is not with the help of the following authors…

“We view apologetics as primarily a philosophical endeavor to be employed only by those with quick, keen, nimble minds and specialized training. We also believe you have to be a bit of a jerk to be any good at it, since the primary goal, as we understand it, is to vanquish our foe and stand triumphantly atop his lifeless intellect with face lifted toward the heavens and chest swollen with pride. As a result, the average Christian not only believes he or she is intellectually inadequate to engage in apologetics but also has an aversion to the attitude associated with the practice….

I am convinced that when we understand Peter’s teaching on apologetics we will see that (1) his admonition is for every Christian, (2) it has nothing to do with creating an elite, special forces brand of Christian, (3) it is rooted in the context of humility, holiness, and suffering, and (4) it ought to be a natural part of our Christian walk.”  ₍₁₎

Thus, apologetics serves (or should serve) a critical function in the life of a Christian as illustrated by the following commentator…

“It is one of the tragedies of the modern situation that there are so many Church members who, if they were asked what they believe, could not tell, and who, if they were asked why they believe it, would be equally helpless. The Christian must go through the mental and spiritual toil of thinking out his faith, so that he can tell what he believes and why.” ₍₂₎

Another source makes a similar argument in a more direct fashion…

“…contrary to popular opinion, Christians are not supposed to ‘just have faith.’ Christians are commanded to know what they believe and why they believe it. They are commanded to give answers to those who ask (1 Pet. 3:15), and to demolish arguments against the Christian faith (2 Cor. 10:4-5). Since God is reasonable (Isa. 1:18) and wants us to use our reason, Christians don’t get brownie points for being stupid.” ₍₃₎

We’ll continue with our “apologetic for apologetics” with a look at some challenges to Christian parents and Christian leaders in our next study.

(1) Baucham, V., Jr. (2015). Expository Apologetics: Answering Objections with the Power of the Word. Wheaton, IL: Crossway. Page 16

(2) Barclay, William. William Barclay’s Daily Study Bible, “The Christian Argument For Christ (1Pe_3:15 b-16)”

(3) Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to Be an Atheist Wheaton, IL: Crossway. Page 29

XXI

“But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Peter 3:15 KJV).

Our brief mini-series on the subject of apologetics from 1 Peter 3:15 continues with some insights from a commentator who addresses the importance of apologetics from a parental perspective…

“…we need to pass on the good reasons that should lead to our kids’ trust in Jesus. Otherwise, they’re just borrowing our own trust without knowing the justification for it. That’s a faith that’s waiting to crumble as soon as it’s significantly challenged. It’s worth a side note here that parents shouldn’t assume a well-lived Christian faith is even desirable to their kids.

There are numerous kids who grow up in loving Christian homes, with parents who truly ‘walk the walk,’ but abandon their faith. Why? Those kids might admire the sincerity of their parents’ convictions, but feel no desire to ‘catch’ that same faith because they don’t believe it’s built on good reason. Once again, this points back to the need to pass on the reasons for the hope we have (1 Peter 3:15), not simply our own trust.” ₍₁₎

Our next source issues an important challenge to Christian leaders…

“The Bible makes it clear that as Christians we are to ‘always be prepared to give an answer’ for our faith (1 Pet. 3:15, NIV). Such an answer may take a variety of forms and styles, and it may involve a host of different issues. Nevertheless, the ability to give reasons for faith -solid, rational, and powerful reasons- should be part and parcel of the follower of Jesus Christ.” ₍₂₎

“Since all Christians are called and commanded to have a reason for the hope within them (1 Pet. 3:15), Christian teachers, pastors, mentors, and educators of all kinds are remiss if they avoid, denigrate, or minimize the importance of apologetics to biblical living and Christian witness. The commonly heard canard, ‘No one comes to Christ through arguments,’ is patently false. Many people, such as the apologists C. S. Lewis and John Warwick Montgomery, were drawn to the gospel through apologetic arguments… Not all Christian teachers are equally gifted in apologetics, and some will emphasize this discipline more than others; but none should minimize the necessity of apologetics or preach around it when the biblical text requires otherwise.” ₍₃₎

(1) Natasha Crain, The Idea That Faith Is Caught And Not Taught Is False… And It’s Hurting The Next Generation October 8, 2019, https://crossexamined.org/the-idea-that-faith-is-caught-and-not-taught-is-falseand-its-hurting-the-next-generation/ Accessed 27 December 2023.

(2) Norman L. Geisler and Chad V. Meister, Reasons for Faith, Wheaton, IL: Crossway. [Preface].

(3) Ibid , p. 405

XXII

“but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Peter 3:15 ESV).

We will conclude our short commentary series on the subject of apologetics from 1 Peter 3:15 with some closing thoughts on this passage…

“In the discipline of apologetics, we endeavor to make a case for why we believe what we believe as Christians. This we do in fulfillment of 1 Peter 3:15, which tells us to be always ‘prepared to make a defense to anyone who asks you for a reason for the hope that is in you.’ Typically, Christian apologists—those who practice apologetics—focus on intellectual challenges that skeptics pose concerning God’s existence, the reliability of the Bible, and similar issues.

This is important work, but seasoned apologists testify that it is never intellectual issues alone that keep people from believing in Christ. What prevents people from trusting in Jesus is the fact that they know trusting Him as Savior means following Him as Lord, and they just do not want to give up their sin and perceived autonomy.” ₍₁₎

“Faith and reason are not mutually exclusive. A person should not believe in something without first inquiring whether it is a worthy object of belief. For example, few people would undergo a serious medical operation by a totally unknown person whom they had no reason to believe was anything but a quack. Likewise, God does not call on us to exercise blind faith. Since God is a God of reason (Isa. 1:18), and since He has made us rational creatures in His image (Gen. 1:27; Col. 3:10), He wants us to look before we leap. No rational person should step into an elevator without first looking to see if there is a floor. Likewise, God wants us to take a step of faith in the light of the evidence, but not a leap of faith into the dark. ” ₍₂₎

“The unique claims of Christianity are offensive to the unbelieving mind. ‘The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God’ (1 Cor 1:18). Nonetheless, the offended critic deserves an answer” (Col. 4:5–6 ; 1 Pet. 3:15). ₍₃₎

(1) R.C. Sproul, “What Do You Do With Your Guilt?” Tabletalk Magazine, May, 2014 [pg. 55]

(2) Norman L. Geisler and Thomas A. Howe, When Critics Ask : A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992), 165.

(3) Geisler, N. L. 1999. Baker Encyclopedia of Christian Apologetics. Baker Reference Library. Baker Books: Grand Rapids, Mich.

XXIII

“but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear” (1 Peter 3:15 ASV).

“Meekness” is a characteristic that is closely associated with “…a humble opinion of one’s self, a deep sense of one’s (moral) littleness, modesty, lowliness of mind.” ₍₁₎ Although meekness is commonly (and mistakenly) equated with weakness, it is more accurately defined as “power under control.” Thus, it describes those who willingly defer to others instead of asserting their preferences.

Another source defines this attribute as, “…that temper of spirit in which we accept [God’s] dealings with us as good, and therefore without disputing or resisting; it is closely linked with the word… humility…” ₍₂₎ So, the positive qualities of graciousness, courtesy, and restraint serve to distinguish someone who exhibits this characteristic.

Not surprisingly, Jesus was someone who personified this quality, for He, “…being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death- even death on a cross!” (Philippians 2:6-9 NIV).

Therefore, this passage encourages us to communicate Biblical truths to others in the same way we would like them to interact with us. As another source observes, “There are many people who state their beliefs with a kind of arrogant belligerence. Their attitude is that anyone who does not agree with them is either a fool or a knave and they seek to ram their beliefs down other people’s throats. The case for Christianity must be presented with winsomeness and with love…” ₍₃₎

However, the following author reminds us that others may not respond in a similar manner…

“This gives us a glimpse into the context wherein apologetics takes place. We should not expect those at enmity with God to be friendly toward his apologists. Jesus made this clear when he warned, ‘If the world hates you, know that it has hated me before it hated you’ (John 15:18). Paul later confirms the veracity of the Lord’s words, both in his own experience and in the conclusion drawn therefrom: ‘Indeed, all who desire to live a godly life in Christ Jesus will be persecuted’ (2 Tim. 3:12). Yet Paul’s admonition, like Peter’s, is that we ‘bless those who persecute [us]; bless and do not curse them’ (Rom. 12:14).” ₍₄₎

(1) Youngblood, R. F., Bruce, F. F., & Harrison, R. K., Thomas Nelson Publishers (Eds.). (1995). In Nelson’s new illustrated Bible dictionary. Nashville, TN: Thomas Nelson, Inc.

(2) G4240 prautes Vine’s Complete Expository Dictionary of New Testament Words. See https://www.blueletterbible.org/lexicon/g4240/kjv/tr/0-1/

(3) Barclay, William. William Barclay’s Daily Study Bible, “The Christian Argument For Christ (1Pe_3:15 b-16)”

(4) Baucham, V., Jr. (2015). Expository Apologetics: Answering Objections with the Power of the Word. Wheaton, IL: Crossway. Page 19.

XXIV

“having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed” (1 Peter 3:16).

The following definition can help enhance our understanding of the word “conscience” in the context of 1 Peter 3:16…

Conscience (noun) 1. the internal sense of what is right and wrong that governs somebody’s thoughts and actions, urging him or her to do right rather than wrong.
2. behavior in compliance with what your internal sense of right and wrong tells you is right. ₍₁₎

To this, we can add the following definition from the original language of this passage: “the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending one, condemning the other.” ₍₂₎ So, much like an umpire, judge, or referee, our consciences arbitrate the differences between right and wrong.

Another commentator expands upon these definitions in a practical manner…

“Paul uses this term twice in his trials in Acts (cf. Acts 23:1 and 24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1 Cor. 4:4). Conscience is a developing understanding of believers’ motives and actions based on 1. a biblical worldview 2. an indwelling Spirit 3. a knowledge of the word of God 4. the personal reception of the gospel. Peter has used this expression three times, 1 Pet. 2:19; 3:16 and 21. This is exactly what religious legalism could not provide, but the gospel can.” ₍₃₎

This idea also builds upon a foundation that the Apostle Peter established in an earlier portion of this letter: “having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Peter 2:12). The correlation is this: we can maintain a clear conscience if the suffering we encounter stems from our allegiance to Christ rather than misconduct on our part.

Finally, we should note that our consciences are not infallible arbiters of moral behavior. For instance, it is possible for two people to act in good conscience while pursuing different courses of action. As Paul the Apostle said to the Corinthian church, “My conscience is clear, but that does not make me innocent. It is the Lord who judges me” (1 Corinthians 4:4 NIV). Nevertheless, our consciences can serve as excellent guides whenever they are led and informed by God’s Word.

(1) “Conscience” Encarta® World English Dictionary © 1999 Microsoft Corporation. p.403

(2) G4893 syneidesis https://www.blueletterbible.org/lexicon/g4893/kjv/tr/0-1/

(3) Dr. Bob Utley. Free Bible Commentary – 1 Peter 3, Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_03.html

XXV

“For it is better, if it is the will of God, to suffer for doing good than for doing evil” (1 Peter 3:17).

Although this verse begins one of the most challenging portions of the New Testament, it starts with a concept that is easy to grasp: if it is necessary to endure suffering, it is preferable to suffer for doing good than doing wrong. In the words of one commentator…

“…if it is God’s ‘will’ for us to suffer misunderstanding, abuse, or bullying, ‘it is better’ that that suffering be for good conduct (‘doing … right’ than for bad (‘doing … wrong’; cf. Rom. 8:28). Peter probably meant these words as assurance rather than as admonition. He meant that we are much better off, when we suffer, than the evildoers are who oppress us.” ₍₁₎

As mentioned earlier, this passage reminds us that God’s Word does not deny the existence of genuine suffering. Instead, the Scriptures acknowledge the fact that we may endure conditions that are unethical, discriminatory, inequitable, wrong, and/or unfair. We can illustrate this passage by returning to a scene from the life of Jacob, the great Old Testament patriarch, and his devious father-in-law Laban.

Whenever Laban saw an opportunity to serve his best interests, he seized that opportunity with no apparent concern for anyone who might be negatively affected by his actions. For instance, Laban once tricked Jacob into marrying both his daughters in exchange for fourteen years’ worth of free labor.

Jacob and Laban later entered a business arrangement,  but Laban repeatedly attempted to change the terms of their agreement to benefit himself. Unfortunately, Jacob’s experience with Laban was not unusual, even today, for it is not uncommon to find employers who follow Laban’s example. The New Testament book of James also makes reference to those who acted in a similarly inappropriate manner…

“Listen! Hear the cries of the wages of your field hands. These are the wages you stole from those who harvested your fields. The cries of the harvesters have reached the ears of the Lord of heavenly forces” (James 5:4 CEB).

If we find ourselves in a similar condition, we can learn something important from Jacob’s experience with Laban. Jacob did not grumble or complain about the inequity of Laban’s treatment. Instead, he worked hard and patiently waited for God to address the situation. Then he remembered to honor God for His provision. Thus, Jacob lived out the words of Psalm 118:6 before they were written: “The Lord is on my side; I will not fear. What can man do to me?”

(1) J. Ramsey Michaels, 1 Peter, p. 192. Quoted in Notes on 1 Peter 2023 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

XXVI

“For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit” (1 Peter 3:18).

1 Peter 3:18 represents a difficult to interpret passage that begins with a statement that is far less controversial: “For Christ also suffered once for sins…” This portion of Scripture thus serves to invalidate those belief systems that teach  we can get right with God through doing (or not doing) certain things. Such “do’s and don’ts” might include praying at specified times, abstaining from certain foods, chanting mantras, taking part in ceremonies, or doing certain good deeds to ensure God’s favor.

Instead, this passage tells us that Christ suffered once for sins, the just for the unjust, to bring us to God. The New Testament epistle to the Hebrews also underscores the finality of this “once for all” sacrifice when it tells us, “…when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet” (Hebrews 10:12-13 ESV).

So, unlike the Old Testament offerings that had to be presented over and over, Jesus suffered once for sins. In the words of one source, “…Christ’s one sacrifice for sins was of such perpetual validity that it was sufficient for all and would never need to be repeated.” ₍₁₎

We should also note the purpose behind Jesus’ sacrificial death: “…that He might bring us to God.” No other elements (such as human effort) were necessary to bring us to God other than Jesus’ work on the cross. That vicarious sacrifice was offered by the One who was “just” (or guiltless) on behalf of those who were “unjust” (or guilty).

The result was that He might bring us “…into the presence of God” (CEB). So those who seek to be accepted into God’s presence must approach Him through the mediator He has established. That mediator is Christ, for “…there is one God and one Mediator between God and men, the Man Christ Jesus…” (1 Timothy 3:16).

Jesus accepted the death penalty associated with our sin and opened the way that enables us to approach God and establish a relationship with Him. Thus, as Jesus Himself said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 3:18.

XXVII

“For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit” (1 Peter 3:18 NIV).

This reference to Christ “being put to death in the flesh but made alive in the spirit” represents one of the more interpretively challenging passages in this epistle. Perhaps the most straightforward treatment of this verse has been offered by the following author…

“The statement that Christ was ‘made alive in the Spirit,’ therefore, means simply that he was raised from the dead, not as a spirit, but bodily (as resurrection always is in the NT), and in a sphere in which the Spirit and power of God are displayed without hindrance or human limitation (cf. 1:21).” ₍₁₎

Another Biblical scholar addresses the cultic interpretations of this passage that erroneously claim that Jesus’ resurrected body was not flesh, but “spirit” (or immaterial)…

“To interpret this as proof of a spiritual, rather than a physical resurrection, is neither necessary nor consistent with the context of this passage and the rest of Scripture. The passage is best translated, ‘He was put to death in the body but made alive by the [Holy] Spirit’ (NIV). The passage is translated with this same understanding by the New King James Version and others. God did not raise Jesus a spirit but raised him by his Spirit.

The parallel between death and being made alive normally refers to the resurrection of the body in the New Testament. For example, Paul declared that Christ died and rose and lived again (Rom. 14:9), and ‘He was crucified in weakness, yet he lives by the power of God’ (2 Cor. 13:4a NIV). The context of 1 Peter 3:18 refers to the event as ‘the resurrection of Jesus Christ’ (3:21). This is everywhere in the New Testament understood as a bodily resurrection (Acts 4:33; Rom. 1:4; 1 Cor. 15:21; 1 Peter 1:3; Rev. 20:5)…

We must also keep in mind that however we interpret 1 Peter 3:18, it must be consistent with what other verses say about the resurrected Christ. In Luke 24:39 the resurrected Christ said, ‘See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have’ (Luke 24:39 NIV). The resurrected Christ testifies in this verse that he is not a spirit and that his resurrection body is made up of flesh and bones…

The resurrected Christ also ate physical food on four different occasions to prove he had a real physical body (Luke 24:30; 24:42–43; John 21:12–13; Acts 1:4). It would have been deception on Jesus’ part to have offered his ability to eat physical food as a proof of his bodily resurrection if he had not been resurrected in a physical body.” ₍₂₎

(1) E. G. Selwyn, The First Epistle of Peter, p. 197. Quoted in Notes on 1 Peter 2023 Edition, Dr. Thomas L. Constable. https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

(2) Norman L. Giesler and Ron Rhodes, When Cultists Ask A Popular Handbook on Cultic Misinterpretations [note on 1 Peter 3:18]. Baker Books, 1997

XXVIII

“by whom also He went and preached to the spirits in prison, who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water” (1 Peter 3:19-20).

Our text from 1 Peter 3:19-20 presents us with several difficult questions…

• First, this reference to “He” pertains to Jesus, as inferred from the previous verse. What was the subject of the message He preached?
• Who were these spirits that comprised the audience for that message?
• When did Jesus deliver that proclamation?
• Why were these spirits imprisoned? What was the nature of their transgression?

These questions require prayerful forethought and careful study in order to develop an accurate understanding of this passage. Yet despite the difficulties posed by this text, this portion of Scripture serves a purpose that may not be readily apparent.

You see, these verses help explain why God does not simply present His Word in an abbreviated “question and answer” format. Difficult passages such as 1 Peter 3:19-20 compel us to seek God for the meaning and application of His Word. They also encourage us to seek insight from God-honoring leaders or Biblically based commentators who work to help us understand, remember, and apply God’s Word.

These difficult passages thus prompt us to develop a relationship with the Author of these texts. If the Bible was structured as a collection of answers to a series of frequently asked questions, such a relationship might not develop. While it may have been more convenient if God had organized His Word differently, convenience may not represent what’s best for us.

So while these passages are certainly challenging, they provide us with an excellent path to spiritual growth. With this in mind, we can best address this enigmatic passage if we take an inductive approach. The inductive Bible study model involves the use of three foundational tools: observation, interpretation, and application:

• Observation: what does this portion of Scripture say?
• Interpretation: what does this portion of Scripture mean?
• Application: how should I apply this portion of Scripture?

If we begin with our first tool of inductive Bible study, we can observe the following…

• Jesus went to a place of incarceration and preached a message.
• His audience consisted of “spirits in prison who formerly were disobedient.“
• Their disobedience has a chronological link to Noah, the famous Old Testament personality.

We’ll begin our interpretative journey of discovery regarding this passage next.

XXIX

“by whom also He went and preached to the spirits in prison, who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water” (1 Peter 3:19-20).

One important step on the road to understanding this passage begins with a definition of the word “preached.” This word carries the following definitions in the original language of this passage…

to be a herald, to officiate as a herald.
1a) to proclaim after the manner of a herald.
1b) always with the suggestion of formality, gravity and an authority which must be listened to and obeyed.
2) to publish, proclaim openly: something which has been done.
3) used of the public proclamation of the gospel and matters pertaining to it, made by John the Baptist, by Jesus, by the apostles and other Christian teachers. ₍₁₎

To this, one Biblical scholar adds, “The Greek word for ‘preached’ here is not the word for ‘preached the gospel’ (eyaggelizo) as in 1 Peter 1:12,25; 4:6, but rather kerusso, which means ‘proclaimed’ (Lk 12:3) or ‘published’ (Lk 8:39).” ₍₂₎ This seems to eliminate the possibility of an offer of salvation for these imprisoned spirits.

A well-known portion of Scripture from the New Testament book of Hebrews also supports this conclusion: “People are destined to die once and then face judgment” (Hebrews 9:27 CEB). While the idea of a second chance at salvation after death is undoubtedly appealing to many, the Scriptures do not allow for that possibility. Thus, as we’re told in the Biblical book of 2 Corinthians, “…the ‘right time’ is now. Today is the day of salvation” (2 Corinthians 6:2 NLT).

This brings us to one of the more ambiguous portions of this text: who are these imprisoned spirits? Unlike the word “preached” discussed earlier, a look at the word “spirits” in the original language of this verse offers little help. You see, this reference to “spirits” may be associated with human beings, angelic beings, or demonic beings. ₍₃₎ Therefore, it is difficult to identify these individuals based on the language that is used to describe them.

With this in mind, we would do well to stay with the facts as we know them until we reach the next stage of our inquiry: “We know three things for sure about the spirits mentioned in 1 Peter 3:19. They are incorporeal, they are imprisoned, and their sin was committed before the Flood. Their relation to Jesus and the nature of His announcement to them are open to speculation.” ₍₄₎

(1) G2784 kerysso Strong’s Greek Lexicon https://www.blueletterbible.org/lexicon/g2784/kjv/tr/0-1/

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 3:19] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(3) G4151 pneuma Strong’s Greek Lexicon https://www.blueletterbible.org/lexicon/g4151/kjv/tr/0-1/

(4) GotQuestions.org, “Who were the spirits in prison?” Retrieved 05 January, 2024 from https://www.gotquestions.org/spirits-in-prison.html

XXX

“in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water” (1 Peter 3:19-20 ESV).

The next stop in our investigation of this passage brings us to the “prison” mentioned here. In this instance, the word “prison” means exactly what it says: “…a place where captives are kept.” ₍₁₎ This allows us to build upon the foundation we have established thus far in our study of these verses: Jesus issued a proclamation to a group of spirits during their period of incarceration.

The reason for their imprisonment is stated next: “because they formerly did not obey.” If we were to approach this passage from the perspective of a professional investigator, this information serves to narrow the identity of these spirits to two groups: the spirits of human beings who have departed this life or demonic beings. With these things in mind, let’s consider our first option: these verses are speaking of human beings who have departed this life.

In this view, the place of confinement mentioned here is traditionally linked to Hades, or its Old Testament counterpart, Sheol. This was a realm that served as the abode of the dead. It was also said to have featured two separate areas, each very different from the other. The first was inhabited by the righteous dead, or those who had placed their faith in God during their earthly lives. Jesus may have alluded to this place in speaking of “Paradise” in Luke 23:43 or “Abraham’s Bosom” in Luke 16:22. Thus, it was associated with a place of comfort and rest for the righteous men and women who had passed from this life.

The other portion of Hades represented the destination point for the unrighteous upon their entrance to the afterlife. This was said to be a place of suffering and punishment. A great chasm separated the righteous dead from the unrighteous dead, making it impossible for anyone to cross from one side to the other. Jesus described these characteristics in His account of a man named Lazarus and his experience with a wealthy (but indifferent) individual in Luke 16:19-31.

While some may argue that Jesus’ account of Lazarus was nothing more than a fictional story that conveyed a moral lesson, we should note that Jesus’ parables typically referenced real-life events and circumstances. So even if Lazarus was a fictitious character, the events portrayed within his narrative undoubtedly pointed to something real.

(1) G5438 phylake Strong’s Greek Lexicon https://www.blueletterbible.org/lexicon/g5438/kjv/tr/0-1/

XXXI

“After being made alive, he went and made proclamation to the imprisoned spirits– to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water” (1 Peter 3:19-20 NIV).

Some hold the view that the the imprisoned spirits of 1 Peter 3:19 are associated with the wicked human beings of Noah’s day who perished in the great flood of Genesis chapter six. That represented a time “When the Lord saw that human wickedness was widespread on the earth and that every inclination of the human mind was nothing but evil all the time” (Genesis 6:5 CSB).

If this is accurate, then we are left with two possibilities that emerge from this view. The first is that the preincarnate Christ preached to these individuals through Noah and faithfully testified to the godless of his day. Another (and perhaps more likely) possibility is that Jesus issued a proclamation to those unrighteous individuals following their passing from this life.

In this view, Jesus’ proclamation took place at some point during the interval between His death on the cross and subsequent resurrection. His audience is thus identified as “spirits” because they had passed from their earthly lives and had become inhabitants of the realm of the dead. Since this text informs us that these imprisoned spirits were formerly disobedient, the content of that proclamation likely involved an announcement of Jesus’ triumph over sin and death, or a message of condemnation.

Finally, these is another aspect of this view that involves Jesus’ declaration of salvation to the righteous who had passed from this life. We’ll consider this view more thoroughly when we reach 1 Peter chapter four.

The second possibility regarding the identity of these disobedient spirits involves fallen angels or demonic entities. One commentator offers a summary of this perspective that we will examine in greater detail in our next study. In this view, these demons have been imprisoned…

“…since the time of Noah, and who were sent there because they severely overstepped the bounds of God’s tolerance with their wickedness.

The demons of Noah’s day were running riot through the earth, filling the world with their wicked, vile, anti-God activity, including sexual sin, so that even 120 years of Noah’s preaching, while the ark was being built, could not convince any of the human race beyond the 8 people in Noah’s family to believe in God… Thus God bound these demons permanently in the abyss until their final sentencing.” ₍₁₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 3:20.

XXXII

“in which He also went and preached to the spirits now in prison, who once were disobedient, when the great patience of God was waiting in the days of Noah, during the building of the ark, in which a few, that is, eight persons [Noah’s family], were brought safely through the water” (1 Peter 3:19-20 AMP).

One interpretation of 1 Peter 3:20 associates these incarcerated spirits with the demonic entities who promoted the moral corruption that characterized the world prior to Noah’s flood. One source offers a helpful synopsis of this view: “Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension.” ₍₁₎

This suggests that a select group of fallen angels has been imprisoned, while others maintain a degree of freedom. The following exchange between Jesus and a group of malevolent spiritual entities may serve to identify that prison: “…they begged [Jesus] that He would not command them to go out into the abyss” (Luke 8:31).

The Scriptures associate this abyss with “the abode of demons,” a place so deep that it defies measurement. In fact, the word “abussos” in the original language of that passage means “bottomless.” ₍₂₎ The Abyss seems to be a place of incarceration for some exceptionally wicked demons. Revelation chapter nine also identifies this abyss as the departure point for a menacing group of creatures that tormented those who had rejected God. Thus, it appears to be a terrifying place, and the demonic entities of Luke 8:31 acknowledged Jesus’ power and authority to send them there.

The New Testament book of Jude also appears to shed light on this place of imprisonment when it speaks of “…the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day” (Jude 1:6). Peter himself will make a similar declaration in the Biblical book we know today as 2 Peter…

“God didn’t spare the angels when they sinned but cast them into the lowest level of the underworld and committed them to chains of darkness, keeping them there until the judgment” (2 Peter 2:4 CEB).

Thus, it is possible that Jesus entered this “penal institution” following His crucifixion to proclaim His triumphant victory over sin as well as judgment upon these members of the demonic realm. We will close our extended look at these verses with some concluding thoughts next.

(1) NET Bible notes on 1 Peter 3:19 https://classic.net.bible.org/bible.php?book=1Pet&chapter=3&mode=print

(2) “Abyss” The International Standard Bible Encyclopedia James Orr, M.A., D.D., General Editor

XXXIII

“And it was by the Spirit that he went to preach to the spirits in prison. In the past, these spirits were disobedient—when God patiently waited during the time of Noah. Noah built an ark in which a few (that is, eight) lives were rescued through water” (1 Peter 3:19-20 CEB).

As we’ve already seen, there are several opinions regarding this reference to these spirits who were disobedient. In considering those views, it seems likely that this text depicts Jesus’ declaration of victory over sin and death to a group of demonic spirits who were active during Noah’s era. That proclamation was not evangelistic in nature. Instead, it appears that Jesus delivered a victorious message to some exceptionally wicked entities who had been sentenced to prison.

The Biblical book of Colossians may offer some insight into this view when it tells us, “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it” (Colossians 2:15). That triumphant declaration may represent the message Jesus proclaimed to these imprisoned spirits.

A related topic concerns Jesus’ location during the period between His physical death on the cross and His resurrection. The Apostle Peter himself provides us with insight into this question in a quotation from David, the great Old Testament king…

“David saw what God was going to do in the future, and so he spoke about the resurrection of the Messiah when he said, ‘He was not abandoned in the world of the dead; his body did not rot in the grave’” (Acts 2:31 GNT).

In speaking of Jesus, the book of Ephesians adds the following…

“But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.’ (In saying, ‘He ascended,’ what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things)” (Ephesians 4:7-10 ESV).

While interpretations vary on this subject, the idea is that Jesus undertook two missions in the period between His crucifixion and resurrection:

• He effectuated the transfer of the Old Testament righteous dead from Sheol to heaven. We can infer this from a piece of information contained within Matthew 27:52. That portion of Scripture tells us, “…the bodies of many holy people who had died were raised to life” (NIV) upon Jesus’ death on the cross.
• He proclaimed His triumphant victory as detailed above.

Thus, in the words of one commentator, “The point… is that just as Jesus was vindicated, so will Christians be vindicated.” ₍₁₎

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2247.

XXXIV

“There is also an antitype which now saves us–baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ” (1 Peter 3:21).

1 Peter 3:20 closed with a reference to “…the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.” 1 Peter 3:21 now follows with an uncommon word that makes a connection between Noah’s flood and the sacrament of baptism. That word is “antitype.”

An “antitype” is something that corresponds to something else. Today, we might use words like “example,” “symbol,” or “counterpart” to express this idea. ₍₁₎ The following sources explore the relationship between the Biblical account of Noah and the great flood of Genesis 6-8 in the context of our text from 1 Peter 3:21…

“Baptism symbolizes judgment on sin in the death of Christ and then also renewal of life (Rom. 6:4). The floodwaters were a judgment on the wicked, and at the same time physical salvation for Noah and his family.” ₍₂₎

“Peter says that Noah’s salvation from the Flood symbolized baptism, a ceremony involving water. In baptism we identify with Jesus Christ, who separates us from the lost and gives us new life. It is not the ceremony that saves us; instead, the ceremony is evidence of our faith in Christ’s death and resurrection. Baptism is a symbol of the cleansing that happens in the hearts of those who believe (Rom_6:3-5; Gal_3:27; Col_2:12). By identifying themselves with Christ through baptism, Peter’s readers could resist turning back, even under the pressure of persecution. Public baptism would keep them from the temptation to renounce their faith” ₍₃₎

While there are several viewpoints associated with the meaning and significance of baptism, it is perhaps best seen as an outward expression of Jesus’ inner work within our lives. Baptism serves (or should serve) as our visible identification with Jesus Christ and a reflection of the inner spiritual change that has taken place in the lives of those who have accepted Him.

One Biblical translation offers a vivid illustration of this idea in its rendering of Colossians 2:12: “…you were placed in the tomb with Christ through baptism. In baptism you were also brought back to life with Christ through faith in the power of God, who brought him back to life” (GW). Therefore, the act of baptism symbolizes the death and burial of our old lives and our “resurrection” to a new life in Christ.

The act of baptism does not make anyone right with God. However, it serves to represent Jesus’ death, burial, and resurrection and our identification with Him.

(1) See G499 antitupon https://www.blueletterbible.org/lexicon/g499/kjv/tr/0-1/

(2) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2248.

(3) Life Application Study Bible NKJV [1 Peter 3:21] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XXXV

“who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him” (1 Peter 3:22).

The Biblical Scriptures often employ the imagery of one’s right hand to symbolize power, authority, or favor. That image derives from an ancient, cross-cultural symbol of leadership and dominion. Since most human beings are right-handed, the right hand (or right arm) served as a metaphor that depicted skill, strength, and power to the peoples of the ancient world.

This eventually led to a further association with the concepts of privilege, influence, virtue, approval, and supremacy. In fact, we continue to employ this ancient imagery whenever we use the term “right hand” to refer to someone who supports and assists a person in a position of authority. The idea is that such a person is as valuable to a leader as his or her own right hand.

This imagery reappears periodically in the pages of the New Testament, perhaps most prominently in the Biblical book of Hebrews…

“…when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3 KJV).

“But to which of the angels has He ever said: ‘Sit at My right hand, Till I make Your enemies Your footstool’?” (Hebrews 1:13).

“Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1).

“…after He had offered one sacrifice for sins forever, sat down at the right hand of God” (Hebrews 10:12).

Thus, for Christ to be seated at the right hand of God tells us that He occupies the place of highest privilege and authority. That place is one that is above all “…angels and authorities and powers.” The following commentator will close our look at 1 Peter chapter three with a practical application from this passage…

“After Jesus accomplished His cross work and was raised from the dead, He was exalted to the place of prominence, honor, majesty, authority, and power (cf. Ro 8:34; Eph 1:20, 21; Php 2:9–11; Heb 1:3–9; 6:20; 8:1; 12:2). The point of application to Peter’s readers is that suffering can be the context for one’s greatest triumph, as seen in the example of the Lord Jesus.” ₍₁₎

This reference to suffering and triumph prepares us for entry into 1 Peter chapter four, where the great Apostle will counsel his audience on how to deal with adversity in light of Christ’s example.

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 3:22.

I

The Apostle Peter touched upon several important topics in the first chapter of this epistle. For example, our author began the opening portion of this letter with a number of key insights, including…

• “…you also are to be holy in all your conduct; for it is written, Be holy, because I am holy” (verses 15-16).
• “[You have been redeemed] with the precious blood of Christ, a lamb without blemish or defect” (verse 19).
• “…you have purified your souls in obeying the truth through the Spirit” (verse 22).
• “…the word of the Lord endures forever” (verse 25).

Peter will now build upon that foundation as he identifies several negative character traits that should not define our lives, or shape our interactions with the world…

“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking” (1 Peter 2:1).

The opening verse of this chapter begins with the familiar word “therefore.” It thus provides us with an opportunity to revisit an important point from our earlier look at 1 Peter chapter one. As mentioned previously, the word “therefore” signals a transition from an earlier teaching or idea to an associated action, consequence, or behavior. In short, this word tells us that a Biblical author is about to shift from instruction to application. Therefore, the word “therefore” should encourage us to listen carefully whenever it appears.

Much like similar lists that appear in other portions of the New Testament. this transition draws our attention to a list of behaviors that should not characterize our conduct. This portion of Scripture thus builds upon the list of positive behaviors given to us earlier in chapter one. The first chapter told us what we should do. The second chapter opens with a list of things we shouldn’t do.

Peter presents these characteristics along with an encouragement to “lay aside” such conduct. This often requires tenacity, discipline, and a deliberate decision to avoid these behaviors as we seek God’s empowerment to make good choices. One source looks at this phrase in the original language of this passage and draws the following conclusion…

“This is from apothesthai, ‘which is the word for stripping off one’s clothes.’ The child of God must denounce and turn away from all manner of wickedness, just as one might strip off filthy clothing.” ₍₁₎

Later in our study of 1 Peter chapter two, we’ll discuss strategies that can help us choose the right path when our will to do so isn’t there. But first, we’ll take a closer look at the five negative characteristics that are given to us here in 1 Peter 2:1.

(1) William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, 1976), p. 189. Quoted in Coffman, James Burton. “Commentary on 1 Peter 2”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/ commentaries/ eng/ bcc/ 1-peter-2.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999. [verse 1]

II

“So put away all malice and all deceit and hypocrisy and envy and all slander” (1 Peter 2:1 ESV).

The first characteristic given to us in this list of attitudes and behaviors is “malice.” This word describes a sense of ill-will towards one or more individuals. It also conveys a desire to see another person suffer. A person with malice toward another individual is someone who is resentful when he or she succeeds, and pleased when that person meets trouble. While malice is a quality that is often visible to others, there are some who are highly skilled in concealing it behind a veneer of seemingly respectful conduct.

We express a contemporary form of malice with the modern-day word schadenfreude. Schadenfreude is a word that has found increasing use over the years to describe the pleasure one feels when others suffer pain. According to one source…

“Schadenfreude is a combination of the German nouns Schaden, meaning ‘damage; or ‘harm,’ and Freude, meaning ‘joy.’ So it makes sense that schadenfreude means joy over some harm or misfortune suffered by another.” ₍₁₎

Since many of us do not wish to be associated with a negative characteristic like malice, schadenfreude offers a better (and more socially acceptable) way to express our delight when negative events overtake those we dislike. The Scriptures admonish us against this attitude (no matter what we choose to call it) because it is incompatible with genuine love. A person who loves is someone who is displeased when others meet adversity, even when they appear to deserve it.

Nevertheless, we should recognize that those who habitually engage in inappropriate behaviors will eventually reap the consequences of those behaviors. We should also recognize that God may choose to discipline those who injure us, and perhaps bring them to repentance. Therefore, the Old Testament book of Proverbs offers a practical reason to avoid malice…

“Do not rejoice when your enemy meets trouble. Let there be no gladness when he falls— for the Lord may be displeased with you and stop punishing him!” (Proverbs 24:17-18 TLB).

The next characteristic on our list from 1 Peter 1:1 is “deceit” or “guile.” While it is possible to use deception in a good way (such as when planning a surprise for a friend or loved one), the type of deceit mentioned here in 1 Peter 2:1 “…is the translation of a word which in its verb form means ‘to catch with bait,’ and in the noun which Peter uses means ‘craftiness.’” ₍₂₎ We might also use words like “crooked,” “underhanded,” or “fraudulent,” as synonyms to describe this sort of conduct.

Like malice, deceit is a characteristic that involves the intent to injure someone, and should not be found among those who profess to follow Christ.

(1) See “Schadenfreude” Merriam-Webster.com Dictionary, https://www.merriam-webster.com/dictionary/schadenfreude Accessed 6 October, 2023.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:1-5] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

III

“So get rid of all evil and all deceit and hypocrisy and envy and all slander” (1 Peter 2:1 NET).

Hypocrisy is the third characteristic listed for us here in 1 Peter 2:1. A “hypocrite” is someone who pretends to be someone (or something) he or she is not. In the New Testament era, a hypocrite was synonymous with “one who wears a mask.” This term described a professional actor who employed a mask to portray different emotions. That led to a natural association with those who differed from what they seemed to be.

A hypocrite, therefore, is not someone who makes an error or struggles to do the right thing. A hypocrite is really a “mask-wearer,” or someone who knowingly and intentionally differs from what he or she claims to be. One source offers a technical analysis of this word that helps expand upon these differences…

“The word ‘hypocrisies’ is the transliteration of the Greek word hupokriseis which means literally ‘to judge under,’ as a person giving off his judgment from behind a screen or mask. The true identity of the person is covered up. It refers to acts of impersonation or deception. It was used of an actor on the Greek stage. Taken over into the New Testament, it referred to a person we call a hypocrite, one who assumes the mannerisms, speech, and character of someone else, thus hiding his true identity.” ₍₁₎

The New Testament Scriptures clearly denounce hypocrisy, beginning with the following quotes from Jesus Himself…

“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven… And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward” (Matthew 6:1, 5).

“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28 NET).

Finally, the Apostle Paul offers a sobering reminder concerning hypocrisy in his New Testament letter to the church in Rome…

“Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God?” (Romans 2:3).

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:1-5] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

IV

“Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind” (1 Peter 2:1 NIV).

“Envy” is an emotion that produces a sense of discontent and/or resentment when others are blessed or successful. One source associates “envy” with “…the feeling of displeasure produced by witnessing or hearing of the advantage or prosperity of others.” ₍₁₎ If an envious person cannot secure the talents, qualities, assets, or accomplishments that others possess, he or she may seek to belittle or ridicule such things. While malice and envy are loosely related, malice incorporates an active desire to hurt someone else.

Envy is a longing that compels us to pursue something that is superior or more desirable than what others possess. We can often identify the presence of envy by taking an honest and objective assessment of our attitudes towards others. For instance, are we displeased with those who possess more than we do? Do we resent their achievements? Do we feel as if we are more deserving of the success they enjoy?

These characteristics (and others like them) are inconsistent with a God-honoring mindset…

“But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. Such ‘wisdom’ does not come down from heaven but is earthly, unspiritual, of the devil. For where you have envy and selfish ambition, there you find disorder and every evil practice” (James 3:14-16).

In fact, the Biblical Scriptures devote a surprising amount of content to this subtle (and often hidden) characteristic. A look at the verses below reveals the extent to which envy can work its way into our lives…

“Then I observed that most people are motivated to success because they envy their neighbors. But this, too, is meaningless—like chasing the wind” (Ecclesiastes 4:4 NLT).

“A tranquil mind gives health to the body, but envy rots the bones” (Proverbs 14:30 CJB).

“Once we, too, were foolish and disobedient; we were misled by others and became slaves to many evil pleasures and wicked desires. Our lives were full of resentment and envy. We hated others and they hated us” (Titus 3:3 TLB).

Finally, we should note the role that false teaching plays in promoting envy…

“If anyone teaches false doctrine and does not agree with the sound teaching of our Lord Jesus Christ and with the teaching that promotes godliness, he is conceited and understands nothing, but has an unhealthy interest in disputes and arguments over words. From these come envy, quarreling, slander, evil suspicions, and constant disagreement among people whose minds are depraved and deprived of the truth, who imagine that godliness is a way to material gain” (1 Timothy 6:3-5 CSB).

(1) Vines, W. E., M. A. Entry for ‘Envy, Envying’. Vine’s Expository Dictionary of NT Words. https://www.studylight.org/?dictionaries/?eng/?ved/?e/envy-envying.html. 1940.

V

“So rid yourselves of all malice, all deceit, hypocrisy, envy, and all slander” (1 Peter 2:1 HCSB).

Have you ever had someone lie about you behind your back? Have you ever encountered a situation in which someone appeared friendly but secretly tried to undermine you? Have you ever had someone speak to you in a courteous manner but talk very differently about you when they were engaged with others? These examples all represent various forms of slander.

Slander involves the intentional communication of a false statement that is designed to injure another person’s reputation. It signals an attitude of contempt and/or disrespect for someone else. Slander is the oldest form of character defamation and traces its origin back to the Garden of Eden. Consider the serpent’s interaction with Eve concerning the forbidden fruit in Genesis chapter three…

“…the woman said to the serpent, ‘We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, ‘You shall not eat it, nor shall you touch it, lest you die.’” Then the serpent said to the woman, ‘You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God…’” (Genesis 3:2-5).

That represented a false statement that was intended to damage God’s reputation, for it implied that He had not been truthful in His earlier warning.

From there, we move from the first book of the Bible to the last book of the Bible to consider Jesus’ letter to the ancient church at Smyrna. In Revelation chapter two, we learn that the Christians in the town of Smyrna were suffering from the slanderous opposition of others. In His message to the church there, Jesus assured His followers that He was aware of the situation and identified the root cause as well…

“I also know the slander against you by those who call themselves Jews and really are not, but are a synagogue of Satan” (Revelation 2:9b NET).

Unfortunately, the individuals who were slandering the Christians in Smyrna were people who appeared to be spiritual, but actually had more in common with the devil than with God. That brings us to the following observation…

“There is a sense in which slander is the most cruel of all sins. If a man’s goods are stolen, he can set to and build up his fortunes again; but if his good name is taken away, irreparable damage has been done.” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “The Qualities Of Godlessness (2Ti_3:2-5 continued)”

VI

Although it doesn’t serve as a popular topic of discussion, the Biblical book of 1 Peter repeatedly directs our attention the proper way to handle the sufferings, difficulties, persecutions, and negative circumstances we encounter in life. In fact, every chapter of this brief epistle dedicates at least one portion of its content to a discussion of that subject. For instance…

“In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:6-7 ESV).

“…maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears” (1 Peter 2:12 NET).

“Can anyone really harm you for being eager to do good deeds? Even if you have to suffer for doing good things, God will bless you. So stop being afraid and don’t worry about what people might do” (1 Peter 3:13-14 CEV).

“Instead, rejoice as you share in the sufferings of Christ, so that you may also rejoice with great joy when his glory is revealed” (1 Peter 4:13 CSB).

“Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you” (1 Peter 5:6-7 NIV).

These passages remind us that God’s Word does not deny the existence of genuine suffering. Instead, the Scriptures acknowledge the fact that we may endure conditions that are unethical, discriminatory, inequitable, wrong, and/or unfair. However, we face a choice when confronting those circumstances. We can allow them to generate a negative response, or we can view them as opportunities to exercise the kind of faith that is pleasing to God.

One commentary addresses these challenges in an honest and forthright assessment of this epistle…

“Returning good for evil sounds noble, and Christians agree that it is the right thing to do; however, in the midst of trials and persecutions, showing kindness to our persecutors can be extremely difficult. The Christians of Asia Minor who received this letter from Peter had discovered this. They had found that a life lived for God is often a life of many difficulties. Some of their troubles came from their neighbors, while some came from government authorities. Peter wrote to these Christians to encourage them, to explain to them why suffering occurs, and to remind them of their eternal reward at the end of this earthly life.” _(1),

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1674.

VII

“as newborn babes, desire the pure milk of the word, that you may grow thereby, if indeed you have tasted that the Lord is gracious” (1 Peter 2:2-3).

This passage offers the first of several analogies (or comparisons) that appear here in 1 Peter chapter two. The first of these analogies serves to encourage us to develop an appetite for the Word of God. Just as milk is essential to the growth and development of an infant, the consumption of God’s Word is essential in nourishing our spiritual development.

However, we should also note the reference to purity within this passage. Milk that is tainted or diluted cannot nourish us properly. In the same way, we should recognize that books, videos, or messages pertaining to spiritual matters should never serve as a substitute for God’s Word, no matter how helpful they seem.

This offers several important considerations for today. For instance…

• Spiritual messages that consistently revolve around the speaker’s subject of interest cannot (and should not) substitute for the verse-by-verse study of God’s Word.
• A ministry that specializes in a specific area of Biblical doctrine should not regard their area of expertise as the only valid measure of legitimate spiritual belief. Such expertise does not negate the validity of other Biblically-grounded perspectives.
• A book, video, or spiritual message that simply purports to help us live happier or more successful lives may fail to represent the “…pure milk of the word” as quoted above.

These considerations should lead us to ask some important questions:

• Do we spend more time engaging with books, videos, or messages that explore various spiritual themes rather than the Bible itself?
• Do our devotional readings primarily consist of topical messages that are supplemented with a small selection of Bible verses?
• Are the sermons at my place of worship devoid of Biblical content, or feature minimal references to the Scriptures?

Devotional studies and the acquisition of spiritual knowledge are valuable and necessary pursuits. But if we follow those pursuits to the exclusion of the Scriptures (or carefully selected commentaries that help us understand the Scriptures better), we ultimately do ourselves a disservice. It is crucial to have a working knowledge of God’s Word in order to interpret it correctly. For this reason, we should seek to read and study the Biblical Scriptures for ourselves.

While some Biblical texts may seem dull or repetitive, those portions of Scripture are comparable to the meals we might consume over the course of a week. Even though we may not recall the specifics of those meals, they still provided us with nourishment. The same is true of the Word of God in our spiritual lives.

VIII

“Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious” (1 Peter 2:4).

The construction of a new building generally starts with an idea in the mind of an architect. The architect then transfers that concept to a set of design prints for review, approval, and construction. That process also serves to illustrate God’s personal building program as described over the next few verses of 1 Peter chapter two.

Here in verse four, our author will return to the archives of God’s building department, so to speak. Those archives are embodied in the Old Testament Scriptures and serve to facilitate our understanding of God’s building program. For instance, every new building rests upon a foundation. In a similar manner, this verse identifies the foundation of God’s building program: “You are coming to Christ, the living stone…” (GW).

In searching through the Old Testament archives of God’s building department, we also find a reference that describes the characteristic quality of that foundation…

“Therefore, this is what the Sovereign Lord says: ‘Look! I am placing a foundation stone in Jerusalem, a firm and tested stone. It is a precious cornerstone that is safe to build on. Whoever believes need never be shaken’” (Isaiah 28:16).

However, those archives also contain some references to certain building contractors as well…

“The stone the builders rejected has become the cornerstone” (Psalm 118:22).

“God will become a sanctuary— but he will be a stone to trip over and a rock to stumble on for the two houses of Israel; a trap and a snare for those living in Jerusalem. Many of them will stumble and fall, and be broken, snared, and captured” (Isaiah 8:14-15 CEB).

Jesus made use of those Scriptures in speaking of Himself in a parable that is recorded for us in Luke 20:9-19. Unfortunately, a portion of Jesus’ audience for that parable consisted of those who exemplified the individuals who appear in these excerpts from the Book of Psalms and the prophet Isaiah. Those who heard Jesus’ message had an opportunity to respond by making the necessary changes that would bring them into alignment with God’s design. Instead, they chose to respond in a different manner…

“The legal experts and chief priests wanted to arrest him right then because they knew he had told this parable against them. But they feared the people” (Luke 20:19 CEB).

In light of these things, one source leaves us with an important reminder…

“If we are going to be used in God’s building program we must come to Christ. Our only suitability to be building materials is derived from our identification with Him.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2258]

IX

“As you come to him, a living stone rejected by men but in the sight of God chosen and precious” (1 Peter 2:4).

It seems that life is full of ironies. For example, the race isn’t always won by the fastest runner, recognition doesn’t always come to the most talented person, and the best team doesn’t always win the championship. In Romans chapter nine, Paul the Apostle noted another irony that relates to our text from 1 Peter 2:4: God had been found by those who weren’t looking for Him, while God’s chosen people had largely failed to recognize Him (see Romans 9:30-32).

How did such a thing occur? Well, Paul provides us with that answer…

“…they were trying to get right with God by keeping the law instead of by trusting in him. They stumbled over the great rock in their path. God warned them of this in the Scriptures when he said, ‘I am placing a stone in Jerusalem that makes people stumble, a rock that makes them fall. But anyone who trusts in him will never be disgraced’” (Romans 9:32-33 NLT).

So the message of salvation by grace through faith in Christ impeded those who sought to approach God through their own efforts. Those who preferred to approach God on their own terms thus rejected God’s plan for their salvation. Then there were others who dismissed Jesus for other reasons…

“Since God in his wisdom saw to it that the world would never know him through human wisdom, he has used our foolish preaching to save those who believe. It is foolish to the Jews, who ask for signs from heaven. And it is foolish to the Greeks, who seek human wisdom. So when we preach that Christ was crucified, the Jews are offended and the Gentiles say it’s all nonsense” (1 Corinthians 1:21-23 NLT).

Therefore, the Scriptures offer some important counsel for those who build their foundation upon the living, chosen, precious stone that is Christ…

“…no one can lay any foundation other than the one we already have—Jesus Christ. Anyone who builds on that foundation may use a variety of materials—gold, silver, jewels, wood, hay, or straw. But on the judgment day, fire will reveal what kind of work each builder has done. The fire will show if a person’s work has any value. If the work survives, that builder will receive a reward. But if the work is burned up, the builder will suffer great loss. The builder will be saved, but like someone barely escaping through a wall of flames” (1 Corinthians 3:11–15 NLT).