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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“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

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]

“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).

“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.”

“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.

“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).

“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)..

“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].

“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.

“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

“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)”

“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).

“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

“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

“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).”

“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.

“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.

“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.

“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

“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).

“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

“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.

“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).

“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.

“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

“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

“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/

“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.

“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.

“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.

“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.

“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.