“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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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