Day 1420 of 1461 · 2030-11-20
1 Peter 4:1–19
1Therefore, 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,
2that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God.
3For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries.
4They think it is strange that you don’t run with them into the same excess of riot, blaspheming.
5They will give account to him who is ready to judge the living and the dead.
6For to this end the Good News was preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit.
7But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer.
8And above all things be earnest in your love among yourselves, for love covers a multitude of sins.
9Be hospitable to one another without grumbling.
10As each has received a gift, employ it in serving one another, as good managers of the grace of God in its various forms.
11If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength 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.
12Beloved, don’t be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you.
13But because you are partakers of Christ’s sufferings, rejoice, that at the revelation of his glory you also may rejoice with exceeding joy.
14If you are insulted for the name of Christ, you are blessed; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified.
15For let none of you suffer as a murderer, or a thief, or an evil doer, or a meddler in other men’s matters.
16But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter.
17For the time has come for judgment to begin with the household of God. If it begins first with us, what will happen to those who don’t obey the Good News of God?
18“If it is hard for the righteous to be saved, what will happen to the ungodly and the sinner?”
19Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~861 words.
Matthew Henry. That for this cause was the gospel preached also to those that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit, Pe1 4:6. These rules ought to be followed and practised for this end, that God in all things, in all your gifts, ministrations, and services, may be glorified, that others may see your good works, and glorify your Father who is in heaven (Mat 5:16), through Jesus Christ, who has procured and given these gifts to men (Eph 4:8), and through whom alone we and our services are accepted of God (Heb 13:15), to whom, Jesus Christ, be praise and dominion for ever and ever. By your patience and fortitude in suffering, by your dependence upon the promises of God, and adhering to the word which the Holy Spirit hath revealed, he is on your part glorified; but by the contempt and reproaches cast upon you the Spirit itself is evil-spoken of and blasphemed." Learn, [1.] The best men and the best things usually meet with reproaches in the world.
Jamieson–Fausset–Brown. That he, &c.--"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [CALVIN]. and of God--Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God. on their part he is evil spoken of, but on your part he is glorified--omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, CYPRIAN, &c. To suffer for one's own faults is no honor (Pe1 4:15; Pe1 2:20), --for Christ, is no shame (Pe1 4:14; Pe1 3:13). but let him glorify God--not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly. on this behalf--The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.
John Calvin. "Christ then having suffered for us in the flesh, arm ye also yourselves with the same mind, (for he who suffered in the flesh ceased from sin;) 2. so as to live no longer the remaining time in the flesh to the lusts of men, but to the will of God." They were exhorted to resolve to follow the example of Christ, but in such a way as not to suffer for their sins, but for righteousness' sake. For it is an indefinite sentence, which generally extends to all the godly, and has the same meaning with the words of Paul in Romans 6:7, "He who is dead is justified or freed from sin;" for both the Apostles intimate, that when we become dead to the flesh, we have no more to do with sin, that it should reign in us, and exercise its power in our life. [44] It may, however, be objected, that Peter here speaks unsuitably in making us to be conformable to Christ in this respect, that we suffer in the flesh; for it is certain that there was nothing sinful in Christ which required to be corrected. The two first interpret it as signifying the same as dying to sin and living to God, a meaning which the former part of the clause can hardly bear: but the view of Scott is, that the gospel had been preached to those at that time dead, that they might be condemned by carnal men, or in the flesh, as evildoers, but live to God through the Holy Spirit.
Martin Luther. For to this end also was the Gospel preached to the dead, that they should be judged according to men in the flesh, but live to God in the spirit. But let no one suffer as a murderer, or a thief, or an evil-doer, or a busy-body in other men's matters; but if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf.
Jonathan Edwards. “For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, and live according to God in the spirit; that is, that they might be judged according to what they did when they were alive amongst men in the flesh, as other mortal men, and live according to God in the spirit; that is, that their spirit might live, might continue to exist before God, and as God doth separate from fleshly bodies, and according as God pleases, to fix their state.
Full commentary on this passage
Matthew Henry
chapter
The work of a Christian is twofold - doing the will of God and suffering his pleasure. This chapter directs us in both. The duties we are here exhorted to employ ourselves in are the mortification of sin, living to God, sobriety, prayer, charity, hospitality, and the best improvement of our talents, which the apostle presses upon Christians from the consideration of the time they have lost in their sins, and the approaching end of all things (Pe1 4:1-11). The directions for sufferings are that we should not be surprised at them, but rejoice in them, only take care not to suffer as evil-doers. He intimates that their trials were near at hand, that their souls were in danger as well as their bodies, and that the best way to preserve their souls is to commit them to God in well-doing.
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1–3
The apostle here draws a new inference from the consideration of Christ's sufferings. As he had before made use of it to persuade to patience in suffering, so here to mortification of sin. Observe,
I. How the exhortation is expressed. The antecedent or supposition is that Christ had suffered for us in the flesh, or in his human nature. The consequent or inference is, "Arm and fortify yourselves likewise with the same mind, courage, and resolution." The word flesh in the former part of the verse signifies Christ's human nature, but in the latter part it signifies man's corrupt nature. So the sense is, "As Christ suffered in his human nature, do you, according to your baptismal vow and profession, make your corrupt nature suffer, by putting to death the body of sin by self-denial and mortification; for, if you do not thus suffer, you will be conformable to Christ in his death and resurrection, and will cease from sin." Learn, 1. Some of the strongest and best arguments against all sorts of sin are taken from the sufferings of Christ. All sympathy and tenderness for Christ as a sufferer are lost of you do not put away sin. He dies to destroy it; and, though he could cheerfully submit to the worst sufferings, yet he could never submit to the least sin. 2. The beginning of all true mortification lies in the mind, not in penances and hardships upon the body. The mind of man is carnal, full of enmity; the understanding is darkened, being alienated from the life of God, Eph 4:18. Man is not a sincere creature, but partial, blind, and wicked, till he be renewed and sanctifies by the regenerating grace of God.
II. How it is further explained, Pe1 4:2. The apostle explains what he means by being dead to sin, and ceasing from sin, both negatively and positively. Negatively, a Christian ought no longer to live the rest of his time in the flesh, to the sinful lusts and corrupt desires of carnal wicked men; but, positively, he ought to conform himself to the revealed will of the holy God. Learn, 1. The lusts of men are the springs of all their wickedness, Jam 1:13, Jam 1:14. Let occasional temptations be what they will, they could not prevail, were it not for men's own corruptions. 2. All good Christians make the will of God, not their own lusts or desires, the rule of their lives and actions. 3. True conversion makes a marvellous change in the heart and life of every one who partakes of it. It brings a man off from all his old, fashionable, and delightful lusts, and from the common ways and vices of the world, to the will of God. It alters the mind, judgment, affections, way, and conversation of every one who has experienced it.
III. How it is enforced (Pe1 4:3): For the time past of our life may suffice us to have wrought the will of the Gentiles, etc. Here the apostle argues from equity. "It is but just, equal, and reasonable, that as you have hitherto all the former part of your life served sin and Satan, so you should now serve the living God." Though those were Jews to whom the apostle wrote, yet the living among the Gentiles they had learned their way. Observe, 1. When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent; the hazard he has run so many years, the mischief he has done to others, the dishonour done to God, and the loss he has sustained, are very afflicting to him. 2. While the will of man is unsanctified and corrupt, he walks continually in wicked ways; he makes them his choice and delight, his work and business, and he makes a bad condition daily worse and worse. 3. One sin, allowed, draws on another. Here are six named, and they have a connection and dependence one upon another. (1.) Lasciviousness or wantonness, expressed in looks, gesture, or behaviour, Rom 13:13. (2.) Lusts, acts of lewdness, such as whoredom and adultery. (3.) Excess of wine, though short of drunkenness, an immoderate use of it, to the prejudice of health or business, is here condemned. (4.) Rev…
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4–6
I. Here you have the visible change wrought in those who in the foregoing verse were represented as having been in the former part of their life very wicked. They no longer run on in the same courses, or with the same companions, as they used to do. Hereupon observe the conduct of their wicked acquaintance towards them. 1. They think it strange, they are surprised and wonder at it, as at something new and unusual, that their old friends should be so much altered, and not run with as much violence as they used to do to the same excess of riot, to the same sottish excesses and luxury which before they had greedily and madly followed. 2. They speak evil of them. Their surprise carries them to blasphemy. They speak evil of their persons, of their way, their religion, and their God. Learn, (1.) Those that are once really converted will not return to their former course of life, though ever so much tempted by the frowns or flatteries of others to do so. Neither persuasion nor reproach will prevail with them to be or to do as they were wont to do. (2.) The temper and behaviour of true Christians seem very strange to ungodly men. That they should despise that which every one else is fond of, that they should believe many things which to others seem incredible, that they should delight in what is irksome and tedious, be zealous where they have no visible interest to serve, and depend so much upon hope, is what the ungodly cannot comprehend. (3.) The best actions of religious people cannot escape the censures and slanders of those who are irreligious. Those actions which cost a good man the most pains, hazard, and self-denial, shall be most censured by the uncharitable and ill-natured world; they will speak evil of good people, though they themselves reap the fruits of their charity, piety, and goodness.
II. For the comfort of the servants of God, it is here added,
1. That all wicked people, especially those who speak evil of such as are not as bad as themselves, shall give an account, and be put to give a reason of their behaviour, to him who is ready to judge, who is both able and duly authorized, and who will ere long judge and pass sentence upon all who shall then be found alive, and all such as being dead shall then be raised again, Jam 5:8, Jam 5:9; Pe2 3:7. Observe, The malignant world shall in a little time give an account to the great God of all their evil speeches against his people, Jde 1:14, Jde 1:15. They will soon be called to a sad account for all their curses, their foolish jests, their slanders and falsehoods, uttered against the faithful people of God.
2. That for this cause was the gospel preached also to those that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit, Pe1 4:6. Some understand this difficult place thus: For this cause was the gospel preached to all the faithful of old, who are now dead in Christ, that thereby they might be taught and encouraged to bear the unrighteous judgments and persecutions which the rage of men put upon them in the flesh, but might live in the Spirit unto God. Others take the expression, that they might be judged according to men in the flesh, in a spiritual sense, thus: The gospel was preached to them, to judge them, condemn them, and reprove them, for the corruption of their natures, and the viciousness of their lives, while they lived after the manner of the heathen or the mere natural man; and that, having thus mortified their sins, they might live according to God, a new and spiritual life. Take it thus; and thence learn, 1. The mortifying of our sins and living to God are the expected effects of the gospel preached to us. 2. God will certainly reckon with all those who have had the gospel preached to them, but without these good effects produced by it. God is ready to judge all those who have received the gospel in vain. 3. It is no matter how we are judged according to men in the flesh, if we do but live according to Go…
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7–11
We have here an awful position or doctrine, and an inference drawn from it. The position is that the end of all things is at hand. The miserable destruction of the Jewish church and nation foretold by our Saviour is now very near; consequently, the time of their persecution and your sufferings is but very short. Your own life and that of your enemies will soon come to their utmost period. Nay, the world itself will not continue very long. The conflagration will put an end to it; and all things must be swallowed up in an endless eternity. The inference from this comprises a series of exhortations.
1. To sobriety and watchfulness: "Be you therefore sober, Pe1 4:7. Let the frame and temper of your minds be grave, stayed, and solid; and observe strict temperance and sobriety in the use of all worldly enjoyments. Do not suffer yourselves to be caught with your former sins and temptations, Pe1 4:3. An watch unto prayer. Take care that you be continually in a calm sober disposition, fit for prayer; and that you be frequent in prayers, lest this end come upon you unawares," Luk 21:34; Mat 26:40, Mat 26:41. Learn, (1.) The consideration of our approaching end is a powerful argument to make us sober in all worldly matters, and earnest in religious affairs. (2.) Those who would pray to purpose must watch unto prayer. They must watch over their own spirits, watch all fit opportunities, and do their duty in the best manner they can. (3.) The right ordering of the body is of great use to promote the good of the soul. When the appetites and inclinations of the body are restrained and governed by God's word and true reason, and the interests of the body are submitted to the interests and necessities of the soul, then it is not the soul's enemy, but its friend and helper.
2. To charity: And above all things have fervent charity among yourselves, Pe1 4:8. Here is a noble rule in Christianity. Christians ought to love one another, which implies an affection to their persons, a desire of their welfare, and a hearty endeavour to promote it. This mutual affection must not be cold, but fervent, that is, sincere, strong, and lasting. This sort of earnest affection is recommended above all things, which shows the importance of it, Col 3:14. It is greater than faith or hope, Co1 13:13. One excellent effect of it is that it will cover a multitude of sins. Learn, (1.) There ought to be in all Christians a more fervent charity towards one another than towards other men: Have charity among yourselves. He does not say for pagans, for idolaters, or for apostates, but among yourselves. Let brotherly love continue, Heb 13:1. There is a special relation between all sincere Christians, and a particular amiableness and good in them, which require special affection. (2.) It is not enough for Christians not to bear malice, nor to have common respect for one another, they must intensely and fervently love each other. (3.) It is the property of true charity to cover a multitude of sins. It inclines people to forgive and forget offences against themselves, to cover and conceal the sins of others, rather than aggravate them and spread them abroad. It teaches us to love those who are but weak, and who have been guilty of many evil things before their conversion; and it prepares for mercy at the hand of God, who hath promised to forgive those that forgive others, Mat 6:14.
3. To hospitality, Pe1 4:9. The hospitality here required is a free and kind entertainment of strangers and travellers. The proper objects of Christian hospitality are one another. The nearness of their relation, and the necessity of their condition in those times of persecution and distress, obliged Christians to be hospitable one to another. Sometimes Christians were spoiled of all they had, and were driven away to distant countries for safety. In this case they must starve if their fellow-christians would not receive them. Therefore it was a wise and necessary rule which the apostle here laid down. …
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12–19
The frequent repetition of counsel and comfort to Christians, considered as sufferers, in every chapter of this epistle, shows that the greatest danger these new converts were in arose from the persecutions to which their embracing Christianity exposed them. The good behaviour of Christians under sufferings is the most difficult part of their duty, but yet necessary both for the honour of Christ and their own comfort; and therefore the apostle, having extorted them in the former part of this chapter to the great duty of mortification, comes here to direct them in the necessary duty of patience under sufferings. An unmortified spirit is very unfit to bear trials. Observe,
I. The apostle's kind manner of address to these poor despised Christians: they were his beloved, Pe1 4:9.
II. His advice to them, relating to their sufferings, which is,
1. That they should not think them strange, nor be surprised at them, as if some unexpected event befell them; for,
(1.) Though they be sharp and fiery, yet they are designed only to try, not to ruin them, to try their sincerity, strength, patience, and trust in God. On the contrary, they ought rather to rejoice under their sufferings, because theirs may properly be called Christ's sufferings. They are of the same kind, and for the same cause, that Christ suffered; they make us conformable to him; he suffers in them, and feels in our infirmities; and, if we be partakers of his sufferings, we shall also be make partakers of his glory, and shall meet him with exceeding joy at his great appearing to judge his enemies, and crown his faithful servants, Th2 1:7, etc. Learn, [1.] True Christians love and own the children of God in their lowest and most distressing circumstances. The apostle owns these poor afflicted Christians, and calls them his beloved. True Christians never look more amiable one to another than in their adversities. [2.] There is no reason for Christians to think strange, or to wonder, at the unkindnesses and persecutions of the world, because they are forewarned of them. Christ himself endured them; and forsaking all, denying ourselves, are the terms upon which Christ accepts of us to be his disciples. [3.] Christians ought not only to be patient, but to rejoice, in their sharpest sorest sufferings for Christ, because they are tokens of divine favour; they promote the gospel and prepare for glory. Those who rejoice in their sufferings for Christ shall eternally triumph and rejoice with him in glory.
(2.) From the fiery trial the apostle descends to a lower degree of persecution - that of the tongue by slander and reproach, Pe1 4:14. He supposes that this sort of suffering would fall to their lot: they would be reviled, evil-spoken of, and slandered for the name or sake of Christ. In such case he asserts, Happy are you, the reason of which is, "Because you have the spirit of God with you, to fortify and comfort you; and the Spirit of God is also the Spirit of glory, that will carry you through all, bring you off gloriously, and prepare and seal you up for eternal glory. This glorious Spirit resteth upon you, resideth with you, dwelleth in you, supporteth you, and is pleased with you; and is not this an unspeakable privilege? By your patience and fortitude in suffering, by your dependence upon the promises of God, and adhering to the word which the Holy Spirit hath revealed, he is on your part glorified; but by the contempt and reproaches cast upon you the Spirit itself is evil-spoken of and blasphemed." Learn, [1.] The best men and the best things usually meet with reproaches in the world. Jesus Christ and his followers, the Spirit of God and the gospel, are all evil-spoken of. [2.] The happiness of good people not only consists with, but even flows from their afflictions: Happy are you. [3.] That man who hath the Spirit of God resting upon him cannot be miserable, let his afflictions be ever so great: Happy are you; for the Spirit of God, etc. [4.] The blasphemies and reproaches…
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John Calvin
1
1 Peter 4:1-5
1. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
1. Christo igitur passo pro nobis carne, vos quoque eadem cogitatione armamini; quod scilicet qui passus est in carne, destitit ? peccato;
2. That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.
2. Ne amplius hominum concupiscentiis, sed voluntati Dei, quod residuum est temporis in carne, vivat.
3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
3. Satis enim nobis est quod anteacto vitae tempore voluntatem gentium patraverimus, quum ambularemus in lasciviis, concupiscentiis, comessationibus, potationibus et nefariis idololatriis:
4. Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:
4. Quod illis videtur insolens, qu?d non concurratis in eandem luxus profusionem, ideoque mal? loquuntur;
5. Who shall give account to him that is ready to judge the quick and the dead.
5. Qui reddituri sunt rationem ei qui paratus est judicare vivos et mortuos.
1 Forasmuch then as Christ When he had before set forth Christ before us, he only spoke of the suffering of the cross; for sometimes the cross means mortification, because the outward man is wasted by afflictions, and our flesh is also subdued. But he now ascends higher; for he speaks of the reformation of the whole man. The Scripture recommends to us a twofold likeness to the death of Christ, that we are to be conformed to him in reproaches and troubles, and also that the old man being dead and extinct in us, we are to be renewed to a spiritual life. (Philippians 3:10; Romans 6:4.) Yet Christ is not simply to be viewed as our example, when we speak of the mortificaion of the flesh; but it is by his Spirit that we are really made conformable to his death, so that it becomes effectual to the crucifying of our flesh. In short, as Peter at the end of the last chapter exhorted us to patience after the example of Christ, because death was to him a passage to life; so now from the same death he deduces a higher doctrine, that we ought to die to the flesh and to the world, as Paul teaches us more at large in the sixth chapter of his Epistle to the Romans. He therefore says, arm yourselves, or be ye armed, intimating that we are really and effectually supplied with invincible weapons to subdue the flesh, if we partake as we ought of the efficacy of Christ's death.
For he that hath suffered The particle hoti does not, I think, denote here the cause, but is to be taken as explanatory; for Peter sets forth what that thought or mind is with which Christ's death arms us, even that the dominion of sin ought to be abolished in us, so that God may reign in our life. Erasmus has incorrectly, as I think, rendered the word "he who did suffer," (patiebatur) applying it to Christ. For it is an indefinite sentence, which generally extends to all the godly, and has the same meaning with the words of Paul in Romans 6:7,
"He who is dead is justified or freed from sin;"
for both the Apostles intimate, that when we become dead to the flesh, we have no more to do with sin, that it should reign in us, and exercise its power in our life. [44]
It may, however, be objected, that Peter here speaks unsuitably in making us to be conformable to Christ in this respect, that we suffer in the flesh; for it is certain that there was nothing sinful in Christ which required to be corrected. But the answer is obvious, that it is not necessary that a comparison should correspond in all its parts. It is then enough that we should in a measure be made conformable to the death of Christ. In the same way is also explained, not unfitly, what Paul says, that we are planted in the likeness o…
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6
1 Peter 4:6-11
6. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
6. In hoc enim et mortuis evangelizatus fuit (vel, praedicatum fuit evangelium,) ut judicentur quidem secundum homines carne, vivant autem secundum Deum spiritu.
7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
7. Porro omnium finis propinquus est: sobrii itaque estote, et vigilantes ad precandum.
8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
8. Ante omnia vero charitatem inter vos intentam habentes; quia charitas operiet multitudinem peccatorum.
9. Use hospitality one to another without grudging.
9. Invicem hospitales sine murmurationibus.
10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
10. Ut quisque aecepit donum, ministrantes illud inter vos, tanquam boni dispensatores multiplicis gratiae Dei.
11. If any speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
11. Siquis loquitur, loquatur tanquam eloquia Dei; siquis ministrat, tanquam ex virtute quam suppeditat Deus; ut in omnibus glorificetur Deus per Jesum Christum; cui est gloria et imperium in secula seculorum. Amen.
6 For this cause was the gospel preached also to them that are dead, or, He has been evangelized to the dead. We see in what sense he takes the former passage in the third chapter, even that death does not hinder Christ from being always our defender. It is then a remarkable consolation to the godly, that death itself brings no loss to their salvation. Though Christ, then, may not appear a deliverer in this life, yet his redemption is not void, or without effect; for his power extends to the dead. But as the Greek word is doubtful, it may be rendered in the masculine, or in the neuter gender; but the meaning is almost the same, that is, that Christ had been made known as a redeemer to the dead, or that salvation had been made known to them by the gospel. But if the grace of Christ once penetrated to the dead, there is no doubt but that we shall partake of it when dead. We then set for it limits much too narrow, if we confine it to the present life.
That they might be judged I omit the explanations of others, for they seem to me to be very remote from the Apostle's meaning. This has been said, as I think, by way of anticipation, for it might have been objected, that the gospel is of no benefit to the dead, as it does not restore them to life. Peter concedes a part of this objection, and yet in such a way, that they are not deprived of the salvation obtained by Christ. Therefore, in the first clause, when he says, "that they might be judged in the flesh, according to men," it is a concession; and "judged" means here, as often elsewhere, condemned; and flesh is the outward man. So that the meaning is, that though according to the estimation of the world the dead suffer destruction in their flesh, and are deemed condemned as to the outward man, yet they cease not to live with God, and that in their spirit, because Christ quickens them by his Spirit.
But we ought to add what Paul teaches us in Romans 8:10, that the Spirit is life; and hence it will be, that he will at length absorb the relics of death which still cleave to us. The sum of what he says is, that though the condition of the dead in the flesh is worse, according to man, yet it is enough that the Spirit of Christ revives them, and will eventually lead them to the perfection of life. [45]
7 But, or, moreover, the end of all things is at hand Though the faithful hear that their felicity is elsewhere than in the world, yet, as they think that they sh…
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12
1 Peter 4:12-17
12. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
12. Dilecti, ne miramini quum exploramini per ignem ad probationem vestri, perinde ac si novum aliquid vobis obtingat:
13. But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
13. Sed quatenus consortes estis passionum Christi gaudere; ut in revelatione quoque glorie ejus gaudeatis exultantes.
14. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
14. Si probris afficimini in nomine Christi, beati estis, quoniam Spiritus glorite et Dei super vos requiescit; secundum ipsos quidem contumelia afficitur, secundun vos aut em glorificatur.
15. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters.
15. Ne quis enim vestrum patiatur, ut homicida, aut fur, aut maleficus, aut cupid? rebus alienis inhians.
16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
16. Si autem ut Christianus, ne pudefiat, imo glorificet Deum in hac parte.
17. For the time is come that judgment must begin at the house of God: --
17. Quandoquidem et tempus est, ut judicium incipiat a domo Dei:--
12 Beloved, think it not strange, or, wonder not. There is a frequent mention made in this Epistle of afflictions; the cause of which we have elsewhere explained. But this difference is to be observed, that when he exhorts the faithful to patience, he sometimes speaks generally of troubles common to man's life; but here he speaks of wrongs done to the faithful for the name of Christ. And first, indeed, he reminded them that they ought not to have deemed it strange as for a thing sudden and unexpected; by which he intimates, that they ought by a long mediation to have been previously prepared to bear the cross. For whosoever has resolved to fight under Christ's banner, will not be dismayed when persecution happens, but, as one accustomed to it, will patiently bear it. That we may then be in a prepared state of mind when the waves of persecutions roll over us, we ought in due time to habituate ourselves to such an event by meditating continually on the cross.
Moreover, he proves that the cross is useful to us by two arguments, -- that God thus tries our faith, -- and that we become thus partakers with Christ. Then, in the first place, let us remember that the trial of our faith is most necessary, and that we ought thus willingly to obey God who provides for our salvation. However, the chief consolation is to be derived from a fellowship with Christ. Hence Peter not only forbids us to think it strange, when he sets this before us, but also bids us to rejoice. It is, indeed, a cause of joy, when God tries our faith by persecution; but the other joy far surpasses it, that is, when the Son of God allots to us the same course of life with himself, that he might lead us with himself to a blessed participation of heavenly glory. For we must bear in mind this truth, that we have the dying of Christ in our flesh, that his life may be manifested in us. The wicked also do indeed bear many afflictions; but as they are separated from Christ, they apprehend nothing but God's wrath and curse: thus it comes that sorrow and dread overwhelm them.
Hence, then, is the whole consolation of the godly, that they are associates with Christ, that hereafter they may be partakers of his glory; for we are always to bear in mind this transition from the cross to the resurrection. But as this world is like a labyrinth, in which no end of evils appears, Peter refers to the future revelation of Christ's glory, as though he had said, that the day of its revelation is not to be overlooked, but ought to be expected. B…
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17
1 Peter 4:17-19
17. -- And if it first begin at us, what shall the end be of them that obey not the gospel of God?
17. -- Si autem primum a nobis, quis finis eorum qui non obediunt evangelio Dei?
18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
18. Et si justus vix servatur, impius et peccator ubi apparebunt?
19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
19. Itaque qui patiuntur secundum Dei voluntatem, tanquam fideli possessori commendent animas suas benefaciendo.
When the faithful see that it is well with the wicked, they are necessarily tempted to be envious; and this is a very dangerous trial; for present happiness is what all desire. Hence the Spirit of God carefully dwells on this, in many places, as well as in the thirty-seventh Psalm, lest the faithful should envy the prosperity of the ungodly. The same is what Peter speaks of, for he shews that afflictions ought to be calmly borne by the children of God, when they compare the lot of others with their own. But he takes it as granted that God is the judge of the world, and that, therefore, no one can escape his hand with impunity. He hence infers, that a dreadful vengeance will soon overtake those whose condition seems now favorable. The design of what he says, as I have already stated, is to shew that the children of God should not faint under the bitterness of present evils, but that they ought, on the contrary, calmly to bear their afflictions for a short time, as the issue will be salvation, while the ungodly will have to exchange a fading and fleeting prosperity for eternal perdition.
But the argument is from the less to the greater; for if God spares not his own children whom he loves and who obey him, how dreadful will be his severity against enemies and such as are rebellious! There is, then, nothing better than to obey the Gospel, so that God may kindly correct us by his paternal hand for our salvation.
18 And if the righteous It has been thought that this sentence is taken from Proverbs 11:31; for the Greek translators have thus rendered what Solomon says,
"Behold, the just shall on the earth be recompensed; how much more the ungodly and the sinner?"
Now, whether Peter intended to quote this passage, or repeated a common and a proverbial saying, (which seems to me more probable,) [51] the meaning is, that God's judgment would be dreadful against the ungodly, since the way to salvation was so thorny and difficult to the elect. And this is said, lest we should securely indulge ourselves, but carefully proceed in our course, and lest we should also seek the smooth and easy road, the end of which is a terrible precipice.
But when he says, that a righteous man is scarcely saved, he refers to the difficulties of the present life, for our course in the world is like a dangerous sailing between many rocks, and exposed to many storms and tempests; and thus no one arrives at the port, except he who has escaped from [a] thousand deaths. It is in the meantime certain that we are guided by God's hand, and that we are in no danger of shipwreck as long as we have him as our pilot.
Absurd, then, are those interpreters who think that we shall be hardly and with difficulty saved, when we shall come before God in judgment; for it is the present and not the future time that Peter refers to; nor does he speak of God's strictness or rigour, but shews how many and what arduous difficulties must be surmounted by the Christian before he reaches the goal. Sinner here means a wicked man [52] and the righteous are not those who are altogether perfect in righteousness, but who strive to live righteously.
19 Wherefore let them that suffer He draws this conclusion, that persecutions ought to be submissively endured, for the condition of the godly in them is much happier than that of the unbelieving, who enjoy prosperity to their utmost…
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Martin Luther
1 · Commentary on 1 & 2 Peter and Jude
V. 1. Forasmuch, then, as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin.
St. Peter continues still in the same strain. Just as he hitherto has admonished us generally that we should suffer, if it be the will of God, and has set Christ before us as an example,—so he now confirms it more broadly, and repeats it again, saying, While Christ, who is our captain and head, has suffered in the flesh and presented us an example, (besides that He has ransomed us from our sins,) we also should imitate Him, and prepare ourselves, and put on the same armor. For in the Scriptures the life of the Lord Christ, and especially his suffering, is presented before us in a twofold manner.
Sometimes as a gift, as St. Peter has already exhibited it in the third chapter; and to those first, who are built up and instructed in the faith that we are ransomed, and our sins taken away by the blood of Christ; and so he is a gift and bestowment upon us, which none can receive except by faith. Whereof he speaks where he says, "Christ has once suffered for our sins." That is certainly the grand doctrine, and the most precious one of the Gospel.
Again, Christ is set before us and offered to us as an example and pattern for us to follow. For if we only receive Christ, through faith, as a free gift, we shall go farther and do ourselves as He has done for us, and imitate Him in His whole life and sufferings. In this manner St. Peter presents it here. But he does not speak here particularly of those marks of the love which leads us to befriend our neighbor, and do good, which are called, specifically, good works (for he had said enough of this above), but of such evidences as concern our personal experience, and are of service in strengthening our faith, that sin may be put to death in the flesh, and we thereby become of so much better service to our neighbor. For if I control my body so that it be not lustful, then can I leave my neighbor, his wife or child, at peace; while if I subdue hate and envy, I shall become so much better prepared to be kind and friendly toward my neighbor.
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1 · Commentary on 1 & 2 Peter and Jude
We have repeated often enough already that we are justified through faith, and thus have the Lord Christ as ours; still we must also do good works and show kindness to our neighbor. For we are never entirely purified while we live on earth, and every one still finds in his body evil lusts. The believer indeed prays for the death of sin and the gift of heaven, but is not yet become entirely and completely strong; but as Christ described the Samaritan, who was not yet healed, but was laid under restrictions and directions that he might become sound, so it is also with us. If we believe, then is our sin restrained,—that is, the disease which we have derived from Adam, and we begin to recover. But it is the case, in one more, in another less, that in proportion as one mortifies and subdues the flesh, so much does his faith increase. So that if we have these two things, faith and love, our future experience will be, that we shall continue to drive sin before us till we die.
Therefore St. Peter says, arm yourselves with the same mind; that is, take up a firm purpose, and strengthen yourselves with the mind which you receive from Christ; for, if we are Christians, then must we also say, My Master has suffered and spilt His blood for me, and has died for my sake. Should I then be so base as not to love Him? While the Master runs upon the spears' points in the conflict, how much more should the servant advance with joy? Thus do we awaken a courage such that we press onward, and arm ourselves in our own minds so as joyfully to persevere.
The word flesh refers in Scripture not only outwardly to the body, but includes all that is derived from Adam. As when God says, in Gen. vi.: "My Spirit shall not always strive with men, for they also are flesh;" and Isaiah, chap. xl., "All flesh shall see the Salvation of God,"—that is, it shall be revealed for all men. So we also make confession in our own form of faith, "I believe in the resurrection of the flesh," that is, that men shall rise again. So man uniformly throughout is called flesh, as he lives here in this state of being.
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1 · Commentary on 1 & 2 Peter and Jude
The marks of the flesh are carefully recounted, one after another, in Paul's Epistle to the Galatians v., not only the gross carnal works, as lasciviousness, but also the highest and most reckless blasphemies, as idolatry and heresy, which belong not only to the flesh, but to the reason. We must understand, therefore, that man, with his intellectual nature,—and with respect both to that which is inward and that which is outward—that is, the body and spirit,—has the appellation of flesh; and this, because with all his faculties, internal and external, he seeks only that which is carnal, and can serve to gratify the flesh. St. Peter says here, too, that Christ suffered in the flesh, while it is certain that His suffering extended further than to the body merely, for His soul suffered the greatest anguish, as is said by the prophet Isaiah.
In the same way, also, you are to understand that which follows, in the passage before us: "Whoever hath suffered in the flesh hath ceased from sin." For this implies not only such things as the death and the torture of the body, but whatever can work misery to man—whatever he endures through calamity and necessity. For there are many people who are sound in body, and yet inwardly experience much heart-sorrow and anguish. If it comes upon us for Christ's sake, it is serviceable and profitable. For whoever suffers in the flesh (says he) ceases from sin, and therefore the Holy Cross is profitable, that sin may thereby be subdued; since it requires you to mortify lust, envy and hate, and other wickedness. Therefore God has imposed the Holy Cross upon us that He might urge and constrain us to believe, and extend the hand of kindness one to the other. Hereupon it follows:
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2 · Commentary on 1 & 2 Peter and Jude
V. 2. That he henceforth, in the time that still remains for him in the flesh, should live not according to the lusts of men, but the will of God.
We should henceforth, as long as we live, hold the flesh captive through the Cross, and by mortifications, so as to do that which pleases God, and not with the idea that we should or can deserve anything by it. Not according to the lusts of men (says he),—that is, that we should not do that to which we might yet be tempted by others; for we are not to be conformed to this world, as Paul says, Rom. xii. What the world demands of us we must refuse.
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3 · Commentary on 1 & 2 Peter and Jude
V. 3. For the time past of our life is enough to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings and abominable idolatries.
We have already gone altogether too far, that before our believing we have so shamefully spent our life in accordance with the will of the Gentiles, which is the same with lusts of men. Therefore as long as life continues we should see to it that we do that which is well-pleasing to God; for we have our enemy in our flesh, the one that is the real knave—not gross matter merely, but more particularly blindness of mind, which Paul calls carnal wisdom,—that is, the policy of the flesh. If we have subdued this depravity, that other is carefully to be constrained, which does our neighbor injury in so secret a manner as not to be observed.
St. Peter calls that lasciviousness that is accompanied with outward gestures or words by which evil intentions are expressed, though the deed itself be not performed, and it is that which is unchaste to the sight and hearing, upon which afterward the lust and the act also follow. Thereupon there succeeds such idolatry as is abominable. And we may easily bring all this upon us, for when we have lost faith we have certainly lost God, also, and may fall into more abominable idolatries than the heathen, if we view the matter aright.
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4–5 · Commentary on 1 & 2 Peter and Jude
V. 4-5. And it surprises them that ye run not with them to the same excess of disorderly life, and they calumniate you, who must give account to Him that is ready to judge the living and the dead.
That is, ye have hitherto lived after the manner of the heathen, but since you have now forsaken it, it appears strange to men, and seems shameful and foolish, and they say, "What great fools they are to withdraw themselves from all worldly good and gratification." But let it seem strange to them; let them libel you; they shall yet be compelled to give in their account; wherefore leave it to Him that will judge righteously.
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6 · Commentary on 1 & 2 Peter and Jude
V. 6. For to this end also was the Gospel preached to the dead, that they should be judged according to men in the flesh, but live to God in the spirit.
Here we have, however, a strange and remarkable text. The words clearly declare that the Gospel is preached not only to the living, but also to the dead, and adds besides, "in order that they may be judged according to men in the flesh." Now they certainly have not flesh, which can be understood only of the living. It is a wonderful passage, however understood: whether it should be made to refer to us, or to concern something foreign, I do not know, yet this is my understanding of it. We are not to be anxious how God will condemn the heathen who died many centuries ago, but only how He will judge those that are now living; so that the passage should be considered as spoken of men on earth.
But as to the word flesh, you are to understand, as I said above, that the entire man is called flesh, according as he lives, just as he also is called in respect to his whole nature, spiritual, while he follows after that which is spiritual. Still there is also a commingling of the two things with one another, just as I say of a man who is wounded, that he is whole and yet is wounded; and so, too, though the sound part is greater than the wounded part, still he is spoken of only with reference to the injured part as wounded; and such, too, is the method of the Spirit here: therefore he says, that they as to their outward being are condemned, but inwardly, as respects the spirit, are preserved in life.
But how does that, where He says that they live, agree with that which he subjoins, that they are dead? I will explain it according to my understanding, yet not so as to limit the Holy Ghost in that he calls the unbelieving dead. For I cannot accept the sense that to those that are dead and perished, the Gospel has been preached. This, then, would be what St. Peter means, that the Gospel has been freely published and universally spread abroad, concealed neither from dead nor living—neither from angels nor yet from devils, and preached not secretly in a corner, but so publicly that all creatures might hear it that have ears to hear, as Christ gave command in the last of Mark: "Go ye forth and preach the Gospel to all creatures." If, therefore, it is preached in such a manner, there will those be found who are condemned after the flesh, but live after the spirit.
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7 · Commentary on 1 & 2 Peter and Jude
V. 7. But the end of all things is at hand. This is also a remarkable passage, for already nearly 1500 years are passed since then. St. Peter preached that the time is neither near nor brief, yet he says, that the end of all things is at hand; as John also declares in his first epistle, chap, ii., "It is the last hour." If it were not the Apostle's language, we might say it was contradictory: but by this we must firmly abide, that the Apostle has truth with him. Yet what he means here he shall explain himself in the second epistle, where he tells us why the time is said to be near, and says: "One day is with the Lord as a thousand years, and a thousand years as one day;" of which I have spoken above. So that we must explain it in this manner, that it shall not be as long hereafter to the end of the world as it has been from the beginning to the present time. And it is not to be expected that one should live two or three thousand years after the birth of Christ, so that the end shall come before we look for it. Wherefore he further adds:
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12 more notes on this passage are in the library.
Jamieson–Fausset–Brown
2
That he, &c.--"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in Pe1 4:1 as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (Pe1 4:3). "Live" in the truest sense, for heretofore he was dead. Not as ALFORD, "Arm yourselves . . . with a view no longer to live the rest of your time."
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3
may suffice--Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.
us--omitted in oldest manuscripts.
wrought--Greek, "wrought out."
Gentiles--heathen: which many of you were.
when, &c.--"walking as ye have done [ALFORD] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.
excess of wine--"wine-bibbings" [ALFORD].
abominable--"nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on Pe1 1:1) walked in these, but many, namely, the Gentile portion of them.
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4
Wherein--In respect to which abandonment of your former walk (Pe1 4:3).
run not with them--eagerly, in troops [BENGEL].
excess--literally, "profusion"; a sink: stagnant water remaining after an inundation.
riot--profligacy.
speaking evil--charging you with pride, singularity, hypocrisy, and secret crimes (Pe1 4:14; Pe2 2:2). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek, Pe1 4:14, below.
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5
They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jde 1:15), and be condemned justly.
ready--very speedily (Pe1 4:7; Pe2 3:10). Christ's coming is to the believer always near.
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6
For--giving the reason for Pe1 4:5, "judge the dead."
gospel preached also to . . . dead--as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in Pe1 4:5, which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in Pe1 4:5 also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), Luk 20:38, thus being made like Christ in death and in life (see on Pe1 3:18). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (Eph 2:5). This verse is parallel to Pe1 3:18; compare Note, see on Pe1 3:18. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. ALFORD'S explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in Pe1 4:5. "Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.
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7
Resuming the idea in Pe1 4:5.
the end of all things--and therefore also of the wantonness (Pe1 4:3-4) of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (Pe1 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.
sober--"self-restrained." The opposite duties to the sins in Pe1 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (Pe1 4:3).
watch--Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.
prayer--Greek, "prayers"; the end for which we should exercise vigilance.
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8
above all things--not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.
charity shall cover the multitude, &c.--The oldest manuscripts have "covereth." Quoted from Pro 10:12; compare Pro 17:9. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and Pro 10:12; Pro 17:9 support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [LUTHER]. Compare the conduct of Shem and Japheth to Noah (Gen 9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.
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9
(Rom 12:13; Heb 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love.
without grudging--Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.
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10 more notes on this passage are in the library.
Jonathan Edwards
6 · Notes on the Bible
[150] 1 Peter iv. 6. “For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, and live according to God in the spirit; that is, that they might be judged according to what they did when they were alive amongst men in the flesh, as other mortal men, and live according to God in the spirit; that is, that their spirit might live, might continue to exist before God, and as God doth separate from fleshly bodies, and according as God pleases, to fix their state.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)