1 PETER 4
4:1
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;
Forasmuch then as Christ hath suffered for us in the flesh- the reference is to 3:18 where He is said to be put to death in the flesh, thus emphasising the suffering His death entailed. We should not confuse “in the flesh”, (as here), meaning “in His state of manhood”, with “in the flesh”, (as in Romans 8:9), meaning “in a natural, sinful state”. The latter was never true of the Lord Jesus, so when we are told He suffered in the flesh it must mean He did so whilst in the body. This is why the apostle says He suffered “for us”, because He did not suffer for any sins of His own, not having any; nor was He in the flesh as being in a sinful state. That He suffered in the flesh indicates more than suffering in the body, for the flesh in this context is the whole person, soul and body combined, so involves mental as well as physical sufferings.
Arm yourselves likewise with the same mind- the same attitude of mind that motivated Christ to undertake to suffer for us is to be in us. The attitude is to be the same even though the circumstances are different, for He suffered on account of our sins, whereas we are to suffer as those who resist our own sin, as the apostle goes on to explain. Note that we need to arm ourselves, for as the apostle has warned us already, the lusts of our flesh “war against the soul”, 2:11.
For he that hath suffered in the flesh hath ceased from sin- the believer suffers in the flesh when he ceases from sin, refusing to give way to it. Notice it is not “they that have suffered in the flesh” as if to include Christ. He never needed to cease from sin because He never began with it. The believer suffers when he abstains from sins, which otherwise would give him fleshly pleasure.
4:2
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.
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- this resolve to not engage in sins, if followed through, will result in a life lived for God, and not a life lived for self. We can either live with the lusts of men as our object, or the will of God as our object. Those two options are directly opposed. This is similar to the apostle Paul’s words, “He died for all, that they which live should not henceforth live unto themselves, but unto him which died for them and rose again”, 2 Corinthians 5:15.
4:3
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:
For the time past of our life may suffice us to have wrought the will of the Gentiles- it is difficult to envisage Peter the godly, devout Galilean fisherman engaging in the sins he will list now. Is this why he writes “may suffice us”, for it is possible to live life without indulging in the excesses listed in the remainder of the verse, and no doubt he had done so.
When we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries- to engage in these sins is to have pleasure in the flesh, and is the opposite of suffering in the flesh because we refuse to give in. Lasciviousness is unbridled, uncontrolled conduct; lusts are uncontrolled desires; revellings are uncontrolled and riotous parties; banquetings are uncontrolled and excessive over-eating; abominable idolatries are uncontrolled demon-worship accompanied by gross immorality and vice. Clearly, those who engage in such things have no intention of controlling themselves, nor do they suffer in the flesh but indulge it.
4:4
Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:
Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you- the unbeliever, being in his natural sinful state, is not able to understand the different life-style of the believer. He does not realise the effect of the indwelling of the Holy Spirit, who prevents the believer from doing the things he would otherwise do, Galatians 5:16,17. Because the believer’s way of living condemns that of the unbeliever, there is enmity and evil speaking, the result of the unbeliever’s guilty conscience.
4:5
Who shall give account to him that is ready to judge the quick and the dead.
Who shall give account to him that is ready to judge the quick and the dead- the apostle gives a solemn reminder that unbelievers will face certain judgement, and even though many unsaved ones have died, they shall not escape the judgement of God, as will not those still alive. The only difference is that those still alive have opportunity to repent, and not come into judgement. That Christ is ready to judge is a reflection of the fact that the Father has committed all judgement to Him, and He will not hesitate to judge when the right moment comes.
4:6
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.
For for this cause was the gospel preached also to them that are dead- it was because of the certainty of judgement that evangelists had warned these men of coming judgement, but they had not listened, and were now dead, beyond the reach of salvation.
That they might be judged according to men in the flesh, but live according to God in the spirit. whilst they were still alive they had the opportunity to repent and believe. If they had done this, they would have accepted that the judgement of God was against them as sinners, and so would be judged according to their status as sinners in the flesh. If they had believed, they would have received the gift of eternal life and the Holy Spirit, to enable them to live a godly life in fellowship with God, and by the power of the Holy Spirit.
Having warned against the temptations in the world around them, the apostle now details some ways in which the believers may prepare themselves to live in such an environment. He will deal with the need for personal watchfulness and prayer, the need for love towards fellow-believers to mutual encouragement, the importance of being with one another, and the way this is fostered by hospitality, as long as it is not an excuse for gossipping, and the need in the assembly for the exercise of gift, especially teaching gift, to build up the resilience of the saints.
4:7
But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
But the end of all things is at hand: be ye therefore sober, and watch unto prayer- the thought of the judgement of men causes the apostle to think of the lateness of the hour. As men of faith, believers reach forward to the promise of the Lord coming to introduce them to heavenly things. In that sense the end is at hand, for it is clearly in view to faith.
In view of the prospect of the end of the age coming, and the nearness of the Judgment Seat of Christ for believers, there is the need to be alert to the dangers all around. And not only alert, but prayerful, so that we are constantly in touch with the Lord, and are able to react to events in a spiritual way to His glory.
4:8
And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
And above all things have fervent charity among yourselves- the only earthly resource for the believer in a hostile and corrupt world is the congenial atmosphere of the company of loving believers. Before He sent His disciples into the world to bear fruit for God, the Lord reminded them of the need to love one another. And the model for that love was nothing less than the love the Saviour had showed to them, which, in turn, was the love His Father had for Himself, see John 15:12-19.
For charity shall cover the multitude of sins- charity is love in action, and when exercised, will so affect believers that they are constrained to not commit the multitude of sins they might otherwise have committed. It is not the Christian’s duty to cover up the sins of the past if they merit discipline. It is the committing of future sins that is prevented by charity, as is seen in the future tense “shall”.
4:9
Use hospitality one to another without grudging.
Use hospitality one to another without grudging- the idea of the word grudging is murmuring. It is said of the children of Israel in the wilderness that “they murmured in their tents”, Deuteronomy 1:27. Hospitality is to be used, that is, it is a tool for the fostering of relationships amongst the members of the assembly. It is abused if it becomes an occasion when gossip is engaged in. As James wrote, “speak not evil one of another, brethren”, James 4:11. There should be a clear contrast between Christian hospitality and the revellings, banquetings and excess of wine indulged in by the Gentiles of verse 3.
4:10
As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God- having adjusted personal matters, then social matters, the apostle turns to the need for regular and systematic teaching, so that saints are strengthened, and they are able to withstand the shocks that living in this hostile world entails. Each is to work out the gift that is given by the Spirit. We are not to try to imitate another’s gift, but to be content with that which the Lord has allotted. Always remembering that there may be those who do not exercise the gift they have been given; such should be concerned, for they are depriving the saints of the benefit. As the apostle Paul wrote, “But the manifestation of the Spirit is given to every man to profit withal”, 1 Corinthians 12:7. Gifts are evidence of God’s grace, or unmerited favour to us; they are not to be used as a means of self-advancement.
4:11
If any man 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.
If any man speak, let him speak as the oracles of God- the oracles of God in Old Testament times were words from God giving direction and guidance to the people of God, and making known the will of God. The apostle has spoken of living according to the will of the Gentiles, verse 3, and by contrast he speaks in verse 2 of the will of God. If we are to be governed by that will, then we need words of authority from God to direct us. This comes principally through the teaching of the word of God by men gifted to do so. Such are warned that their teaching should conform closely to what is written in God’s word, so as to emphasise the authority of God.
If any man minister, let him do it as of the ability which God giveth- this widens out the scope of the gifts, and includes any form in which a believer may serve the saints. He should do it with God-given ability, not with the wisdom of man.
That God in all things may be glorified through Jesus Christ- the gift is given because there are “differences of administrations, but the same Lord”, 1 Corinthians 12:5. Gifts are manifestations of the indwelling Spirit, but are designed to glorify God, the one who “worketh all in all”, and the Lord Jesus.
To whom be praise and dominion for ever and ever. Amen- everything that is done for the glory of God and of Christ shall be remembered for all eternity, and will be to their praise. Things we think are of small account will continue for ever.
4:12
Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you- the apostle now returns to the subject of the believer’s suffering. He has spoken of the trial of their faith, and likened it to the trial or testing that gold goes through when it is subjected to the refiner’s fire, 1:7.
The apostle John exhorted his readers to “marvel not if the world hate you”, 1 John 3:13. As the Lord Jesus said, “If they have persecuted me, they will also persecute you”, John 15:20. They must expect hostility from the world that crucified Christ, for it has not changed since then. The believer, far from thinking fiery trials to be strange, should rather think it strange if the trials do not come.
4:13
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.
But rejoice, inasmuch as ye are partakers of Christ’s sufferings- of course we cannot share Christ’s sufferings for sin, but we can have a share in His life-sufferings and His martyr-sufferings to a greater or lesser degree. If we are not living spiritual lives, then we shall avoid suffering; but if we are true to Christ, then we are counted worth to suffer.
That, when his glory shall be revealed, ye may be glad also with exceeding joy- when Christ comes to earth to reign, and His glory is revealed, His people will come with Him. This will be a time of gladness for Him, as He is recognised as the True Messiah by the nation that rejected Him when He came to them the first time. The saints will be glad for Him also, and will rejoice that their suffering is for ever over. The level of their joy will exceed the level of their suffering at the present time.
4:14
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.
If ye be reproached for the name of Christ, happy are ye- after He had pronounced to be blessed, or spiritually prosperous, those who showed they were fit subjects of His kingdom, the Lord added two more blessings, because the kingdom was not manifest yet, and His subjects were living in a world hostile to the principles of that kingdom. He therefore pronounced blessed those who were persecuted for righteousness’ sake, and also those who were reviled for the sake of Christ. He exhorted His faithful followers to “Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you”, Matthew 5:12. So it was that after the authorities had beaten the apostles, and let them go, “they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name”, Acts 5:41.
For the spirit of glory and of God resteth upon you- the same Spirit that rested on Christ at His baptism is upon the believer, for he has “an unction from the Holy One”, 1 John 2:20, with the word unction meaning an anointing. This is how God sees even immature believers, (for John is addressing the little children in the family of God at that point). But that Spirit that rests on believers is the Spirit who will ensure that Christ is glorified when He comes to reign. And one of the ways this will happen is that He will “be glorified in his saints”, 2 Thessalonians 1:10.
On their part he is evil spoken of, but on your part he is glorified- those who speak evil of believers are really speaking evil of the one they represent and are united with, (as is seen in the fact that the Spirit of God comes upon both Christ and the believer). Counteracting this is the glory that is brought to the name of Christ when they suffer with the same attitude as marked Him when He was here.
4:15
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.
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- to commit these sins would mean that the name of Christ was evil spoken of, rather than being glorified, as the previous verse had encouraged. We might have a problem with the apostle warning believers not to murder, for his fellow apostle John stated very clearly that “no murderer hath eternal life abiding in him”, 1 John 3:15. It is possible that under the pressure of persecution, and the unjust actions of unreasonable men, the Christian may be provoked into murder in self-defence. Even this is not to be. It is striking that the apostle should make meddling in other people’s affairs the climax to a list that begins with murder. Who knows where meddling may lead, if persisted in?
4:16
Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
Yet if any man suffer as a Christian, let him not be ashamed- the promise of God is that “he that believeth shall not be ashamed”, Romans 10:11. There is no reason to be embarrassed by association with Christ, even though He is dismissed by men as being of no worth. Christian evaluation will decide the issue, and come to the conclusion that He is worth suffering for, which is what suffering as a Christian means. Those who suffer as evil-doers suffer in association with Adam.
But let him glorify God on this behalf- glory is the opposite of shame, and the believer should welcome any opportunity that is granted to him to associate with Christ, for that glorifies God.
4:17
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
For the time is come that judgment must begin at the house of God- the apostle has just told us that “the end of all things is at hand”, verse 7, and he now projects his thoughts beyond “the end” to the time when God’s assessment of actions is made known. As far as the household of faith is concerned, this is at the judgement seat of Christ, when the life, motives and actions of members of God’s house, (His family), will be reviewed. This is where judgement will begin, and the Divine verdict on the Christian’s life will be known before he comes out with Christ to reign.
And if it first begin at us, what shall the end be of them that obey not the gospel of God? If even believers, (who have been cleared of all guilt before God the moment they believed, and are accounted righteous by Him), will face investigation, then what shall be the consequences for those who have not obeyed the gospel, and therefore are still in their sins? For the believer there will be vindication if he suffered for his faith. For the unbeliever, there will be wrath, compounded in some cases by his treatment of believers.
4:18
And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? The apostle supports his statement by an allusion to the proverb, “Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner”, Proverbs 11:31. The believer, associated with Christ as He reigns upon the earth, will be recompenced for all the suffering which he endured on the earth. But as for the sinner, he is nowhere to be seen in that day, for he will be in hell awaiting the judgement of the great day. The righteous will be saved “scarcely”, or “with difficulty”. In other words, the believer will be saved from the difficulties of the Christian life of suffering. The difficulty is what the believer experiences, not that God finds it a difficult task save them. The believer appears on earth with Christ, vindicated. The unbeliever appears at the great white throne, condemned.
4:19
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.
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- the apostle sums up the section by exhortating us to commit everything to God. Whilst as far as sinners are concerned He is “able to destroy both body and soul in hell”, Matthew 10:28., nevertheless, as far as His people are concerned they are valued, and He is faithful in His promise to preserve His people, even in death.