Chapter 4

1 He exhorteth them to cease from sin by the example of Christ, and the consideration of the general end that now approacheth: 12 and comforteth them against persecution.

1. Forasmuch. Or, “accordingly.” Peter now draws his conclusion from the facts presented in ch. 3:18–22.

Christ hath suffered. See on chs. 2:21; 3:18.

For us. Textual evidence may be cited (cf. p. 10) for the omission of these words, though they are attested in the parallel passage, ch. 2:21. See on ch. 3:18.

In the flesh. See on ch. 3:18.

Arm yourselves. Gr. hoplizoµ, “to furnish oneself” (cf. Eph. 6:12–17).

Mind. Gr. ennoia, “manner of thinking and feeling,” not nous, the usual NT word for “mind.” Peter here urges each Christian to model his life, both in thought and in deed, after the “example” of Jesus Christ (see on 1 Peter 2:21; cf. Phil. 2:5).

Suffered in the flesh. See on ch. 3:18. The fiery trials (ch. 4:12) draw the believer nearer to God and lead him to surrender himself more fully to the power and control of the Holy Spirit.

Ceased from sin. That is, he has abandoned sin as a way of life (see on Rom. 6:7, 12–17). Peter does not mean to imply that the person here referred to no longer makes mistakes, but that he has turned his back on the world, the flesh, and the devil, and that, by God’s grace, he has set out to follow in the footsteps of the Master. Perfection of character is his goal (see on Matt. 5:48; cf. DA 555; SC 62; COL 316). “When we are clothed with the righteousness of Christ, we shall have no relish for sin; for Christ will be working with us. We may make mistakes, but we will hate the sin that caused the sufferings of the Son of God” (MYP 338). Sin no longer reigns in the life, which is now controlled by Christ (see on 2 Cor. 5:14; Gal. 2:20).

2. No longer. See on Rom. 6:11–15.

Rest of his time. That is, the rest of his natural life.

In the flesh. That is, as a human being.

Lusts of men. That is, the evil desires and passions that lead men into sin.

Will of God. The life of one who has “ceased from sin” (v. 1) follows a new course altogether. His will is subject to the will of God as the compass is to the magnetic pole. He walks, “not after the flesh, but after the Spirit” (Rom. 8:1). Eternal fellowship with God is promised to everyone who does “the will of God” (1 John 2:17).

3. Time past of our life. Literally, “the time that is past.” Reference here is to the past life of Peter’s Gentile readers, and the first part of this verse may therefore be translated, “You have already spent enough of your life doing what the heathen like to do.”

Gentiles. See on ch. 2:12.

Lasciviousness. Or, “licentiousness,” “debauchery,” “sensuality” (see on 2 Cor. 12:21).

Lusts. See on John 8:44; Rom. 7:7.

Excess of wine. Gr. oinophlugia, from ionos, “wine,” and phluoµ, “to overflow.” The debauchery of drunken feasts is here referred to.

Revellings. Gr. koµmoi, a word often used in secular literature to describe wild festal processions and parties, often characterized by uninhibited drinking and lewdness.

Banquetings. Or, “drinking carousals.”

Abominable idolatries. Literally, “unlawful idolatries.” This verse clearly indicates that Peter is writing, primarily at least, to Gentile Christians, former idolaters. The fact that their heathen neighbors were surprised (v. 4) that these Christians refused to join in such activities is added evidence that they were not Jewish Christians but converted pagans (see on ch. 2:10).

4. Wherein. That is, in the conduct described in v. 3.

Think it strange. Because the unconverted are usually blind to the supreme advantages and blessings of the Christian way of life, they are astonished that their erstwhile associates, now Christian, avoid the former pattern of life. On the premise that man finds his only satisfaction and happiness in this world, the life of the non-Christian is one unceasing quest for pleasure through the gratification of physical desire. To deny the natural desires, whether in eating, drinking, or sensual indulgence, is incomprehensible folly to such people. However, the Christian is “to keep himself unspotted from the world” (James 1:27), for “the friendship of the world is enmity with God” (ch. 4:4). Consequently, believers should “marvel not” “if the world” hates them (1 John 3:13).

Excess of riot. Literally, “into the same pouring out of debauchery,” a picture of a great flow of filth and dissoluteness, a moral cesspool in contrast with the unsullied purity that surrounds the truly converted Christian.

Speaking evil of. Literally, “blaspheming.” The heathen cursed the Christians because they thought the Christians were assuming a superior pose when they no longer engaged in “the same excess of riot.” This pagan misconception was often the spark that ignited the fires of persecution.

5. Who. Literally, “the ones,” that is, the blasphemers of v. 4.

Give account. See on Rom. 14:10–12.

To him. That is, to Jesus Christ (cf. 2 Tim. 4:1; Rev. 19:11).

Is ready to judge. See on 2 Tim. 4:1.

Quick. Or, “living” (see on Acts 10:42; cf. 1 Thess. 4:15–17).

6. For this cause. The first clause of this verse may be rendered, “For to this [end] even the dead were gospelized.” Every man will be judged on the basis of his personal response to the measure of truth that has come to him.

Was the gospel preached. The Greek clearly indicates that the preaching here referred to took place prior to the time Peter wrote and that it was not going on when he wrote. If Peter were speaking of the spiritually dead, he would have written instead, “the gospel is being preached” (see below under “them that are dead”).

Them that are dead. Here, probably, the Christian dead, as the last part of the verse suggests. The context renders improbable the suggestion that Peter here speaks figuratively of those who are sense is common elsewhere in Scripture (see on Matt. 8:22; Eph. 2:1; Col. 2:13). The “dead” of 1 Peter 4:5 are obviously literally dead, and since both vs. 5, 6 speak of the “dead” in relation to the judgment, the “dead” of v. 6 are most probably literally dead also. If there were a transition from literal to figurative, would be indicated in the context. However, the Scriptures explicitly teach the unconscious state of the dead and that human probation closes at death (see on ch. 3:19). Thus the only conclusion consistent with the teachings of the Bible as a whole is that those who were “dead” at the time Peter wrote had heard the gospel before they died. The gospel was preached to them that are dead.

That. The apostle here points out two results of the preaching of the gospel to living men who have since died.

Might be judged. See on John 5:29; 2 Cor. 5:10; Heb. 9:27. They could not be held accountable for the gospel if they had never heard it (see on Eze. 3:18–20; John 3:19; 15:22; Acts 17:30; James 4:17; cf. Luke 23:34; 1 Tim. 1:13).

According to. Those who have died will be judged on the basis of how they lived in this life. They will be judged on the same basis as the “quick,” that is, the living, who are mentioned in v. 5.

In the flesh. Literally, “in respect to flesh,” that is, living human beings (see on ch. 3:18).

But live. Evidently Peter refers to Christians who have fallen asleep in Jesus, for whom NT believers were greatly concerned (see on 1 Cor. 15:12–14; 1 Thess. 4:13–17). These “dead” heard and accepted the gospel while they lived, and in the judgment will be held worthy to “live according to God in the spirit.”

According to God. This may mean, “as God lives,” that is, they will be made immortal (see on 1 Cor. 15:51–55; 1 Thess. 4:16, 17); or, “as God wills,” that is, according to God’s will that they live, as decreed in the judgment.

In the spirit. That is, having immortal, glorified bodies like that of Christ when He arose from the grave (see on ch. 3:18). However, compare John 3:6; Rom. 8:9.

7. End of all things. That is, the end of the world (see Additional Note on Rom. 13; see on Matt. 24:3, 34; Rev. 1:3; cf. Rom. 13:11, 12; 1 Cor. 7:29; 10:11; Phil. 4:5; James 5:3, 8, 9; 1 Peter 4:17; 2 Peter 3:11; 1 John 2:18; Rev. 22:10).

Is at hand. Literally, “has come near.” The imminent prospect of facing the great Judge of the universe (vs. 5, 6) is, indeed, a sobering thought. Peter’s counsel to believers, particularly that of the verses that follow, is given in a spirit of urgency, because “the end of all things is at hand.” Compare 1 John 3:3.

Sober. Gr.soµphroneoµ, “to be of sound mind,” “to exercise self-control” (see on Rom. 12:3; Titus 2:4, 5; cf. on 1 Thess. 5:6). Even though the return of Christ draws ever nearer, men are not to use this knowledge of what is soon to take place as an excuse for neglecting their responsibilities. To the very last, Christians are to remain at their posts, faithfully performing their duties. Our Lord commands, “Occupy till I come” (Luke 19:13).

Watch. Gr.neµphoµ, “to be sober,” that is, to refrain from intoxicants (see on 1 Thess. 5:6). Peter advises his readers to be vigilant, in view of coming events (see on Matt. 24:42, 44).

8. Above all things. The supreme test of Christianity is its effect on our relations with one another.

Have. Literally, “continue to have [as you are now having.]”

Fervent. Literally, “fully extended.”

Charity. Gr. agapeµ, “love” (see on Matt. 5:43; 1 Cor.13:1). Love knows no limits, never fails. It binds, in Christian fellowship, men of differing background and opinion. There is no church problem that cannot be resolved in the atmosphere of intelligent, selfless love.

Shall cover. See on James 5:20. Peter here quotes from Prov. 10:12. Where charity is lacking there is a tendency to magnify the faults and failings of others. Where love reigns, men are willing to forgive and forget. Furthermore, a manifest spirit of brotherly love is certain to attract the attention of the unconverted and to lead many of them to a saving knowledge of Jesus Christ.

9. Use hospitality. Gr. philoxenoi, “[be] hospitable [ones]” (see on Rom. 12:13).

Without grudging. Literally, “without grumbling.” An offer of hospitality is blighted, for instance, by indications of annoyance on the part of the host. True hospitality includes a hospitable spirit, for “the gift without the giver is bare.” In times of persecution (cf. v. 12) the number of Christian refugees would be high and the care of these fellow believers costly, but the Christian who is in a position to relieve the wants of another is duty bound before God to fulfill this responsibility with cheerfulness.

10. Every man. No Christian is too poor to extend a helping hand to others. The spirit of hospitality invests the most humble facilities with priceless value. Each person has some capacity for serving his fellow men. Sharing what we have with others is a Christian privilege and responsibility.

Gift. Gr. charisma, a “gift” freely and generously given, a “favor” bestowed. Peter does not refer to the miraculous gifts that the Holy Spirit dispenses, but rather to the natural endowments and sustaining blessings every child of God receives continually. “Freely ye have received, freely give” (see on Matt. 10:8).

Minister the same. What God has so graciously bestowed on us we are to share with others, “especially” with “the household of faith” (see on Gal. 6:10).

Good. Gr. kaloi, “excellent,” “efficient.”

Stewards. See on 1 Cor. 4:1.

Manifold. See on James 1:2. God’s gifts are granted cheerfully and abundantly. His stewards are to distribute these blessings in the same spirit as that in which He gave them.

11. If any man speak. That is, in his capacity as a Christian.

Oracles. Gr. logia (see on Acts 7:38; Rom. 3:2). One example of God’s “manifold grace” is the ability to speak fluently and convincingly. However, this gift is to be used for the glory of God alone. Talents provided by God are to be safely nurtured and developed so that the communication of the gospel may never be hindered by uncouthness, insincerity, or levity.

Minister. The passage reads literally, “if one serves, [let it be] out of strength which God provides.” The consistent Christian life is the constant unfolding of the enabling power of God. No man can live a sinless life without an hour-by-hour reliance upon divine power.

In all things. That is, in whatever activities the Christian may engage.

Glorified. Literally, “continue to be glorified.” That God should be honored and exalted is the true end of life’s activities. A Christian is never free from the obligation rightly to represent God and to demonstrate the effectiveness of His saving power.

Jesus Christ. See on Matt. 1:1. Christ is the One through whom the believer becomes a child of God and through whom the believer glorifies God.

Whom. This pronoun may refer either to God the Father, who is to be glorified through Jesus Christ, or to Christ Himself. As in this life, this doxology will be sung to all three persons of the Godhead when the redeemed gather in their eternal home (cf. Rom. 11:36; 2 Tim. 4:18; Rev. 1:6).

Praise. See on Eph. 1:6, 14. It has been suggested that the latter part of this verse is a quotation from a prayer used by the early Christians. Compare “glory” coupled with “dominion” in 1 Peter 5:11.

Dominion. Literally, “the dominion.” For comment on “dominion” (Gr. kratos) see on Eph. 1:19. Kratos is used in doxologies only here and in 1 Tim. 6:16; Jude 25; Rev. 1:6; 5:13. To ascribe “dominion” to Christ is to acknowledge His right to rule and to acclaim Him as ruler.

Amen. See on Matt. 5:18.

12. Beloved. A tender greeting emphasizing mutual fellowship and concern. As Peter anticipates the dark days ahead he gives counsel designed to brace his people for the coming storm.

Think it not strange. Literally, “do not continue to be astounded.” As long as the great controversy between Christ and Satan rages over the souls of men the Christian may expect a variety of tests and problems designed by Satan to destroy his faith in God (see on chs. 1:7; 3:17).

Fiery trial. Gr. puroµsis, “a burning,” “scorching.” Compare ch. 1:7. The fierce persecutions of Nero were soon to scorch the church; the mounting harassment of the Jews and Romans was only a prelude to the coming holocaust. Satan tried every scheme he could devise to destroy the infant church. In view of the coming hour of trial Christians today may well heed the words of Peter to the church of his day.

Try. Gr. peirasmos (see on Matt. 6:13; James 1:2). As with Job, God permits Satan to test the character of His faithful ones. God knew Job’s endurance, and ever since then those who suffer have been strengthened by his example of steadfastness under a “fiery trial.” Life’s sufferings are not sent by God but by Satan. However, God overrules by making them the means of developing character in His children. See on Job 42:5; Ps. 38:3; 39:9.

Strange thing. That is, something unheard of. The “fiery trial” is not something new, for Christ suffered as much as any human being could be called upon to endure (v. 13). The “fiery trial” simply makes Christ’s disciples “partakers” of His sufferings.

13. Rejoice. See on James 1:2.

Inasmuch as. Or, “to the extent that,” “just as long as.” Problems arising from the world’s misunderstanding of the Christian’s faith are to be expected. The Christian can rejoice because he knows that he will not be called upon to endure more than Christ suffered (see on Heb. 2:18; 4:15, 16).

That. Or, “in order that,” showing the purpose of the present rejoicing.

His glory. That is, the glory of His second coming (see on Matt. 25:31).

Revealed. Gr. apokaluptoµ (see on 1 Cor. 1:7; 1 Peter 1:7).

Exceeding joy. The ineffable joy of the first hour in eternity will quickly overshadow all the lonely, harassed hours of earth. The thrill and wonder of heaven will far exceed the farthest flights of the imagination.

14. Reproached. Gr. oneidizoµ, “to reproach,” “to revile,” “to heap insults upon,” someone. Persecutors commonly begin their work by slandering the Christian’s integrity, intelligence, and conduct as a citizen. Reproach is a prelude to more cruel attacks. See on Matt. 5:11.

For. Or, “on account of,” “in connection with.”

Name of Christ. See on Acts 3:16. As the Roman world spurned the purity and honor of Christ, so the ungodly in every age reject His representatives (see on Matt. 5:11, 12; 1 Peter 2:21).

Happy. Gr.makarios (see on Matt. 5:3; cf. on Ps. 1:1).

The spirit of glory. Or, “the glorious Spirit,” that is, the Holy Spirit. In persecution and suffering the Christian has the assurance that God will be with him by His Holy Spirit, to comfort, to encourage, to guide, and to bless.

And of God. Literally, “even [the Spirit] of God.” The pervading presence of the power of God that enables the Christian to face every problem of life is the source of the Christian’s serenity and trust. A life sated with the material goods and pleasures of this world can never compensate for the abiding presence of the Spirit of God.

Resteth upon you. That is, abides in you.

On their part. Or, “by them.” However, textual evidence favors (cf. p. 10) the omission of the remainder of this verse beginning with these words.

Evil spoken of. See on Matt. 5:11, 12.

Glorified. Or, “praised.”

15. Suffer as a murderer. It is a privilege to suffer for the name of Christ, and thereby bring honor to His name. But if a Christian commits some evil deed he gives the heathen an opportunity to ridicule the church and blaspheme the name of Christ. See on ch. 2:20.

Thief. See on Ex. 20:15; cf. Matt. 19:18; Rom. 2:21; Eph. 4:28.

Evildoer. A general term designating the perpetrators of all forms of mischief and harm.

Busybody in other men’s matters. Gr. allotriepiskopos, “overseer of another’s matters.” The exact meaning of the word is uncertain. Since Peter is discussing the Christian’s relations with non-Christians, he may here be thinking of indiscreet church members who injudiciously criticize the practices and customs of the heathen. Some of the reproach and persecution inflicted by nonchurch members might be eliminated by winsome Christian ways. The Christian is not to make himself a conscience for other men. It is for him to make sure that his personal conduct is such that not only men but God can heartily approve of it.

16. Yet if. See on ch. 3:14.

Christian. This term occurs only three times in the NT. It was first given in ridicule (see on Acts 11:26), but became a symbol of honor and a term proudly borne by the early church (see ch. 26:28). Regardless of the insults and injunctions aimed at Christians they know that to be honored by God is worth infinitely more than to be honored by the world. Jesus also suffered unjustly for resolutely adhering to principles of righteousness.

Not be ashamed. See on vs. 12–14.

Glorify God. That is, for being a Christian and for the privilege of being a partaker of Christ’s sufferings and of bearing witness of God (v. 13).

On this behalf. Textual evidence favors (cf. p. 10) the reading “in connection with this name” that is, because of the name “Christian.”

17. Time. Gr. kairos, a particular, specific, appropriate “time” (see on Mark 1:15; Acts 1:7).

Is come. These words have been appropriately supplied by the translators. See below under “must begin”; cf. on v. 7

Judgment. Gr. krima, “the sentence” (see on Rev. 17:1). The judgment scene of Eze. 9 apparently constitutes the setting of Peter’s comparison of the faithful Christian and the ungodly, before the judgment throne of God.

Must begin. Literally, “begins.” The first sentence of this verse may be translated, “Because it is the appropriate time for judgment to begin at the house of God.” In view of the shortness of time (see on v. 7) and of the “fiery trial” soon to come (v. 12), Peter urged his fellow believers to remember their solemn responsibilities as Christians. Compare Eze. 9:6, where the messengers of judgment began at the sanctuary, executing judgment on those who made the highest profession. In the “fiery trial” and in the time of “judgment” God would expect much of those who professed the name of Christ.

House of God. That is, the church (see on 1 Tim. 3:15).

The end. That is, the fate. In comparison with the wicked, sincere Christians are manifestly more worthy of eternal life. If God proposes to deal strictly with His own people, how much more severe will He be with those who have deliberately opposed the truth in the person of His witnesses. Accordingly, Christians need not fear that God will not deal justly with their tormentors.

Them that obey not. In other words, those who are responsible for the “fiery trial” through which Christians are to pass (v. 12).

18. Righteous scarcely be saved. The apostle here quotes Prov. 11:31, as rendered in the LXX (see comment there). It is only by virtue of the merits of Christ that the righteous are saved at all. Except through faith in Him they have no claim at all on divine mercy in the day of judgment.

Ungodly. Gr. asebeµs, “impious,” “irreverent” (see on Rom. 4:5).

Appear. That is, in what light will the ungodly appear? They have spurned the only means by which anyone can secure entrance to the eternal kingdom of the redeemed.

19. Wherefore. Peter now concludes his extended counsel with respect to the suffering that Christians may expect during the “fiery trial” that looms ahead.

According to the will of God. That is, because of faithfulness to God’s expressed will, not because of misconduct (see on chs. 2:12, 19, 20; 3:14, 16-18; 4:14, 16).

Commit. The Christian’s greatest security rests in the knowledge that God never forsakes His own (see on 2 Tim. 1:12; 2:19). Like a true shepherd Peter guides his fellow church members to their only place of safety as the storm clouds of persecution rapidly gather.

Keeping of their souls. They will entrust their lives to the only One who can protect them from harm or strengthen them to suffer nobly. For comment on “souls” see on Matt. 10:28.

In well doing. The Christian’s surest protection is a life in which nothing can be found to criticize (see on Dan. 6:4). The Christian is to do his best—by God’s empowering grace—in every circumstance that arises, and leave the rest to God.

As unto. Or, “to.”

Faithful Creator. God made us and we are His. Surely He will care for what is His own. We can rest assured that God will do all that love and mercy can do. No force in heaven or earth is able to “pluck” the committed life from the protecting hand of God (see on John 10:28, 29).

Ellen G. White comments

1    4T 79

7     AA 518; CM 17, 145; Ev 18, 30, 71, 219; GW 125, 128; SC 97; TM 187, 508; 1T 507, 662; 2T 55, 427; 3T 473; 6T 148; 7T 272; 8T 53; 9T 38, 40, 62, 149, 167; WM 267

8     CT 267; Ed 114; ML 179

9, 10    AH 445; ML 194; 6T 343

10   COL 395; CS 112; CT 42, 309, 459; Ed 286; Ev 158, 618; FE 209, 213, 230, 464; TM 213; 2T 245; 5T 730, 731; 6T 196; 7T 72, 246; WM 96, 111

10, 11  5T 726; 9T 221

11   CG 294; Ed 226

12   AA 524

12, 13  AA 525; DA 306, 416; MH 472; ML 93

13   EW 47, 64, 67, 114; MB 13, 31; 1T 155; 2T 491; 4T 387; 5T 467, 502; 8T 126; 9T 103, 285

14   3T 531

14, 16  AA 157

17   EW 280; GC 480

19        CT 230; TM 148, 391; 8T 128; 9T 136