1 Peter 4:1-19
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;
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.
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:
4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:
5 Who shall give account to him that is ready to judge the quick and the dead.
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.
7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
9 Use hospitality one to another without grudging.
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.
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.
12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
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.
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.
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.
16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
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?
18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
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 Who are these imprisoned spirits ? Are they not the same that Peter mentions in his second epistle (1Pe_2:4) who were thrust down to the gloomy caverns of Tartarus, and the messengers of Jude's epistle (6), who kept not their own sovereignty and left their own habitation? The fact that they are called spirits, assures us that they are not human. The proclamation was not made to them during our Lord's death, but after He had been made alive. It was a token of His exaltation. In due time all will be subjected to Him, not only Israel on the earth in the kingdom, and all the rest of humanity in the resurrection, but all sovereignty and authority and power in the spirit realm, so that, at the consummation God may become All in all.
21 Baptism, with repentance, are the two essentials for entrance into the kingdom (Act_2:38).
6 This difficult passage depends, for its interpretation, on the force of the interjected "indeed", which is usually omitted in translation. Even when present in the English, its force is not readily perceived. It must be evident to all that there is a turn in the argument, for the evangel is not the precursor of judgment from God, nor is it according to men. This judgment, then, is not God's but man's. Men judged them according to their own standards. They are judged, "indeed", but not in the judgment of the living and the dead just mentioned (5). The next statement, that they should be living according to God, makes it evident that the evangel was not preached to them after they had died. Men could not judge them, in flesh, nor could they live according to God, in spirit, after they had died. They are dead now, but the preaching and judging and living were all apart of their experience before they fell asleep.
8 The human love that covers over the sins of those on whom it is placed is but an intimation of the divine love which is the source of all affection. But human love is limited, both in its ideals and its performances. There is a striking similarity, however, between the expression of divine love under the law, before the sacrifice of Christ, and the love here spoken of. In both cases sin was covered, not put away or pardoned, much less justified. As we hide the misdeeds of our loved ones, so the blood of slain animals served to cover over the sins of Israel. Propitiation is not for us. Paul refers to it but once, and then in reference to the sins of the past (Rom_3:25). It is for the Circumcision and the nations in the day of the Lord (1Jn_2:2).
9 All other graces flourish where love is found. It not only stimulates their growth but enhances their quality. To do what is loving is well: to do it In a loving way is better. The manner of hospitality means more than mere hospitality itself. Gracious giving glorifies the gift.
12 Peter is the representative of the suffering saints of the Circumcision, and his ministry is especially intended for such. The persecutions of the first century were foretastes of the terrible time which precedes the coming of the kingdom. Hence these exhortations fit both occasions equally well. Then judgment will begin from the house of God, as detailed in the second and third Chapter s of the Unveiling.
15 Paradoxical as it may seem, only Jews are Christians in the Scriptures. The term is never applied to the nations, but only to Jews or proselytes. Paul never uses the name in his epistles. It occurs only in Acts, which is concerned with the past rejection of the kingdom, and in Peter, which looked forward to its future realization. It is a notable example of the manner in which Scriptural terms have been utterly perverted from their original use.
2 The beautiful picture of a shepherd with his flock is peculiarly appropriate to God's earthly people. Even In ancient times they alone were the flock of His pasture. In the wllderness He guided them like a flock (Psa_78:52). When the Lord came Israel was as a flock having no shepherd (Mat_9:36). He is the Great Shepherd of the sheep (Heb_13:20; 1Pe_2:25). As the Good Shepherd He laid down His soul for the sheep (Joh_10:11). As the Chief Shepherd He will reward the undershepherds for their work when He comes again in the day of His manifestation (1Pe_5:4). It must be remembered that, in the East. a shepherd does not drive his flock, but leads them. He does not send a dog after them, but calls them each by name. His care and protection is symbolized by his crook and his club, the former for the sheep and the latter for their enemies. The nearest that Paul ever comes to including the nations in this figure is the single occurrence of the word "shepherd" or pastor (Eph_4:11), but its context shows that it is there a faded metaphor and has lost its figurative meaning, just as its Latin equivalent "pastor", which once also meant a shepherd. A pastor is not now a literal shepherd.