1 Peter 4 KJV
Living for God
Living for God
The military metaphor in verse 1 (โarm yourselves likewise with the same mindโ) frames suffering as a deliberate strategic choice that breaks sinโs power, paralleling the baptismal union with Christโs death in Romans 6 yet applying it specifically to persecution. Themes: Suffering, Stewardship
1orasmuch 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 Christโs 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 menโs 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.
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Did You Know?
The military metaphor in verse 1 (โarm yourselves likewise with the same mindโ) frames suffering as a deliberate strategic choice that breaks sinโs power, paralleling the baptismal union with Christโs death in Romans 6 yet applying it specifically to persecution.
Verse 6โs statement that the gospel was preached to the dead was cited by early fathers such as Clement of Alexandria and Augustine as textual warrant for the doctrine of Christโs descent into Hades, an interpretation absent from the immediate context yet shaping later creedal development.
The vice catalogue in verse 3 lists โbanquetingsโ (Greek potos), a term drawn from classical descriptions of the symposium; its inclusion underscores the concrete social rupture early converts faced when refusing pagan table fellowship.
Verse 8โs command that โcharity shall cover the multitude of sinsโ reworks Proverbs 10:12 LXX into an eschatological ethic, transforming a wisdom maxim about interpersonal forgiveness into preparation for imminent judgment.
The reversal in verse 17. Judgment beginning at the house of God before reaching those who obey not the gospel. Echoes the sequence of Ezekiel 9:6, where divine wrath first purges the sanctuary, thereby presenting Christian suffering as the initial phase of cosmic assize rather than random affliction.
Peter's rooftop vision of a sheet filled with unclean animals directly challenged Jewish dietary laws and prepared him to baptize the Gentile Cornelius, expanding the church beyond its Jewish origins.
Following their release in Philippi, Silas and Paul accepted hospitality from a newly converted jailer whose entire household was baptized, illustrating how early missionary imprisonments often became unexpected catalysts for household conversions across social classes.
The Jerusalem home of Mark's mother Mary served as a key gathering place for early believers, where Peter went directly after his angelic release from prison to find the praying community (Acts 12:12-17).
Babylon's walls were reportedly wide enough for two chariots to pass side by side.
Commentary & Study Notes Jamieson-Fausset-Brown (1871) ยท Public Domain for us โ supported by some oldest manuscripts and versions, omitted by others. in the flesh โ in His mortal body of humiliation. arm โ (Eph 6:11, 13). the same mind โ of sufferingโฆ
Classic verse-by-verse commentary on 1 Peter 4 from Jamieson, Fausset & Brown (1871). Covers: Like the risen Christ, believers henceforth ought to have no more to do with sin.
- 1
- for us โ supported by some oldest manuscripts and versions, omitted by others. in the flesh โ in His mortal body of humiliation. arm โ (Eph 6:11, 13). the same mind โ of suffering with patient willingness what God wills you to suffer. he that hath suffered โ for instance, Christ first, and in His person the believer: a general proposition. hath ceased โ literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (Ro 6:6-11, especially, 1Pe 4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.
- 2
- That he, &c. โ "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 1Pe 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 (1Pe 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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