King James Version
1 Peter 4
19 verses with commentary
Living for God
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;
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Peter draws imperative from Christ's suffering. "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind" (<em>Christou oun pathontos sarki kai hymeis tēn autēn ennoian hoplisasthe</em>). "Arm yourselves" (<em>hoplisasthe</em>) uses military imagery—equip yourself as soldier preparing for battle. "Same mind" (<em>tēn autēn ennoian</em>) refers to Chri...
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**IV.**
(1) **Forasmuch then . . .**—Literally, a participial phrase: *Christ, then, having suffered in* (or, *to*)* the flesh*—*i.e., *so far as the flesh is concerned. The reference is to the words “killed in (or, *to*) the flesh” in 1Peter 3:18, to which the word “then” takes us back. It is difficult to decide about the right of the words “for us” to stand in the text. Tischendorf and Lachmann ...
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**39. having obtained a good report--**Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again (He 9:28); "the eternal inheritance" (He 9:15). Abraham did obtain the very thing promised (He 6:15) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to co...
Read full commentary →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.
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Peter explains suffering's sanctifying purpose. "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" (<em>eis to mēketi anthrōpōn epithymiais alla thelēmati theou ton epiloipon en sarki biōsai chronon</em>). Purpose of suffering: liberation from "lusts of men" (<em>anthrōpōn epithymiais</em>)—sinful desires characterizing unregenerate humani...
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(2) **That he no longer.**—The Greek admits at least equally of the translation, *That ye no longer, *Thus, this second verse will attach itself, not to the clause “that he that hath suffered,” but to the clause “arm yourselves.” And unless this be understood, we become involved in the difficulty that whereas, up to this very point, St. Peter has been urging the future martyrs, by the example of C...
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**40. provided--**with divine forethought from eternity (compare Ge 22:8, 14).
**some better thing for us--**(He 7:19); than they had here. They had not in this world, "apart from us" (so the Greek is for "without us," that is, they had to wait for us for), the clear revelation of the promised salvation actually accomplished, as we now have it in Christ; in their state, beyond the grave their so...
Read full commentary →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:
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Peter reminds of pre-conversion lifestyle to be abandoned. "For the time past of our life may suffice us to have wrought the will of the Gentiles" (<em>arketos gar ho parelelythōs chronos to boulēma tōn ethnōn kateirgasthai</em>). "Time past" (<em>ho parelelythōs chronos</em>) refers to pre-Christian life. "May suffice" (<em>arketos</em>) means enough, sufficient—you've spent enough time in pagani...
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(3) **For the time past of our life.**—There are two words in the English here which do not stand in the true text, and sadly impede the sense. They are “of our life,” and “us.” The first is added by some scribe to point the contrast with “the rest of his time.” The second—which should be “you,” if anything at all—is simply put to fill the gap after the word “suffice.” If “our life” and “us” were ...
Read full commentary →Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:
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Peter describes pagan reaction to Christian transformation. "Wherein they think it strange that ye run not with them to the same excess of riot" (<em>en hō xenizontai mē syntrechontōn hymōn eis tēn autēn tēs asōtias anachysin</em>). "Think it strange" (<em>xenizontai</em>) means surprised, puzzled, offended. Former companions find it bizarre that Christians no longer join debauched activities. "Ex...
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(4) **Wherein they think it strange.**—The word “wherein” is used in exactly the same sense as in 1Peter 2:12; that is to say, it does not directly point back to the list of sins just named, but the grammatical antecedent is to be supplied in the participial clause which follows, thus: “In a particular where they cannot imagine your *not* being as bad as themselves, slanderously affirming that you...
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CHAPTER 12 He 12:1-29. Exhortation to Follow the Witnesses of Faith Just Mentioned: Not to Faint in Trials: To Remove All Bitter Roots of Sin:
For We Are under, Not a Law of Terror, but the Gospel of Grace, to Despise Which Will Bring the Heavier Penalties, in Proportion to Our Greater Privileges.
**1. we also--**as well as those recounted in He 12:11.
**are compassed about--**Greek, "have s...
Read full commentary →Who shall give account to him that is ready to judge the quick and the dead.
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Peter warns of coming judgment. "Who shall give account to him that is ready to judge the quick and the dead" (<em>hoi apodōsousin logon tō hetoimōs echonti krinai zōntas kai nekrous</em>). Those mocking Christians will "give account" (<em>apodōsousin logon</em>)—answer to God for their lives. God "is ready to judge" (<em>hetoimōs echonti krinai</em>)—prepared, about to judge. "Quick and dead" (<e...
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(5) **Who shall give account.**—Perhaps said with a reference to 1Peter 3:15, where these very persons call the Christians to give “account” (the Greek word is the same). The side-purpose of the clause (as in the similar threat, 1Peter 2:8) is to warn the readers against sharing their fate by sharing their sins.
**To him that is ready to judge.**—This carries on the history of Jesus Christ a step ...
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**2. Looking unto--**literally, "Looking from afar" (see on He 11:26); fixing the eyes upon Jesus seated on the throne of God.
**author--**"Prince-leader." The same Greek is translated, "Captain (of salvation)," He 2:10; "Prince (of life)," Ac 3:15. Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all...
Read full commentary →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.
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Peter explains gospel preaching to the dead. "For for this cause was the gospel preached also to them that are dead" (<em>eis touto gar kai nekrois euēngelisthē</em>). "Them that are dead" (<em>nekrois</em>) likely refers to believers now deceased who heard gospel while alive. The purpose: "that they might be judged according to men in the flesh, but live according to God in the spirit" (<em>hina ...
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(6) **For for this cause was the gospel preached also to them that are dead.**—This version is misleading, and seems indeed to be one of those rare cases where the original has been expanded by the translators for doctrinal ends. The Greek is simply, *For for this end was the gospel preached to the dead also, *or, still more literally, *to dead men also.* No one with an un-preoccupied mind could d...
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**3. For--**justifying his exhortation, "Looking unto Jesus."
**consider--**by way of comparison with yourselves, so the Greek.
**contradiction--**unbelief, and every kind of opposition (Ac 28:19).
**sinners--**Sin assails us. Not sin, but sinners, contradicted Christ [Bengel].
**be wearied and faint--**Greek, "lest ye weary fainting." Compare Is 49:4, 5, as a specimen of Jesus not being w...
Read full commentary →The End of All Things
But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
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Peter's eschatological urgency—'the end of all things is at hand' (to de telos panton eggiken)—should govern Christian living. 'End' (telos) means both termination and goal/purpose: all things move toward their divinely appointed consummation in Christ's return and final judgment. The perfect tense 'has drawn near' (eggiken) indicates completed action with ongoing results: the end has already appr...
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(7-11) DUTY OF BENEVOLENCE WITHIN THE CHURCH IN VIEW OF THE ADVENT.—The end of the world is not far off; let it find you not only sober, but (above all else) exerting an intense charity within the Church, by hospitality and generosity, in these as much as in spiritual ministrations seeking not your own glory, but God’s.
(7) **The end of all things is at hand.**—Or, *hath come nigh;* the same word ...
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**4. not yet resisted unto blood--**image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not shed your blood (see on He 13:7). "The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits ...
Read full commentary →And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. shall: or, will
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The phrase "above all things" (<em>pro pantōn</em>, before all else) establishes fervent love as the supreme Christian virtue, not minimizing other commands but identifying love's priority and comprehensiveness. "Fervent" (<em>ektene</em>) derives from athletic imagery, meaning stretched out, intense, earnest—love that strains forward with maximum effort, not casual sentimentality. The Greek phras...
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(8) **And above all things have fervent charity among yourselves**.—The original is far more vigorous: *But before all things keeping intense your charity towards yourselves.* St. Peter assumes that the charity is there, but insists on its not being suffered to flag in outward expression. (Comp. the same word in 1Peter 1:22; also in Luke 22:44; Acts 12:5; Acts 26:7.)
**Shall cover.**—Properly, nei...
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**5. forgotten--**"utterly," so the Greek. Compare He 12:15-17, in which he implies how utterly some of them had forgotten God's word. His exhortation ought to have more effect on you than the cheers and exhortations of the spectators have on the competitors striving in the games.
**which--**Greek, "the which," of which the following is a specimen [Alford].
**speaketh unto you--**as in a dialo...
Read full commentary →Use hospitality one to another without grudging.
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Peter commands hospitality. Christian hospitality should be generous and joyful, not reluctant. This built strong church communities and supported traveling ministers/persecuted believers needing refuge.
Ellicott’s Commentary for English Readers
(9) **Use hospitality**.—It is a great pity that again (as in 1Peter 3:8, and elsewhere) the participial clauses are broken up in our version into separate injunctions. Here it is, properly, *being hospitable.* This is the first form of charity—receiving Christians who came from other towns (comp. 3John 1:5-6). See how such hospitality covers (to the surprise of the bestowers) a multitude of sins ...
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6. (Re 3:19.)
**and--**Greek, "yea and," "and moreover"; bringing out an additional circumstance.
**scourgeth--**which draws forth "blood" (He 12:4).
**receiveth--**accepts. Takes to Himself as a son "in whom He delighteth" (Pr 3:12).
As every man hath received the gift, even so minister the same one to another , as good stewards of the manifold grace of God.
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Peter connects spiritual gifts and service. Each believer receives gifts to serve others. Believers are stewards, accountable for faithful use of multi-faceted grace.
Ellicott’s Commentary for English Readers
(10) **As every man hath received the gift.**—There is no definite article in the-Greek, which might be rendered, *According as every man was gifted.* They are reminded, as in 1Corinthians 4:7, that the gift was *received, *and for the same purpose. At what period these gifts were received it is hard to say, as in some instances the gift was of a spiritual nature, in others of a temporal nature. E...
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7. In He 12:7, 8 the need of "chastening" or "discipline" is inculcated; in He 12:9, the duty of those to whom it is administered.
**If--**The oldest manuscripts read, "With a view to chastening (that is, since God's chastisement is with a view to your chastening, that is, disciplinary amelioration) endure patiently"; so Vulgate. Alford translates it as indicative, not so well, "It is for chasti...
Read full commentary →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.
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Peter gives gift categories: speaking and serving. Ultimate goal is God's glory, not personal recognition. Glory and power belong to God eternally.
Ellicott’s Commentary for English Readers
(11) **If any man speak.**—St. Peter proceeds to speak of two particular forms taken by this “manifold grace of God;” (1) the power to speak; (2) the power to minister. The speaking is, of course, public preaching in the Church; and the man who does so is to do it “as oracles of God.” The article is not added in the Greek, so that it must not be pressed to mean “speaking on the model, or in accord...
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**8. if ye be without--**excluded from participation in chastisement, and wishing to be so.
**all--**all sons: all the worthies enumerated in the eleventh chapter: all the witnesses (He 12:1).
**are--**Greek, "have been made."
**then are ye bastards--**of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being ...
Read full commentary →Suffering as a Christian
Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
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Peter addresses believers' shock at intense persecution, reframing their expectations. The affectionate address "Beloved" (<em>agapētoi</em>, ἀγαπητοί) softens difficult teaching with pastoral warmth. The command "think it not strange" (<em>mē xenizesthe</em>, μὴ ξενίζεσθε) literally means "don't be surprised" or "don't consider it foreign/alien"—persecution isn't anomalous but normative Christian...
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(12-19) EXHORTATION TO COURAGE AND STEADFASTNESS IN PERSECUTION.—All ought to be prepared for persecution. It is a blessed and glorious thing to have to bear it. A criminal’s death and a Christian martyrdom are the exact opposites of each other. Vengeance is speedily coming.
(12) **Beloved**.—See Note on 1Peter 2:11.
**Think it not strange.**—The same word as in 1Peter 4:4. It means, literally, to...
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**9. fathers ... which corrected us--**rather as Greek, "We had the fathers of our flesh as correctors."
**subjection--**See the punishment of insubordination, De 21:18.
**Father of spirits--**contrasted with "the fathers of our flesh." "Generation by men is carnal, by God is spiritual" [Bengel]. As "Father of spirits," He is both the Originator, and the Providential and Gracious Sustainer, at...
Read full commentary →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.
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This remarkable verse commands joy amid suffering by connecting present trials to future glory. The imperative "rejoice" (<em>chairete</em>, χαίρετε) is stunning—not merely "endure" but actively celebrate. The causal phrase "inasmuch as ye are partakers of Christ's sufferings" (<em>kathō koinōneite tois tou Christou pathēmasin</em>, καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν) employs <em>koinōneit...
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(13) **But rejoice**.—The opposite of being bewildered at it, for “rejoicing” in it implies a *recognition* of its character and purpose. The word rendered “inasmuch as” (which occurs also in 2Corinthians 8:12) seems to mean, “in proportion as:” “the more nearly you are made to share Christ’s sufferings the more you should rejoice.” In the *Acts of St. Probus* (a Cappadocian), when, after many oth...
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10. Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers.
**for a few days--**that is, with a view to our well-being in the few days of our earthly life: so the Greek.
**after their own pleasure--**Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice....
Read full commentary →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.
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Peter pronounces blessing on persecuted believers. God's Spirit rests upon persecuted believers with special presence. Suffering for Christ brings blessing unavailable in comfort.
Ellicott’s Commentary for English Readers
(14) **If ye be reproached**.—The form of speech denotes that they *were* so reproached.
**For the name of Christ.**—Literally, “*in* the name of Christ,” *i.e., *on the score of being Christians only. (Comp. 1Peter 4:16.) Again, see how St. Peter presses the Messianic title: surely they will not abandon the hopes of Israel!
**The spirit of glory and of God resteth upon you.**—He is called the “Sp...
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**11. joyous ... grievous--**Greek, "matter of joy ... matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain...
Read full commentary →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.
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Peter distinguishes righteous from foolish suffering. Only suffering for righteousness merits blessing. Don't claim persecution when experiencing deserved consequences.
Ellicott’s Commentary for English Readers
(15) **But let none of you.**—The Greek takes exactly the opposite turn: “*for* let none of you suffer.” The connection is a little difficult, but it seems to be this: “I say advisedly that you are happy, and that the Spirit of glory reposes on you who die for the faith; for I am sure that you will not try to deceive yourselves and others by pretending to die as martyrs, when in reality you are dy...
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12. He addresses them as runners in a race, and pugilists, and warriors [Chrysostom]. The "wherefore" is resumed from He 12:1.
**lift up--**In Is 35:3, from which Paul here quotes, it is, "Strengthen ye the weak hands." The hand is the symbol of one's strength. Alford translates, "Put straight again the relaxed hands." English Version expresses the sense well.
**feeble--**literally, "paralyzed...
Read full commentary →Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
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Peter encourages suffering for Christian identity. Don't feel disgraced about Christian identity. Suffering for Christ glorifies God more than comfort.
Ellicott’s Commentary for English Readers
(16) **Yet if any man suffer as a Christian**.—St. Peter purposely uses the name which was a name of derision among the heathens. It is not, as yet, one by which the believers would usually describe *themselves.* It only occurs twice besides in the New Testament—in Acts 11:26, where we are told of the invention of the nickname (see Note there), and in Acts 26:28, where Agrippa catches it up with t...
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13. Quoted from Pr 4:26, Septuagint, "Make straight paths for thy feet."
**straight--**that is, leading by a straight road to joy and grace (He 12:1, 2, 15). Cease to "halt" between Judaism and Christianity [Bengel].
**paths--**literally, "wheel tracks." Let your walk be so firm and so unanimous in the right direction that a plain track and "highway" may be thereby established for those who ac...
Read full commentary →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?
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Peter announces judgment's commencement at God's house. Current persecution is God's purifying judgment. If believers experience discipline, final judgment on unbelievers will be severe.
Ellicott’s Commentary for English Readers
(17) **For the time is come.**—The “for” (literally, *because*) seems to substantiate the whole of the former part of the section, from 1Peter 4:12 onwards, but with special reference to the injunction to glorify God on the ground of bearing the name of Christians, upon which it follows in much the same way as “*for* the spirit of glory” followed upon “if ye be reproached . . . happy are ye.” The ...
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**14. follow peace with all men--**with the brethren especially (Ro 14:19), that so the "lame" among them be not "turned out of the way" (He 12:13), and that no one of them "fail of the grace of God" (He 12:15).
**holiness--**a distinct Greek word from God's "holiness" (He 12:10). Translate here "sanctification." His is absolute holiness: our part is to put on His holiness, becoming "holy as He ...
Read full commentary →And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
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Peter quotes Proverbs: if righteous scarcely saved, what about the wicked? Biblical salvation involves suffering, self-denial, endurance. Wicked have no hope.
Ellicott’s Commentary for English Readers
(18) **And if the righteous scarcely be saved.**—This is a literal quotation, word for word, of Proverbs 11:31, according to the LXX. The quotation proves to us St. Peter’s perfect familiarity with both the Hebrew original and the Greek version. We have seen how he rejects the LXX. version when it does not suit his meaning (*e.g., *1Peter 2:8): here it suits him (though it differs from the Hebrew)...
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**15. lest any ... fall--**Greek, "lest any (namely, through sloth in running) failing," or "falling short of the grace of God ... trouble you." The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [Chrysostom].
**root of bitterness--**not merely a "bitter root," which might possibly bring forth sweet fruits; thi...
Read full commentary →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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Peter concludes his teaching on suffering with practical instruction. 'Wherefore let them that suffer according to the will of God' (ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ, hōste kai hoi paschntes kata to thelēma tou theou) acknowledges God's sovereignty over suffering—it's not random but divinely permitted when aligned with His purposes. This phrase 'according to God's will' distinguishes ...
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(19) **Wherefore.**—Because the beginning of the judgment—the judgment of the Christians—is so light in comparison with the fearful end when it lights on the disobedient and wicked.
**Let them that suffer according to the will of God.**—Our version omits an important little word: *Let them that suffer also* (or, *Let even them that suffer*)* according to the will of God.* The stress is on “suffer”...
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**16. fornicator--**(He 13:4; 1Co 10:8).
**or profane--**Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. Ge 25:34 graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [Bengel].
**for one morse...
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