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.
The picture is a soldier putting on his armor. Arm yourselves (hoplisasthe). The noun form of this word means, “weapons, armor, instruments” (John 18:3; Rom 6:13; 2Cor 6:7). Paul famously described the Christian’s battle armor (see Eph 6:10-18), but Peter adds another very important piece, for the Devil is particularly interested in attacking the mind. He knows that his best chance to upend your salvation is to discourage your mind. A discouraged Christian is not worth a whole lot in the Kingdom of Christ. In fact, he is just one step from giving up, from surrendering to the enemy. So, gird up the loins of your mind (1Pet 1:13), prepare your mind to endure hardness (2Tim 2:3), put on the mind of Christ (Php 2:5),
This Scripture gives both the key and the result of suffering for righteousness’ sake. The key is to fervently arm the mind for this battle; he that succeeds in this will certainly have be victorious over the lusts of the flesh. See also Hebrews 12:1-4, which follows the same pattern: prepare your mind to endure suffering and take courage in Christ’s example. Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds (Heb 12:3). Jesus’ attitude was self-denial and submission to the will of God. It must also be so in the mind of the Christian if he is to truly cease from sin.
Prepare yourself for the battle! For the Christian, there is nothing more important than this (Luke 14:27). And yet, there is probably nothing that is more under-done, under-estimated, and even forgotten. It must be a daily, even hourly, mental commitment. The one that doesn’t fully set his mind to suffer persecution (2Tim 3:12) is most certainly doomed to sail the sea of ups and downs, some will even end up shipwrecked on the dangerous shoals of selfish lusts (1Tim 1:19).
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:
The people of the world are vexed when they see Christians choosing to reject living according to the lusts of the flesh (see also Titus 3:3). Their consciences are pricked, which makes them lash out to alleviate its sting. This is the basis for their speaking evil of the righteous. It is a common, simple reaction – the Pharisees, the Romans, the leaders of the Jews, and down through history.
The Apostle uses the term, the will of the Gentiles, as a euphemism for following the pleasures and lusts of the World (as also in Eph 4:17). Consequently, honest-living Christians are sometimes referred to as Jews (Rev 2:9; Rom 2:29; Gal 3:7) even though they might be Gentiles by blood.
The fleshly lusts listed here are self-destructive and cause harm to others. It is completely impossible to worship God and live in selfish lusts at the same time.
5 Who shall give account to him that is ready to judge the quick and the dead.
At the end of the world, every single person who has lived will be raised from the dead and will be made to stand before the judgment seat of God to give an answer for the deeds that he has done in the body (2Cor 5:10). He will judge the quick (the living) and the dead, for many will be alive when Christ returns with the armies of heaven (1Cor 15:51-52; Rev 6:16). In the context of these verses, it is obvious that the wicked are the main subject of this judgment, which makes it tough for those groups (like the Adventists) that claim the wicked will not be resurrected, but will die as any soulless animal. The Scriptures are quite opposed to that notion. Paul made it quite clear, that there shall be a resurrection of the dead, both of the just and the unjust (Acts 24:15).
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.
There are several views on this verse, with a key difference centering on whether it speaks of spiritually dead persons or physically dead. Those who follow the first meaning, read it: “For this reason the Gospel was preached to those dead in sins – that they might be judged in the flesh but live to God in the Spirit.” Jesus used similar language in reference to the Gentiles in John 5:25. Here though, it seems strained; an obvious truth with no clear connection to the topic at hand. Moreover, the text links the verse to a previous thought, For for this cause was the Gospel preached also to them that are dead. The prior verse clearly speaks in a literal, physical sense of God’s coming judgment of all men, the living and the dead.
The second view is that them that are dead is referring to those who have died in Christ. “For this reason the Gospel was preached also to those who are now dead; that after being judged in the flesh as men, they might now live in the spirit to God.” Some find this to also be a rather round-about way of stating the obvious, but perhaps it is not so strange, for the death of the saved did trouble the early Christians (see Paul’s explanation in 1Thes 4:13-18). More importantly, this view goes very well with the immediate context of suffering, coming judgment, and not living according to the lusts of the flesh. And particularly the last half of the verse, which can be literally translated, “Judged indeed as men in the flesh, they now live by God in the spirit.” This is the very purpose of the Gospel preached in all the world to the living and the dead.
The third view reads these verses in conjunction with Christ’s descent into Hades mentioned in the previous chapter (1Pet 3:19-20), with the earlier verses describing His announcement to the wicked dead and the present verses the salvation of the righteous dead. This distinction is made in order to eliminate any suggestion of hope for the person who dies without Christ, for the Scriptures everywhere teach that there is none (2Pet 2:9). However, the chief objection to this view, which was raised in the earlier note, is that Christ went and preached to a certain group (the disobedient spirits in the days of Noah), and not to the spirit world in general.
The fourth view also reads these verses in conjunction with 1Peter 3:19-20, but directly correlates them that are dead with those disobedient spirits in the days of Noah, who are believed to be the offspring of humans and angels. While these two passages do harmonize with the general ideas of that view, the Scriptures do not clearly describe those beings. It remains a speculation (see note for 1Pet 3:20).
The fifth view is also speculative and concerns the many souls who lived and died without ever hearing of Christ. Will He appear to them after death and preach the Gospel to them? The idea seems to deflate the importance of evangelism. And according to the book of Romans, the Gentiles will be judged by the law of their own conscience in the Day that God judges the secrets of men (Rom 2:14-16).
In my estimation, the second view of this verse is preferred, for all agree that it makes a true statement and goes perfectly well with the thought being presented in the immediate context. The clincher though, is that it gives real meaning to the last half of the verse.
7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
As the years roll on and we see the Day approaching, this verse becomes more urgent than ever. We are living in the last times and only God knows the day and the hour that He has fixed to end forever the short work that Christ began (Rom 9:28; 1John 2:18). It is critical that we live on constant high alert, as Christ and the Apostle Paul also fervently warned (Luke 21:34-36; Rom 13:11-14). First, because every one of us are one heartbeat away from the end; second, because the earth itself is destined to end in total destruction.
Be ye therefore sober (sophroneo – wise-minded, clear-headed, serious). Paul used this word when he reasoned with Festus, I am not mad…but speak forth the words of truth and soberness (Acts 26:25). As never before, Satan and his wicked angels are plying the world with countless ways to coax men into living in exactly the opposite manner. Mind-altering drugs, entertainment distractions, amusements, physical activities, immersions in politics, societies, clubs, etc – these divert the sound of mind unto vain jangling (1Tim 1:4-7). In the next chapter, Peter repeats this warning (1Pet 5:8).
8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
The truest mark of Christianity is agape love in living action in the brotherhood (John 13:34-35). Love is the greatest of all Christian virtues (1Cor 13) and lies at the heart of every commandment of God (Mat 22:37-39). If a brother sins against you, the answer is to love him. Love does not cover up sin by overlooking it, but endures, forgives and helps to heal (1Cor 13:7). Sin has a terrible tendency to spread and expand, but love works to contain its sad effects. These opposite actions were noted before by Solomon: Hatred stirreth up strifes, but love covereth all sins (Pro 10:12). Bitterness and wrath lead to evil speaking (Eph 4:31), but blessed are the peacemakers (Mat 5:9). He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins (Jas 5:20).
9 Use hospitality one to another without grudging.
Hospitality is a form of showing love that, in spite of its prominence in the New Testament, does not get the attention it should. Hospitality is doing normal chores and daily duties for the sake of others: Let us do good unto all men, especially unto them who are of the household of faith (Gal 6:10). In his description of the church in operation, the Apostle reminds its members that they should be given to hospitality (Rom 12:13). And since the Scriptures give men the responsibility of leadership and teaching in the church, this is one work that women should particularly interested to perform. Paul also recognized the widows which were well reported of for good works…having lodged strangers and washed the saints’ feet (1Tim 5:9-10). The parable of the Good Samaritan is based upon hospitality. And finally, the very interesting exhortation to: Be not forgetful to entertain strangers: for thereby some have entertained angels unawares (Heb 13:2).
Use hospitality willingly, cheerfully, never complaining or grudging (goggusmos –murmuring) about it. This is a strong Greek word that means to grumble and find fault (study John 6:41-43; 1Cor 10:10; Php 2:14).
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.
God has graced each person with the gift – meaning his natural talents and abilities. While the definite article is not found in the original, the noun is in the singular form. Each man’s gift (charisma) comes from the limitless reservoir of God’s grace (charis). The close association of God’s grace (charis) with man’s gift (charisma) is evident in Paul’s words too: Having then gifts differing according to the grace that is given to us (Rom 12:6). Or, as the next verse says, As of the ability which God giveth. Thus, deep humility is in order. We are not self-sufficient gift-owners, but stewards of God’s gifts, who giveth to all men liberally (James 1:5). According to Jesus’ parable, each person will someday be called to give account of his stewardship (Mat 25:14-30).
While God gave us charisma to minister for good in His Kingdom, many neglect them, or use them selfishly to serve their own belly (Rom 16:18; see also Eph 4:7). Some Bible scholars divine that Peter, by saying “the gift,” means the Holy Spirit, or “spiritual gifts.” Those inferences do not square with the multiple Scriptures that we have cited above. The mind of pride attributes his talent of knowledge, preaching, prophecy, healing, or whatever else, to supernatural gifts of the Holy Spirit; it demands that all take note of his spiritual maturity and might. The mind of humility, however, will unpretentiously minister (diakoneo – serve) one to another with his gift.
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.
This agrees closely with Paul on the subject of using spiritual gifts in the church (see Rom 12:5-12). The mindset the minister or teacher of the Word is extremely important. Put away any thought of self and praise-seeking, and present the oracles (logion) of God in all meekness and fear (1Pet 3:15), for you stand as His mouthpiece to the flock of Christ. The faithful minister trembles before God, holding forth the Word of life in the knowledge that he must give account of his stewardship of the mysteries of God (James 3:1; 1Cor 4:1).
Self-awareness is crucial – serve with the ability which God giveth. This meekness serves to diminish man’s portion and prefers to depend on God’s portion, giving all glory to Him. Beware of false humility, which in word gives glory to God, but with an eye to raising itself in the eyes of others: “Look at this ability that God has given me. You need to listen to and respect me as one who has inside knowledge in the ways of God.”
If any man speak…if any man minister. This apparent merism indicates the whole duty of a Christian. As if to say, whatsoever ye do in word or deed (Col 3:17). For while the word minister (diakoneo) is often used in reference to a deacon/minister (diakonos) in the church, it’s broader meaning is to perform the manual duties of a servant in some great house. The figurativism matches well with the steward (oikonomos) of the previous verse.
Praise (doxa) and dominion (kratos). This title is found several times in the New Testament in several variations (see Mat 6:13; Rev 1:6; Jude 1:12; 1Pet 5:11; Rev 5:13; 1Tim 6:16).
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.
As Christians, we should never think that our trials and sufferings are of strange character or excessive in measure. Many are the afflictions of the righteous: but the Lord delivereth him out of them all (Ps 34:19). The good purpose of trials is to purify us, to make more precious the soul, and to enhance our own eternal weight of glory (James 1:12; 1Pet 1:7; 2Cor 4:17). In the original, there is a play on the word “rejoice” that is missed in the translation. Therefore, rejoice (chairo) in your sufferings (Mat 5:11-12; James 1:2), for when Christ is revealed (apokalupsis) in glory, you will be glad (chairo) with exceeding joy. If we choose to rejoice now in trials, we will exceedingly rejoice, as in “jump for joy,” when Christ is revealed in glory (see also 2Cor 1:5).
The Greek word for fiery trial (purosis) is translated burning in Rev 18:9, and in the Septuagint is found in contexts of a hot fire used to purify gold or silver (study Is 1:25; Jer 9:7; Dan 11:35; Ps 26:2; Zech 13:9). It is common for the novice Christian to underestimate the cost of following Christ (Mat 13:20-21), but even the mature Christian can be shaken by severe sufferings, thinking, “I chose Christ, who promised to deliver me from all evil and not let one hair of my head perish; why doesn’t He deliver me now from this terrible trial? He promised not to allow me to be tried above that I am able, but this is strange, too much for me to bear.” In those times, the key is to shift the focus from our own sufferings and look upon the sufferings of Christ. None of us has suffered so terribly as He, such that He sweated drops of blood.
Earlier the Apostle shared this same key, that the path to victorious living begins and ends in the mind. “Arm your minds to suffer; prepare yourselves for affliction, just as Christ also did (1Pet 4:1-2). If the Master suffered in the flesh, so will His disciples (John 15:20).
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.
Peter had personally heard Christ say this in the Sermon on the Mount (Mat 5:10-12). Happy are ye (makarios – blessed). Men speak evil of Christians because their guilty consciences are convicted by honest behavior (see 1Pet 4:3-4). This marks the third time that the Apostle reminds us that being reproached for the sake of Christ is a worthy suffering (1Pet 2:20; 3:14). And it is a very relevant truth, for I have heard good Anabaptists ponder the correctness of standing out against injustices and immoralities in Government and Society. “Let’s just eat our bread in quietness (2Thes 3:12) and inherit the blessing of peacemakers” (2Thes 3:12; Mat 5:9). Yet, is it right to temper our words and deeds so as to appease those earthly arms of the Devil and thus avoid his wrath? To live only by Romans 12:18 without remembering Acts 4:19? Which brings up a thought-provoking question. What is the sign that a person is truly living in the mind and will of the Master: blessings and comforts of life, or sufferings and persecution?
To meekly suffer reproach for Christ is to gain this sign of approval: the Spirit of glory and of God resteth (anapauo)upon you. This is apparently a unique title for the Holy Spirit, which the Prophets of old had foretold would rest (anapauo) upon the Messiah (Is 11:2, LXX). He is called the Spirit of glory not to be glorified by men, but because His work is to bring men to glorify Jesus Christ (John 16:13-14). Thus, when evil men reproach us, He (Christ) 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.
Suffering for the cause of Christ is honorable, but any Christian who is found to be a murderer or thief suffers shamefully and dishonors the name of Christ. This is one of the rare times that the word “Christian” occurs in the Bible (also Acts 11:26, 26:28). The Christian that suffers for the sake of the Gospel should never be ashamed, but recognize it as a manifest token that God is working righteously on his behalf (2Thes 1:4-5). The Apostle Paul testified, I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation (Rom 1:16).
Here the word busybody is formed from two Greek words, (allotrios – foreign, belonging to another) and (episkopos – bishop, overseer, steward). The verb form of the latter word (episkeptomai) means to visit for the purpose of inspection and passing judgment (see note for 1Pet 2:25). A busybody then, is a self-appointed person who goes about inspecting the lives of other people and other Christians in particular – a false bishop, if you will. Who art thou that judgest another man’s (allotrios)servant? to his own master he standeth or falleth (Rom 14:4). The Apostle Paul also strongly censures busybodies (2Thes 3:11; 1Tim 5:13), although he uses a different word.
Notice that the busybody belongs to the group of thieves, evildoers and murderers! That fact is serious: evil-speaking, gossip, slander and intruding into those things which he hath not seen are deadly cancers in the church family (Gal 5:15; Col 2:18). And it’s easy to pick out a busybody: “They learn to be idle, wandering from house to house, tattling about people and prating about things they ought not” (1Tim 5:13). But be careful. It is so easy to become a busybody, or participate with one, without recognizing that is what you are doing! The Scriptures are filled with warnings to avoid slandering others and that the tongue is a most deadly member.
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?
Every man will stand before the Judge of all the Earth, who will carefully remove out of His Kingdom all things that offend and them which do iniquity (Mat 13:41). Take note, the Apostle says here, For the time is come. This surely makes reference to the present Age of Grace, or Era of the Gospel, which began with Christ and will extend until He is revealed in glory (v13). Now is the accepted time; behold, now is the day of salvation (2Cor 6:2). John the Baptist stressed the coming of this moment by a striking metaphor, And now also the axe is laid unto the root of the trees…the Judge is at the door, whose fan is in His hand, and he will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire (Mat 3:10-12; Heb 12:25-29).
The picture of judgment beginning at the house of God calls to mind the many warnings in the Prophets of the same. Ezekiel, for instance, saw a vision of an angel passing through Jerusalem and slaying every person, young and old, who did not have the saving mark upon his forehead (Eze 9:4-10). Jeremiah, meanwhile, records God’s words: For, lo, I begin to bring evil on the city which is called by My name…ye shall not be unpunished (Jer 25:29). The book of Amos has God saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities (Amos 3:2).
Both the righteous and the sinner shall receive their just recompense (Pro 11:31). Jesus had said that a rich man can hardly enter into the Kingdom of heaven (Mat 19:23). Disobedience will not be ignored! Neither in the sacred house of God, nor in the ungodly cities of the sinners. Those that obey not (apeitheo) – meaning those who have heard the Gospel but will not yield themselves to do according to its requisites (see usage of this word in 1Pet 2:7; 3:20; Acts 19:9; Rom 10:21). According to Christ, the lower regions of hell are reserved for the willful sinners who knew better (Luke 12:47-49), those who had once obeyed the truth but then returned to wallowing in the mire (2Pet 2:22).
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.
No other Bible writer stresses the topic of Christian suffering more than Peter. The word pascho appears a dozen times – more than any other book. Peter’s closing advice to them that suffer is a simple decision that is especially helpful in reconciling the tumultuous thoughts that can cloud the persecuted believer’s mind. If you are suffering for the sake of Christ, don’t over-analyze the circumstances and reasons; just choose to entrust your soul to God and believe that the faithful Creator is in control of every situation. This was also Paul’s mind when he wrote, I also suffer these things…for I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day (2Tim 1:12).
In well doing. While the passive elements of patience and submission are key in suffering affliction for Christ, the active element of well-doing during trials and tribulations make an unforgettable, powerful witness. In the midst of His suffering, Jesus was able to speak with and forgive His tormentors and promised salvation to the thief on the cross. The bravery and commitment of the Anabaptist martyrs during their terrible torments inspired many to stand up for Christ as well.