---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Peter 4"
description: "CHAPTER 4   :-. LIKE THE RISEN
CHRIST, BELIEVERS
HENCEFORTH OUGHT
TO HAVE NO
MORE TO DO
WITH SIN. As the end is near, cultivate
self-restraint, watchful p"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-peter/4"
---

CHAPTER 4

. LIKE THE RISEN
CHRIST, BELIEVERS
HENCEFORTH OUGHT
TO HAVE NO
MORE TO DO
WITH SIN.
*As the end is near, cultivate
self-restraint, watchful prayerfulness, charity, hospitality,
scriptural speech, ministering to one another according to your
several gifts to the glory of God: Rejoicing patience under
suffering.*

**1. for us**—supported by some
oldest manuscripts and versions, omitted by others.
**in the flesh**—in His
mortal body of humiliation.
**arm**— ([Ephesians 6:11](../../../kjv/ephesians/6/11);
[Ephesians 6:13](../../../kjv/ephesians/6/13)).
**the same mind**—of
suffering with patient willingness what God *wills* you to
suffer.
**he that hath suffered**—for
instance, Christ first, and in His person the believer: a general
proposition.
**hath ceased**—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 ([Ephesians 6:13](../../../kjv/ephesians/6/13), especially, [1 Peter 4:7](../../../kjv/1-peter/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.—"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 as to Christ) proves that the reference is here not to
Christ, but to the believer, whose remaining time for glorifying God
is short ([1 Peter 4:3](../../../kjv/1-peter/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."

**3. may suffice**—*Greek,*
"is sufficient." Peter takes the lowest ground: for not
even the past time ought to have been wasted in lust; but since you
cannot recall it, at least lay out the future to better account.
**us**—omitted in oldest
manuscripts.
**wrought**—*Greek,*
"wrought out."
**Gentiles**—heathen: which
many of you were.
**when,** c.—"walking
as ye have done [ALFORD]
in *lasciviousness*" the *Greek* means *petulant,
immodest, wantonness,* unbridled conduct: not so much filthy lust.
**excess of
wine**—"wine-bibbings" [ALFORD].
**abominable**—"nefarious,"
"lawless idolatries," violating God's most sacred law; not
that *all* Peter's readers (see on ) *walked* in these, but many, namely, the Gentile
portion of them.

**4. Wherein**—In respect to which
abandonment of your former *walk* ().
**run not with them**—eagerly,
in troops [BENGEL].
**excess**—literally,
"profusion"; a sink: stagnant water remaining after an
inundation.
**riot**—profligacy.
**speaking evil**—charging
you with pride, singularity, hypocrisy, and secret crimes ([1 Peter 4:14](../../../kjv/1-peter/4/14);
[2 Peter 2:2](../../../kjv/2-peter/2/2)). However, there is no
"of you" in the *Greek,* but simply "blaspheming."
It seems to me always to be used, either directly or indirectly, in
the sense of *impious reviling against God, Christ, or the Holy
Spirit,* and the Christian religion, not merely against men as
such; *Greek,* [1 Peter 4:14](../../../kjv/1-peter/4/14),
below.

**5.** They who now call you to
account falsely, shall have to give account themselves for this very
evil-speaking ([Judges 1:15](../../../kjv/judges/1/15)), and be
condemned justly.
**ready**—very speedily
([1 Peter 4:7](../../../kjv/1-peter/4/7); [2 Peter 3:10](../../../kjv/2-peter/3/10)).
Christ's coming is to the believer always near.

**6. For**—giving the reason for
[1 Peter 4:5](../../../kjv/1-peter/4/5), "judge the *dead.*"
**gospel preached also to . . .
dead**—as well as to them now living, and to them that shall be
found alive at the coming of the Judge. "Dead" must be
taken in the same literal sense as in [1 Peter 4:5](../../../kjv/1-peter/4/5), which refutes the explanation "dead" *in sins.*
Moreover, the absence of the *Greek* article does not
necessarily restrict the sense of "dead" to particular dead
persons, for there is no *Greek* article in [1 Peter 4:5](../../../kjv/1-peter/4/5) also, where "the dead" is universal in meaning. The
sense seems to be, Peter, as representing the true attitude of the
Church in every age, expecting Christ at any moment, says, The Judge
is ready to judge the quick and dead—*the dead,* I say, *for*
they, too, in their lifetime, have had the Gospel preached to them,
that so they might be judged at last in the same way as those living
now (and those who shall be so when Christ shall come), namely, "men
in the flesh," and that they might, having escaped condemnation
by embracing the Gospel so preached, live unto God in the spirit
(though death has passed over their flesh), [1 Peter 4:5](../../../kjv/1-peter/4/5), thus being made like Christ in death and in life (see on
[1 Peter 3:18](../../../kjv/1-peter/3/18)). He says, "live,"
not "made alive" or quickened; for they are supposed to
have been already "quickened together with Christ" ([1 Peter 3:18](../../../kjv/1-peter/3/18)). This verse is parallel to [1 Peter 3:18](../../../kjv/1-peter/3/18); compare *Note,* see on [1 Peter 3:18](../../../kjv/1-peter/3/18). The Gospel, substantially, was "preached" to the
Old Testament Church; though not so fully as to the New Testament
Church. It is no valid objection that the Gospel has not been
preached to *all* that shall be found dead at Christ's coming.
For Peter is plainly referring only to those within reach of the
Gospel, or who might have known God through His ministers in Old and
New Testament times. Peter, like Paul, argues that those found *living*
at Christ's coming shall have no advantage above the *dead* who
shall then be raised, inasmuch as the latter *live unto,* or
"according to," *God,* even already in His purpose.
ALFORD'S explanation is
wrong, "that they might be judged according to men as regards
the flesh," that is, *be in the state of the completed
sentence on sin,* which is *death after the flesh.* For
"judged" cannot have a different meaning in this verse from
what "judge" bears in [1 Peter 3:18](../../../kjv/1-peter/3/18). "Live according to God" means, live a life with
God, *such as God lives,* divine; as contrasted with "according
to men in the flesh," that is, a life such as men live in the
flesh.

**7.** Resuming the idea in .
**the end of all things**—and
therefore also of the wantonness ([1 Peter 4:3](../../../kjv/1-peter/4/3);
[1 Peter 4:4](../../../kjv/1-peter/4/4)) of the wicked, and of
the sufferings of the righteous [BENGEL].
The nearness meant is not that of mere "time," but that
*before the Lord;* as he explains to guard against
misapprehension, and defends God from the charge of procrastination:
We live in the last dispensation, not like the Jews under the Old
Testament. The Lord will come as a thief; He is "ready"
([1 Peter 4:5](../../../kjv/1-peter/4/5)) to judge the world at
any moment; it is only God's long-suffering and His will that the
Gospel should be preached as a witness to all nations, that induces
Him to lengthen out the time which is with Him still as nothing.
**sober**—"self-restrained."
The opposite duties to the sins in [1 Peter 4:5](../../../kjv/1-peter/4/5) are here inculcated. Thus "sober" is the opposite
of "lasciviousness" ([1 Peter 4:5](../../../kjv/1-peter/4/5)).
**watch**—*Greek,* "be
soberly vigilant"; not intoxicated with worldly cares and
pleasures. Temperance promotes *wakefulness* or watchfulness,
and both promote prayer. Drink makes drowsy, and drowsiness prevents
prayer.
**prayer**—*Greek,*
"prayers"; the end for which we should exercise vigilance.

**8. above all things**—not that
"charity" or *love* is placed above "prayer,"
but because *love* is the animating spirit, without which all
other duties are dead. Translate as *Greek,* "Having your
mutual (literally, 'towards yourselves') charity intense." He
presupposes its existence among them; he urges them to make it more
fervent.
**charity shall cover the
multitude,** c.—The oldest manuscripts have "covereth."
Quoted from [Proverbs 10:12](../../../kjv/proverbs/10/12) compare
[Proverbs 17:9](../../../kjv/proverbs/17/9). "Covereth"
so as not harshly to condemn or expose faults; but forbearingly to
bear the other's burdens, forgiving and forgetting past offenses.
Perhaps the *additional* idea is included, By prayer for them,
*love tries to have them covered by God;* and so being the
instrument of converting the sinner from his error, "covereth a
(not 'the,' as *English Version*) multitude of sins"; but
the former idea from Proverbs is the *prominent* one. It is not,
as Rome teaches, "covereth" *his own* sins; for then
the *Greek* middle voice would be used; and [Proverbs 10:12](../../../kjv/proverbs/10/12);
[Proverbs 17:9](../../../kjv/proverbs/17/9) support the Protestant
view. "As God with His love covers my sins if I believe, so must
I also *cover the sins of my neighbor*" [LUTHER].
Compare the conduct of Shem and Japheth to Noah ([Proverbs 17:9](../../../kjv/proverbs/17/9)), in contrast to Ham's exposure of his father's shame. We
ought to cover others' sins only where love itself does not require
the contrary.

**9.** ([Romans 12:13](../../../kjv/romans/12/13);
[Hebrews 13:2](../../../kjv/hebrews/13/2).) Not the spurious
hospitality which passes current in the world, but the entertaining
of those *needing* it, especially those exiled for the faith, as
the representatives of Christ, and all hospitality to whomsoever
exercised from genuine Christian love.
**without grudging**—*Greek,*
"murmuring." "He that giveth, let him do it with
simplicity," that is open-hearted sincerity; with cordiality.
Not secretly speaking against the person whom we entertain, or
upbraiding him with the favor we have conferred in him.

**10. every**—"even as *each*
man hath received," in whatever degree, and of whatever kind.
The Spirit's *gifts* (literally, "gift *of grace,*"
that is, *gratuitously* bestowed) are the common property of the
Christian community, each Christian being but a steward for the
edifying of the whole, not receiving the gift merely for his own use.
**minister the same**—not
discontentedly envying or disparaging *the gift of another.*
**one to another**—*Greek*
as in [1 Peter 4:8](../../../kjv/1-peter/4/8), "towards
yourselves"; implying that all form but one body, and in seeking
the good of other members they are promoting the good of *themselves.*
**stewards**—referring to
[Matthew 25:15](../../../kjv/matthew/25/15); [Luke 19:13-26](../../../kjv/luke/19/13-26).

**11. If any . . . speak**—namely,
as a prophet, or divinely taught *teacher* in the Church
assembly.
**as the,** c.—The *Greek*
has no article: "as oracles of God." This may be due to
*Greek:* "God," having no article, it being a
principle when a governed noun omits the *Greek* article that
the governing noun should omit it, too. In also, the *Greek* article is wanting thus *English
Version,* "as the oracles of God," namely, *the Old
Testament,* would be "right," and the precept be similar
to [Romans 12:6](../../../kjv/romans/12/6), "prophesy
according to *the analogy of the faith.*" But the context
suits better thus, "Let him speak as (becomes one speaking)
*oracles* OF GOD."
His divinely inspired words are *not his own,* but *God's,*
and as a *steward* ([1 Peter 4:10](../../../kjv/1-peter/4/10))
having them committed to him, he ought so to speak them. Jesus was
the pattern in this respect ([Matthew 7:29](../../../kjv/matthew/7/29);
[John 12:49](../../../kjv/john/12/49); [John 14:10](../../../kjv/john/14/10);
compare Paul, [2 Corinthians 2:17](../../../kjv/2-corinthians/2/17)). Note,
the very same term as is applied in the only other passages where it
occurs ([Acts 7:38](../../../kjv/acts/7/38); [Romans 3:2](../../../kjv/romans/3/2);
[Hebrews 5:12](../../../kjv/hebrews/5/12)), to the *Old
Testament* inspired writings, is here predicated of the inspired
*words* (the substance of which was afterwards committed to
*writing*) of the *New Testament* prophets.
**minister**—in *acts;*
the other sphere of spiritual activity besides *speaking.*
**as of**—"out of"
the store of his "strength" (*Greek, physical* power
in relation to outward service, rather than moral and intellectual
"ability"; so in [Hebrews 5:12](../../../kjv/hebrews/5/12)).
**giveth**—*Greek,*
"supplieth"; originally said of a *choragus,* who
*supplied* the chorus with all necessaries for performing their
several parts.
**that God in all things may be
glorified**—the final end of all a Christian's acts.
**through Jesus Christ**—the
mediator through whom all our blessings come down to us, and also
through whom all our praises ascend to God. Through Christ alone can
God be glorified in us and our sayings and doings.
**to whom**—Christ.
**be**—*Greek,* "is."
**for ever and ever**—*Greek,*
"unto the ages of the ages."

**12. strange**—they might *think
it strange* that God should allow His chosen children to be sore
tried.
**fiery trial**—like the
fire by which metals are tested and their dross removed. The *Greek*
adds, "in your case."
**which is to try you**—*Greek,*
"which is taking place for a trial to you." Instead of its
"*happening* to you" as some strange and untoward
*chance,* it "is taking place" with the gracious
*design* of trying you; God has a wise design in it—a
consolatory reflection.

**13. inasmuch as**—The oldest
manuscripts read, "in proportion as"; "in as far as"
ye by suffering are partakers of Christ's sufferings, that is, by
faith enter into realizing fellowship with them; willingly for His
sake suffering as He suffered.
**with exceeding joy**—*Greek,*
"*exulting* joy"; now ye *rejoice* amidst
sufferings; then ye shall EXULT,
for ever free from sufferings ([1 Peter 1:6](../../../kjv/1-peter/1/6);
[1 Peter 1:8](../../../kjv/1-peter/1/8)). If we will not bear
suffering for Christ now, we must bear eternal sufferings hereafter.

**14. for**—*Greek,* "IN
the name of Christ," namely, *as Christians* ([1 Peter 4:16](../../../kjv/1-peter/4/16);
[1 Peter 3:14](../../../kjv/1-peter/3/14), above); "*in My
name,* because *ye belong to Christ.*" The emphasis lies
on this: [1 Peter 4:15](../../../kjv/1-peter/4/15), "as a
murderer, thief," c., stands in contrast. Let your suffering be
on account of Christ, not on account of evil-doing ([1 Peter 4:15](../../../kjv/1-peter/4/15)).
**reproached**—*Reproach*
affects noble minds more than loss of goods, or even bodily
sufferings.
**the spirit . . . upon you**—the
same Spirit as rested on Christ ([1 Peter 4:15](../../../kjv/1-peter/4/15)). "The Spirit of glory" is *His* Spirit, for
He is the "Lord *of glory*" ([1 Peter 4:15](../../../kjv/1-peter/4/15)). Believers may well overcome the "*reproach*"
(compare [Hebrews 11:26](../../../kjv/hebrews/11/26)), seeing
that "the Spirit of *glory*" rests upon them, as upon
Him. It cannot prevent the happiness of the righteous, if they are
reproached for Christ, because they retain before God their *glory*
entire, as having the Spirit, with whom *glory* is inseparably
joined [CALVIN].
**and of God**—*Greek,*
"and *the* (Spirit) of God" implying that *the
Spirit of glory* (which is Christ's Spirit) is at the same time
also *the Spirit of God.*
**on their part he is evil
spoken of, but on your part he is glorified**—omitted in the two
oldest *Greek* manuscripts and *Syriac* and *Coptic
versions,* but supported by one very old manuscript, *Vulgate,
Sahidic,* CYPRIAN, c.
"Evil spoken of," literally, "blasphemed" not
merely do they "*speak against you,*" as in [Hebrews 11:26](../../../kjv/hebrews/11/26), but *blasphemously mock Christ* and Christianity
itself.

**15. But**—*Greek,* "For."
"Reproached *in the name of Christ*" I say (), "FOR *let
none,*" c.
**as . . .*****as*****. . .*****as*****. . . as**—the "as" twice
in italics is not in the *Greek.* The second *Greek,* "as,"
distinguishes the class "busybody in other men's matters,"
from the previous class of delinquents. Christians, from mistaken
zeal, under the plea of faithfulness, might readily step out of their
own calling and make themselves judges of the acts of unbelievers.
Literally, "a bishop in what is (not his own, but) another's"
province an allusion to the existing *bishops* or overseers of
the Church; a self-constituted bishop in others' concerns.

**16. a Christian**—the name given
in contempt first at Antioch. [Acts 11:26](../../../kjv/acts/11/26);
[Acts 26:28](../../../kjv/acts/26/28); the only three places
where the term occurs. At first believers had no distinctive name,
but were called among themselves "brethren," [Acts 26:28](../../../kjv/acts/26/28); "disciples," [Acts 26:28](../../../kjv/acts/26/28); "those of the way," [Acts 26:28](../../../kjv/acts/26/28); "saints," [Romans 1:7](../../../kjv/romans/1/7);
by the Jews (who denied that Jesus was the CHRIST,
and so would never originate the name *Christian*), in contempt,
"Nazarenes." At Antioch, where first *idolatrous*
Gentiles (Cornelius, [Acts 10:1](../../../kjv/acts/10/1);
[Acts 10:2](../../../kjv/acts/10/2), was not an idolater,
but a proselyte) were converted, and wide missionary work began, they
could be no longer looked on as a *Jewish sect,* and so *the
Gentiles* designated them by the new name "Christians."
The rise of the new name marked a new epoch in the Church's life, a
new stage of its development, namely, its missions to the Gentiles.
The idle and witty people of Antioch, we know from heathen writers,
were famous for inventing nicknames. The date of this Epistle must
have been when this had become the generally recognized designation
*among Gentiles* (*it is never applied by Christians to each
other,* as it was in after ages—an undesigned proof that the New
Testament was composed when it professes), and when the name exposed
one to reproach and suffering, though not seemingly as yet to
*systematic* persecution.
**let him not be ashamed**—though
the world is ashamed of shame. To suffer for one's own faults is no
honor ([1 Peter 4:15](../../../kjv/1-peter/4/15); [1 Peter 2:20](../../../kjv/1-peter/2/20)),
—for Christ, is no *shame* ([1 Peter 4:14](../../../kjv/1-peter/4/14);
[1 Peter 3:13](../../../kjv/1-peter/3/13)).
**but let him glorify God**—not
merely glory in persecution; Peter might have said as the contrast,
"but let him esteem it an honor to himself"; but the honor
is to be given *to God,* who counts him worthy of such an honor,
involving exemption from the coming judgments on the ungodly.
**on this behalf**—The
oldest manuscripts and *Vulgate* read, "in this *name,*"
that is, in respect of suffering for such a name.

**17.** Another ground of
consolation to Christians. All must pass under the judgment of God;
God's own household first, their chastisement being here, for which
they should glorify Him as a proof of their membership in His family,
and a pledge of their escape from the end of those whom the last
judgment shall find disobedient to the Gospel.
**the time**—*Greek,*
"season," "fit time."
**judgment must begin at the
house of God**—the Church of living believers. Peter has in mind
[Ezekiel 9:6](../../../kjv/ezekiel/9/6); compare [Amos 3:2](../../../kjv/amos/3/2);
[Jeremiah 25:29](../../../kjv/jeremiah/25/29). Judgment is already
begun, the Gospel word, as a "two-edged sword," having the
double effect of saving some and condemning others, and shall be
consummated at the last judgment. "When power is given to the
destroyer, he observes no distinction between the righteous and the
wicked; not only so, but he begins first at the righteous"
[WETSTEIN from *Rabbins*].
But God limits the destroyer's power over His people.
**if . . . at us, what shall
the end*****be*****of them,** &c.—If even the
godly have chastening judgments now, how much more shall the ungodly
be doomed to damnatory judgments at last.
**gospel of God**—the very
God who is to judge them.

**18. scarcely**—Compare "so
as by fire," [1 Corinthians 3:15](../../../kjv/1-corinthians/3/15);
having to pass through trying chastisements, as David did for his
sin. "The righteous" man has always more or less of trial,
but the issue is certain, and the entrance into the kingdom *abundant*
at last. The "scarcely" marks the severity of the ordeal,
and the unlikelihood (in a mere human point of view) of the righteous
sustaining it; but the righteousness of Christ and God's everlasting
covenant make it all sure.
**ungodly**—having no
regard for God; negative description.
**sinner**—loving sin;
positive; the same man is at once God-forgetting and sin-loving.
**appear**—in judgment.

**19.** General conclusion from
[1 Peter 4:17](../../../kjv/1-peter/4/17); [1 Peter 4:18](../../../kjv/1-peter/4/18).
Seeing that the godly know that their sufferings are *by God's
will,* to chasten them that they may not perish with the world,
they have good reason to trust God cheerfully amidst sufferings,
persevering *in well-doing.*
**let them**—*Greek,*
"let them *also,*" "let *even* them,"
as well as those not suffering. Not only under ordinary
circumstances, but *also* in time *of suffering, let*
believers *commit.* (Compare *Note,* see on [1 Peter 4:18](../../../kjv/1-peter/4/18)).
**according to the will of
God**—(See on [1 Peter 3:17](../../../kjv/1-peter/3/17)).
God's will that the believer should suffer ([1 Peter 3:17](../../../kjv/1-peter/3/17)), is for his good. One oldest manuscript and *Vulgate*
read, "in *well-doings*"; contrast ill-doings, [1 Peter 3:17](../../../kjv/1-peter/3/17). Our committing of ourselves to God is to be, not in
indolent and passive quietism, but accompanied with active
*well-doings.*
**faithful**—to His
covenant promises.
**Creator**—who is
therefore also our Almighty Preserver. He, not we, must *keep*
our souls. Sin destroyed the original spiritual relation between
creature and Creator, leaving that only of government. Faith restores
it; so that the believer, living to *the will of God* ([1 Peter 3:17](../../../kjv/1-peter/3/17)), rests implicitly on his *Creator's* faithfulness.

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