Chapter Four

Various moral instructions (1-11). Mainly instructions about innocent sufferings (12-19)

1 Peter 4:1. Therefore, since Christ suffered in the flesh, arm yourselves also with the same understanding, because the one who has suffered in the flesh has ceased from sin, 1 Peter 4:2. so that the rest of the time in the flesh he no longer lives for human desires, but for God’s will. The thought of Christ, who suffered for people, rose from the dead, and ascended to heaven (1 Pet 3:18), should, according to the Apostle, encourage all Christians to arm themselves with readiness to suffer, if necessary, for Christ, “for the one who has suffered in the flesh has ceased from sin.” “The one who suffered” means: died. Peter speaks similarly to Paul: “if we have died with Him, we shall also live with Him” (2 Tim 2:11) and: we will be “dead to sin but alive to God” (Rom 6:11). In general, the entire chapter VI of Paul’s epistle to the Romans serves as commentary on the saying of Apostle Peter and on both of these verses of chapter IV we are examining: there and here the thought is one, only in Apostle Paul it is unfolded incomparably more thoroughly. The essence is that the one who turns to Christ in faith in His redemptive cross death is crucified with Him, and through baptism is buried with Him, and, just as the dead does not sin, so the Christian should count himself dead to sin, sin should have no power over him, and he should live for God alone (Rom 6:1-23). “If Christ died for us in the flesh (for certainly not in his immortal and divine nature), then we in return to Him should die to sin for Him, no longer indulge in human desires, but live the rest of our time in the flesh according to God’s will alone” (Blessed Theophil.), seeking the fruit of the law—holiness—and its end—eternal life (Rom 6:22).

1 Peter 4:3. For it is enough time in the past to have carried out the desires of the Gentiles, proceeding in licentiousness, lusts, drunkenness, revels, carousing, and lawless idolatry; 1 Peter 4:4. Concerning this, they are surprised that you do not run with them into the same flood of dissipation, and they malign you. The Apostle strengthens the exhortation to live according to God’s will by condemning and rejecting the former pagan way of life of his readers before entering the Church of Christ. “The meaning of the discourse is this: having once and for all renounced the pagan way of life which you once conducted, now you must maintain the chosen honorable life. Then the pagans themselves will marvel at you, that you do not participate with them in the same impiety. Therefore, after their surprise at your transformation and bewilderment, they will not only be shamed, but will also begin to slander, because piety is repugnant to the sinner. But they will not remain unpunished for such slander, for they will give an account to the Judge of all” (Blessed Theophil.).

1 Peter 4:5. They will give an account to him who is ready to judge the living and the dead. 1 Peter 4:6. For this reason the gospel was preached even to the dead, so that they might be judged according to human standards in the flesh, but might live according to God in the spirit. The description of the face and work of Jesus Christ given by the Apostle above (1 Pet 3:18-22) is here, in v. 5, supplemented by a new feature—the attribution to Christ of the final judgment of the living and the dead (cf. Matt 25:41; Isa 5:22; 1 Cor 15:24). At the same time, wishing to show the universality of this judgment, its extension to all people without exception, the Apostle in v. 6 again, as in 1 Pet 3:19-20, remembers the preaching of Jesus Christ in hell, where those who heard the preaching of the Lord in hell are taken only as an example of the Gospel’s effect on people, while the basic thought is that all humanity from the first coming to the second will be preached the Gospel. The immediate thought of v. 6 is this: when the Lord visited those in hell, some, who in this world lived according to the flesh, were condemned, while others, who lived spiritually, rose again with the Lord, because many bodies of righteous dead were raised (Matt 27:52), or were quickened by good hope (Blessed Theophil.).

1 Peter 4:7. The end of all things is near. Therefore be clear-minded and sober for prayer. 1 Peter 4:8. And above all things have fervent love toward one another, for love covers a multitude of sins. 1 Peter 4:9. Show hospitality to one another without complaint. The Apostle now says in v. 7 about the nearness of the end of the world, which will follow immediately after the Lord’s second coming to judgment (1 Pet 4:5). Peter’s view of the nearness of the end of the world is, of course, no different from that of Apostle James (Jas 5:8) and other early Christians. With this thought about the nearness of the end of the world, the Apostle uses the purpose of proposing to the readers a series of moral instructions: a) about wise sobriety of spirit and body and spiritual watchfulness in prayers (v. 7. see Luke 21:34); b) about the highest virtue—sincere love for one another (v. 8. Cf. John 13:35; Rom 13:10; 1 Cor 13:1 and following), “because love covers a multitude of sins” (cf. Prov 10:12; Jas 5:20), that is, covers or forgives the sins of neighbors, or—together—draws upon the one who loves special mercy from God, who forgives his own sins. “Peter calls love able to cover sins; this is because mercy to one’s neighbor makes God merciful to us” (Blessed Theophil.); c) finally, about hospitality, as commanded by the Lord Himself (Matt 25:35) and often reminded by the Apostles (Rom 12:13; Heb 13:2 and following).

1 Peter 4:10. As each one has received a gift, use it to serve one another, as good stewards of the manifold grace of God. 1 Peter 4:11. If anyone speaks, let him speak as the oracles of God; if anyone serves, let him do so as from the strength that God supplies, so that in all things God may be glorified through Jesus Christ, to whom belong glory and dominion forever and ever. Amen. In the name of the law of Christian love, the Apostle instructs all Christians to serve the good and benefit of others with all natural and spiritual gifts, urging believers not to take pride in their talents, but to turn them all toward service to neighbors, according to the commandment and example of the Lord Himself (Matt. 20 and following). In the same sense, Apostle Paul repeatedly taught Christians about serving one another (Rom 12:6 and following; 1 Cor 12:4 and following; 2 Cor 8:14). The general thought of Peter’s instruction on serving, like that of Paul’s, is one: one must serve neighbors with one’s talents with faithfulness and humility. From the series of gifts, the Apostle in the verse singles out the gift of speech (if anyone speaks) or the gift of “prophecy” (Rom 12:6-8; 1 Cor 12:8-10)—in the sense of teaching, exhortation, comfort, persuasion—which had special significance in apostolic times (1 Cor 14:3 and following). Apostle Peter requires here that the one who has the gift of prophecy should speak as “the very words of God” (logia theou)—as true Word of God (cf. Acts 7:38; Rom 3:2), free from human admixture, everything earthly and unclean. Likewise “service” (diakonein), that is, especially help and kindness to the poor (cf. Rom 12:8; 1 Cor 12:28) should be performed “sacredly, unselfishly, as if God Himself were directly acting with His Power here” (Bp. George). The final goal of all these moral acts is the glory of God and Jesus Christ. “To this,” says the Apostle, “I persuade you so that God may be glorified in all, whether they are pagans or your relatives” (Blessed Theophil.).

1 Peter 4:12. Beloved, do not be surprised at the fiery ordeal that comes upon you, as if something strange were happening to you; 1 Peter 4:13. but as you share in Christ’s sufferings, rejoice, so that you may also rejoice and be glad when his glory is revealed. The Apostle speaks about the naturalness and even necessity for true followers of Christ of “fiery trial” (pyrosis—properly: burning, fire), that is, fire of tribulation and sorrow, for the purpose of testing even the righteous and perfecting their virtue (see 1 Pet 1:7; Jas 2 and following): through hardship the soul is purified and virtue is elevated, as gold is purified in the furnace and increases in value as impurities are removed by fire. Such an order in the lives of the righteous is fully consistent with the commandments and promises of the Lord Himself (Matt 5:11; John 15:18). The greatest comfort in the sufferings of a Christian consists of the consciousness that through his sufferings he becomes a sharer in Christ’s sufferings and is in living unity with Christ (Rom 13:17; 2 Cor 1:7). In v. 13, the Apostle “added something most blessed, namely, that those who endure trials are like their Teacher-Christ, and now they suffer dishonor with Him, so that they might be glorified with Him in the future age” (Blessed Theophil.).

1 Peter 4:14. If you are reviled for the name of Christ, you are blessed, for the Spirit of glory and of God rests upon you. By them he is reviled, but by you he is glorified. 1 Peter 4:15. Let none of you suffer as a murderer, or a thief, or an evildoer, or as one who meddles with what is not his concern; 1 Peter 4:16. but if as a Christian, let him not be ashamed, but let him glorify God in this name. Continuing to exhort Christians to bear sorrows and sufferings for Christ’s name patiently, the Apostle points out now, v. 14, that the burden of sorrows, borne by Christians for Christ from persecutors, is lightened by the Holy Spirit resting upon Christians. “By the wicked He is blasphemed, but by you He is glorified. Why? Because when the accusation against you proves false, shame will come upon them, and glory to you” (Blessed Theophil.). But blessed are those who suffer precisely for Christ’s name, as Christians (v. 16), and not for any evil deeds. The Apostle would not wish that any of the Christians suffer for evil deeds, the possibility of which was not excluded even in the best Christian communities, and as examples of which the Apostle names, in v. 15, certain crimes. Among them is the “busybody,” Greek allotrioepiskopos, according to Blessed Theophilact, “one who curiously pries into others’ affairs to have a reason for slander.” All the more glorious are sufferings for Christ’s name, when a Christian suffers only because he is Christian, Christianos, v. 16. From this passage it is evident that the name “Christian” was already quite widespread at that time (cf. Acts 11:26). Only in the mouths of unbelieving Jews and pagans was this name shameful; for the Christians themselves, to bear this name was great honor and glory.

1 Peter 4:17. For it is time for judgment to begin with the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? 1 Peter 4:18. And if the righteous person is scarcely saved, where will the ungodly person and the sinner appear? A new basis or incentive for patient bearing of sufferings, the Apostle points out, as before (1 Pet 4:7), in the nearness of divine judgment, which will fall with all its weight on the unbelieving and wicked, but will begin with the society of believers. “By judgment or examination he here means the sorrows caused to the faithful by the wicked, whose coming the Lord foretold, saying: ‘they will deliver you up to councils’ and so forth (Matt 10:17). He instills fear in them to turn them away from a scattered life” (Blessed Theophil.). The judgment or trial by God begins with the “household of God,” that is, the Church (cf. 1 Tim 3:15), which is consistent with both the Old Testament prophetic representation (Jer 25:15-29; Amos 3:2) and the New Testament teaching of the Lord Himself (Matt 25:9; Luke 21:12). “The judgment begins first with the household of God. For, according to Basil the Great, we naturally are angry at our own household when they offend us. And God’s are none other than the faithful, filling His house, that is, the Church” (Theophil.). Apostle Peter looks upon the tribulations and sorrows brought upon Christians in his time as the beginning of God’s final judgment, which is to fall with all force upon the unbelieving. The Apostle expresses this last thought first as a question, v. 17: “if it begins with us, what will be the outcome for those who do not obey the gospel of God?”, and then, v. 18, with words from the Old Testament sage, Prov 11:31 according to the LXX text. “The meaning of the discourse is this: if the righteous obtains salvation with difficulty and effort (cf. Matt 11:12; Acts 14:22), what shall those who live in ease and pleasure receive—one must understand—the wicked—in the future age?” (Blessed Theophil.).

1 Peter 4:19. Therefore, let those who suffer according to God’s will entrust their souls to him, as to a faithful Creator, while doing good. As a moral conclusion from the entire section, 1 Pet 4:12-13, the Apostle gives to his readers the instruction to entrust themselves in suffering to the good and wise will of God (cf. 1 Pet 4:17), looking to the example of complete dedication to God shown by the Lord Jesus Christ on the cross (Luke 23:46). How then should one entrust oneself to God? “In doing good.” What does this mean? It means to rely on God with humility, not to attach much importance to one’s sufferings, but the more one suffers, the more one should consider oneself worthless, saying to the Lord: You are just in all that You have done to us” (Dan 3:27) (Blessed Theophil.).