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By: Rich Puckett

As with most of my studies, my comments are in red. The blue is from Matthew Henrys and Believers Study Bible commentary.

1 Peter 4: (v. 1-6) The consideration of Christ's sufferings is urged for purity and holiness.

(v. 7-11) And the approaching end of the Jewish state, as a reason for sobriety, watchfulness, and prayer.

(v. 12-19) Believers encouraged to rejoice and glory in reproaches and sufferings for Christ, and to commit their souls to the care of a faithful God.

The consideration of Christ's sufferings is urged for purity and holiness

We must know in our minds that serving God will not please every one in fact you will suffer in the flesh. Here is why, the crowd you used to run with you won't want to run with any more because you won't enjoy or want to take part in the same old things. You won't talk like you used too you change you now love God and want to please him. Yet you know that no matter what you suffer here the reward is worth the price. Mothers do not give up the joy of having a baby because they suffer, because the baby is worth the pain. So it is with us who love God, the prize is far greater then any pain we can have here.

(vv. 1-5) The "therefore" of v. 1 looks back to 3:18, with 3:19-22 being parenthetical. The death and suffering of Christ on our behalf has made possible a new way of thinking and acting. The new life-style of careful, godly living is an open condemnation of the values of a pagan society in every age. Peter rightly notes that the pagan response will be one of astonishment when Christians refuse to participate with them in the "same flood of dissipation" (v. 4).

1 Pet 4:1: Verses 1-6. The strongest and best arguments against sin, are taken from the sufferings of Christ. He died to destroy sin; and though he cheerfully submitted to the worst sufferings, yet he never gave way to the least sin. Temptations could not prevail, were it not for man's own corruption; but true Christians make the will of God, not their own lust or desires, the rule of their lives and actions. And true conversion makes a marvellous change in the heart and life. It alters the mind, judgment, affections, and conversation. When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent. One sin draws on another. Six sins are here mentioned which have dependence one upon another. It is a Christian's duty, not only to keep from gross wickedness, but also from things that lead to sin, or appear evil. The gospel had been preached to those since dead, who by the proud and carnal judgment of wicked men were condemned as evil-doers, some even suffering death. But being quickened to Divine life by the Holy Spirit, they lived to God as his devoted servants. Let not believers care, though the world scorns and reproaches them.

Title: International Standard Bible Encyclopedia

Lasciviousness

Lust

Title: Eastons Bible Dictionary

Author: Easton, M. G.

The common Hebrew word for wine is yayin, from a root meaning "to boil
up," "to be in a ferment." Others derive it from a root meaning "to tread out," and
hence the juice of the grape trodden out. The Greek word for wine is oinos, and
the Latin vinun. But besides this common Hebrew word, there are several others
which are thus rendered.

Title: International Standard Bible Encyclopedia

Revellings

G. H. GERBERDING

Title: International Standard Bible Encyclopedia

1. THE ANCIENT HEBREW CUSTOMS

(1) "Banquet" and "banqueting" in the King James Version always include
and stand for wine-drinking, not simply "feast" or "feasting" in our sense. Thus
(Song 2:4), "He brought me to the banqueting-house" is literally, "the house of
wine," and Est 7:2 has in the Hebrew "a banquet of wine." In the New Testament
we see a reflection of the same fact in 1 Pet 4:3 the King James Version, "We
walked in … excess of wine, banquetings" (Greek "drinkings"; the Revised
Version (British and American) "carousings"). Compare Amos 6:7 the King
James Version, "The banquet of them that stretched themselves," where the
reference seems to be to reclining at wine-drinkings. See MEALS.

Music, dancing and merriment usually attended all such festivities. Certainly
the ancient Hebrews, like other peoples of the ancient East, were very fond of
social feasting, and in Christ’s day had acquired, from contact with Greeks and
Romans, luxurious and bibulous habits, that often carried them to excess in their
social feasts.

2. IN CHRIST’S TEACHING AND PRACTICE

(1) In view of existing customs and abuses, Christ taught His followers when
they gave a banquet to invite the poor, etc. (Lk 14:13), rather than, as the fashion
of the day called for, to bid the rich and influential. Much in the New Testament
that has to do with banquets and banquetings will be obscure to us of the West if
we do not keep in mind the many marked differences of custom between the East
and the West.

(2) "Banquets" were usually given in the house of the host to specially
invited guests (Lk 14:15; Jn 2:2), but much more freedom was accorded to the
uninvited than we of the West are accustomed to, as one finds to be true
everywhere in the East today. The custom of reclining at meals (see MEALS;
TRICLINIUM, etc.) was everywhere in vogue among the well-to-do in Christ’s
day, even in the case of the ordinary meals, the guest leaning upon the left arm
and eating with the aid of the right (compare Mt 26:20 m "reclining," and 1 Cor
11:20, "the Lord’s supper").

(3) "Banquets" were considered normal parts of weddings as they are now
throughout the East. Jesus and His disciples were bidden to one at Cana in
Galilee, and accepted the invitation (Jn 2:2ff), and wine-drinking was a part of
the feast. The "banquet" Levi gave was in Christ’s honor (Lk 5:29). There were
numbers present and marked gradations in the places at table (Mt 23:6; Mk
12:39; Lk 14:7; 20:46). Guests were invited in advance, and then, as time-pieces
were scarce, specially notified when the feast was ready, which helps to explain
Christ’s words (Mt 22:4), "All things are ready: come to the marriage" (compare
Lk 14:17; Est 5:8; 6:14).

(4) Matthew tells us (23:6) that the Pharisees "love the chief place
("uppermost rooms" the King James Version) at feasts."

3. A DISTINCTION GIVING RISE TO A QUESTION

(2) Another question raised is this, Were the ancient Jews accustomed to have
two or three meals a day? Vambery, quoted by Morison, gives a saying of the
Turks that is in point: "There are only two meals a day, the smaller at 10 or 11
o’clock in the morning, the second and larger after sunset." There seems no
evidence to sustain the view, maintained by Grimm and entertained by others,
that the Jews of Christ’s day were accustomed to take a separate and slight meal
on rising, as the later Greeks and some of the later Romans did. There is certainly
no clear evidence that the Jews of that day had more than two meals a day (see
DB, article "Meals").

GEORGE B. EAGER

Title: Eastons Bible Dictionary

Author: Easton, M. G.

Image-worship or divine honour paid to any created object. Paul describes the
origin of idolatry in Rom. 1:21-25: men forsook God, and sank into ignorance
and moral corruption (Rom. 1:28).

The forms of idolatry are,

In Scripture, idolatry is regarded as of heathen origin, and as being imported
among the Hebrews through contact with heathen nations. The first allusion to
idolatry is in the account of Rachel stealing her father’s teraphim (Gen. 31:19),
which were the relics of the worship of other gods by Laban’s progenitors "on
the other side of the river in old time" (Josh. 24:2). During their long residence in
Egypt the Hebrews fell into idolatry, and it was long before they were delivered
from it (Josh. 24:14; Ezek. 20:7). Many a token of God’s displeasure fell upon
them because of this sin.

The idolatry learned in Egypt was probably rooted out from among the
people during the forty years’ wanderings; but when the Jews entered Palestine,
they came into contact with the monuments and associations of the idolatry of the
old Canaanitish races, and showed a constant tendency to depart from the living
God and follow the idolatrous practices of those heathen nations. It was their
great national sin, which was only effectually rebuked by the Babylonian exile.
That exile finally purified the Jews of all idolatrous tendencies.

The first and second commandments are directed against idolatry of every
form. Individuals and communities were equally amenable to the rigorous code.
The individual offender was devoted to destruction (Ex. 22:20). His nearest
relatives were not only bound to denounce him and deliver him up to punishment
(Deut. 13:2-10), but their hands were to strike the first blow when, on the
evidence of two witnesses at least, he was stoned (Deut. 17:2-7). To attempt to
seduce others to false worship was a crime of equal enormity (Deut. 13:6-10). An
idolatrous nation shared the same fate. No facts are more strongly declared in the
Old Testament than that the extermination of the Canaanites was the punishment
of their idolatry (Ex. 34:15, 16; Deut. 7; 12:29-31; 20:17), and that the calamities
of the Israelites were due to the same cause (Jer. 2:17). "A city guilty of idolatry
was looked upon as a cancer in the state; it was considered to be in rebellion, and
treated according to the laws of war. Its inhabitants and all their cattle were put to
death." Jehovah was the theocratic King of Israel, the civil Head of the
commonwealth, and therefore to an Israelite idolatry was a state offense (1 Sam.
15:23), high treason. On taking possession of the land, the Jews were
commanded to destroy all traces of every kind of the existing idolatry of the
Canaanites (Ex. 23:24, 32; 34:13; Deut. 7:5, 25; 12:1-3).

When one loves God all these kinds of things that those of the world do you will not want to do and thus they will think you are strange. And you should be.

The point of this verse is that the Good News of the gospel message was preached to Christians who are now dead. While these believers may have been condemned and put to death in the realm of the flesh, there will be a great reversal in God's judgment. God promises that believers will live in the new resurrection realm.

And the approaching end of the Jewish state, as a reason for sobriety, watchfulness, and prayer

1 Pet 4:7: Verses 7-11. The destruction of the Jewish church and nation, foretold by our Saviour, was very near. And the speedy approach of death and judgment concerns all, to which these words naturally lead our minds. Our approaching end, is a powerful argument to make us sober in all worldly matters, and earnest in religion. There are so many things amiss in all, that unless love covers, excuses, and forgives in others, the mistakes and faults for which every one needs the forbearance of others, Satan will prevail to stir up divisions and discords. But we are not to suppose that charity will cover or make amends for the sins of those who exercise it, so as to induce God to forgive them. The nature of a Christian's work, which is high work and hard work, the goodness of the Master, and the excellence of the reward, all require that our endeavours should be serious and earnest. And in all the duties and services of life, we should aim at the glory of God as our chief end. He is a miserable, unsettled wretch, who cleaves to himself, and forgets God; is only perplexed about his credit, and gain, and base ends, which are often broken, and which, when he attains, both he and they must shortly perish together. But he who has given up himself and his all to God, may say confidently that the Lord is his portion; and nothing but glory through Christ Jesus, is solid and lasting; that abideth for ever.

Love is the key to how a real Christian is in everything they do. Love shows and is not easy to hide, and love forgives even when we have been done wrong by.

"Above all" exhorts believers to their ultimate responsibility and reminds them of the primacy of love among God's people.

This is about attitude. What attitude do you do your good deeds in?

A gift not used has no value and we do not do it for money but out of love we use those gifts to up lift each other and God.

Spiritual gifts (pneumatikon, Gk.) or grace gifts (charismata, Gk.) are gifts sovereignly dispensed by the Holy Spirit. The word "minister" means "to wait upon one another" in the use of these gifts. Under no circumstances are these gifts to be employed selfishly or merely for self-edification. Good stewardship demands that all spiritual gifts be exercised for the edification of the whole church.

I have said in other studies and say again, that a preacher to be any real use must be called by God. Filled with the Holy Spirit and preach by that spirit and not from books and other men sermons. Those are to help us learn and grow; you need to preach what that group needs and only god knows that. College has ruined more men of God then it has helped and we have a cold Luke warm church now because you thought you could be taught to preach by man.

Christians are never to be astonished about the fiery trial (cf. 2 Tim. 3:12). Not only is suffering the inevitable consequence of following Christ, but also in suffering the child of God becomes a partaker of Christ's sufferings. By suffering with Christ, believers may also anticipate the future when they shall be made glad with Christ. Furthermore, if a believer is reproached for the name of Christ, he is twice said to be happy (3:14; 4:14) because the Spirit of God rests upon him in a special way.

Believers encouraged to rejoice and glory in reproaches and sufferings for Christ, and to commit their souls to the care of a faithful God

Let me word the verse like this. If the church has trouble making it in then where does that leave those living in sin?

1. Righteous in simple terms is those whose heart is right with God, this is also shown thought out the Bible as RIGHTEOUSNESS which is the state of right living and relationship with God.

Modern society expresses amazement that God could condemn anyone. The biblical perspective is reflected, however, in this declaration. The point of amazement and astonishment is that the righteous are saved. If the righteous "scarcely" are saved, prospects for the unconverted sinner are hopeless indeed.

Title: Adam Clarkes Commentary on the New Testament

Author: Clarke, Adam

We should suffer patiently, after the example of Christ, v. 1. And no longer live
according to our former custom, but disregard the scoffs of those who are incensed
against us because we have forsaken their evil ways, who are shortly to give account to
God for their conduct, vv. 2-5. How the Gospel was preached to Jews and Gentiles, v. 6.
As the end of all things was at hand, they should be sober, watchful, charitable,
benevolent, good stewards of the bounty of Providence; and, when called to instruct
others, speak as the oracles of God, vv. 7-11. Of the persecutions and trials which were
coming upon them, and how they were to suffer so as not to disgrace their Christian
character, vv. 12-16. Judgment was about to begin at the house of God, and even the
righteous would escape with difficulty from the calamities coming upon the Jews; but
they must continue in well-doing, and thus commit the keeping of their souls to their
faithful Creator, vv. 17-19.

NOTES ON CHAPTER 4

As Christ hath suffered—He is your proper pattern; have the same
disposition he had; the same forgiving spirit, with meekness, gentleness, and
complete self-possession.

He that hath suffered in the flesh, hath ceased from sin—This is a general
maxim, if understood literally: The man who suffers generally reflects on his
ways, is humbled, fears approaching death, loathes himself because of his past
iniquities, and ceases from them; for, in a state of suffering, the mind loses its
relish for the sins of the flesh, because they are embittered to him through the
apprehension which he has of death and judgment; and, on his application to
God’s mercy, he is delivered from his sin.

Some suppose the words are to be understood thus: "Those who have firmly
resolved, if called to it, to suffer death rather than apostatize from Christianity,
have consequently ceased from, or are delivered from, the sin of saving their
lives at the expense of their faith." Others think that it is a parallel passage to
Romans 6:7, and interpret it thus: "He that hath mortified the flesh, hath ceased
from sin." Dr. Bentley applies the whole to our redemption by Christ: He that
hath suffered in the flesh hath died for our sins. But this seems a very constrained
sense.

That he no longer should live—in the flesh—Governed by the base principle
of giving up his faith to save his life; to the lusts of men—according to the will of
his idolatrous persecutors; but to the will of God; which will of God is, that he
should retain the truth, and live according to its dictates, though he should suffer
for it.

The time past of our life—This is a complete epitome of the Gentile or
heathen state, and a proof that those had been Gentiles to whom the apostle
wrote.

This was the general state of the Gentile world; and with this monstrous
wickedness Christianity had everywhere to struggle.

To judge the quick and the dead—They shall give account of these
irregularities to Him who is prepared to judge both the Jews and the Gentiles.
The Gentiles, previously to the preaching of the Gospel among them, were
reckoned to be dead in trespasses and sins, Ephesians 2:1-5; under the sentence
of death, because they had sinned. The Jews had at least, by their religious
profession, a name to live; and by that profession were bound to give to God.

Was the Gospel preached also to them that are dead—This is a most
difficult verse; the best translations I have seen of it are the following:—

"For this indeed was the effect of the preaching of the Gospel to the dead, (the
unconverted Gentiles), that some will be punished as carnal men; but others,
(those converted to Christianity), lead a spiritual life unto God."—WAKEFIELD.

"For this purpose hath the Gospel been preached even to the dead, (i.e. the
Gentiles), that although they might be condemned, indeed, by men in the flesh,
(their persecutors), yet they might live eternally by God in the Spirit."—
MACKNIGHT.

"For this cause was the Gospel preached to them that were dead; that they who
live according to men in the flesh, may be condemned; but that they who live
according to God in the Spirit, may live."—KNATCHBULL.

There are as many different translations of this verse, and comments upon it, as
there are translators and commentators. That of Sir Norton Knatchbull, could the
Greek text bear it, appears the most simple; but that of Dr. Macknight, which is
nearly the sense given by Mr. Wesley in his Paraphrase, is more likely to be the
true one among those already proposed.

But if the apostle had the same fact in view which he mentions, 1 Peter 3:19,
20, then the antediluvians are the persons intended: For this cause—that Christ is
prepared to judge the quick and the dead, and to dispense righteous judgment in
consequence of having afforded them every necessary advantage, was the Gospel
preached by Noah to them also who are dead—the antediluvian world, then dead
in trespasses and sins, and condemned to death by the righteous judgment of
God; but in his great compassion he afforded them a respite, that though they
were condemned as men in the flesh, (for this was their character; my Spirit will
not always strive with man, forasmuch as he is FLESH, Genesis 6:3), yet, hearing
this Gospel by Noah, they may believe, and live according to God in the Spirit—
live a blessed life in eternity according to the mercy of God, who sent his Spirit
to strive with them. This appears to me to be the most consistent sense; especially
as the apostle seems to refer to what he had said of the Spirit of Christ in Noah
preaching to the spirits in prison—the rebellions that lived before the flood. See
the notes on 1 Peter 3:19-20 (note).

But the end of all things is at hand—I think that here also St. Peter keeps the
history of the deluge before his eyes, finding a parallel to the state of the Jews in
his own time in that of the antediluvians in the days of Noah. In Genesis 6:13,
God said unto Noah, The end of all flesh is come before me. This was spoken at
a time when God had decreed the destruction of the world by a flood. Peter says,
The end of all things is at hand; and this he spoke when God had determined to
destroy the Jewish people and their polity by one of the most signal judgments
that ever fell upon any nation or people.

In a very few years after St. Peter wrote this epistle, even taking it at the lowest
computation, viz., A.D. 60 or 61, Jerusalem was destroyed by the Romans. To this
destruction, which was literally then at hand, the apostle alludes when he says,
The end of all things is at hand; the end of the temple, the end of the Levitical
priesthood, the end of the whole Jewish economy, was then at hand.

If these words could be taken in any general sense, then we might say to every
present generation, The end of all things is at hand; the end of all the good which
the wicked enjoy, and the end of all the evil which the righteous suffer.

Be—sober, and watch unto prayer—Be sober—make a prudent and
moderate use of all you possess; and watch against all occasions of sin; and pray
for the supporting hand of God to be upon you for good, that ye may escape the
destruction that is coming upon the Jews, and that ye may be saved from among
them when the scourge comes.

Use hospitality—Be ever ready to divide your bread with the hungry, and to
succor the stranger. See on Hebrews 13:2 (note).

Stewards of the manifold grace—Whatever gifts or endowments any man
may possess, they are properly speaking, not his own; they are the Lord’s
property, and to be employed in his work, and to promote his glory.

If any man speak—In order to explain or enforce God’s word, and edify his
neighbor, let him do it as those did to whom the living oracles were committed:
they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus,
etc., who undertook to teach others, should speak by the same influence; or, if not
under this immediate influence, should speak as or according to the oracles
already delivered, grounding all their exhortations and doctrines on some portion
of that revelation already given. This command is sent to every man upon earth
in holy orders, in pretended holy orders, or pretending to holy orders. Their
teaching should be what the oracles of God, the Holy Scriptures, teach and
authenticate.

Of the ability which God giveth—Perhaps the ministering here may refer to
the care of the poor, and the ability is the quantum of means which God may
have placed in their hands; and they are to minister this as coming immediately
from God, and lead the minds of the poor to consider him as their benefactor, that
he in all things may be glorified through Christ Jesus. This is implied in the
essence of any charitable act: the actor is not the author, God is the author; and
the poor man should be taught to consider him as his immediate benefactor.
Those who give any thing as from themselves, rob God; for to him the praise for
all good, and the dominion over all men and things, belong for ever and ever.

St. Peter returns here to what he had often touched upon in this epistle, namely,
to exhort the Christians to behave with patience and integrity under their present
severe persecution; to which purpose he uses the following arguments:—

If ye be reproached for the name of Christ—To be reproached for the name
of Christ is to be reproached for being a Christian, that is, for being like Christ.
This is the highest honor to which any man can arrive in this world, and therefore
the apostle says to such? Happy are ye.

Yet if—as a Christian—If he be persecuted because he has embraced the
Christian faith, let him not be ashamed, but let him rather glorify God on this
very account. Christ suffered by the Jews because he was holy; Christians suffer
because they resemble him.

And if it first begin at us—Jews, who have repented, and believed on the Son
of God; what shall the end be of them—the Jews who continue impenitent, and
obey not the Gospel of God? Here is the plainest reference to the above Jewish
maxim; and this, it appears, was founded upon the text which St. Peter
immediately quotes.

And if the righteous scarcely be saved—If it shall be with extreme difficulty
that the Christians shall escape from Jerusalem, when the Roman armies shall
come against it with the full commission to destroy it, where shall the ungodly
and the sinner appear? Where shall the proud Pharisaic boaster in his own outside
holiness, and the profligate transgressor of the laws of God, show themselves, as
having escaped the Divine vengeance? The Christians, though with difficulty, did
escape, every man; but not one of the Jews escaped, whether found in Jerusalem
or elsewhere.

The Chaldee paraphrast has given this a different turn: Behold, the righteous
shall be strengthened in the earth; but the ungodly and the sinners shall be
consumed from the earth.

The Syriac thus: If the righteous scarcely live, the ungodly and the sinner
where shall he stand?

The Arabic is nearly the same as the Septuagint and the apostle; the Vulgate
follows the Hebrew.

I have on several occasions shown that, when Cestius Gallus came against
Jerusalem, many Christians were shut up in it; when he strangely raised the siege
the Christians immediately departed to Pella in Coele-syria, into the dominions of
King Agrippa, who was an ally of the Romans, and there they were in safety; and
it appears, from the ecclesiastical historians, that they had but barely time to
leave the city before the Romans returned under the command of Titus, and never
left the place till they had destroyed the temple, razed the city to the ground, slain
upwards of a million of those wretched people, and put an end to their civil polity
and ecclesiastical state.

Suffer according to the will of God—A man suffers according to the will of
God who suffers for righteousness’ sake; and who, being reviled, reviles not
again.

Commit the keeping of their souls—Place their lives confidently in his hand,
who, being their Creator, will also be their preserver, and keep that safely which
is committed to his trust. God is here represented as faithful, because he will
always fulfill his promises, and withhold no good thing from them that walk
uprightly.

But they had no reason to hope that he would care for their lives and souls
unless they continued in well-doing. He who is employed in God’s work will
have God’s protection. The path of duty ever was, and ever will be, the only way
of safety.