Outline 1Ptr 4

Frame

This is the heart of the Apostle Peter’s encouragement for Christians and their endurance. It is a practical guide to arm themselves with Christlike courage, minister to one another with Christ-like service, and commit themselves to God with Christlike faith.

I. Living for God (1 Peter 4:1–6)

A. Embracing Christ’s Mindset (4:1-2)

Suffering refines believers to live for God’s will rather than human desires.

The call to arm oneself with the same attitude as Christ.

Therefore (oun, an inferential conjunction) Peter referred back to Christ’s suffering in 3:18 and applied the principles of patient endurance in unjust suffering to his readers’ immediate situation. He exhorted believers to arm themselves with the same courageous attitude or mind-set Christ had regarding suffering. The word translated “arm yourselves” (hoplisasthe, used only here in the NT) referred to a soldier putting on armor (cf. Eph. 6:13). With the same determination and care with which a soldier puts on his armor, Christians are to adopt Christ’s “attitude” (ennoian, lit., “thought”; Heb. 4:12 has the only other biblical usage of this word) toward persecution, an unswerving resolve to do God’s will.[1]

B. Turning Away from Sinful Living (4:3-4)

A contrast between the believer’s past life and new life in Christ.

Unbelievers are surprised and even hostile when Christians no longer join in sinful behaviors.

Identification with Christ, arming oneself with His attitude, also means sharing in His suffering and death. Christ suffered in His body, and a believer suffers in his body also. One who has suffered in this way is done with sin, that is, his being identified with Christ demonstrates (as does baptism) his break with a sinful life. Because of Christ’s death, “we should no longer be slaves to sin, because anyone who has died has been freed from sin” (Rom. 6:6–7).[2]As a result Christians who have adopted Christ’s mind-set have counted themselves dead to sin. They live the rest of their lives not for evil human desires, but rather for the will of God (cf. 2:15; 3:17; 4:19).[3] Christians were exhorted to live for the present in God’s will because old habits were a thing of the past. In blunt language Peter stressed that there must be a definite break from what pagans choose to do (boulēma tōn ethnōn, lit., “desire of the Gentiles”), the wasted years of debauchery, lust, drunkenness, orgies, carousing, and … idolatry (cf. Gal. 5:19–21). This exhortation probably had a strong impact on Gentile Christians who used to live in gross sin.

4:4. Christians are to live in the present for the will of God because old acquaintances are now persecutors. Godless men are genuinely surprised by the changed lives of those who once were like they are[4]They think it strange (xenizontai, from xenos, “stranger”; cf. v. 12). A changed life provokes hostility from those who reject the gospel. Consequently, they heap abuse on (blasphēmountes, lit., “blaspheme”) believers[5]

C. The Coming Judgment (4:5-6)

All people will give an account before God. (apodōsousin logon, lit., “give back a word or an account”[6]

The gospel was preached so that even those who have died in the flesh might live in the Spirit. No one will escape this final judgment of the words and works of his earthly life, when Christ will judge both the living (zōntas) and the dead[7]

II. Serving Faithfully in the Last Days (1 Peter 4:7–11)

A. Living with an Eternal Perspective (4:7)

“The end of all things is near”—a call to be alert and sober-minded in prayer.Christians are to be clear-minded (sōphronēsate, lit., “be of sound mind”; cf. Mark 5:15) and self-controlled (nēpsate, lit., “be sober”; cf. 1 Peter 1:13; 5:8) so that they are able to pray (cf. Eph. 6:18). Prayer, of high priority in persecution, is to be clear, reasonable, sober communication with God.[8] B. Loving One Another Earnestly (4:8)

Love covers a multitude of sins.

A call for deep, active love among believers.

C. Practicing Hospitality and Using Spiritual Gifts (4:9-11)

Hospitality should be offered without grumbling.

Each believer should use their gifts to serve others as good stewards of God’s grace.

Everything should glorify God through Jesus Christ.

Love (agapēn … echontes) each other deeply. “Deeply” (ektenē, “stretched” or “strained”) was used to describe the taut muscles of an athlete who strains to win a race (cf. ektenōs in 1:22). A Christian’s unselfish love and concern for others should be exercised to the point of sacrificially giving for others’ welfare. Love covers over (kalyptei, lit., “hides”) a multitude of sins. This kind of strenuously maintained love is not blind but sees and accepts the faults of others (cf. Prov. 10:12; 1 Cor. 13:4–7)[9]

Believers should be diligent in using their spiritual gifts. Each gift (charisma) is to be used to serve (diakonountes; cf. diakonos, “deacon”) or “minister to” others. The phrase faithfully administering (hōs kaloi oikonomoi) could also be translated “as good stewards.” A “steward” was one who served as a house manager; he had no wealth of his own, but distributed his master’s wealth according to his master’s will and direction[10]

Peter divided Christian service into two general categories: the one who speaks (lalei) and the one who serves (diakonei; cf. v. 10). This division relates to the distinction God’s leaders made between ministry roles (Acts 6:2–4). These two general ministry functions often overlap. [11]

III. Suffering as a Christian (1 Peter 4:12–19)

A. Expecting Trials and Rejoicing in Suffering (4:12-13)

Christians should not be surprised by fiery trials.

Sharing in Christ’s sufferings leads to future joy and glory.

Peter warned his readers about the coming of a more intense period of persecution. He again stressed mental readiness (cf. 1:13; 4:7): Do not be surprised (xenizesthe, “amazed”; cf. v. 4) at the painful trial you are suffering. The NASB translates this last phrase “the fiery ordeal among you.” Literally rendered it could read “the among you burning.” The verb pyrōsei is from pyroō, “to burn.” The meaning may be metaphorical as in 1:7 where the context is quite similar. However, the verse could also be aptly applied to the historical reality of the Neronian persecution.[12] Christians were blamed for the burning of Rome. Some were covered with pitch and used as living torches to light the imperial gardens at night. Peter may have believed that the provincial officials were likely to follow their emperor’s example and stake-burn Christians in Asia Minor.[13]

4:13. But rejoice that you participate (koinōneite, from koinōneō, “to share”; related nouns are koinōnia, “communion, fellowship, close relationship,” and koinōnos, “sharer”; cf. 5:1). Suffering for Christ’s sake should cause rejoicing because through suffering Christians further identify with Christ.[14]

B. The Blessing of Persecution (4:14-16)

Being insulted for Christ’s name is a blessing because it means God’s Spirit rests upon the believer.

Suffering should not be for wrongdoing but for being faithful to Christ.

C. Judgment Begins with God’s Household (4:17-18)

If judgment starts with believers, how much worse will it be for the ungodly?

A call to endure faithfully.

Now he added that God allows persecutions as disciplinary judgment to purify the lives of those in the family of God. If believers need disciplinary earthly judgments (if it begins with us, a first-class condition which assumes the reality of the premise), how much more will those who do not obey the gospel (cf. 2:7) the ungodly and the sinner, deserve everlasting judgment? Peter quoted the Septuagint rendering of Proverbs 11:31, If it is hard for the righteous to be saved, to emphasize God’s disciplinary demands on His children. The vicissitudes of life are a part of God’s constant care, yet from a human perspective discipline is always “hard.” Peter is not teaching that salvation is earned through personal trials or works, but simply that those who are saved are not exempt from temporal disciplinary judgments which are the natural consequences of sin[15]

D. Entrusting Ourselves to God (4:19)

Suffering believers should commit themselves to their faithful Creator and continue to do good.

Believers could be sure that they were being called on to suffer according to God’s will (cf. 2:15; 3:17; 4:2) if, having committed no crimes, they were suffering solely because they bore Christ’s name. Peter encouraged suffering saints to endure through the exercise of Christlike faith. Just as Christ trusted Himself to His Father who judges justly (2:23), so should believers commit (paratithesthōsan, an accounting term, “to deposit or entrust”) themselves (psychas autōn, lit., “their souls”) to their faithful Creator and continue to do good (cf. 2:15, 20).[16]

Key Themes & Application:

Suffering for Christ: Christians should expect persecution and see it as sharing in Christ’s sufferings.

Holy Living: The past life of sin is behind, and believers are called to live according to God’s will.

Love & Service: The church must be a community of love, hospitality, and stewardship of spiritual gifts.

Trusting God: Even in trials, believers should entrust themselves to God and continue doing good.

[1] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 852.

[2] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 852.

[3] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 852.

[4] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 852–853.

[5] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 853.

[6] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 853.

[7] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 853.

[8] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 853.

[9] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 853.

[10] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 853–854.

[11] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 854.

[12] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 854.

[13] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 854.

[14] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 854.

[15] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 855.

[16] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 855.