Background
Jesus is the believer’s conquering hero. What appeared to be defeat in his suffering and death was actually victory as indicated by His resurrection, ascension, and subjugation of demonic hosts (3:18-22). Likewise, what appears to be defeat for the people of God in their suffering and oppression is, in reality, a marker of victory as they suffer for their Lord and Savior. Jesus has proven that suffering precedes exaltation. In 1 Peter 4:1-11, Peter builds upon the assurance of victory and vindication that his readers possess in Christ by urging them to purposeful Christian living and mission. In verses 1-6, the example of Jesus in His suffering is to guide their way of thinking and living in the midst of a pagan culture. In verses 7-11, a segue into the final section of his letter (4:12- 5:14),1 Peter reminds his readers of the necessity for active engagement in the mission of God as individuals and as a church community in light of the approaching “end of all things” (v. 7). Thus, Peter grounds believers’ perspective and resolve in the example of Christ and emphasizes their need to purposefully live out their faith in relation to one another.
Introduction to “Life in Exile; The Time Is Now”
If I were to ask, “What demands your time and attention on a daily basis?,”
what would your answer be? While there may be a variety of answers, there would also
1 Paul J. Achtemeier explains, “This passage [4:7-11], like the body closing, is directed specifically to a strengthening of community life.” Paul J. Achtemeier, 1 Peter, Hermeneia (Minneapolis:
Fortress, 1996), 293.
be a great deal of similar ones as well. We live in an age where the same technological advances made to help us prioritize our time for what really matters actually monopolize that time and take attention away from primary concerns. Think of your smart phone—
according to one study, the average person touches their phone screen 2,617 times a day?2 That is a lot of time and attention given to one device. When adding on top of phone distractions the demands of work, pursuit of material gain, hobbies, natural life stressors, etc., our time and energy can easily be consumed by cares and concerns that are of secondary importance at best.3
As Christians cannot allow ourselves to be encumbered by the fleeting cares and concerns of this world. God has called us to pursue things greater than that which lucrative jobs, phones, recognition, temporal successes, or pleasures can provide. We are to live as eternally minded people in an age that is nearing an end. The incentive for pursuing heavenly gain is not immediate gratification but the example of Jesus. He lived, suffered, and died that we would be brought to God (3:18). His death meant victory and today He is seated at the right hand of God (3:19, 22). As we follow in the footsteps of Jesus, we must see that anything worth living for will not be found solely in this life. The time is quickly fleeting away; soon, eternity will be a reality. The time of living for self, in the bondage of sin, is far past.
In 1 Peter 4:1-11, Peter shows that now is the time to take our faith seriously.
We must not squander the moments the Lord has given us as exiles in this world. Rather,
2 Michael Winnick, “Putting a Finger on Our Phone Obsession,” accessed August 8, 2019, https://blog.dscout.com/mobile-touches.
3 Beverly D. Flaxington, a teacher who is not writing from a Christian perspective per se, states, Day by day those e-mails and social media notifications, aimless internet browsing, schedules overloaded with meetings and appointments, missed dinners, neglected dates and forgotten birthdays, etc. add up, and their compounding effect is reflected in our feelings of guilt and regret. Our time here is limited to some few decades, and what we use it for matters; distractions take that precious time away from us, make us lose our sense of direction, impede our progress toward our dreams and goals, and make us miss many opportunities in life. (Beverly D. Flaxington, “Distracted Living,” Psychology Today, accessed August 8, 2019, https://www.psychologytoday.com/blog/understand-other-people/
201508/distracted-living)
we must be resolved to follow Christ (vv. 1-6) and be actively engaged in the mission of God (vv. 7-11). Both of these truths will only be realized in our lives when we view ourselves through the lens of the gospel and the suffering Christ endured on our behalf.
We Must Be Resolved to Follow Christ (1 Pet 4:1-6)
The Christian life is not a double-minded life. It requires the whole-hearted commitment of anyone professing to be a follower of Christ. Jesus explains in Luke 9:23,
“And he said to all, ‘If anyone would come after me, let him deny himself and take up his cross daily and follow me.’” Our culture likes the idea of maintaining a sense of spirituality as long as it requires little. However, Peter has already made clear in his epistle that the price of following Jesus is high. Those who walk the path of discipleship will experience heartache and pain. Believers can rejoice in this reality, however, because salvation is attained in such suffering. In 4:1-6, Peter emphasizes to his readers that they must view their Christian lives and experiences through the perspective of Christ’s suffering. Only then would they be resolved to persevere amidst difficulty.
Suffering instead of Sinning (4:1-2)
In verse 1, Peter transitions (“therefore”) from speaking of the victory of Christ through his death, resurrection, and ascension to how believers are to relate to His
suffering.4 From a human perspective, Christ’s suffering meant Christ’s defeat. The subjugation of all things to Christ (3:22) is a heavenly reality that is not yet fully
manifested on the earth. Yet, Peter knew that Christ’s suffering was the means to His glory.
He tells his readers, “Since . . . Christ suffered in the flesh, arm yourselves with the same way of thinking” (v. 1). Jesus’ suffering and ultimate victory is a truth that must always
4 Peter H. Davids similarly writes, “Having ended the previous section with the glorious results of Christ’s suffering, our author jumps back to 3:18 to pick up the point he wishes to apply to his readers’
lives: ‘Christ suffered in the flesh. . . . He encourages the Christians of Northwest Asia Minor to follow the example of Christ.’” Peter H. Davids, The First Epistle of Peter, The New International Commentary on the New Testament (Grand Rapids: W. B. Eerdmans, 1990), 147.
be before their minds. Peter highlighted this reality throughout the epistle (1:11; 2:7, 21- 25; 3:18-22). The template of Christ’s suffering is the pattern in which His followers must walk. Peter, thus, urges the saints: “Arm yourselves with the same way of thinking.”5 This command means they are to resolve within themselves to endure the same type of sufferings Jesus experienced. In 1:13, Peter similarly called on believers to be prepared for action. If they were to truly set their hope on the grace that would be manifested at His appearing, then they must prepare or gird the loins of their mind.
In verse 2:1, their “way of thinking” or mental resolve (ἔννοιαν) must recognize that as Jesus suffered so would they.6 As sojourners and exiles (2:11), a life of ease, comfort, or blending in was not possible. The contrast of the way of life for the believer and unbeliever was too vast. As Peter has made evident in 2:24-25 and 3:18-22, however, the suffering Jesus endured compared little to the results that such suffering accomplished.
So, for Christians, God is using the suffering they endure to accomplish His purpose in their lives. They must be willing to align themselves with Christ and face the ridicule that such an association would bring.7
5 The command ὁπλίσασθε has military connotations. Achtemeier explains, “The figure of arming oneself for battle (ὁπλίσασθε) uses a military metaphor familiar in the NT, and implies the warlike conditions under which Christians live within the surrounding culture.” Achtemeier, 1 Peter, 277. See also Greg W. Forbes, 1 Peter, Exegetical Guide to the New Testament (Nashville : B & H, 2014), 135.
6 The word ἔννοια is only used one other place in the New Testament (Heb 4:12), but is used many times in the wisdom literature of the Septuagint to refer to the understanding or insight of the wise (Prov 1:4; 2:11; 3:21; 4:1; 5:2; 8:12; 16:22; 18:15; 19:4; 23:4; 23:19; 24:7), and also can refer to the thoughts of the foolish (Wisd of Sol 2:14). John Hall Elliott further comments that the use of ἔννοια in the
Septuagint refers to “‘understanding,’ ‘thinking,’ ‘reason,’ or ‘mind-set’ leading to resolve.” John Hall, Elliott, 1 Peter, The Anchor Bible, vol. 37B (New York: Doubleday, 2000), 713. See also Achtemeier, 1 Peter, 277-78.
7 Sam Storms aptly states, “Just as Jesus willingly embraced the suffering that a godly life so often provokes, we too must determine, without complaint or bitterness, to endure unjust treatment (especially slander, ridicule, rejection, social ostracism) for identifying with him.” Sam Storms, “1 Peter,”
in ESV Expository Commentary, ed. Iain M. Duguid, James M. Hamilton, and Jay Sklar (Wheaton, IL:
Crossway, 2018), 344.
The choice to suffer (4:1). Christians who have their minds set on following the example of Christ will not be surprised when they experience the same types of affliction (1:6; 4:12) that Jesus did. Rather, they will willingly make the choice to endure such suffering knowing that, in doing so, they are actively living out their faith. Peter encourages his readers in this regard: “For whoever has suffered in the flesh has ceased from sin” (v. 1). This verse is not referring to sinless perfection. Peter has already made clear that perfection is only accomplished at Christ’s return (1:7, 9). Instead, he is explaining that the one who suffers in the flesh (ὁ παθὼν σαρκὶ) can take comfort in the reality that experiencing this oppression indicates that a break with sin has been made.8 Throughout the epistle, Peter has admonished his readers to holy living and a lifestyle that is in line with their Christian faith (1:15-16, 18; 2:1-2, 11-12; 3:8-12). Suffering was an indicator that they were, indeed, conducting themselves in such a manner. Therefore, the characteristic lifestyle of sin that marked unbelievers was no longer true of them.
They had “ceased from sin” (πέπαυται) in the sense that it no longer had a stronghold in their lives as evidenced in their testimony despite opposition.
Furthermore, God was using this suffering to refine them as His people (see also 1:6-7; 4:12-13).9 As they willingly forsook the comforts of fitting into Greco-Roman society, God wedged a deeper divide between the sinful desires of the flesh and the
8 Thomas R. Schreiner explains,
What Peter emphasized was that those who commit themselves to suffer, those who willingly endure scorn and mockery for their faith, show that they have triumphed over sin. They have broken with sin because they have ceased to participate in the lawless activities of unbelievers and endured the criticisms that have come from such a decision. The commitment to suffer reveals a passion for a new way of life, a life that is not yet perfect but remarkably different from the lives of unbelievers in the Greco-Roman world. (Thomas R. Schreiner, 1, 2 Peter, Jude, The New American Commentary, vol. 37 [Nashville: Broadman & Holman, 2003], 201)
See also J. Ramsey Michaels, 1 Peter, Word Biblical Commentary, vol. 49 (Waco, TX: Word, 1988), 226;
Wayne A. Grudem, The First Epistle of Peter, Tyndale New Testament Commentaries, vol. 17 (Leicester, England: Inter-Varsity, 1988), 175; Achtemeier, 1 Peter, 280; Karen H. Jobes, 1 Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker, 2005), 265.
9 Elliott is correct to see a disciplining factor in this statement: “Suffering has a disciplining function and assists in the control of the flesh, which is prone to sinning.” Elliott, 1 Peter, 715. He refers to Heb 12 and Rom 5:3-4 in making this claim. Elliot, 1 Peter, 717
longing for their eternal inheritance. By living a life consistent with their calling, they would prove that they desired “to love life and see good days” (3:10). God was
progressively conforming them to imitate His Son in attitude and action until the day of their salvation arrived.
Christian, are you willing to deny yourself and embrace any suffering that may come from following Jesus? Your life gives evidence to the answer to this question. Those that have “ceased from sin” are not people who are perfect, but individuals who have aligned themselves with Jesus and are willing to walk with Him down the path of
suffering.10 Peter’s statement, “the rest of the time in the flesh,” is indicative of the time of exile that these believers are experiencing (1:1, 17, 20; 2:12). As they persevere in a foreign land that is not their own, they are to pursue the will of the One whom they represent.11
Redirection of desires (4:2). Verse 2 indicates the purpose of the Christians’
mental resolve to suffer for the cause of Christ.12 They are to do so “so as to live the rest of the time in the flesh no longer for human passions but for the will of God.” They may have previously lived for “human passions” (1:14; 2:11), but they are to do so no more (Rom 6:12; 13:14; Eph 2:3). Peter has already spoken of God’s will in several passages.
In 2:15 he stated that the will of God is for believers to “do good” to those in society. In 3:17, he explained that God’s will may indeed include suffering for the Christian. Peter
10 Jobes states, “In order to follow in the footsteps of Jesus, to embrace their calling, and to face daily a society unfriendly to their values, Christians must be armed with the same disposition and resolve that allowed Jesus to set his face resolutely toward the cross. Suffering for their relationship with God in Christ then becomes something to be expected and not something to be avoided.” Jobes, 1 Peter, 266.
11 Michael’s correctly notes, “One’s ‘remaining time in the flesh’ is not the relatively short time remaining for everyone until Christ’s return (cf. 4:7), but rather the individual’s lifetime on earth, whether short or long.” Michaels, 1 Peter, 229.
12 While the infinitive phrase, εἰς τὸ μηκέτι . . . βιῶσαι may indicate purpose or result, purpose seems to be the best option according to context and seems to refer back to ὁπλίσασθε. See Schreiner, 1, 2 Peter, Jude, 201-2. The phrase ὅτι ὁ παθών σαρκὶ πέπαυται ἁμαρτίας (v. 1b) is “a parenthetical statement”
between the imperative “arm yourselves” and the purpose clause of v. 2.
reinforces this same point in 4:19. In our current text, he speaks of God’s will in the context of holy living and testimony (4:3-4) on behalf of the gospel.13 Is this your passion?
Are you seeking to align your desires to God’s desires? If so, you will embrace the hardship that living as a spiritual sojourner and exile will bring. As you resolve to follow Christ no matter what may come, your life will increasingly give testimony to your allegiance to the will of God above all other desires.
Defiance Because of Difference (4:3-5)
For some reason, Christians expect to be accepted by society. Even though texts like 1 John 2:16 tell that this world’s system is completely contrary to God’s values, we expect to find a home—at least, somewhat—in it. However, nothing could be further from the truth. Those who have been born again (1:3, 23; 2:2) are different from this world.
The new spiritual life in which they live marks them as outsiders to a culture in which they once thrived and enjoyed. In verses 3-5, Peter urges his readers to walk according to their spiritual identity. God’s people are distinct and can therefore expect to be treated differently by others.
The Gentile lifestyle (4:3). In verse 3, Peter continues the theme of following after God’s will rather than human passions: “For the time that is past suffices for doing what the Gentiles want to do.”14 In other words, the “time” (χρόνον) is right to live for God’s desires (v. 2) but the “time” (χρόνος) of living like Gentiles is now far spent.15
13 David’s rightly points out, “There is a clear choice between taking the path of least resistance to their natural desires and their committing themselves to follow God’s will, even if it entails suffering.” Davids, The First Epistle of Peter, 150.
14 Concerning the “will of the Gentiles” (τὸ βούλημα τῶν ἐθνων) (v. 3) in relation to the “will of God” (θελήματι θεοῦ) (v. 2), Schreiner correctly notes, “The use of the word ‘will’ (boulēma) establishes a contrast between vv. 2 and 3. Believers should live for the ‘will’ (thelēma) of God, but before their conversion they devoted themselves to the ‘will’ (boulēma) of the Gentiles.” Schreiner, 1, 2 Peter, Jude, 202.
15 The CSB and NIV translations give the clearest sense of v. 3a. The idea is that they have already spent enough time carrying out the desires of the Gentiles, now it is time for them to follow the will of God. Storms states, “The force of his language is simple: ‘Enough already!’ Instead, believers are to arm
Peter’s reference to “Gentiles” (ἔθνος) here transcends ethnic divisions. The Jewish-Gentile distinction is not one of race but of faith (Rom 2:29).16 Peter has already referenced Gentiles as those outside the community of faith (2:12). Here he further states that those who are Gentiles are marked by a desire to do those things that are contrary to God’s will (v. 2; see also 1 Thess 4:5; Eph 2:11; 4:17).
Specifically, their way of life (πεπορευμένους) is characterized by “sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry.”17 Each of these vices refers to the indulgence of the flesh and the manifestation of wickedness that proceeds from the heart.18 Peter first mentions “sensuality.” This category of sin is descriptive of a life that has no regard for anything moral (Gal 5:19; Eph 4:19; 2 Pet 2:7; 18). It is
descriptive of a heart bent on wickedness and immorality.19 Similarly, they indulge in
“passions” that appeal to their own lusts (1:14; 2:11; 4:2). These passions are completely temporal in nature and only feed further fleshly desires. He further marks Gentiles as those involved in “drunkenness, orgies, drinking parties.” These three terms overlap for they seek the intoxication of outside substances (Eph 5:18) in the context of lewd behavior at wild drinking parties.20 Peter also includes that they partake in “lawless idolatry,” which
themselves with this thought: any degree of past sinning is enough. No one could ever sin so little so as to say, ‘I need some more time to sin.’” Storms, “1 Peter,” 344.
16 Jobes comments, “The apostles used terms, familiar to the Jewish tradition, that divided all humanity into God’s covenant people and the rest of humanity, who were referred to as ethnē, the nations, or Gentiles. The Christian apostles kept the language but redrew the line, redefining God’s covenant people to be those who believe in Christ and referring to all others as ‘Gentiles.’” Jobes, 1 Peter, 267. See also Michaels, 1 Peter, 230.
17 Peter’s emphasis on conduct becoming of a Christian (1:15, 17; 2:12; 3:1, 2, 16) stands in stark contrast to the conduct mentioned here.
18 Achtemeier comments that these vices are “given in the plural to indicate categories of activities rather than individual acts.” Achtemeier, 1 Peter, 282.
19 See Grudem, The First Epistle of Peter, 176; Johannes P. Louw and Eugene A. Nida, eds., Greek-English Lexicon of the New Testament Based on Semantic Domains, 2nd ed. (New York: United Bible Societies, 1989), 1:770.
20 See Forbes, 1 Peter, 139; Jobes, 1 Peter, 267; Louw and Nida, Greek-English Lexicon, 772.