1 Peter 4:1 Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because the one who has suffered in the flesh has ceased from sin, ² so as to live the rest of the time in the flesh no longer for human lusts, but for the will of God. ³ For the time already past is sufficient for you to have carried out the desire of the Gentiles, having pursued a course of indecent behavior, lusts, drunkenness, carousing, drinking parties, and wanton idolatries. ⁴ In all this, they are surprised that you do not run with them in the same excesses of debauchery, and they slander you; ⁵ but they will give an account to Him who is ready to judge the living and the dead. ⁶ For the gospel has for this purpose been preached even to those who are dead, that though they are judged in the flesh as people, they may live in the spirit according to the will of God.

Peter had just mentioned the suffering of Christ in 3:¹⁸ For Christ also suffered for sins once for all time, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit.” “Therefore” “arm (hoplizó: To arm, to equip: the word is only used once in the NT) yourselves to suffer just as Christ did.  (AI) “In ancient Greek culture, the concept of arming oneself was closely associated with the life of a soldier. Greek hoplites were heavily armed infantry soldiers, and the term ὅπλον referred to their armor and weapons. The act of ὁπλίζω would have been understood as a crucial step in preparing for warfare, emphasizing readiness and protection.” “The one who has suffered in the flesh has ceased (pauó: To cease, to stop, to restrain) from sin”. That does not mean the Christian will reach a state of never sinning. 1 John 1:⁸ If we say we have no sin, we deceive ourselves, and the truth is not in us.” It does mean that is you turn from sin that you will suffer. 2 Timothy 3:¹² Indeed, all who desire to live a godly life in Christ Jesus will be persecuted.” Outsiders will not persecute you if you are still participating in the same sins that they commit. They will persecute you if you condemn and turn from the sins they are living in. So if you do suffer for Jesus, it is a sign that indeed you have turned or ceased from sin. It is a sign that you have chosen “to live the rest of the time in the flesh no longer for human lusts, but for the will of God.”

Those lusts can be summed up in 1 John 2:¹⁵ Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. ¹⁶ For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. ¹⁷ And the world is passing away along with its desires, but whoever does the will of God abides forever.” I wonder how many church going Christians have not really made this choice. They are still living in their lusts just like the non Christians are. They are no different than outsiders. They don’t suffer persecution or mockery either. Peter says to his readers that they should have already turned from these lusts, and then he names the lusts.

“Indecent behavior” is aselgeia: Licentiousness, debauchery, sensuality, lewdness. (AI) “In the Greco-Roman world, “aselgeia” was often associated with the hedonistic lifestyles prevalent in certain segments of society. The term captures the essence of living without regard for moral or social norms, often in pursuit of personal pleasure. Such behavior was not only common in pagan religious practices but also in the broader cultural context, where indulgence in sensual pleasures was sometimes celebrated.” “Carousing” is kómos: Revelry, carousing, orgy. (AI) “In ancient Greek culture, a “kómos” was a common feature of religious festivals and social gatherings, where participants engaged in revelry and merrymaking. These events were often associated with the worship of Dionysus, the god of wine, and were marked by a lack of restraint and moral boundaries. The New Testament writers, aware of these cultural practices, used the term to caution against the dangers of such excesses and to promote a life of holiness and discipline.” “Drinking parties” is potos: Drinking, banquet, feast. (AI) “ In the Greco-Roman world, banquets and drinking parties were common social events. These gatherings were not only for celebration but also for discussing philosophical ideas, forming political alliances, and enjoying entertainment. However, they could also lead to moral excesses and were sometimes criticized by philosophers and moralists of the time. In Jewish culture, while wine was a common part of meals and celebrations, excessive drinking was generally discouraged.” “Wanton” is athemitos: unlawful, forbidden, improper. (AI) “The term “athemitos” is used to describe actions or behaviors that are considered unlawful or forbidden according to divine or moral law.” “Idolatries” is eidólolatria: Idolatry (a transliteration: the process of converting a word or phrase from one writing system to another while preserving its pronunciation.. ” (AI) “ In the Greco-Roman world, idolatry was a prevalent practice, with numerous gods and goddesses being worshipped through statues and images. Temples dedicated to these deities were common, and religious rituals often involved offerings and sacrifices to idols. For early Christians, rejecting idolatry was a significant aspect of their faith, as it distinguished them from the surrounding pagan culture.”

The pagan Gentiles were “surprised” (xenizó: To entertain, to lodge, to surprise, to astonish) that the Christians were no longer running with them in the same excesses of debauchery. (AI) “The verb “xenizó” primarily means to entertain or to host a stranger or guest. It can also imply being surprised or astonished by something unusual or unexpected. In the New Testament, it often carries the connotation of hospitality, especially in the context of welcoming and caring for fellow believers or strangers.” The connection between entertaining a stranger and being surprised (the two translations of xenizo) is that one is surprised when a stranger comes to your door looking for hospitality. You didn’t expect that person to show up at your door and you are surprised. “running with them” is suntrechó: To run together, to rush together, to come together. (AI) “The verb “suntrechó” is used in the New Testament to describe the action of people coming together quickly, often in a crowd or group, usually with a sense of urgency or excitement. It conveys the idea of converging or assembling rapidly, often in response to an event or situation.” “Debauchery” is asótia: Dissipation, debauchery, profligacy, reckless living. (AI) “ In the Greco-Roman world, “asótia” was often associated with the behavior of those who lived extravagantly and without regard for societal norms or personal responsibility. Such lifestyles were typically marked by excessive drinking, sexual immorality, and wastefulness. The term would have been understood by early Christians as a warning against adopting the hedonistic practices prevalent in the surrounding pagan culture.” The pagan Gentiles will slander (blasphémeó: To blaspheme, to speak evil of, to slander, to revile) you if you do not run with them in their debauchery.

These are some interesting word studies. The sins of the first century Gentiles are very similar to where our culture is today. Sexual immorality, drinking parties, hedonism (the ethical theory that pleasure (in the sense of the satisfaction of desires) is the highest good and proper aim of human life), drunkenness. Sinners today are “running together” to have a drinking party at a bar, to “hook up” with someone there for random sex, to find some thrill adventure that makes them laugh and be happy. They work at jobs but live for pleasure, sex, and drinking. I think it will become more and more apparent who the true children of God are in the future. The true Christian will not participate in those things. The sinners will mock them for not participating with them. “Oh, you think you are too good, better than us. You are going to miss out on all the fun.” It will also be harder and harder for the true Christian to abstain from all these sins. Their friends do all these sins and are surprised that you don’t. Psalm 1:Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers;
² but his delight is in the law of the Lord, and on his law he meditates day and night.” 1 Corinthians 15:³³ Do not be deceived: “Bad company ruins good morals.”

“But they (the pagan Gentiles) will give account to Jesus who is ready to judge the living and the dead”. We automatically think this refers to some future (in our future) final judgment, but notice 2 Timothy 4:I do fully testify, then, before God, and the Lord Jesus Christ, who is about to (mello which always means about to happen in the NT)judge living and dead at his manifestation and his reign.” 1 Peter 4:¹⁷ For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God?This sounds like a judgment of the pagan Gentiles as well as the Jews in 70 AD. But how would AD 70 be a judgment on the Gentiles (as described in Romans 2)? In 70 AD, the Jewish Christians were shown to be the true children of God and not the unbelieving Jews who were killed in the destruction of the temple and city. That event in 70 AD would have also shown the pagan Gentiles that the Jewish diaspora Christians living among them in the empire were the true children of God. It would also show that the Jewish diaspora Christians whom they slandered were really the people of God. It would have exposed their pagan sinful life. The godly lives of the Christians would judge and condemn the sins of the pagan Gentiles and unbelieving Jews. The idea is found in 1 Peter 2:¹² Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God on the day of visitation.” So 70 AD was not a judgment of the Gentiles and the whole world as most depict it with an end of the world and everyone, dead or alive, standing before Jesus in judgment to be given eternal sentences and punishment. It was simply a time when the true Christian way of life in believers would be shown to be the one true way of God and thus the pagan Gentiles would be judged.

That judgment in 70 AD that was about to happen (2 Timothy 4:1) would be a judgment of “the living and the dead”. Jesus was “ready” to do that judgment. Vs 6 says that the gospel was preached to the dead, so the “dead” in vs 6 must be those spiritually dead, not physically dead. So the “dead” in vs 5 would also have to be the spiritually dead. The pagan Gentiles who would have to give an account for their sins (vs 5) would be the spiritually dead in vs 5 that Jesus was about to judge through the lives of the true believers. Some of those Gentiles who slandered the Christians would see the error of their ways and “glorify God in the day of visitation” (1 Peter 2:12), become Christians, and “live spiritually (4:6).

1 Peter 4:⁷ The end of all things is near; therefore, be of sound judgment and sober spirit for the purpose of prayer. ⁸ Above all, keep fervent in your love for one another, because love covers a multitude of sins. ⁹ Be hospitable to one another without complaint. ¹⁰ As each one has received a special gift, employ it in serving one another as good stewards of the multifaceted grace of God. ¹¹ Whoever speaks is to do so as one who is speaking actual words of God; whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen.

This is such a critical statement: “the end of all things is near (eggizó: To draw near, to approach, to come near)”. The word eggizo is often translated in the NASB as “at hand” (Mark 1:15 the kingdom is at hand) or “approaching” (Luke 19:29 as Jesus approched Bethpage), or “near” (Luke 21:8 the time is near discussing AD 70 and things that were to happen within that generation Luke 21:³² verily I say to you — This generation may not pass away till all may have come to pass). So Peter’s meaning is clear. He is predicting the end of all things to happen soon. The world did not end soon, so he is not predicting that.If he was predicting that, then he is a false prophet b/c the end of the world did not happen soon. What did end soon (about 6 years after writing 1 Peter) was the destruction of Jerusalem and the judgment on the Jews in 70 AD, so this must be what Peter is referring to. He is referring to the end of the Jewish age, the Jewish nation as God’s nation, the end of keeping the Law and animal sacrifices, etc. that happened in 70 AD.

Since that end was near, Peter gives a list of Christian duties: use good judgment, pray, be
fervent (ektenés: Earnest, fervent, constant in love). The Greek adjective ἐκτενής (ektenés) conveys the idea of being earnest, fervent, or constant in action or attitude. It is often used to describe a quality of intense and sustained effort or emotion, particularly in the context of prayer, love, or other spiritual disciplines. The term suggests a stretching or reaching out with purpose and dedication. The word is derived from the Greek verb ἐκτείνω (ekteinō), meaning “to stretch out” or “to extend.” Be hospitable (philoxenos: Hospitable: Derived from two Greek words: φίλος (philos), meaning “loving” or “friend,” and ξένος (xenos), meaning “stranger” or “foreigner.” (AI) “In the ancient Near Eastern and Greco-Roman cultures, hospitality was a highly valued virtue. It was often seen as a sacred duty to welcome and care for travelers and strangers, who were vulnerable and dependent on the kindness of others. In the early Christian community, hospitality was especially important as believers traveled to spread the Gospel and needed safe places to stay. The practice of hospitality was also a means of demonstrating the love of Christ to others, both within and outside the faith community.” Use your unique spiritual gift (miraculous or not) to serve others as a good steward of that gift. Gifts can be divided into 2 general ctegories: 1) Speaking (like prophesying, tongues, teaching), and 2) Serving (like healing, mercy, exhortation). All things to the glory of God forever. Which category is your gift: speaking or serving? Or some of both (me).