Living for God
4 Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin. 2 As a result, they do not live the rest of their earthly lives for evil human desires, but rather for the will of God. 3 For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. 4 They are surprised that you do not join them in their reckless, wild living, and they heap abuse on you. 5 But they will have to give account to him who is ready to judge the living and the dead. 6 For this is the reason the gospel was preached even to those who are now dead, so that they might be judged according to human standards in regard to the body but live according to God in regard to the spirit.
7 The end of all things is near. Therefore be alert and of sober mind so that you may pray. 8 Above all, love each other deeply, because love covers over a multitude of sins. 9 Offer hospitality to one another without grumbling. 10 Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms. 11 If anyone speaks, they should do so as one who speaks the very words of God. If anyone serves, they should do so with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power forever and ever. Amen.
Suffering for Being a Christian
12 Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as though something strange was happening to you. 13 But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. 14 If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. 15 If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler. 16 However, if you suffer as a Christian, do not be ashamed but praise God that you bear that name.
17 For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? 18 And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?”[Prov. 11:31 (see Septuagint)]
17 For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? 18 And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?”[Prov. 11:31 (see Septuagint)]
19 So then, those who suffer according to God’s will should commit themselves to their faithful Creator and continue to do good.
NOTES:
4:1–6 Willingness to suffer with Christ equips the Christian
with the power to conquer sin (1 Pt 4:1). Christ is here portrayed as the judge
to whom those guilty of pagan vices must render an account (1 Pt 4:5; cf. Jn
5:22–27; Acts 10:42; 2 Tm 4:1).
4:6 The dead: these may be the sinners of the flood
generation who are possibly referred to in 1 Pt 3:19. But many scholars think
that there is no connection between these two verses and that the dead here
are Christians who have died since hearing the preaching of the gospel.
4:7–11 The inner life of the eschatological community is
outlined as the end (the parousia of Christ) and the judgment draws near in
terms of seriousness, sobriety, prayer, and love expressed through hospitality
and the use of one’s gifts for the glory of God and of Christ.
4:8 Love covers a multitude of sins: a maxim based on Prv
10:12; see also Ps 32:1; Jas 5:20.
4:11 Some scholars feel that this doxology concludes the
part of the homily addressed specifically to the newly baptized, begun in 1 Pt
1:3; others that it concludes a baptismal liturgy. Such doxologies do occur
within a New Testament letter, e.g., Rom 9:5. Some propose that 1 Pt 4:11 was
an alternate ending, with 1 Pt 4:12–5:14 being read in places where persecution
was more pressing. But such doxologies usually do not occur at the end of
letters (the only examples are 2 Pt 3:18, Jude 25, and Rom 16:27, the last
probably a liturgical insertion).
4:12–19 The suffering to which the author has already
frequently referred is presented in more severe terms. This has led some
scholars to see these verses as referring to an actual persecution. Others see
the heightening of the language as only a rhetorical device used at the end of
the letter to emphasize the suffering motif.
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