Interpretive Study of 1Peter 3-5

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, God, our relationship with God.

1Peter Chapter 3

links to sentences in this chapter:

C3-S1 (Verse 1-2), C3-S2 (Verse 3-4), C3-S3 (Verse 5-6), C3-S4 (Verse 7), C3-S5 (Verse 8-9), C3-S6 (Verse 10-11), C3-S7 (Verse 12), C3-S8 (Verse 13), C3-S9 (Verse 14-16), C3-S10 (Verse 17), C3-S11 (Verse 18-20), C3-S12 (Verse 21-22).

Please see the Chapter Summary, at the start of this book Study, for an overview of this Chapter.

Chapter Summary from Treasury of Scriptural Knowledge

1-7	He teaches the duty of wives and husbands to each other
8-13	exhorting all men to unity and love;
14-18	and to suffer persecution.
19-22	He declares also the benefits of Christ toward the old world.

C3-S1 (Verse 1-2) - Why wives are to be in subjection to (their) own husband.

First Step: What wives are to do.

Likewise,
ye wives,
be in subjection to your own husbands;.

Second Step: Why wives are to do this.

that,
if any obey not the word,
they also may without the word be won by the conversation of the wives;.

Third Step: Results of living in obedience.

While they behold your chaste conversation coupled with fear..

1Peter 3:1-2 is a single sentence, which makes it one thought. In it we see three Steps with the First Step saying what to do, the Second Step saying why and the third Step giving the results of obeying in faith. This is in keeping with what we see elsewhere in the Bible. God expects us th obey in faith before we are given understanding and before we see the results of our faith. In addition, within this sentence, Peter tells us about subjection and submit, which are explained in detail in 2:19-24 and 3:14-16.

With this in mind, we can look at the phrases of our sentence.

Likewise: We see our sentence start with the word Likewise because this command is similar to what was given to servants in 2:18 and the reasons which Peter gave in the remainder of chapter 2 also apply to wives. However, most people ignore the meaning of the word likewise. That word, and the promises that it brings from the prior chapter, are an important part of getting agreement with this command. Those promises are an important part of helping wives to have the right attitude about this command.

ye wives: After the word Likewise, Peter says ye wives to identify whom he is speaking to and to be sure that they understand that this is a personal command (ye). Wives are to submit to their own husbands so that they can win the lost While they behold your chaste conversation coupled with fear. please note that the fear here is not a fear of the husband but of God. Everything that's been said in chapters 1 and 2 are the reasons for this command. Peter has been giving background understandings and reasons for the commandments that he's just starting to give. Peter's been talking about attitudes and spirits while suffering injustices. He started out with our attitudes towards authority; government then servants towards masters and now says that the same apply to wives towards their own husbands.

be in subjection to your own husbands: please notice that this is not a requirement for all women to submit to all men. In addition, our sentence says that they also may without the word be won and the rest of our sentence says that their salvation is dependent upon the personal relationship that is found in a marriage but not in other relationships between men and women. Therefore, women in general submitting to men in general will not accomplish the stated purpose. Such a thing is a religious and cultural perversion of God's law. That said, many women have believed the lie of 'women's liberation' and destroyed this sacred relationship. As the saying goes: 'any two-headed beast is a monstrosity'. Our God is a God of order. Having a single final authority is more orderly. In addition, 1Timothy 2:14 says, And Adam was not deceived, but the woman being deceived was in the transgression. Apparently, the general rule (there are exceptions to every general rule about humans) is that women are more easily deceived about spiritual matters. The next sentence in 1Timothy says Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. this is a promise that the woman will be saved from being deceived if she concentrates on doing the job that God gave her and on staying in the position where God put her and trusts God to keep her from being deceived. What many people fail to understand is that God tells people to be in subjection and makes their protection, especially spiritual protection, dependent upon their remaining in subjection. This command is not to abuse or put down wives but is to provide God given protection that goes beyond physical protection.

that, if any obey not the word: the they of this phrase is husbands. When a saved person marries a lost person or when one member of a marriage gets saved while the other does not, there is a situation which is not in God's will. 2Corinthians 6:14 says, Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? When we find ourselves in these types of positions then God tells us to obey Him, and His God appointed authorities and have faith that he will save the other person. It sometimes takes a lifetime and sometimes it only happens after a funeral, but we are to have faith in God and wait for Him to fix the problem. In our chapter Peter deals with this problem from the perspective of a saved wife with a lost husband. While there is a difference when it is a saved husband with a lost wife, the basic principal is the same. The husband is to do right and have faith that God will save his wife in God's time.

they also may without the word be won: Wives aren't to preach or try to control their husbands with the Word. The specific command of this phrase is without the word. When wives try to preach to their husbands that are refusing to be in subjection, they are usurping the husband's position and authority, and they are hardening his heart against God's Word. They are to respect the positions assigned by God. It isn't their preaching that's going to win a lost husband but the Spirit of God removing the blinders from their spiritual eyes. Peter's saying that it will take a wife having the right attitude for God to move in their behalf.

by the conversation of the wives: As explained in the word definitions below, the Biblical definition of the word conversation 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'. Peter goes on and tells wives to not use the fleshly methods of women to try to control their husband but to have a lifestyle that is different. No, this method does not work as fast as the fleshly method and some men can be dense but, eventually, they will realize that they have a relationship that is far more precious than one with a pretty body wherein the wife acts like a legalized whore and only 'puts out' when the man 'buys her affection'. Now I'm sorry for people who are offended by the truth but this type of wrong relationship is one of the main reasons for the high rate of divorce. Peter is telling the wife that the main thing which she is to do in order to have God bless her marriage is to have a chaste conversation coupled with (Godly) fear.

While they behold your chaste conversation: We already saw that the word conversation 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'. Our phrase qualifies that conversation with the word chaste ('Pure; clean; not corrupt. 2Co 11:2'). Further, the word behold is defined as: 'To fix the eyes upon; to see with attention; to observe with care'. Husbands can do this with wives while most men can not do the same with women that they know. As a personal intimate relationship, marriage brings knowledge of the other person not found in any other relationship, not even that between a father and daughter. The husband will know the secrets which the wife hides from other people and he will know if she is a hypocrite. However, the wife who truly lets Christ live through her will have a witness that the husband can not deny. In addition, when she lets him know that she acts this way because of her fear of God, and not a fear of her husband, she also teaches him to fear God. We all die some day and no husband can deny that truth not the truth of the judgment to follow.

coupled with fear: this is the fear of the Lord, not a fear of their husbands. We already saw that the fear of our phrase is to be a fear of God, Who sees and records all of our attitudes and actions. This is not a fear of the husband, who misses a lot of what goes on. This fear is coupled with winning the lost by Peter. Ezekiel 3 says that the prophet is to warn the lost and the righteous and if he doesn't, that God will hold him responsible for their blood. This warning applies to all saved. Is 66:23-24 warns that we will look upon the carcasses of people in Hell. Revelation 21:4 says, And God shall wipe away all tears from their eyes but this doesn't happen until after the millennium reign of Christ and God can't wipe away tears that don't exist. Therefore, wives should submit so that they don't have to spend a thousand years watching their own loved ones burning in Hell and seeing the blood of their loved ones on the their own hands. This warning applies to all saved.

Please see the note for Colossians C3S13 about the word wife / wives. That reference is the exact same command as we fine in our current sentence. The functional definition is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'.

Please see the note for Hebrews 2:5 about the word subjection. The functional definition is: 'The act of subduing; the act of vanquishing and bringing under the dominion of another'. Please also see the note for Romans 13:1 about the word subject. Please see the note for Romans C4S13 for links to where the Romans mentions and subjection along with a short note on each verse. Please also see the notes for Romans C13S1 and Colossians 3:18 about the word submit. What has been put into subjection has been forced to submit.

Please see the note for 1Corinthians 3:9 about the words husband / husbandman / husbandry. The functional definition for this word is: '"The man of a woman" signified her husband'.

Please also see the note for Philippians 2:12 about the word obey. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please also see the notes for Romans C6S12; 2Corinthians C2S9 about the word obedience. We find forms of these words, in 1Peter, in: 1:2; 1:14; 1:22; 3:1; 3:6 and 4:17. Romans 6:12 which has links to where Romans talks about obedience and disobedience. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for Romans C1S16 about the word disobedient. Please also see the note for Romans C1S16 about the phrase disobedient to parents. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for Romans C6S12 about the word disobedience. The functional definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority'.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for 1:23 about the word word. There are a lot of links and a lot of consideration for the doctrine attached to this word.

Please see the note for Galatians 1:13-14 for links to place in the Bible where the word conversation is used along with the definition from Webster's 1828 and links from other commentators. The Bible uses the word conversation to mean 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for 2Corinthians 11:2 about the word chaste. The functional definition of it is: 'Pure; clean; not corrupt. 2Co 11:2'.

Please see the notes for Romans C11S25; Philippians 1:12-14 and the Study called Fear the Lord about the word fear. The Bible teaches us that we are to not fear anything nor any being but our Lord. The true Biblical definition of Godly fear is: 'an absolute knowledge that God will hurt me if I deliberately disobey His command'.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used. Where those links lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Ge 3:16; Es 1:16-20; Ro 7:2 (Gr) 1Co 11:3; 14:34; Eph 5:22-24,33; Col 3:18; 1Ti 2:11-12; Tit 2:3-6 obey. 1Pe 1:22; 4:17; Ro 6:17; 10:16; 2Th 1:8; Heb 5:9; 11:8 they. 1Co 7:16; Col 4:5 won. Pr 11:30; 18:19; Mt 18:15; 1Co 9:19-22; Jas 5:19-20
behold. 1Pe 3:16; 1:15; 2:12; Php 1:27; 3:20; 1Ti 4:12; 2Pe 3:11 with. 1Pe 3:5-6,15; Eph 5:33; 6:5; Col 3:22'.

Home Start of Web Page Start of Chapter

C3-S2 (Verse 3-4) - Two steps wives are to take to win their husbands.

First step: what Godly wives are to not do.

Whose adorning let it not be that outward adorning of plaiting the hair,
and of wearing of gold,
or of putting on of apparel;.

Second step: what Godly wives are to do.

But let it be the hidden man of the heart,
in that which is not corruptible,
even the ornament of a meek and quiet spirit,
which is in the sight of God of great price..

1Peter 3:3-4 is a single sentence, which makes it one thought. In it Peter tells us that Godly women aren't supposed to use traditional fleshly female methods of attracting a man by arousing his lust (let it not be that outward adorning) but are to attract a Christian man with a Christian spirit (But let it be the hidden man of the heart). Our sentence starts with the word Whose, which refers back to the wives of the prior sentence. The prior sentence, and the associated note, provide the spiritual basis for the command of this sentence. Therefore, it is important to keep things in context or we will justify legalistic command which demand obedience for the sake of obedience and deny the promises from God which accompany all true Biblical commands.

With this in mind, we can look at the phrases of our sentence.

Whose adorning let it not be that outward adorning includes any type of outward adorning, not just the few examples that Peter gives. The word Whose, which starts our phrase, refers to Godly Christian wives. This is not a command to other women and the distinction between the appearance of Godly Christian wives, and of other women, is to be an outward sign of the inward differences. Apparel is recognized by almost everyone as an expression of the inward character. The only people who deny this truth are fools who are lying to themselves and liars who wish to deliberately deceive. The truth is that apparel often displays the truth which a person is denying.

By avoiding the outward adorning, Christian women avoid attracting non-Christian men who can lead them astray (2Timothy 3:6). Lots of people get on a man's case about lust but when the verse in 3:7 talks about women being the weaker vessel the context indicates that Peter is talking about the women being weaker spiritually. It is harder for them to fight using fleshly methods to get their way. By avoiding outward adorning, women lessen the temptation to use a man's lust to control them. They will then find it easier to submit to their own husbands and thereby get their prayers answered for the salvation of lost loved ones. The other side of this also applies. Some religions tell women to wear a robe that looks like a sack and to hide everything but their eyes while the men go around half naked. Notice that Peter says the hidden man of the heart. In the Bible the word man is used for all men (male and female) or for just male depending upon context. Peter uses man here to let us know that both male and female are to have the same attitude. Any religious doctrine that lays stricter dress laws upon women than upon men is not of God.

of plaiting the hair, and of wearing of gold, or of putting on of apparel: these are all ways that women try to make themselves physically attractive while most men only deal with these items at a most basic level. Women will spend hours in a beauty salon making it a significant social event. Most men go and get their hair cut and leave or they do like means shave their head bald at home. Most women love jewelry while most men wear only one or two things at most. Most women like to spend hours shopping and trying on outfits (putting on of apparel) while they think about how people will react to them in that outfit. Most men only try on what they need to and often wait until after they get home to try on new clothes. Basically, these are all things which the natural woman uses to make herself attractive and Peter instructs the saved woman to not use these forms of appeal. Instead, he gives the form of appeal for Godly women to use in the next Step.

But let it be the hidden man of the heart: this is the first phrase of our Second Step and we see that Peter is continuing the same subject as the First Step while changing directions. In fact, the but, which starts this Second Step, changes direction to be the opposite of the First Step. There we saw Peter tell Godly wives to not use the natural physical methods to be attractive. Now Peter tells them to use the spiritual methods to be attractive.

God made woman as an help meet for him (Genesis 2:18; Genesis 2:20). She is to help the man do the job that God gave him, not lead the man the way she wants to go. She does this best by giving him emotional strength and support when he needs it. Furthermore, when a woman limits the attractions that she uses to the inner man, she is living by faith and trusting God to openly reward the desires of her heart (Matthew 6:4, Matthew 6:6, Matthew 6:18).

in that which is not corruptible: Here we see that if we (men and women) have a meek and quiet spirit controlling our heart that we avoid corruption.

even the ornament of a meek and quiet spirit: Meek is 'Strength under control of God's Holy Spirit'. A quiet and consistent spirit can accomplish more than a loud spirit that's using the world's method of might makes right. A meek spirit accomplishes more because it's letting God work through it. God honors those that trust Him. As Peter says in these verses, it is in the sight of God of great price. Please see the note for Study on Spirit for more details related to this phrase.
which is in the sight of God of great price: the functional definition of the word price is: 'The sum or amount of money at which a thing is valued, or the value which a seller sets on his goods in market'. Please note that 1Corinthians 7:23 says, Ye are bought with a price; be not ye the servants of men. The price that our Lord paid was not money and the price which Peter speaks of in this sentence is also not money but is what God values far above mere money. The more that we display a meek and quiet spirit the more we show the world how much we value the price that the Son of God paid for our salvation and for our sanctification.

Please see the note for 1Timothy 2:9 about the word adorn. The functional definition for this word is: 'to make beautiful; to add to beauty by dress; to deck with external ornaments'.

Our sentence uses the phrase outward for the physical part of us. Please see the note for 2Corinthians 10:7 about the word outward. Please see the note for 2Corinthians 7:15 about the word inward.

Please see the note for Luke 7:37-38 about the word hair. Smith's Bible Dictionary defines this word as: 'The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men: 2Sa 14:26. In times of affliction the hair was altogether cut off. Isa 3:17,24; 15:2; Jer 7:29. Tearing the hair: Ezr 9:3. and letting it go dishevelled were similar tokens of grief. the usual and favorite color of the hair was black: Song 5:11. as is indicated in the comparisons in: Song 1:5; 4:1. a similar hue is probably intended by the purple of: Song 7:6. Pure white hair was deemed characteristic of the divine Majesty: Da 7:9; Re 1:14. The chief beauty of the hair consisted in curls, whether of a natural or an artificial character. With regard to the mode of dressing the hair, we have no very precise information; the terms used are of a general character, as of Jezebel: 2Ki 9:30. and of Judith, ch. 10:3, and in the New Testament: 1Ti 2:9; 1Pe 3:3. The arrangement of Samson's hair into seven locks, or more properly braids: Jg 16:13,19. involves the practice of plaiting, which was also familiar to the Egyptians and Greeks. the locks were probably kept in their place by a fillet, as in Egypt. the Hebrews like other nations of antiquity, anointed the hair profusely with ointments, which were generally compounded of various aromatic ingredients: Ru 3:3; 2Sa 14:2; Ps 23:6; 92:10; Ec 9:8. more especially on occasions of festivity or hospitality: Lu 7:46. It appears to have been the custom of the Jews in our Saviour's time to swear by the hair: Mt 5:36. much as the Egyptian women still swear by the side-locks, and the men by their beards'.

Please see the note for Luke 9:12 about the word wear. The functional definition for this word is: 'To carry appendant to the body, as clothes or weapons; as, to wear a coat or a robe; to wear a sword; to wear a crown'.

Please see the note for 1Corinthians C3S13 about the word gold. The functional definition is: 'A precious metal of a bright yellow color, and the most ductile and malleable of all the metals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce'.

Please see the note for Luke 7:25 about the word apparel. Easton's Bible Dictionary defines this word as: 'clothing'.

Please see the notes for Romans C10S6 and 2Corinthians C2S4 about the word heart. Each of the verses within Romans has to do with our having righteousness or unrighteousness because of our decisions, our attitudes, our thoughts and our actions are determined by our heart. In addition, to these verses, please see the note for Galatians C6-S6 for 'The LORD looketh on the heart' and the note for Ephesians C4-S8 for links to verses which deal with a 'wicked heart'. Please also see the note for Psalms 119:2 for links to where that Psalm deals with our heart and for some additional links from other commentators. Please see the note for Philippians C1S21 for links to where heart is used in Philippians along with a definition and links from other commentators. Please also see the note for 2Corinthians 2:4 about the word heart. It has definitions from 3 Bible dictionaries. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will).'

Please see the note for 1Corinthians C9S36 about the word corrupt. The functional definition of corrupt is: ' to change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. Everything in this life can be corrupted.

Please see the note for Galatians C6S1 about the word meek. That note has links to every place in the Bible where we find forms of this word along with a small note on each reference, the definition from Webster's 1828 , the definition from Reformers Unanimous and links from other commentators. The functional definition is: 'Strength under control of God's Holy Spirit'.

Please see the note for 1Timothy 2:1 about the word quiet. The functional definition is: 'Still; being in a state of rest; now moving'. God tells us to be quiet in order to hear Him.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the notes for 1:8 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'.

Please see the note for 1Corinthians 7:23 about the word price. The functional definition is: 'The sum or amount of money at which a thing is valued, or the value which a seller sets on his goods in market'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'adorning let. 1Ti 2:9-10; Tit 2:3-15; Ro 12:2 that. Ge 24:22,47,53; Ex 3:22; 32:2; 33:4; 35:22; 38:8; 2Ki 9:30; Es 5:1; Ps 45:9; Isa 3:18-24; 52:1; 61:10; Jer 2:32; 4:30; Eze 16:7-13; 23:40 exp: 1Ti 2:9. General references. exp: 2Sa 1:24.
the hidden. Ps 45:13; 51:6; Mt 23:26; Lu 11:40; Ro 2:29; 6:6; 7:22; 2Co 4:16; Eph 4:22-24; Col 3:3,9-10 which is not. 1Pe 1:23 a meek. 1Pe 3:15; Ps 25:9; 147:6; 149:4; Isa 11:4; 29:19; 57:15; 61:1; Mt 5:5; 11:29; 21:5; 2Co 10:1; Ga 5:23; Eph 4:2; Col 3:12; 2Ti 2:25; Tit 3:2; Jas 1:21; 3:13-17 quiet. Ps 131:2; Jer 51:59; 1Th 4:11; 2Th 3:12; 1Ti 2:2 which is in. 1Sa 16:7; Ps 147:10-11; 149:4; Lu 16:15 General references. exp: 2Sa 1:24'.

Home Start of Web Page Start of Chapter

C3-S3 (Verse 5-6) - How wives are to act like their Biblical examples.

Equivalent Section: Why Peter is giving these instructions (This is the Biblical example in general).

For after this manner in the old time the holy women also,
who trusted in God,
adorned themselves,
being in subjection unto their own husbands:.

Equivalent Section: Sarah is a specific Biblical example for wives.

Even as Sarah obeyed Abraham,
calling him lord :.

Equivalent Section: the reward for wives who act like Sarah.

whose daughters ye are,
as long as ye do well,
and are not afraid with any amazement..

1Peter 3:5-6 is a single sentence, which makes it one thought. Our sentence starts with the word For and tells us why Peter gave the commandment that is in the prior sentence. It also attaches this sentence to the prior and makes the two a single connected thought. In our current sentence, Peter tells us that Women of old, including Sarah, are the examples for women today. Women need to study what the Bible tells us about these women on their own because they will understand things in a way that a man could never understand. Look at our current chapter and see that Peter gives similar (likewise), but different, instructions to men in 3:7. This is due to the differences between women and men. God understands these differences and wants us to each go to Him for personal instruction.

This is true 'old time religion'. Here we are to follow the Biblical examples and are assured that God's standards do not change regardless of the circumstances or age of man. Here we see a truth that even Jesus obeyed in that He also followed the example of Godly men when it comes to ministering to others. (He did baptism and preached repent like John the Baptist. He told how he acted like Moses, etc.) Notice that our sentence says whose daughters ye are, as long as ye do well. It is not just about us but is also about our example to future generations. Future daughters will look to the women of today to be their examples. The prior generations of women refused to obey this commandment and chose 'women's liberation' instead. The result was a dramatic increase of unwed mothers, women raising children in poverty and without aid of husband or family, increased attacks of women and children and a new generation with less respect for their elders than the past generations had.

The first three chapters of 1Corinthians teach us that the wisdom of God goes in the opposite direction from the wisdom of this world / man. 'Women's liberation', and the results of it, are due to people following the wisdom of this world / man. People will want to think 'I don't understand why', but 1Corinthians 2:14 tells us But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. the commandment of the prior sentence and the associated reason of this sentence can only be accepted with the help of God's Holy Spirit. Notice that our sentence identifies these example women as the holy women...who trusted in God. God knows things beyond our comprehension such as the results of following a way that seemeth right unto a man. Proverbs 14:12 and Proverbs 16:25 both warn us that the end thereof are the ways of death. We may not understand how this is so but we need to 'trust and obey' because God is wiser than us. Even though we naturally don't like the commandments of this chapter, we need to obey them if we want God's blessings and not get His cursing's.

Please notice that being in subjection unto their own husbands is separated by a colon from Even as Sara obeyed Abraham, calling him lord and whose daughters ye are, as long as ye do well, and are not afraid with any amazement. This means subjection is equivalent to obey and to as long as you do well. Obey in subjection is required to do well. The blessings which these women of the Old Testament received can be expected from God by women of today so long as they meet these Biblical requirements.

With this in mind, we can look at the phrases of our sentence.

For after this manner in the old time the holy women also: the word definitions below show that the word manner is defined as: 'way of performing or executing'. Also, we are told that it was the holy women who acted this way. Thus, we can see that Peter is telling us how holy women acted so that women of today can follow their example of the 'way of performing or executing'. This example is to be followed for all things in life.

who trusted in God: Here is the key phrase of this sentence. Women can claim that they trust in God, but their manner separates the true claimants from liars. Those women who are true can expect to have their prayers answered like the holy women while liars should expect a curse from God for claiming to trust God while not really doing so.

adorned themselves: Notice that this is different from saying 'they dressed'. This is talking about how these holy women made themselves physically attractive, especially to people whom they were trying to influence.

being in subjection unto their own husbands: As already mentioned, this does not say being in subjection to all males as some perverted societies claim. The principal of this phrase applies to all people and we see it applied in a similar, if slightly different way, to servants (C2-S13) and to husbands (C3-S4). This principal is to be in subjection unto (Our) own God given authority and to trust God to take care of any problems which result while also expecting blessings from God, not from the God given authority, for our obedience. Yes, God usually chooses to work through His appointed authority to bless us, but God is not limited to using that same authority. Thus, we must keep in mind that God is the true source of the blessings. Therefore, we must adorn ourselves in a manner approved by God if we wish to receive blessings from God.

Even as Sarah obeyed Abraham: In Genesis 20 we read how And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah. So this was not just a one-time wrong act by Abraham but it continued over the period of time while Abraham...sojourned in Gerar. Abraham was supposed to be the protection for Sarah, but instead he used her for his protection, even while she was calling him lord. As lord, as well as being her husband, it was his job to protect her. That is what a lord gives in exchange for the subjection of the people. Yet, even while Abraham failed in this most basic function, Sarah still called him lord in recognition of his God-given position. By doing this she showed that her trust was not in Abraham, who was her lord, but was in God Who made Abraham her lord. When God appoints an authority over us and that authority fails in their responsibility, we can appeal to God but only if we continue to recognize that it was God Who made the appointment and so long as we are still acting right.

calling him lord: this phrase is explained in the note for the prior phrase. Here we see that Sarah recognized the God-given position of Abraham even while Abraham failed to do the responsibilities of his God-given position.

whose daughters ye are: the word daughter is the female equivalent of son. This means that a daughter 'receives the character of her mother'. In addition, the word ye means 'each and every one of you personally'. Thus, each woman can personally become a daughter of Sarah, and of other holy women, if they personally receive the spiritual character of those holy women. Further, each woman can personally do this even while all around them refuse to do so.

as long as ye do well: the do well of this phrase references the being in subjection unto their own husbands and the obeyed of the two Equivalent Sections. This is an ongoing lifestyle requirement which must continue to be met in order to receive the blessings attached to it.

and are not afraid with any amazement: forms of the word amaze occurs 23 times in the Bible and Webster's 1828 dictionary defines this word as: 'Astonished; confounded with fear, surprise or wonder.' If women are truly looking to God then they do not need to have fear, astonishment; confusion or perplexity when their husbands act in a sinful human way. If women are truly trusting God then, when their husbands fail to act right, they will turn to God and expect God to give them personally the best results because of their trust in God. Men are going to fail because of their sin nature. This should not cause wives to have fear, astonishment; confusion or perplexity, so long as their trust is truly in God. As all other saved people, wives are to submit to their God-given authority but trust God to take care of problems.

Please see the note for 1:11 about the word manner. The functional definition is: 'way of performing or executing'.

Please see the note for about the word holy. The functional definition is: 'properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. In addition, since holy is pronounced the same as 'wholly', we can say that a holy being is complete, singular and faithful to his character in all of his attitudes and actions. We are to adopt these characteristics of God in order to be holy ourselves.

The word women is the plural form of the word woman. . Please see the note for Galatians C4-S2 about the word woman. The Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ.
In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'.

Please see the note for Romans 15:23-24 which has links to everywhere that the Bible uses forms of the word trust along with the definition from Webster's 1828 .

Please see the note for 1Timothy 2:9 about the word adorn. The functional definition for this word is: 'to make beautiful; to add to beauty by dress; to deck with external ornaments'.

Please see the note for 1Corinthians 3:9 about the words husband / husbandman / husbandry. The functional definition for this word is: '"The man of a woman" signified her husband'.

Please see the note for Hebrews 11:11 about Sarah. The functional definition is: 'The wife of Abraham and an example for Godly women'.

Please also see the note for 1:1-2 about obey / obedience. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for John 12:14-15 about the word daughter. Easton's Bible Dictionary defines this word as: 'This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Ge 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, "the daughters of Zion" (Isa 3:16), "daughters of the Philistines" (2Sa 1:20). (3.) Small towns and villages lying around a city are its "daughters," as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa 23:12). (4.) the people of Jerusalem are spoken of as "the daughters of Zion" (Isa 37:22). (5.) the daughters of a tree are its boughs (Ge 49:22). (6.) the "daughters of music" (Ec 12:4) are singing women'.

Please see the note for John 6:19 about the word afraid. The functional definition for this word is: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please also see the notes for Romans C11S25; Philippians 1:12-14 and the Study called Fear the Lord about the word fear.

Please see the note for Mark 1:27 about the words amazed / amazement. The functional definition for this word is: 'Astonished; confounded with fear, surprise or wonder'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the holy. Pr 31:10,30; Lu 8:2-3; Ac 1:14; 9:36; 1Ti 2:10; 5:10; Tit 2:3-4 who. 1Sa 2:1; Jer 49:11; Lu 2:37; 1Ti 2:15; 5:5; Heb 11:11 adorned. 1Pe 3:2-4 General references. exp: 2Sa 1:24; 1Ti 2:11.
as Sara. Ge 18:12 daughters. Gr. children. Ro 9:7-9; Ga 4:22-26 and. 1Pe 3:14-15; Ge 18:15; Isa 57:11; Da 3:16-18; Mt 26:69-75; Ac 4:8-13,19 General references. exp: 1Ti 2:11'.

Home Start of Web Page Start of Chapter

C3-S4 (Verse 7) - How Husbands are to treat their wives.

First Step: Actions to take.

Likewise,
ye husbands,
dwell with them according to knowledge,
giving honour unto the wife,
as unto the weaker vessel,
and as being heirs together of the grace of life;.

Second Step: Receive the reward.

that your prayers be not hindered..

This sentence is continuing the spiritual instruction which began in C2-S13 and is continuing through our current sentence. our sentence starts with the word Likewise, which we are told means 'In like manner'. However, within our epistle, a more applicable definition would be: 'Using the same spiritual wisdom (wise) to act in a similar manner (like)'. We see the same spiritual wisdom behind C2-S13, C3-S1 and our current sentence while the specific people named are different in each sentence and the specific actions are different. However, in spite of the differences, Peter starts C3-S1 and our current sentence with the word Likewise to point out the similarities within each sentence. Those similarities are spiritual in nature and the entire epistle requires a spiritual understanding.

With this in mind, we can look at the phrases of our sentence.

Likewise, ye husbands: our sentence starts with the word Likewise to mean: in the same spirit as the prior commandments were given. Just as servants are to submit to their masters, and just as wives are to submit to their own husbands, so also are husbands to submit to the Lord. Husbands are to lead their wives, which means that they are to submit to the Lord before they expect their wives to submit to them. (The word 'lead' means that you go first.) Further, husbands are to submit to their Lord more than they expect their wives to submit to them because leaders are expected to do more than their followers. In addition, to that concept, we need to recognize that the word ye makes this a command that is to 'each and every one personally'. Each husband will give a personal accounting for their obedience, or disobedience, to this command when they appear at the judgment seat of Christ.

dwell with them according to knowledge: a man can't properly dwell with a Christian woman without learning what the Bible tells him about living with her. Knowledge comes from applying the Bible to our own life through the power of the Holy Spirit. Isaiah 28:9 says, Whom shall he (God) teach knowledge? and whom shall he (God) make to understand doctrine? the knowledge of this phrase can only come from God because the natural man claims that 'Women can not be understood'. Our 'ongoing shared living together' (dwell) requires us to get the required knowledge from God. Thus, we see that this is part of a spiritual command, just like the command to servants and to wives were.

giving honour unto the wife: A man that has a submissive wife is to honor her because she has a harder time following the Spirit than a man does. In addition, a man that refuses to honour his wife is a fool who is asking to be hurt. Eve was the first to eat of the fruit and, therefore, women are smarter in this world than men are. However, since the flesh wars against the spirit, this makes it harder for them to follow the Spirit. A wise man honour his wife for every way that she follows God's Holy Spirit as a way of encouraging more of that behaviour. A man who refuses to obey this command is daring his wife to use her greater ability in the ways of this world to return the hurt.

as unto the weaker vessel: As pointed out elsewhere, this is not speaking of physical weakness because women can often handle greater pain and often have greater endurance. It certainly is not speaking of mental or emotional weakness because only fools who deliberately ignore reality believe that foolishness. No, as with all of this epistle, Peter is talking from a spiritual perspective. Yes, men are to protect their own wife physically and every other way but the main protection and instruction is to be spiritual in nature, as we see other places within the Bible instructs husbands to do this same thing.

and as being heirs together of the grace of life: A man and his wife is considered one flesh by God. The grace that they receive in this life is for both of them together. God does not give the grace of life to one member of a married couple while denying it to the other. (1Corinthians 7:14 says, For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.) this grace of life is what God gives to us for this life and is not the same as the grace of salvation, which is our spiritual life and not This physical life.

that your prayers be not hindered: Here we see the spiritual presented once more. Most people who believe this phrase do so upon the religious basis that if the Bible says it is true then it must be true. However, few can explain why this is true. Now if we consider the linkage of the three sentences mentioned together (C2-S13, C3-S1 and our current sentence) which are linked by Peter's usage of the word Likewise, we can look at the spiritual similarities and see the answer. In the first two sentences we see those who submit are told to do so because this is God's order and their receiving blessings from God require them to accept their place within God's order regardless of circumstances. The same is true here except that husbands are the ones who are submitted to. We also saw that masters and husbands had a matching responsibility to provide for those who submitted to them. In every case, God requires people to accept the position that God put them in, to fulfill their responsibilities within that position, and to trust God in order to get their prayers answered. Thus, as the head of wives, Husbands have a God-given responsibility to get God-given knowledge about how to dwell with them in a way that will make the two of them together be heirs...of the grace of life.

Please see the note for 1Corinthians 3:9 about the words husband / husbandman / husbandry. The functional definition for this word is: '"The man of a woman" signified her husband'.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: ' Inhabiting; residing; sojourning; continuing with fixed attention'.

Please see the note for Philippians 2:1 about the word accord. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the note for 1:2 about the word know. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for 2Corinthians 5:5 about the word give. We find forms of this word, in 1Peter in: 3:7; 3:15; 4:5; 4:11 and 5:5. The functional definition is: 'Bestow; grant; confer; impart; admit or suppose'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Romans C12S8 about the word honour. The functional definition is: 'The esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour.

Please see the notes for Romans C14S2 and 1Corinthians C4S12 about the word weak. The functional definition is: 'The primary sense of the root is to yield, fail, give way, recede, or to be soft'. The word weaker is not completely weak but 'more weak than the man'.

Please see the note for 2Corinthians 4:7 about the word vessel. The functional definition is: 'a container'. In our sentence we see Peter saying that the woman is a 'weaker container of the spirit' than the man is.

Please see the note for Romans 8:16 which has links to every verse, in Romans, which uses any form of the word heir along with a note for each verse. The functional definition is: ' the man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as: 'God's riches at Christ Expense'. The functional definition is: 'that which makes the giver look good'. We see in the Bible that God gives us His grace so that we can use it to 'make God look good to this world'. If we don't do that then God is wasting His grace if He gives it to us.

Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

Please see the note for Romans 15:22 which has links to everywhere that the Bible uses forms of the word hinder along with the definition. .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Ge 2:23-24; Pr 5:15-19; Mal 2:14-16; Mt 19:3-9; 1Co 7:3; Col 3:19; Eph 5:25-28,33 giving. 1Co 12:22-24; 1Th 4:4 heirs. Eph 3:6; Tit 3:7; Heb 1:14 that. Job 42:8; Mt 5:23-24; 18:19; Ro 8:26-27; Eph 4:30; 6:18 General references. exp: 1Co 7:3'.

Home Start of Web Page Start of Chapter

C3-S5 (Verse 8-9) - Finish of all that Peter has said to this point.

Equivalent Section: Get the right attitude.

Finally,
be ye all of one mind,
having compassion one of another,
love as brethren,
be pitiful,
be courteous:.

Equivalent Section: Avoid wrong actions.

Not rendering evil for evil,
or railing for railing:.

Equivalent Section: Do right.

First Step: Get the right actions.

but contrariwise blessing;.

Second Step: Know the consequences.

knowing that ye are thereunto called,
that ye should inherit a blessing..

1Peter 3:8-9 is a single sentence, which deals with our attitudes and actions and the resulting consequences. Peter starts this sentence with the word Finally which means it is part of, and the conclusion of, all that he has been saying since C2-S13.

Our sentence has two colons which break it into three Equivalent Sections which all have the same thought but which thoughts are expressed from different perspectives. That is, the same thing is told to us three different ways. Our attitudes and our actions are not divorced from each other but, in fact, reflect each other. Further, both are the result of what God gives us and are not possible (when truly tested) without God's help. Therefore, both our attitudes and our actions are equivalent to what God provides which enables those attitudes and actions. For example, our sentence says: knowing that ye are thereunto called, that ye should inherit a blessing. We've already seen that our call comes from God and there is no way that we would know what we can inherit in eternity unless God told us. Therefore, these things come from God and we know, from the Bible, that God gives this knowledge to His people so that they can have Godly attitudes which result in Godly actions. Since it all starts from God and is done for the expressed purpose of producing these Godly attitudes and actions within us, all are equivalent.

From time to time I run into a 'hyper-spiritual fool' who claims to be 'more spiritual than God' and who claims that we should 'serve God only to show how much we love God'. I have yet to meet one of these 'hyper-spiritual fool' who has done anything near what I have done for God or who has personally sacrificed anything near like what I have sacrificed. In addition, as a full time missionary, I have met many other people who are also producing significant results for God and all say that they do it for the promised rewards. In addition, God knows our nature since He created us. I find no place where we are told to serve exclusively to show that we love Him but such commands are attached to promises of reward. God is wise enough to know that our human love will fail but, where our love fails, our self interests will keep us going. Therefore, we see promises like the one in this sentence where Peter tells us that ye should inherit a blessing. True Biblical faith requires us to obey God before we receive a blessing but to do so based upon a promise of the Bible. Where the Bible tells us to live / walk by faith, these 'hyper-spiritual fool' w and us to act upon a claimed 'love', which is really pride and which will bring the judgment of God upon us. Please do as we are told within our sentence and obey the Bible that ye should inherit a blessing.

Peter starts this sentence with Finally. Peter is ending this sub-subject on applying faith in our Lord and His spiritual promises while we go through troubles in the flesh. Our current command to be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing is another way of saying what Peter told us back in 1:22 where he said see that ye love one another with a pure heart fervently. Peter continued in that chapter with the attitudes of Christian love for others, then the actions of that love. Likewise, we see Peter saying the same thing in this chapter only using different words. Once more we see Peter telling us what God gave us and how the things from God are to be used to produce Godly attitudes and Godly actions within our life.

With this in mind, we can look at the phrases of our sentence.

Finally, be ye all of one mind - We already dealt with the word Finally. Since this is concluding prior remarks, we must keep this sentence in context if we want a proper interpretation of it. With that in mind, we see that Peter tells us to discuss issues between Christians. We can not be...all of one mind unless we share out thoughts, discuss differences and agree to let the Bible correct us when others show us that our thoughts go against what the Bible literally says. In addition, since this command is made personal with the use of the word ye, we are to keep in mind that we will personally answer to our Lord at our personal judgment for every time that we personally refuse to obey this command., therefore, we need to listen to each other with open minds and hearts. When others say something important, repeat it back to them, rephrased in your own words, to make sure you understand them before opposing their point of view. See Philippians 2:3 for more details on this application. After each understands the other's point of view, do as James 1:5 says, and ask for God's wisdom in coming to His point of view in the matter.

having compassion one of another hurt when your brother hurts before trying to win the argument. Getting your own way may cut you off from other blessings of God. Peter earlier warned us that getting God's blessings should be our primary concern. Certainly, according to Peter, God feels that our suffering in this world is a minor cost for having His blessings in our lives. If we don't have compassion for each other, we can win the battle and loose the war. We can win the argument and loose the relationship with a brother in Christ.

love as brethren: You aren't loving as brethren if you are giving what you got. In fact, you aren't loving as brethren so long as you are doing anything less than rendering blessings for evil and railings. You aren't loving as brethren, according to our sentence, unless you are pitiful and courteous in the attitude and action of your response. People are sensitive to each other's unspoken body language, especially when it's negative. So while we may think we aren't rendering railings and evil for evil, if we render anything less than conscious blessings we will, subconsciously, render railings and evil for perceived evil and railings.
be pitiful: As seen in the word definitions below, this means that we are to be 'Full of pity; tender; compassionate; having a heart to feel sorrow and sympathy for the distressed'. Please notice that this is to be rendered to saved people and not to sinners. A lot of people get confused on this matter and think that we should be this way towards the lost, and we end up encouraging them to stay lost and to ignore the things which God is bringing into their life to make them turn to Him for true salvation. We do not give the lost pity but we give them the gospel and, after they become a child of God, then deal with their faults with pity until they have time to spiritually mature.

be courteous: this word is only found three times within the Bible, in: Acts 27:3; Acts 28:7 and 1Peter 3:8. Webster's 1828 dictionary defines this word as: 'from court. 1. Polite; wellbred; being of elegant manners; civil; obliging; condescending; applied to persons. 2. Polite; civil; graceful; elegant; complaisant; applied to manners'. In other words, we are to treat saved people as we would a potential mate which were wish to 'court' with the understanding that we are seeking a friendly and good relationship but one without any sexual aspects.

Not rendering evil for evil: Yes, there are times that other saved people treat us wrong and there are even times that they are evil. Here the command is: 'do not give them everything that they are owed' but we are to turn it over to the Lord and have faith that he will deal with the other person in a right way and that He will also deal with us in a right way.

or railing for railing: We can find the definition of rail in the word definitions below. Once more we find the command to be: 'do not give them everything that they are owed' but we are to turn it over to the Lord and have faith that he will deal with the other person in a right way and that He will also deal with us in a right way.

but contrariwise blessing: Here we are told to do the opposite of 'give them everything that they are owed' when our brother or sister in the Lord are evil to us or rail on us. When we return blessings we are displaying the Spirit of Christ and proving our faith in God's promise to reward such a response.

knowing that ye are thereunto called: Peter has already dealt with our calling several times in this epistle and the reader should follow the link below to see each of the incidents and the corresponding note. The main thing within this sentence is that t5he promise of our next phrase is dependent upon our responding properly to this particular call. Simply put, if we do not obey all of the details within this sentence then we are not obeying our personal (ye) call and that we will lose the eternal blessing that God wants to give us.

that ye should inherit a blessing: While we can get a blessing in this life, if we obey this sentence, by our brother or sister changing how they act towards us, it is not guaranteed. Please note the word inherit found within our phrase. We will get our inheritance after we get to Heaven. Our inheritance is eternal in nature but we will not know what we are losing until we get to the judgment seat of Christ. Fornow, we need to take this warning by faith.

Please see the note for Romans C9S13 about the word compassion. The functional definition is: 'A suffering with another. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

We find forms of the word pity / pitiful occurring 84 times in 40 verses of the Bible, but only within the New Testament, in: Matthew 18:33; James 5:11 and 1Peter 3:8. Webster's 1828 dictionary defines the word pitiful as: 'Full of pity; tender; compassionate; having a heart to feel sorrow and sympathy for the distressed. James 5. 1 Pet.3. this is the proper sense of the word. 1. Miserable; moving compassion; as a sight most pitiful; a pitiful condition. 2. to be pitied for its littleness or meanness; paltry; contemptible; despicable. That's villainous, and shows a most pitiful ambition in the fool that uses it. 3. Very small; insignificant'.

Nave's Topical Bible provides references for the word pity / pitiful as: 'Of God: Isa 63:9; Jas 5:11. Of Jesus: Mr 6:34. Not to be shown to offenders: De 7:16; 13:8; 19:13,21; 25:11-12. INSTANCES OF: the master of the unforgiving servant: Mt 18:27'.

Thompson Chain Topics provides references for the word pity / pitiful as: 'Of Christ: forthe Multitude: Mt 9:36; 14:14; 15:32. Forthe Unfortunate: Mt 20:34. ForJerusalem: Mt 23:37. Forthe Leper: Mr 1:41. Forthe Bereaved: Lu 7:13; Joh 11:35. See Christ; Love. Of God: Ex 3:7; De 30:3; 2Ch 36:15; Ps 78:38; 86:15; Jer 12:15; La 3:32; Ho 11:4; Mic 7:19. Examples of Human: Pharaoh's Daughter: Ex 2:6. Certain Leaders in Israel: 2Ch 28:15. Job: Job 29:13. The Good Samaritan: Lu 10:33-34. The Philippian Jailor: Ac 16:33. The Barbarians: Ac 28:2; Heb 10:34'.

The word courteous was defined earlier in this note.

Please see the note for Romans 13:7 which has links to every verse in the New Testament which uses the word render along with definitions from two dictionaries and my own definition of 'Give all that is owed'.

Please see the note for 2:1 about the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for 1Peter 4:15 about the word evildoer. That note has links to every place in thew Bible where We find this word. The functional definition is: 'one who does evil things'.

Please see the note for 1Corinthians 5:11 for definitions, comments and links related to forms of the word rail. The functional definition is: ' to utter reproaches; to scoff; to use insolent and reproachful language; to reproach or censure in opprobrious terms; followed by at or against, formerly by on'.

The word contrariwise only occurs in 2Corinthians 2:7; Galatians 2:7 and our current sentence. Webster's 1828 dictionary defines contrariwise as: 'adv. contrary and wise, manner. On the contrary; oppositely; on the other hand. Not rendering evil for evil, nor railing for railing; but contrariwise, blessing. 1Peter 3'. Please also see the note for Galatians 2:6-9 about the word contrariwise. Please also see the note for Galatians 5:17 about the word contrary.

Please see the notes for Galatians C3-S10 about the word bless. Webster's 1828 dictionary defines blessed as: 'pp. Made happy or prosperous; extolled; pronounced happy.
BLESS'ED, a. Happy; prosperous in worldly affairs; enjoying spiritual happiness and the favor of God; enjoying Heavenly felicity.' However, we need to be careful about using this definition because some things that God says bless us don't make us happy. A better definition would be: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. An example is Paul's thorn in the flesh.

Please see the note for Galatians C3-S20 about the word inheritance. The functional definition is: 'An estate derived from an ancestor to an heir by succession or in course of law; or an estate which the law casts on a child or other person, as the representative of the deceased ancestor.' As that note explains, different heirs inherit different amounts and types of inheritance and what they receive depends upon their relationship with the person that they inherit from. Our sentence is telling us the type of inheritance that we will receive but does not say how much or what each person will receive because that will be determined on an individual basis at the judgment seat of Christ. Without a doubt, many people will be disappointed,, many saved people will receive the terror of the Lord for at least 1,000-yearss and while many will receive mansions, only those who did the most for the kingdom of God, while on this Earth, will receive a mansion. Please also see the note for Romans C8S16 about the word heir

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. Ac 2:1; 4:32; Ro 12:16; 15:5; 1Co 1:10; Php 3:16 having. Zec 7:9; Mt 18:33; Lu 10:33; Ro 12:15; 1Co 12:26; Jas 2:13; 3:17 love as brethren. or, loving to the brethren. 1Pe 1:22; 2:17; Ro 12:10; Heb 13:1; 2Pe 1:7; 1Jo 3:14,18-19 pitiful. Ps 103:13; Pr 28:8; Mt 18:33; Jas 5:11 courteous. Ac 27:3; 28:7; Eph 4:31-32; 5:1-2; Php 4:8-9; Col 3:12 General references. exp: Ge 23:7; 24:18; 2Sa 1:12; Joh 15:12; 1Co 12:26; Heb 13:1; 1Jo 4:21.
rendering. 1Pe 2:20-23; Pr 17:13; 20:22; Mt 5:39,44; Lu 6:27-29; Ro 12:14,17,19-21; 1Co 4:12-13; Eph 4:32; 1Th 5:15 called. 1Pe 2:21; 5:10; Ro 8:28,30 exp: 2Pe 1:3. That. Mt 19:29; 25:34; Mr 10:17; Lu 10:25; 18:18exp: Mt 5:39; Php 4:2. General references. exp: 1Sa 17:29; Pr 17:13; 26:4; Mt 5:44; Ro 12:14,21'.

Home Start of Web Page Start of Chapter

C3-S6 (Verse 10-11) - Why obedience to the prior commands is important.

Equivalent Section: Control your tongue.

For he that will love life,
and see good days,
let him refrain his tongue from evil,
and his lips that they speak no guile:.

Equivalent Section: How to act.

First Step: What to do.

Let him eschew evil,
and do good;.

Second Step: What to seek.

let him seek peace,
and ensue it..

1Peter 3:10-11 is a single sentence, which makes it one thought on how to have good days within our life. This sentence gives us two Equivalent Sections, which give us the same message from two different perspectives. In the First Equivalent Section we are told to control our tongue and in the Second Equivalent Section we are to control our actions and goals in life. Probably the most well-known section of the Bible on the tongue is in James. Two of the best known verses on this subject are probably James 1:26 (If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.) and James 3:6 (And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.) If we think about these verses, it should be obvious why Peter tells us let him refrain his tongue from evil, and his lips that they speak no guile.

While James concentrates on the tongue, our sentence from Peter tells us that how we control our actions and goals in life is equally important. Many places in the Bible also tell us this message, and do so with much more detail. However, few link our actions and goals to our tongue while telling us that the control of all three is required if we will love life, and see good days.

Most people would claim that they will love life, and see good days. Many will even agree to refrain his tongue and to eschew evil, and do good and to seek peace, and ensue it. However, they will also want to do it their own way. But that is not what Peter tells us. He starts his sentence with the word For. This means that our current sentence is telling us why we need to obey all of the commands given earlier in this epistle, especially those given since C2-S13. Thus, Peter is not just telling us to do what is in this sentence but to also obey the prior commands. Thus, once more we see the need to keep things within context.

With this in mind, we can look at the phrases of our sentence.

For he that will love life: No one can love life, and see good days unless they eschew evil, and do good. Likewise, no one will eschew evil, and do good without the ongoing sustenance of a desire to love life, and see good days. Most of this phrase has already been dealt with within our note and the main purpose is to link this common desire to obedience of prior commands. Now most people will claim that everyone wants to love life. However, the rate of suicide proves that claim to be false. In order to love life we must see the possibility of receiving desirable things from it and see how we can obtain those desirable things. The world, our flesh and the devil all try to give us goals which bring destruction and death. We must look past the immediate pleasure and see the final result if we are to avoid the error of seeking things which result in destruction and death. Also, we must understand that results are directly related to the way that we proceed in life. Too many people believe the lie that if they have what the world calls 'faith' then their actions and attitudes can be the opposite of the results they receive in life. Thus, many people call themselves 'Christian' while seeking all of the sin and lusts of the flesh while believing that their 'faith' will force God to bless their life here and 'give them a mansion in Heaven right next door to Peter'. Our sentence says that if we truly will love life then we need to obey the commands given earlier within this epistle. The life which is worth loving is the result of obeying those commands. Refusal to obey those commands results in a live which can not be loved and leads many people to suicide.

and see good days: this goal of life is added to the prior claim. While many will claim this goal for their life, few will be willing to obey God's commands. 'original Sin' came from believing Satan's lie that we could do what our flesh desired and demand that God bless our disobedience. Our sentence is linking this common goal in life to our obedience to the commands already given. Implied is the fact that disobedience will result in our not receiving this goal of life. We must first truly love life before we add this goal because if we do not truly love life then we will follow the desires of our flesh and refuse to obey God's commandments. Here we see that we need the right attitude before we set a goal. A wrong attitude will cause us to set wrong goals in life and our goal will determine what we experience in life. Therefore, we need to obey God but we must not only obey in attitudes and actions but we must also follow God's procedures in the order that God gives them.

let him refrain his tongue from evil: the word let was used by God for creation of this physical universe. Thus, this is a command which has the power of creation behind it. We can not love life, and see good days unless we refrain (our) tongue from evil. Our next phrase starts with and his lips. The difference is that we use our tongue to mutter and talk to ourselves while the words must pass our lips before others can hear what is said. Peter is telling us to not even say evil to ourselves. Many times in life we think about how someone deserves evil for the things that they did. However, Peter is telling us to avoid saying it even to ourselves.

and his lips that they speak no guile: A quick definition of guile is deceit or duplicity'. It's saying something in a way that people think you mean something other than what you actually mean. It's called 'plausible deniability' by the world and this type of speaking is why most politici and are hated so much. We are told to not do this because the 'Law of Sowing and Reaping' assures us that we will reap many problems in life if we speak guile.

Let him eschew evil: the word eschew only occurs in: Job 1:1; Job 1:18; Job 2:3 and our current sentence. In every case we see the phrase eschew evil. Peter is obviously telling us to follow the example of Job. Easton's Bible Dictionary defines this word as: 'from old French eschever, "to flee from" (Job 1:1,8; 2:3; 1Pe 3:11)'. Thus, we are told to not just avoid evil but to 'to flee from it'. Many people, especially the foolish young, get caught up in the consequences of evil that they 'just wanted to see'. We need to run the other way when we see trouble and not be a gawker because that is how we get caught with the results of evil done by someone else.

and do good: the and adds this to the prior phrase. This phrase and the prior are two different things. Many people have the mistaken idea that if they do one or the other of these things that everything will be OK. Peter tells us that we musty do both. Therefore, doing only one comes short of God's requirement and can cause us to miss the promised blessing of this sentence.

let him seek peace: Once more we see the word let, which is a command with the power of creation behind it. You are not seeking peace with your whole heart (ensue) so long as you are running your mouth to 'express your opinion'. It doesn't matter if people don't get what you say right away. If you say things that have a hidden meaning (guile) and they don't catch on to the real meaning until later, that only assures that they remember the insult longer. Their spirit understands your spirit, at least at a subconscious level. So, even if they don't understand how you hurt them, they will know that you did so and want revenge. Also, you aren't really aren't doing everything you can (eschew) to avoid evil so long as you are running your mouth to 'express your opinion'. We all are unique. However, emphasizing the differences only divides people and causes problems. Someone who is truly seeking peace finds every way that leads to peace and does all they can to pursue those ways. That is the meaning of the word seek. One of the main ways to seek peace, which we get from this epistle, is to see how we are similar and how God's commands to all are the same on a spiritual level. With that knowledge, we can emphasize the commonality with other saved people and down-play the differences. This is one of the mail ways to seek peace.

and ensue it: this is the only place in the Bible where we find the word of ensue. Webster's 1828 dictionary defines this word as: 'To follow; to pursue. Seek peace, and ensue it. l Pet.3. in this sense, it is obsolete. ENSU'E, v.i. to follow as a consequence of premises; as, from these facts or this evidence, the argument will ensue. 1. to follow in a train of events or course of time; to succeed; to come after. He spoke and silence ensued. We say, the ensuing age or years; the ensuing events'. This word is very similar to seek, but with Peter using both words within the same sentence he is emphasizing the difference. Something that we seek may be hidden but we do not expect it to flee from us. However, Peter is telling us that if peace does flee from us we are to do everything we can, which is still righteous and approved by God, to chase it down and capture it. If we do not have peace then we will not appreciate having life and seeing good days.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'. Please see the note for 2:12 about the word good.

We find forms of the word refrain in: Genesis 43:31; Genesis 45:1; Esther 5:10; Job 7:11; Job 29:9; Psalms 40:9; Psalms 119:101; Proverbs 1:15; Proverbs 10:19; Ecclesiastes 3:5; Isaiah 42:14; Isaiah 48:9; Isaiah 64:12; Jeremiah 14:10; Jeremiah 31:16; Acts 5:38; 1Peter 3:10. Webster's 1828 defines this word as: 'v.t. L. refaeno; re and fraeno, to curb; fraenum, a rein. See Rein. Tohold back; to restrain; to keep from action. My son - refrain thy foot from their path. Prov. 1. Then Joseph could not refrain himself before all them that stood by. Gen. 45.
REFRA'IN, v.i. to forbear; to abstain; to keep one's self from action or interference. Refrain from these men and let them alone. Acts 5.
REFRA'IN, n. the burden of a song; a kind of musical repetition'.

Please see the notes for 1Corinthians C12S8; 1Corinthians C14 and Philippians 2:9-11 about the word tongue. The functional definition is: 'a human language'. Also see language in Acts 2:6. in this case, we see Peter use this word for the thoughts which we have and which we communicate to others.

Please see the note for Mark 7:7 about the word lips. Easton's Bible Dictionary defines this word as: 'besides its literal sense (Isa 37:29, etc.), is used in the original (saphah) metaphorically for an edge or border, as of a cup (1Ki 7:26), a garment (Ex 28:32), a curtain (Ex 26:4), the sea (Ge 22:17), the Jordan (2Ki 2:13). to "open the lips" is to begin to speak (Job 11:5); to "refrain the lips" is to keep silence (Ps 40:9; 1Pe 3:10). the "fruit of the lips" (Heb 13:15) is praise, and the "calves of the lips" thank-offerings (Ho 14:2). to "shoot out the lip" is to manifest scorn and defiance (Ps 22:7). Many similar forms of expression are found in Scripture'.

Please see the note for Romans C15S15 and 2Corinthians 2:17 about the word speak / spoken. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for Ephesians C4S15 about the phrase evil speaking.

Please see the note for 2Corinthians 12:16 about the word guile. It has links to every place in the Bible where We find this word along with the full definition from Webster's 1828 . The functional definition of it is: 'Craft; cunning; artifice; duplicity; deceit; usually in a bad sense'. We can think of guile is misdirection in our dealing with others such as we expect from a used car salesman. Eve was beguiled by Satan (Genesis 3:13). Please also see the note for Colossians 2S2 about the word beguile.

The word eschew was dealt with earlier in this note.

Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. Please also see the Gospel of Peace in the Word Study on Gospel. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Peace is one of the fruit of the Spirit (Ephesians 5:22). Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about peace with God.

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition is: 'to go after, and the primary sense is to advance, to press, to drive forward'.

The word ensue was dealt with earlier in this note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Ps 34:12-16 love. De 32:47; Job 2:4; Pr 3:2,18; 4:22; 8:35; Mt 19:17; Mr 8:35; Joh 12:25 see. Job 7:7-8; 9:25; 33:28; Ps 27:13; 49:19; 106:5; Ec 2:3; Mt 13:16-17 refrain. Jas 1:26; 3:1-10 speak. 1Pe 2:1,22; Joh 1:47; Re 14:5 exp: Tit 3:2. General references. exp: De 32:47.
eschew. Job 1:1; 2:3; 28:28; Ps 34:14; 37:27; Pr 3:7; 16:6,17; Isa 1:16-17; Mt 6:13; Joh 17:15 do. Ps 125:4; Mt 5:45; Mr 14:7; Lu 6:9,35; Ro 7:19,21; Ga 6:10; 1Ti 6:18; Heb 13:16; Jas 4:17; 3Jo 1:11 seek. Ps 120:6-7; Mt 5:9; Lu 1:79; Ro 5:1; 8:6; 12:18; 14:17,19; Ga 5:22; Col 3:15; Heb 12:14; Jas 3:17-18 General references. exp: De 32:47; Ro 12:18'.

Home Start of Web Page Start of Chapter

C3-S7 (Verse 12) - Judgment by the Lord.

Who the Lord watches.

For the eyes of the Lord are over the righteous,
and his ears are open unto their prayers:.

Who the Lord is against.

but the face of the Lord is against them that do evil..

Our sentence tells us why (For) we should obey all of the commandments found in the prior sentences starting at C2-S13. In all of those sentences Peter told people to submit to their God-given authority and Peter has been giving us several reasons why we should do so. Our sentence adds to the reasons in prior sentences and is taking us into the reasons why we should submit to God as well as to our God-given authorities. Part of our submitting to God are the commandments to avoid evil with our whole heart and pursue good with our whole heart and to control our tongue. Notice that Peter tells us that God will deal with these things through His role as Lord, which is the role that deals with law and judgment. Therefore, we are to trust Him when people do us wrong in these things. Our sticking our nose into areas that God has reserved for His role as Lord is a good way to get hurt. Our sentence gives us the reasons for us to have true Biblical faith in our Lord and God expects us to display that true Biblical faith.

Please notice that our sentence has two Equivalent Sections with the word but following the colon. That makes the two Equivalent Sections polar opposites. In each of the Equivalent Sections we are told what the Lord will do and the actions by the Lord are opposite each other with those actions the results, or judgments, of how people truly act. That is: we are seeing judgment upon people based upon how they live. In addition, we see our sentence use the phrase the Lord, and not our Lord, because He is the Lord of the entire universe and He will judge all people, even those who think they can ignore His role as the Lord. Please see the note for this sentence in the Lord Jesus Christ Study for more details on this judgment which is related to God's role as the Lord.

With this in mind, we can look at the phrases of our sentence.

For the eyes of the Lord are over the righteous: Our sentence starts with the word For, and that has already been discussed in this note. However, that applies to our first phrase in that we can see that the righteous are people who have submitted to the commands in the prior sentence. In addition, the phrase the eyes of the Lord are over means that the Lord is watching over these people to see what they do, to reward their obedience and to protect them. The idea of protection is also provided by the next phrase in this First Equivalent Section. In addition, the idea of the Lord punishing people who hurt the righteous is also provided by the next Equivalent Section, which gives the opposite of the First Equivalent Section. Think about it. You don't want someone that's right with God going to God and asking God to fix your attitude. Some foolish saved people think that they can treat other Christians wrong and get away with it. Think about a little boy constantly pulling the hair of his little sister when they belong to good parents. The parent might let it go with a word the first time or two, but eventually that little boy is going to receive everything he gave and more and it will come from the parent, not from the little sister. Likewise, you don't want God teaching you to not hurt another Christians.

and his ears are open unto their prayers: Here we see the promise that God hears the prayers of the righteous. Implied is that God pays attention to them. Also, with the colon followed by the word but, we get the message that God does not listen to the prayers of them that do evil. I have not studied this in detail but I know that lots of religious liars claim that God listens to all prayers. We see lots of messages on the internet which claim that if we type "amen" and forward a message then God has no choice but to bless us in some material way. These messages often include a picture of a long-haired 'Jesus' (which is another Jesus [2Corinthians 11:4 ]) or some other Catholic image. Our sentence makes it clear that those messages are lies which are designed to make them that do evil feel better.

but the face of the Lord is against them that do evil: is separated by a colon and the word but from the rest of our sentence. This makes our current phrase the polar opposite of the rest of this sentence. That means that people won do evil can not expect God to protect them nor can they expect God to answer their prayers. In addition, since our phrase says the face of the Lord is against them that do evil, we should expect the Lord to actively work against the goals of them that do evil. Further, the context makes it clear that people who claim to be saved, but disobey the commands within the prior sentences, are the people whom Peter identifies as them that do evil. With this in mind, we need to concentrate on the immediately prior sentence where we were told to control our tongue. Keeping the two sentences within context lets us know that gossips and people who say mean things against saved people within the church are part of the people whom Peter identifies as them that do evil. So, if you want to avoid punishment and to have God's blessings and a good life, then keep your tongue off the brethren.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' the organ of sight or vision'. The usage within our sentence tells us that God is actively watching.

Please see the note for 2:21-24 about the word righteous / righteousness. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'.

Please see the note for 1Corinthians C12S13 about the word ear. The functional definition is: 'The sense of hearing, or rather the power of distinguishing sounds and judging of harmony; the power of nice perception of the differences of sound, or of consonances and dissonances'.

Please see the note for John 18:20 about the words open / openly. The functional definition for this word is: 'Publicly; not in private; without secrecy; as, to avow our sins and follies openly. How grossly and openly do many of us contradict the precepts of the Gospel by our ungodliness and worldly lusts! 2. Plainly; evidently; without reserve or disguise'.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition is: 'means simply presence, as when it is recorded that Adam and Eve hid themselves from the "face [R.V., 'presence'] of the Lord God"'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: the eyes. De 11:12; 2Ch 16:9; Ps 11:4; Pr 15:3; Zec 4:10 his ears. 2Ch 7:15; Ps 65:2; Pr 15:8,29; Joh 9:31; Jas 5:16 but. Le 17:10; 20:3,6; 26:17; Ps 80:16; Jer 21:10; Eze 15:7 exp: Pr 12:20. against. Gr. upon. General references. exp: De 32:47; Jer 23:30.

Home Start of Web Page Start of Chapter

C3-S8 (Verse 13) - Who can set aside the protection of the Lord?

And who is he that will harm you,
if ye be followers of that which is good?.

Our sentence starts with the word And, which adds it to the prior sentences. In the imme3diately prior sentence we were told that the Lord is watching everything that is done and will judge everyone for what they do. This followed several sentences which started in C2-S13 and old all of us to submit to our God given rulers and those commands ended with a command to submit to God. We are to live a life which shows Christ and trust God to reward our obedience and submitting to whatever God choses to let us go through. In addition, our next sentence starts with the word But which adds it to our current sentence, and continuing the same subject, while going in a different direction. The next sentence talks about our judgment when we fact God while our prior sentences talked about our attitudes and actions here which are the basis of our judgment. Here, we often are not treated right. When we acknowledge the truth of wrong treatment here, Peter's question doesn't make sense. However, when we turn our perspective to the judgment of the next sentence, and the reward which is to follow, then we can see that Peter's question is based upon our ultimate end and not just our current short-term experiences.

Think about the question in our sentence for a minute. This question comes from someone known to have been beaten and thrown into prison for preaching the gospel. He, reportedly, was crucified upside-down for preaching the gospel. Obviously, Peter isn't considering physical harm when he asks who is he that will harm you? throughout the entire epistle, and especially this section of this epistle, Peter is taking the spiritual perspective and the point of view. Our next sentence, which is connected to our current sentence, tells us that suffering physically in this life for God increases our spiritual riches. Therefore, physical suffering doesn't really harm you but increases your treasure in Heaven.

Please pay attention to the if within our sentence. This gives us a condition which must be fulfilled before we receive the result. Our condition is that we be followers of that which is good. In addition, we know that that which is good is: 'that which comes from God'. Therefore, we must follow 'what comes from God' (submit to our God-given human leaders) in order to fulfill the conditional part of our sentence.

Once we fulfill the conditional part of our sentence then we can expect God to make the result true in our life. In certain cases, such as in my own personal experiences, God causes a change in our pl and which keep us from experiencing problems. In other cases, also within my own experience, God controls the situation so that we go into an experience which could cause great harm but come out with no harm but also with the knowledge of God's personal protection. An example is the (reportedly true) account of a man walking into a pastor's office and pulling a gun on the pastor and threatening him. The report claims that the pastor responded with: 'You can't threaten me with Heaven' and proceeded from there to helping the man to get truly Biblically saved.

These are wonderful experiences. However, as our next sentence tells us, sometimes God lets us suffer in the flesh. This is when we need to take the spiritual perspective, which is what Peter is really talking about. The phrase who is he that will harm you might be easier to understand if it was worded as: 'Who can steal your eternal reward that is preserved in Heaven for you by God Himself?' Now people might wonder why God didn't have Peter word it this way. God did so for the same reason that he had Jesus teach with parables. God made the understanding possible for people who received the spiritual perspective from His Holy Spirit while allowing people to be led into error who insisted upon trying to understand spiritual matters from a fleshly perspective. As already mentioned, this entire epistle can only be understood properly from a spiritual perspective and then only with help from His Holy Spirit. There is much doctrinal error taught which is, supposedly, based upon ohis epistle. All of it is the result of religious people trying to understand spiritual matters from a fleshly perspective.

We find the word harm occurring in: Genesis 31:52; Leviticus 5:16; Numbers 35:23; 1Samuel 26:21; 2Samuel 20:6; 2Kings 4:41; 1Chronicles 16:22; Psalms 105:15; Proverbs 3:30; Jeremiah 39:12; Acts 16:28; Acts 27:21; Acts 28:5; Acts 28:6; Acts 28:21 and 1Peter 3:13. Webster's 1828 dictionary defines this word as: 'Injury; hurt; damage; detriment. Do thyself no harm. Acts.16. He shall make amends for the harm he hath done in the holy thing. Lev.5. 2. Moral wrong; evil; mischief; wickedness; a popular sense of the word. Hthe words see / sightARM, v.t. to hurt; to injure; to damage; to impair soundness of body, either animal or vegetable'.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after.

In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'. Please see the note for 2:12 about the word good.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: who. Pr 16:7; Ro 8:28; 13:3 followers. Ps 38:20; Pr 15:9; 1Co 14:1; Eph 5:1; 1Th 5:15; 1Ti 5:10; 3Jo 1:11.

Home Start of Web Page Start of Chapter

C3-S9 (Verse 14-16) - the right attitude about physical suffering.

Equivalent Section: Be happy with the right type of suffering.

But and if ye suffer for righteousness' sake,
happy are ye:.

Equivalent Section: Realize that other people are not in charge but God is.

First Step: No fear of the world.

and be not afraid of their terror,
neither be troubled;.

Second Step: Get help from the Lord God.

But sanctify the Lord God in your hearts:.

Equivalent Section: be prepared for people questioning your testimony.

and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:.

Equivalent Section: Have a lifestyle that backs the claimed testimony.

First Step: Match your self-judgment with God's judgment of you.

Having a good conscience;.

Second Step: Why.

that,
whereas they speak evil of you,
as of evildoers,
they may be ashamed that falsely accuse your good conversation in Christ..

1Peter 3:14 through 3:16 is a single sentence which addresses God the Father as Lord God and God the Son as Christ. Within it are four Equivalent Sections which are also four different perspectives on the same thought. That is, every Equivalent Section tells us something about 'How to have the right attitude about physical suffering'. In addition, the next sentence (3:17) starts with the word For, which means that next sentence gives the first reason for what Peter says in this sentence. Further, the sentence after that (3:18-20) also starts with For, which means it gives another reason for what Peter says in this sentence. (Please also see the note for 3:18 within the Lord Jesus Christ Study.) Finally, our last sentence within this chapter (the next sentence in our series [1Peter 3:21-22 ]) starts with The like figure whereunto, which means that the doctrinal truth which it teaches uses these sentences for a like figure. That sentence is the source of much doctrinal error because people ignore the context even while the starting words of these sentences make it clear that context is critical to proper Biblical understanding of all of these sentences. Please consider all that is contextually related to this sentence while trying to understand the following explanation of this sentence.

The First Equivalent Section, of our sentence, tells us that the elect (true Biblical Christians) are to be happy if ye suffer for righteousness' sake. The Second Equivalent Section tells us that we are to realize that other people are not in charge but God is. The third Equivalent Section tells us that the elect (true Biblical Christians) are to be prepared for people questioning your testimony. The Fourth Equivalent Section tells us that the elect (true Biblical Christians) are to have a lifestyle that backs the claimed testimony.

All four Equivalent Sections say to concentrate on the eternal and spiritual in order to put the suffering of the physical into proper perspective and endure suffering here in the physical reality with the proper attitude. One says God will reveal the truth, one says we will reap greater reward, one says this will increase our witness and the other says we will be happier. However, ALL require us to have the proper attitude while going through persecution in order for us to receive the rewards.

What this sentence, and the rest of the sentences within this chapter, tell us is a major lesson of this epistle. It is also the conclusion of true Biblical Christian learning which is also taught in other parts of the Bible. Happiness in persecution is evidence of a Spirit controlled life. It is only possible if you view the persecution from a spiritual point of view and keep the spiritual point of view. We are to have the point of view that God will reward us eternally for the suffering that we do for His nameans for the gospel. This point of view is what makes it possible for us to have happiness even during suffering. Our suffering becomes a small investment when compared to the eternal reward but it only counts if we suffer in a Godly manner and for a Godly cause.

Within our sentence we see Peter use Lord God for God the Father and uses Christ for our ongoing personal relationship with God that is through this role of the Son of God. Please use the links in the sentence above to see both of the good-sized notes which are related to this sentence and are within the Lord Jesus Christ Study. They explain the difference in how we deal with God depending upon which member of the Trinity we are dealing with and which role of God that we are dealing with.

With this in mind, we can look at the phrases of our sentence.

But and if ye suffer for righteousness' sake: Our sentence starts with the word But to continue the subject of the prior sentence while going in a different direction. In the note for the prior sentence we saw that it had to be understood spiritually in order to avoid doctrinal error. The second word of our sentence is and, which means this sentence is added to the prior sentence. Thus, our current sentence must also be understood spiritually. The rest of our phrase gives us a conditional (if), which means that Peter is only considering those instances when we suffer for righteousness' sake. Therefore, any other suffering is not included. Many people make the mistake of thinking that the next phrase (happy are ye) is supposed to be the result that true Christians have from any suffering. However, our current phrase limits when this result applies.

happy are ye: People regularly claim that 'happiness comes from happenings'. That is: we get good feelings from circumstances of life. Our prior phrase said that the circumstances of life are if ye suffer for righteousness' sake. The only way that these circumstances could maker us happy is there is a big reward attached directly to them. For example, in the past I have had an accident where I needed internal stitches as well as external stitches. The doctor stuck a big needle directly into my torn flesh several times and it hurt a lot. However, after the pain medicine from the needle took effect, they could clean the wound, put in antibiotics with another needle, do internal stitches and then external stitches. Therefore, in spite of the fact that the first needles hurt a lot, I was happy for the doctor to do it. In the case of our sentence, people have to really realize that there are significant eternal rewards directly attached to the suffering in order for them to be happy with the suffering. Please note that both this phrase and the prior use the personal pronoun of ye. Both of these phrases describe things which are experienced personally and which many people do not experience.

and be not afraid of their terror refers to Proverbs 29:25 (The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe), Matthew 10:28 and Luke 12:4 where Jesus said Be not afraid of them that kill the body, and after that have no more that they can do.. and other verses. If we have a proper fear of God and remember that our life here is but a vapour (James 4:14), the things that man can do to us won't matter because their worst is limited in duration whereas God's reward or punishment lasts for eternity. This is the First Step in the Second Equivalent Section. in this Step we are told to get rid of any fear that we have from things within this world. Our next step tells us to sanctify the Lord God in your hearts which sets the Lord God apart from the things of this world and causes us to fear His judgment of our life. In order to do this we must realize that other people are not in charge but God is.

neither be troubled: this is the second phrase of our First Step in the Second Equivalent Section. A lot of times we might be able to get rid of fear, but the thing keeps coming up and nagging us to worry. This phrase tells us to get rid of even that. We are to tell the devil and our flesh that the Lord God is in charge and they can do nothing against Him.

but sanctify the Lord God in your hearts: this is the Second Step in the Second Equivalent Section. It starts with the word but which means that it is continuing the subject of the prior Step while going in a different direction. Where the prior Step told us to get rid of fear, this Step tells us to add it. By separating the fear of the Lord God from the fear of things in this world, we sanctify the Lord God. In addition, we are told to do this in your hearts, which is a much deeper level than in our heads.

and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear I had a brother that I tried to whiteness to several times. He hasn't received the Lord yet, but he would politely non-listen to everything I said until he saw me out of work for a year, use up my savings and lose unemployment and have to trust God for daily work to pay bills. People will NOT ask us about our hope until they see us in what they view as very difficult or impossible situations and see us maintaining an incredible good attitude. It isn't until we are living past the ability of a normal human being that some people will see God in our lives. That's the whiteness that God wants us to have. The phrase with meekness and fear means that we are to be under control of God's Holy Spirit and have a fear of losing His help if we get proud.

Having a good conscience: this is the First Step in the third Equivalent Section. in this Step we are told to keep (having) a good conscience. Since what the Bible calls good 'comes from God', a good conscience is a conscience that 'comes from God'. That is, our opinion of ourselves is to be what God thinks about our life and testimony. We are to try and do right at all times and try to please God regardless of how others picture us at the time. Yes, there will be times that God allows us to look bad for a short period. But after a time, God will be sure that the truth gets out. Ecclesiastes 12:14 says, For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Look at the Second Step of our current Equivalent Section. It tells us that we are to do right and trust God to reveal the truth and trust that God will make the liars to be ashamed. God can do it either in this world or for eternity. Regardless of when God does it, God will make everything all right and that is what we are to trust.
that: this simple word lets us know that what follows this word is the future goal which is why we do what came before this word. This is the start of the Second Step in the third Equivalent Section.

whereas they speak evil of you: the word whereas lets us know that Peter is talking about a current experience which will be different in the future. The word whereas has a functional definition of: 'When in fact or truth, implying opposition to something that precedes'. Right now God lets people speak evil of (His people) as evildoers so that He has a test for other people. People who believe the lie, without searching for the truth, prove themselves to be Biblical fools. We are to not worry about this because God will make it all right at our judgment.

as of evildoers: this is what people may treat us as in this present world. They do this in defence of their current lifestyle . Rather than giving up their sin, people will deny their own sin and the consequences of it and blame their own guilty conscience on people who are making them realize their sin. Our sinful flesh always wants to blame someone else rather than admit our own sin.

they may be ashamed that falsely accuse your good conversation in Christ: this last phrase is covered in the good-sized note, for this phrase, within the Lord Jesus Christ Study. Please see it for details.

Please see the note for 1:11 about the word suffer the functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Please also see the note for Romans 9:22 about the word longsuffering.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition is: ' to strain, urge, press or drive forward, and this is from the same root as seek'. Please see the note for Philippians 1:29-30 about the phrase for His sake.

We find forms of the word happy occurring in: Genesis 30:13; Deuteronomy 33:29; 1Kings 10:8; 2Chronicles 9:7; Job 5:17; Psalms 127:5; Psalms 128:2; Psalms 137:8-9; Psalms 144:15; Psalms 146:5; Proverbs 3:13; Proverbs 3:18; Proverbs 14:21; Proverbs 16:20; Proverbs 28:14; Proverbs 29:18; Jeremiah 12:1; Malachi 3:15; John 13:17; Acts 26:2; Romans 14:22; James 5:11; 1Peter 3:14 and 1Peter 4:14. Webster's 1828 dictionary defines this word as: 'Lucky; fortunate; successful. Chimists have been more happy in finding experiments, than the causes of them. So we say, a happy thought; a happy expedient. 2. Being in the enjoyment of agreeable sensations from the possession of good; enjoying pleasure from the gratification of appetites or desires. the pleasurable sensations derived from the gratification of sensual appetites render a person temporarily happy; but he only can be esteemed really and permanently happy, who enjoys peace of mind in the favor of God. to be in any degree happy, we must be free from pain both of body and of mind; to be very happy, we must be in the enjoyment of lively sensations of pleasure, either of body or mind. Happy am I, for the daughters will call me blessed. Gen.30. He found himself happiest, in communicating happiness to others. 3. Prosperous; having secure possession of good. Happy is that people whose God is Jehovah. Ps.144. 4. that supplies pleasure; that furnishes enjoyment; agreeable; applied to things; as a happy condition. 5. Dexterous; ready; able. One gentleman is happy at a reply, another excels in a rejoinder. 6. Blessed; enjoying the presence and favor of God, in a future life. 7. Harmonious; living in concord; enjoying the pleasures of friendship; as a happy family. 8. Propitious; favorable'. People regularly claim that 'happiness comes from happenings'. That is: we get good feelings from circumstances of life.

Torrey's Topical Textbook provides references for the word happy as: 'Happiness of Saints in this Life: Is in God: Ps 73:25-26. Only found in the ways of wisdom: Pr 3:17-18. Described by Christ in the beatitudes: Mt 5:3-12. IS DERIVED FROM: Fear of God: Ps 128:1-2. Trust in God: Pr 16:20; Php 4:6-7. The words of Christ: Joh 17:13. Obedience to God: Ps 40:8; Joh 13:17. Salvation: De 33:29; Isa 12:2-3. Hope in the Lord: Ps 146:5. Hope of glory: Ro 5:2. God being their Lord: Ps 144:15. God being their help: Ps 146:5. Praising God: Ps 135:3. Their mutual love: Ps 133:1. Divine chastening: Job 5:17; Jas 5:11. Suffering for Christ: 2Co 12:10; 1Pe 3:14; 4:13-14. Having mercy on the poor: Pr 14:21. Finding wisdom: Pr 3:13. Is abundant and satisfying: Ps 36:8; 63:5. Happiness of the Wicked: Is limited to this life: Ps 17:14; Lu 16:25. Is short: Job 20:5. Is uncertain: Lu 12:20; Jas 4:13-14. Is vain: Ec 2:1; 7:6. IS DERIVED FROM: their wealth: Job 21:13; Ps 52:7. Their power: Job 21:7; Ps 37:35. Their worldly prosperity: Ps 17:14; 73:3-4,7. Popular applause: Ac 12:22. Gluttony: Isa 22:13; Hab 1:16. Drunkenness: Isa 5:11; 56:12. Vain pleasure: Job 21:12; Isa 5:12. Successful oppression: Hab 1:15; Jas 5:6. Marred by jealousy: Es 5:13. Often interrupted by judgments: Nu 11:33; Job 15:21; Ps 73:18-20; Jer 25:10-11. Leads to sorrow: Pr 14:13. Leads to recklessness: Isa 22:13. Sometimes a stumbling-block to saints: Ps 73:3,16. Saints often permitted to see the end of: Ps 73:17-20. Envy not: Ps 37:1. Woe against: Am 6:1; Lu 6:25. Illustrated: Ps 37:35-36. Exemplified: Israel, Nu 11:33. Haman, Es 5:9-11. Belshazzar, Da 5:1. Herod, Ac 12:21-23'.

Nave's Topical Bible provides references for the word happy as: 'OF thE WICKED: Is limited to this life: Ps 17:14; Lu 16:25. Is short: Job 20:5. Is uncertain: Lu 12:20. Is vain: Ec 2:1; 7:6. Is derived from. Their wealth: Job 21:13; Ps 52:7. Their power: Job 21:7; Ps 37:35. Their worldly prosperity: Ps 17:14; 37:3-4,7. Gluttony: Isa 22:13; Hab 1:16. Drunkenness: Isa 5:11; 56:12. Vain pleasure: Job 21:12; Isa 5:12. Successful oppression: Hab 1:15. Marred by jealousy: Es 5:13. Often interrupted by judgments: Nu 11:33; Job 15:21; Ps 73:18-20; Jer 25:10-11. Leads to sorrow: Pr 14:13. Leads to recklessness: Isa 22:12. Sometimes a stumbling-block to saints: Ps 73:3,16; Jer 12:1; Hab 1:13. Saints often permitted to see the end of: Ps 73:17-20. Envy not: Ps 37:1. Woe against: Am 6:1; Lu 6:25. Illustrated: Ps 37:35-36; Lu 12:16-20; 16:19,25. Exemplified. Israel: Nu 11:33. Haman: Es 5:9-11. Belshazzar: Da 5:1. Herod: Ac 12:21-23. OF thE RIGHTEOUS: De 33:29; Job 5:17-27; Ps 36:8; 40:8; 63:5; 128:1-2; 133:1; 144:15; 146:5; Pr 3:13-18; 14:21; 16:20; 28:14; 29:18; Ec 2:24-26; 3:12-13,22; Isa 12:2-3; Mt 5:3-12; Ro 5:2; 2Co 12:10; Php 4:7; 1Pe 3:14; 4:12-13'.

Thompson Chain Topics provides references for the word happy as: 'General References to: Ps 128:2; 144:15; Pr 3:18; 14:21; 16:20; 28:14; 29:18; Joh 13:17. Affliction of the Righteous leads to: Job 5:17; Ps 94:12; Jas 5:11; 1Pe 3:14; 4:14'.

Please see the note for 2Corinthians 5:11 about the word terror. The functional definition is: 'Extreme fear; violent dread; fright; fear that agitates the body and mind'.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'The primary sense is to turn or to stir, to whirl about, as in L. turbo, turbinis, a whirlwind. Hence the sense of agitation, disturbance. 1. to agitate; to disturb; to put into confused motion'.

Please also see the note for 1:1-2 about sanctify. The normal functional definition is: 'to set aside from this world for God's use'. In our sentence, the functional definition is: 'to set God aside from everything that is in this world'. Please see the note for Romans 15:15-16 which has links to every verse in the New Testament which uses a form of the word sanctified along with the definition from Webster's 1828 . The functional definition is: 'set aside from the sins of this world and committed to use by God'. Please also see the note for 2Timothy and then use the browser FIND function to find the usage of the word sanctified. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief.

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please see the note for 3:7 about the word give. The functional definition is: 'Bestow; grant; confer; impart; admit or suppose'.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for 2Corinthians 3:10 about the word reason. The functional definition is: 'That which is thought or which is alleged in words, as the ground or cause of opinion, conclusion or determination'.

Please see the note for 1:3 about the word hope. The functional definition is: 'This is an action word like faith. However, where faith is based upon a promise found within the word of God, hope is based upon the character of God'.

In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'. Please see the note for 2:12 about the word good.

Please also see the note for Romans 9:1, which has links to every verse in the Bible which uses the word conscience. The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Please see the notes for Romans C5S2 about the word ashamed. The functional definition for this word is: 'effected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for 1Corinthians 6:7 for links to every sentence in this epistle which use any form of the word shame. The functional definition is: 'A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face'. Please see the note for Romans C5S2 which has a discussion of the Biblical use of shame along with links to several other verses. Basically, if God has to make us ashamed then it will probably be at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) and that shame will last for eternity.

Please see the note for Romans 10:11 for references where the Bible tells us that our belief / faith makes us not ashamed.

Please see the note for Luke 3:14 about the word false. The functional definition for this word is: 'Not true; not conformable to fact; expressing what is contrary to that which exists, is done, said or thought'. Please also see the Study called False things according to the Bible.

Please see the note for Titus 2:3 about the word accuser. The functional definition is: 'To charge with, or declare to have committed a crime, either by plaint, or complaint, information, indictment, or impeachment; to charge with an offense against the laws, judicially or by a public process; as, to accuse one of a high crime or misdemeanor. Satan is the accuser of the brethren and false accusers are acting like Satan'.

Please also see the note for Galatians 1:13-14 for links to place in the Bible where the word conversation is used along with the definition from Webster's 1828 and links from other commentators. The functional definition is: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'. Said another way, it means: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. 1Pe 2:19-20; 4:13-16; Jer 15:15; Mt 5:10-12; 10:18-22,39; 16:25; 19:29; Mr 8:35; 10:29; Lu 6:22-23; Ac 9:16; 2Co 12:10; Php 1:29; Jas 1:12 and be. Isa 8:12-13; 41:10-14; 51:12; Jer 1:8; Eze 3:9; Mt 10:28,31; Lu 12:4-5; Joh 14:1,27; Ac 18:9-10
sanctify. Nu 20:12; 27:14; Isa 5:16; 29:23 exp: Eze 36:23. and be. Ps 119:46; Jer 26:12-16; Da 3:16-18; Am 7:14-17; Mt 10:18-20; Lu 21:14-15; Ac 4:8-12; 5:29-31; 21:39-40; 22:1-5; Col 4:6; 2Ti 2:25 a reason. 1Sa 12:7; Isa 1:18; 41:21; Ac 24:25 the hope. 1Pe 1:3-4; Col 1:5,23,27; Tit 1:2; Heb 3:6; 6:1,18-19 with. 1Pe 3:2,4; 2Ti 2:25-26 fear. or, reverence. General references. exp: Pr 26:16.
a good. 1Pe 3:21; 2:19; Ac 24:16; Ro 9:1; 2Co 1:12; 4:2; 1Ti 1:5,19; 2Ti 1:3; Heb 9:14; 13:18exp: Jas 3:13. whereas. 1Pe 2:12; Tit 2:8 falsely. Mt 5:11 good. 1Pe 3:1-2 General references. exp: Ac 24:13,16'.

Home Start of Web Page Start of Chapter

C3-S10 (Verse 17) - the first reason (for) why we should be willing to suffer in this life.

For it is better,
if the will of God be so,
that ye suffer for well doing,
than for evil doing..

Our sentence starts with the word For and tells us why the prior sentience is true. As with most of the doctrine within this epistle, our flesh disagrees with what is said in this sentence and it must be spiritually understood in order to be accepted. in this sentence, Peter is giving us the main reason for accepting suffering in this world. He says it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. When we do evil and suffer for it, we don't get any reward beyond God's help to stop our sinning. Since we have to suffer, it's better if that suffering reaps a reward than if it doesn't. If we suffer for doing good, then we are following Christ, as Peter says in the next few verses. However, if we suffer for doing wrong, then people say we just got what we deserved and the truth is that our evil deeds gives the Lord a bad name.

Please see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. 1Pe 4:19; Mt 26:39,42; Ac 21:14 suffer. 1Pe 3:14'.

Home Start of Web Page Start of Chapter

C3-S11 (Verse 18-20) - the second reason (for) why we should be willing to suffer in this life.

Equivalent Section: Christ paid the debt that he might bring us to God.

For Christ also hath once suffered for sins,
the just for the unjust,
that he might bring us to God,
being put to death in the flesh,
but quickened by the Spirit :.

Equivalent Section: Christ preached to people in the days of Noah

First Step: Her preached to those who were condemned before His birth

By which also he went and preached unto the spirits in prison;.

Second Step: they were disobedient when they lived in flesh.

Which sometime were disobedient,
when once the longsuffering of God waited in the days of Noah,
while the ark was a preparing,
wherein few,
that is,
eight souls were saved by water..

Please also see the Message called Baptism Gets God's Mercy for the application of these verses in the life of the believer.

The very first thing which we need to understand about this sentence is that doctrinal error is taught based upon an erroneous assumption about what is being said. One false religion has this error as a foundational belief of their religion. And, before we go into the error, we need to remember that all throughout this epistle we have seen that taking the spiritual point of view and keeping things within context is critical for a proper understanding of what Peter is saying. When we consider the doctrinal error we need to realize that they totally ignore the word For, which starts this sentence and tells us that it gives us a reason why we need to believe what was already said. People who believe the doctrinal error not only ignore this contextual link but they pretty much also ignore the First Equivalent Section of this sentence. Their error does not match the message we find in the First Equivalent Section of this sentence. Further, their error goes against the doctrine of Hebrews 9:24-28 and goes very strongly against Hebrews 9:27 which says And as it is appointed unto men once to die, but after this the judgment. Their doctrinal error is based upon the belief that Christ preached unto the spirits in prison after He died and, therefore, provided the way for salvation after death. Many religions have this erroneous belief and claim that if you do their religious activity (get baptized for the dead, pay indulgences, etc) that you can 'save people after their death'. This is wrong on so many levels that we will not spend time on the error but will go onto the correct interpretation.

I believe that this sentence is directly related to a prophecy by Jesus which is found in John 5:25. The main problem is that this prophecy is about spirits in prison and no living person was there except Jesus. Therefore, the best that any living human can do is provide their opinion which can not be based upon fact. Therefore, your opinion is just as valid as anyone else's opinion with the caveat that some people have a more-informed opinion than others have.

Please notice that our First Equivalent Section tells us that the purpose of this action by Christ is: that he might bring us to God. Now notice that our Second Step of the Second Equivalent Section identifies the people who were preached unto...in prison were: were disobedient...in the days of Noah. Therefore, this does not apply to people who die during 'the Church Age'. Therefore all of the religious arguments are proven invalid by people trying to apply this prophecy to the wrong group of people.

When we combine this prophecy with the sentence in the gospel of John we see possibility that Christ did preach to people who died before Noah's flood, which is before we had a written word of God. Therefore, it can be argued that those people never had a chance to hear and be saved, but this claim can not be applied to people of today. As a result, we possibly have an elimination of the claim that there may have been someone at some time who did not receive a chance to get saved. Anything beyond that is pure personal speculation.

The fact of the matter is that we do not need scriptural references in order to preach the Gospel of God. People have fits about how God could condemn people to an eternity in the lake of fire when they never had a chance to hear the Gospel. That is another doctrinal discussion which is covered elsewhere, but that particular doctrinal error assumes a requirement for scripture, which the Gospel of God does not have. Therefore, there is no problem with Christ preaching the Gospel of God in the days of Noah. Further, it removes all of the doctrinal errors which assume that people could not be saved by hope before there was written scripture. The salvation of Abraham and of Lot prove those claims to be errors. The fact is that we are saved by hope (Romans 8:24). That means that we are saved when we trust in the character of God. Without a doubt, people knew the character of God before there was written scripture. Therefore, there is not problem with people hearing and believing the Gospel of God even when they have not seen written scripture. Forthose who still have doubt, think about the fact that Romans 1:1 tells us that Paul was separated unto the gospel of God a long time before any of the New Testament was written. Further, he was sent to the Gentiles, who did not know the Old Testament scriptures. Thus, we see that Paul's main ministry was doing exactly what I said that Christ did in the days of Noah.

Peter tells us that Old Testament prophets and angels didn't understand the things that God used them to reveal about Christ (1Peter 1:12). Therefore, the Old Testament saints likewise could not know about the suffering of Christ. Just like Christ preached about His suffering to the saints on the road to Emmaus (Luke 24:13-35), so also would He explain His suffering and what He would personally do to save the Old Testament saints in the days of Noah. However, we know that the people rejected the preaching of Noah, and also, apparently, rejected the preaching of Christ. I don't know of a 'Christophny' being recorded in the Bible at that time. However, we do know that James 1:21 tells us about the phrase save your soul. The functional definition is: 'God changing (the way we think, the emotional reactions to circumstances and the way that we decide what to do) to be like Christ would have us do'. We also know that the Biblical account tells us that people did not do this. Therefore, our sentence is telling us that the spirits in prison were offered Gospel and rejected it in the days of Noah.

Hopefully, the doctrinal error has been dismissed from the mind of the reader and we can proceed to what our sentence is actually saying. We see that it starts with the word For, which means it is giving us a reason why the prior and second prior sentences are true.

2Corinthians 2:16 says, To the one we are the savour of death unto death; and to the other the savour of life unto life. that is: the exact same message brings spiritual life to people who are spiritually alive and it also increases the death in people who are spiritually dead. In our sentence we see Christ preaching and we see eight souls were saved and we see the spirits in prison who received greater condemnation because they rejected what Christ...preached...in the days of Noah. With this, we see the same message as found elsewhere within the Bible, even if that message is said a different way.

So, we see, in our current sentence, a reason why our prior sentence said it is better, if the will of God be so, that ye suffer for well doing. Our suffering provides the same evidence that Christ offered. Those people who believe our testimony will receive greater life from God and those people who reject our message, which is backed by our suffering, will receive greater condemnation from God.

Moving on to the second prior sentence, we see Peter giving us the details of the type of suffering which God rewards. Now our current sentence tells us that Christ did the same type of suffering and what the consequences of His suffering were. Therefore, we can expect the same consequences but only if our suffering matches the specifications that Peter gave in the second prior sentence.

Our next sentence starts with the phrase The like figure whereunto. That means that Peter is using our current sentence for a figure which must be like what is said in the next sentence. The doctrinal errors which are taught based upon this sentence do not give us a like figure which can be used by the next sentence. The proper interpretation of our current sentence does that but the explanation of it must wait until we get to the note for the next sentence.

With this context in mind, we can now look at the structure of our sentence and see how that affects our understanding. Within our sentence we have two Equivalent Sections both of which tell us why we should be willing to suffer in this life but using two different perspectives. The First Equivalent Section tells us what Christ did for us and the results that He received. Implied is that we must be willing to do the same if we want the same results. By the way, doing the same as Christ is what it means to be a true Biblical Christian. Our Second Equivalent Section has two Steps and tells us how Christ did a similar thing in the days of Noah and of the results received by people at that time. Thus, we can see that our results depend upon how much we are willing to follow the example of Christ.

The main point of our sentence is that Christ was just while He suffered for the unjust and expects us to do the same. Christ accepted persecution in the flesh to the point of death so that He could be quicken (made alive) in the spirit, and expects us to do the same. Christ did this that he might bring us to God and expects us to be willing to do anything required to bring others to God. Folks, think about this. Christ was put to death in the flesh on the cross. He was quickened by the Spirit before He rose from the dead. We also must do the same if we want to receive the blessings which come from God. This is explained in Romans 6. There we find the link between this doctrine and baptism and our next sentence within our current chapter draws a similar linkage.

With the understanding that quickened by the Spirit is required for a resurrected life, we also need to know how critical it is to our eternity. As said in the summary part of the Study on Spirit, 'We do not stop existing but go to one of several places for spirits' and 'We are made spiritually alive when God's Holy Spirit quickens our spirit'. Which place you end up in is determined by the spirit you followed while living in the flesh. That study also provides links to many more verses which teach the same doctrine. In order to be Biblically saved we must be quickened by (God's Holy) Spirit. (Please see the notes for this sentence within the Word Study on Spirit for more details.)

In addition, to what we find about the Spirit, we have the Biblical meaning of quicken, which is; 'being made spiritually alive and responsive to the Spirit of God in our physical life'. The note for Romans 2:16-17 explains that being quickened is part of a five Step plan that God has for our salvation which includes our walking in the faith of Abraham. The notes for Colossians 2:10-12; 2:13-15 include links to every place that the Bible uses this word. In addition, the notes for Ephesians 2:1-3 and 2:4-7 explain phrases such as quickened us tgether with Christ and show us that this quickening is part of our ongoing personal relationship with God. Please see these notes which show us that God teaches the same spiritual lesson different ways within the Bible.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

For Christ also hath once suffered for sins: Most of this phrase was already covered within this note or is covered in the note for this sentence within the Lord Jesus Christ Study. As noted there, this bring us to God is what Christ does after our initial profession by making us more like God. We also see this truth explained in the note for John 1:12 within the Lord Jesus Christ Study.

the just for the unjust: Peter did not use a name for the Son of God here but deliberately used the phrase the just because, after our initial profession, we are supposed to become the just and live / walk by faith. (Please see the word definitions below for more on this subject.) Our sentence, and the context of our chapter, tells us that once we become spiritually mature enough to be the just, we are also supposed to suffer for sins (of) the unjust. Please note that the unjust are 'people who claim to be saved but live like they are lost'. This can be false professors or they can be carnal saved people but they usually cause more problems than people who are lost and deliberately living the life of lost people.

One thing that we need to be careful about is the differences between how God tells us to deal with the just, the unjust and the ungodly . The note for 2 Peter 2:1 explains what Peter says about false teachers and references the notes for 2 Peter 2:9, 11 and 20. These notes explain this concept in detail and give references to many other Bible verses in support of what is said. In essence, the just are saved and live lives which prove their salvation. The ungodly are lost and live lives which prove that they are lost. The unjust claim to be saved but live lives which seem to prove that they are lost. We are to deal with the unjust by telling them that their lives seem to prove that they are lost but we are not to judge them as lost because that is the providence of our Lord. Even as children of God, we will be punished by sticking our nose into the Lord's business. Therefore, remove the influence, and possible the person, of these false prophets, but do not judge them as lost.

that he might bring us to God: this was already discussed a couple of times within this note. Here is the reason that Christ also hath once suffered for sins, as given by our sentence. As already explained, this is not just to get us initially saved but to make us like God. It is to make us holy and righteous.

being put to death in the flesh: this also was already discussed and while more applications of it could be discussed, I won't do so here. Basically, this phrase tells us that Christ paid the debt for sins done since our initial profession. Likewise, our chapter is telling us that we are to be willing to suffer in the flesh, and even be put to death in the flesh, if that is the payment required to not only see people saved but to see them become more like God.

but quickened by the Spirit: Our phrase starts with the word but and continues the same subject as the prior phrase while going in the opposite direction. The prior phrase spoke of death and our current phrase speaks of life (quickened). The prior phrase spoke of in the flesh and our current phrase speaks of the Spirit. we find that both of these things must be done in order to bring us to God. Please see the note for this phrase in the Word Study on Spirit.

By which also he went and preached unto the spirits in prison: this is the First Step in the Second Equivalent Section. This First Step has already been discussed quire a bit within our note because people take it out of context in order to try and justify teaching doctrinal error. Please see earlier within this note and see the note for this phrase in the Word Study on Spirit.

Which sometime were disobedient: please note that the word sometime is singular and not the plural sometimes. This means that their time when they were disobedient was one continuous non-stop period of time and not the switching back and forth between obedience and disobedience that we see in people who are trying to be obedient but must fight their sinful fleshly nature. Within our sentence we see that the spirits in prison (Hell) chose to live a life of non-stop disobedience and rejected the message that Christ...preached...in the days of Noah, which was when they were physically alive. More about this phrase was presented earlier within this note.

when once the longsuffering of God waited in the days of Noah: When we look at the numbers associated with Noah in the book of Genesis, we find that he was a preacher of righteousness (2Peter 2:5) for 100 years. That was the length of time for the longsuffering of God (that) waited in the days of Noah. However, there is a danger here which we are warned about in Romans 2:4 which tells us: Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? this, and many other verses, warn us that While God is longsuffering, He is not slack and will bring judgment upon those people who refuse to truly repent.

while the ark was a preparing: this phrase tells us when, and how long, Christ...preached unto the spirits (who are currently) in prison. This shows God's longsuffering. It does not support the doctrinal error of salvation after death. Please notice that the prior phrase started with when once and our current phrase starts with while. They are within the same sentence and both phrases speak of the same time period.

wherein few: this matches exactly with the doctrine of Matthew 7:13-14 and Luke 13:24 which tell us Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. the doctrines, of course, is: there are few that be saved. The few, in the case cited by Peter, is eight souls. Please notice that Peter used spirits to identify the lost but used souls to identify the saved. Please see the note on the phrase below for that explanation.

that is: this phrase lets us know that the next phrase is intended to explain the prior phrases of this sentence. So-called interpretations of parts of this sentence are wrong if they do not support the doctrine of limited numbers being saved. Thus, salvation after death', which people claim that this sentence teaches, would allow uncounted numbers into salvation. That does not match the meaning of only eight souls, which we see in our next phrase.

eight souls were saved by water: there is a lot in this phrase and the points below will give only the highlights. Please see the note for 1Corinthians 7:23 for the phrase ye are bought with a price. These eight souls realized that they were personally bought with a price and reacted in a doctrinally correct manner. The spirits in prison, which Peter mentioned earlier in this sentence, did not accept this doctrine and refuse to obey.
- eight: these were the people who believed the preaching by Noah and by Christ. They proved their belief by obedience and building the ark and getting in it even while no one had ever seen rain and all others mocked their belief. They were: Noah, his wife, his three sons and their wives.
- souls: our soul is 'the long-term way we think, the way we make decisions with our will and the way that we react emotionally to the circumstances of life'. Our spirit is our innermost self which is attached to our body at conception and develops our soul over our life-time. Peter uses spirit earlier in this sentence to identify the people who were already separated from their body, by death, and who also rejected the message of Christ. Peter uses soul in this phrase because Jesus Christ came to save our soul (1Peter 1:9; Hebrews 10:39; James 1:21; James 5:20). Peter's message is clear to those people who understand this sentence and chapter spiritually. These eight souls allowed Jesus Christ to save their souls by changing the way that they think and the way that they made their decisions and the way that they reacted emotionally to the circumstances of life. This is proved by their actions. They learned to think that the spiritual message was more important than the physical evidence in their life which said: 'rain is impossible'. They chose God's will over their own and showed it by their obedience and getting into the ark. They showed a spiritual emotional response by enduring mocking for 100 years. God believes in 'Put up or shut up'. They 'Put up' while the people who dies refused to and God made them 'Shut up'.
- were saved: this phrase tells us the results of obedience within our souls which results in our being quickened by the Spirit and is a different result from the spirits in prison who refused to 'trust and obey'.
- by water: this phrase relates to the flood and the physical salvation of the eight souls. With the dramatically altered world, there could be no doubt about the change in their life afterwards. However, while this phrase deals with the physical, it also sets up for Peter's next sentence which gives us the spiritual application of this phrase. More doctrinal error is taught about that phrase because people ignore the spiritual application and ignore the context of the sentence.

Please see the note for 2:21-24 about the word sin / sinner. The functional definition is: 'a violation of God's law'.

Please see the notes for Galatians 2:16-LJC and Romans C7S16 about the word just. The functional definition is: 'The primary sense is probably straight or close, from the sense of setting, erecting, or extending. It also means Regular; orderly; due; suitable'. Please also see the note for Romans 3:20 about the word justify. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of Just. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for 2Peter 2:9-LJC about the word unjust.

Please see the note for 1:3-5 about the words die /dead /death. That note has several links to other notes where We find this word used within the Bible. There is a lot of error that is believed about this word and the reader should thoroughly study what the Bible actually says. The functional definition is: 'an ongoing process of corruption which starts at conception and continues after the soul and spirit leave the body in physical death. It is eternal separation from God, and the eternal corruption which results, in spiritual (second) death'.

Please see the note for 1:24 about the word flesh. Easton's Bible Dictionary defines this word as: 'in the Old Testament denotes (1) a particular part of the body of man and animals (Ge 2:21; 41:2; Ps 102:5, marg.); (2) the whole body (Ps 16:9); (3) all living things having flesh, and particularly humanity as a whole (Ge 6:12-13); (4) mutability and weakness (2Ch 32:8; comp. Isa 31:3; Ps 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Eze 11:19). the expression "my flesh and bone" (Jg 9:2; Isa 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the "Spirit" (Ro 6:19; Mt 16:17). Being "in the flesh" means being unrenewed (Ro 7:5; 8:8-9), and to live "according to the flesh" is to live and act sinfully (Ro 8:4-5,7,12). this word also denotes the human nature of Christ (Joh 1:14, "The Word was made flesh." Comp. also 1Ti 3:16; Ro 1:3)'. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

Please see the notes for Romans 8:11; Ephesians C2S1; Colossians C2S8 and 1Peter 3:18-LJC about the word quicken. The functional definition is: 'being made spiritually alive and responsive to the Spirit of God in our physical life'.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition is: 'This is often used in the N.T. for 'announcing, or making known,' without the idea of preaching in a formal way, as the word is now understood. When there was persecution in the church at Jerusalem, they were all scattered, except the apostles, and they went everywhere 'preaching the word.' Ac 8:1-4'. Please also see the note for Romans C10S17 about the word preacher.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'.

Please also see the note for Romans 9:22 which has links to every verse which uses longsuffering along with a short note on each verse and the definition of from Webster's 1828 . The functional definition is: 'Bearing injuries or provocation for a long time; patient; not easily provoked'.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Hebrews 11:7 for links to every place where we find the name of Noah.

Please see the note for Luke 17:27 about the word ark. The functional definition for this word is: 'A chest or box of various size used to protect what is inside. The ark of Noah was considerably larger than the ark that Moses was put into and larger than the Ark of God'.

Please see the note for Romans C13S1 about the word soul. The functional definition is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please see the note for James 1:21 about the phrase save your soul.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the note for Main Menu item for Salvation about the word save. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. 1Pe 2:21-24; 4:1; Isa 53:4-6; Ro 5:6-8; 8:3; 2Co 5:21; Ga 1:4; 3:13; Tit 2:14; Heb 9:26,28exp: 1Co 15:3. The just. Zec 9:9; Mt 27:19,24; Ac 3:14; 22:14; Jas 5:6; 1Jo 1:9 that. Eph 2:16-18 being. 1Pe 4:1; Da 9:26; Ro 4:25; 2Co 1:24; 13:4; Col 1:21-22 but. Ro 1:4; 8:11 exp: Ps 73:28. General references. exp: Le 22:19; Nu 3:50; 7:15; 28:30.
By which. 1Pe 1:11-12; 4:6; Ne 9:30; Re 19:10 in. Isa 42:7; 49:9; 61:1; Re 20:7
sometime. Ge 6:3,5,13 the longsuffering. Isa 30:18; Ro 2:4-5; 9:22; 2Pe 3:15 the days. Mt 24:37-39; Lu 17:26-30 while. Ge 6:14-22; Heb 11:7 wherein. Ge 7:1-7,13,23; 8:1,18; Mt 7:14; Lu 12:32; 13:24-25; 2Pe 2:5 by. Ge 7:17-23; 2Co 2:15-16; Eph 5:26 General references. exp: Ge 7:7; Mt 24:37'.

Home Start of Web Page Start of Chapter

C3-S12 (Verse 21-22) - Baptism symbolizes our changed life which Jesus Christ provided by His resurrection.

Equivalent Section: What Jesus Christ did for others.

The like figure whereunto even baptism doth also now save us (See Below),
by the resurrection of Jesus Christ :.

Equivalent Section: What Jesus Christ did and is currently doing for us.

First Step: Where Jesus Christ is now.

Who is gone into Heaven,
and is on the right hand of God;.

Second Step:

angels and authorities and powers being made subject unto him. .

Included part from parenthesis.

(not the putting away of the filth of the flesh,
but the answer of a good conscience toward God,).

Please also see the Message called Baptism Gets God's Mercy for the application of these verses in the life of the believer.

1Peter 3:21-22 is a single sentence, which makes it one thought. It has a colon breaking it into two Equivalent Sections, which provide the same thought from two different perspectives. Our Second Equivalent Section tells us about the most powerful beings, after God, being made subject unto him (Jesus Christ). Our First Equivalent Section tells us what is provided to us through baptism...by the resurrection of Jesus Christ. However, in order to receive these things which are provided by the resurrection of Jesus Christ, we must be baptized, which is a symbolic agreement to being made subject unto him (Jesus Christ). In our Included Section we see that Peter is concentrating upon the results of baptism, which is the answer of a good conscience toward God. Our Included Section literally tells us that Peter is not talking about the physical act because it says not the putting away of the filth of the flesh. Thus, we see that the message of this sentence, as seen in each Equivalent Section, as well as the Included Section, is Godly beings being made subject unto him (Jesus Christ).

With this in mind, we can now look at the context of this sentence. Within the First Equivalent Section Peter tells us that baptism is a like figure of what we were told in the prior sentence. The definition of figure lets us know that the saving, which is spoken of in this sentence, is a picture of what we read in the prior sentence. That means it is less, not more, than what was spoken in the prior sentence just like a picture of a person is less than the actual person. In the prior sentence, we read that eight souls were saved by water. That was a saving of physical life and not eternal salvation. Since eternal salvation is more than physical salvation, eternal salvation can not be just a figure of physical salvation. In addition, the Included Section, of our sentence, makes it clear that the baptism which Peter is talking about is not the physical baptism (not the putting away of the filth of the flesh) but is the result of spiritual baptism (but the answer of a good conscience toward God). The phrase by the resurrection of Jesus Christ tells us that it is the resurrection of Jesus Christ which produces (by) the results which Peter is talking about. In addition, the word now, in the phrase doth also now save us, lets us know that this is a current event and not something which happened in the past with our one-time physical baptism Further, the th, in the word doth, means that this do is one that 'keeps on keeping on doing'. Thus, we have an ongoing active action (doth) which is currently happening in our life (now) and is saving us by giving us the answer of a good conscience toward God. We also see that thus requires us to being made subject unto him (Jesus Christ) and that all of this is only a picture (like figure) of what we were told in the prior sentence.

In the prior sentence we saw that the spirits...which sometime were disobedient were put into prison where they currently are kept. We also saw that the eight souls (which) were saved had to submit and obey. While there is much more in the prior sentence, this is the main message from it. When we see that our current sentence also talks about being made subject unto him (Jesus Christ), we should see that this similarity is what Peter is talking about when he uses like as the second word of our current sentence. In addition, the word whereunto tells us that the baptism, of our current sentence, is bringing us unto the place (where) of submission and obedience spoke of in the prior sentence and in our current sentence. That is: when we come to the place of agreeing to submit and obey Jesus Christ, as our part in an ongoing relationship, He saves us from the consequence of sin (being in prison) through His ongoing action (doth) which gives us a good conscience toward God.

Hopefully the reader sees how the context and the words of this sentence disprove the claims that this sentence supports 'baptismal regeneration' or that it supports any type of 'salvation after death because of a religious act by someone else', such as erroneously claimed by 'indulgences' and by 'Mormonism baptism for the dead'.

Within our sentence we see that Peter is saying that baptism is a picture of salvation and not salvation itself. Please also see Romans 6 in the Book Study on Romans, which teaches the same thing. In particular, please see the note for Romans 6:3 in the Book Study on Romans, which provides links to every place in the Bible where baptism is used along with notes on those places in the Bible. That note gives the true Biblical doctrine for baptism.

Going on, Peter is not just using the word figure but says the like figure. He is linking this picture to what he has just said about following Christ and being willing to suffer in the flesh in order to gain spiritual rewards. Peter is saying that baptism is a picture of the way we are going to live and of our willingness to follow the example of Christ that Peter has just given (like figure). This means that our baptism is a symbolic agreement to being made subject unto him (Jesus Christ) even when that includes our suffering and death.

With all of this context in mind, we should now be able to look at the phrases of our sentence As when resolving a mathematical formula, we will deal with what is in the parenthesis (the Included Section) first and then plug the meaning of it into the sentence where it occurs so that it helps us to understand the outer part of the sentence.

not the putting away of the filth of the flesh: clearly says that it's not the physical act of getting in water (not the putting away of the filth of the flesh) but the change of our soul ( but the answer of a good conscience toward God). Some people say that these words were added in by the KJV1611 interpreters and therefore should be ignored. This argument ignores the fact that word for word translation (from Greek) leads to error and many other things involved in Bible interpretation. This argument comes from the crowd that believes their god was too stupid to say what he really meant, or was too weak to preserve his word, and appointed them to correct him. Apparently, they also believe they can forced their god to judge all of the beings in the universe the way that they dictate. This argument is from the devil. The fact that this clarifying section belongs can be seen in all of the rest of Peter's letter where he is comparing the physical to the spiritual and saying that the spiritual view is correct and that the physical view leads to error. More than that, the explanation just given for like figure also shows that the KJV1611 interpreters added the meaning of Peter's Greek words in order to maintain the message of Peter's words that would be lost in the translation to English words if a strictly word for word translation was done because of the differences in basic concepts and structures of the two different languages.

but the answer of a good conscience toward God: the word but, which starts our phrase, lets us know that Peter is still talking about his subject of baptism while going in a different direction. Here Peter is telling us the result that God expects from our baptism, which is a symbolic agreement to being made subject unto him (Jesus Christ). God expects us to keep our spiritual contracts and brings severs punishment upon His people who break their spiritual contracts. Thus, as we obey Jesus Christ, He brings changes into our life which result in the answer of a good conscience toward God. Once more we see that it is Him working in and through our life which produces the results which approves of. It is not our own actions, such as being physically baptized, which produce these results regardless of what prideful religious men claim.

The like figure whereunto even baptism doth also now save us: Now that we have the meaning of the section within the parenthesis, we can look at the start of our sentence and use that meaning when we get to that part of our sentence. Salvation from Hell is not the only use of the word save in the Bible. When Peter tried to walk on water and sank and cried save me, he wasn't worried about going to Hell but was worried about drowning. Likewise, Peter is saying that if you want to be saved from problems in the flesh that have no spiritual reward, you have to have a good conscience toward God, which starts with your public declaration of your intention to follow the example of Christ. As Christ started His public life with baptism (Matthew 3), we also should start our public following of Christ with baptism.
by the resurrection of Jesus Christ: there is a colon here that makes save us...by the resurrection of Jesus Christ equivalent to ...is on the right hand of God.. Right now Jesus is acting as our advocate (1John 2). We need an advocate for the things we do wrong after we get initially saved. That is, we need an ongoing continuous salvation. Peter is linking the salvation by baptism to the ministry of Jesus and to the ministry of Christ. Today, the ministry of Jesus is to be our human representative in the court of God and to tells each of us how to live in our flesh using the power of the Holy Spirit. Today, the ministry of Christ is to be an advocate for the saved and to cause the saved to mature spiritually. These are not the salvation of the unsaved. The salvation of unsaved is the ministry of the Holy Ghost today (John 15:26, 16:7-14).

Who is gone into Heaven: this is the First Step of our Second Equivalent Section. The Who which starts it refers to Jesus Christ Who was identified in the prior phrase. The phrase gone into Heaven is a reminder of John 16:7, which says Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. Today Jesus Christ is ministering in Heaven while God's Holy Spirit ministers on this earth to saved and to lost.
and is on the right hand of God: this is a direct reference to what Jesus Christ is doing today, which was stated for the second prior point. Saved people still sin after their initial profession. 1John 2:1 says, My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. As our advocate Jesus Christ can get us mercy for our sins so long as we are following Him and letting Him change our life so that we end up with the answer of a good conscience toward God. Thus, once more, we see Peter emplacing the change after our initial profession, and not our initial eternal salvation, within this sentence.

angels and authorities and powers being made subject unto him: When someone new steps into a position of power, it takes time for them to establish themselves and get their relationships all set up with the people under them. Peter is telling us that angels and authorities and powers (are) being made subject unto him. It takes time for something to be made. With that in mind, we understand His position and authority. We also see that, at this time, this world and devils have not yet been made subject unto him. Right now people can accept or reject His Lordship. Later all beings will be forced to accept His Lordship, but those who refuse to yield until forced will be put into the lake of fire for eternity.

Please see the note for 1Corinthians 4:6 for links to every verse within the Bible which uses the word figure. The functional definition is: 'The form of anything as expressed by the outline or terminating extremities'.

Please see the notes for Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. The functional definition is: 'to be identified with another'. Please also see the Message called Baptism Basics.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

Please see the note for 1Corinthians C4S13 about the word filth. The functional definition is: 'Corruption; pollution; anything that sullies or defiles the moral character. to purify the soul from the dross and filth of sensual delights'. Please also see the note for 2Corinthians 7:1 about the word filthiness.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'. Please see the note for 2:12 about the word good.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

With this expectation of increased

Please see the note for Philippians 2:9-11 about the word Heaven. The functional definition is: 'The phrase "Heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three Heavens, (a) the firmament, as "fowls of the Heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of Heaven" (La 4:19), etc. (b) the starry Heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The Heaven of Heavens," or "the third Heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2)'. Please also see the note for 1Peter 1:2-LJC about things in Heaven. Please also see the note for Matthew 3:2 about the kingdom of Heaven. Please also see the note for Hebrews 12:2-LJC about treasure in Heaven.

Please see the notes for 1Corinthians C12S12; Colossians C2S7 about the word hand. The functional definition is: 'close by, within reach of the hand'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for 1Peter 5:6-7 about the phrase hand of God. The functional definition is: 'the power, authority and control of God'.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition is: 'Literally, a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, A spirit, or a spiritual intelligent being employed by God to communicate his will to man. Hence angels are ministers of God, and ministering spirits'. Please also see the note for Jude 1:7 about the word archangel.

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition is: 'Legal power, or a right to command or to act'. Please also see the note for Hebrews 5:9 about the word author.

Please see the note for Romans C13S2 about the word power. The functional definition is: 'The primary sense of the verb is to strain, to exert force. 1. In a philosophical sense, the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'like. Ro 5:14; 1Co 4:6; Heb 9:24 (Gr) Heb 11:19 baptism. Mt 28:19; Mr 16:16; Ac 2:38; 22:16; Ro 6:3-6; 1Co 12:13; Ga 3:27; Eph 5:26; Col 2:12; Tit 3:5-7 the putting. Eze 36:25-26; Zec 13:1; 2Co 7:1 the answer. Ac 8:37; Ro 10:9-10; 2Co 1:12; 1Ti 6:12 by. 1Pe 1:3 exp: 1Co 12:13. General references. exp: Mt 24:37; Ac 24:16.
is gone. Mr 16:19; Ac 1:11; 2:34-36; 3:21; Heb 6:20; 8:1; 9:24 is on. Ps 110:1; Mt 22:44; Mr 12:36; Lu 20:42; Ro 8:34; Eph 1:20; Col 3:1; Heb 1:3,13; 8:1; 10:12; 12:2 angels. Ro 8:38; 1Co 15:24; Eph 1:21 General references. exp: Joh 6:62; 1Co 15:27'.

Home Start of Web Page Start of Chapter

1Peter Chapter 4

links to sentences in this chapter:

C4-S1 (Verse 1-2), C4-S2 (Verse 3-5), C4-S3 (Verse 6), C4-S4 (Verse 7), C4-S5 (Verse 8), C4-S6 (Verse 9), C4-S7 (Verse 10), C4-S8 (Verse 11), C4-S9 (Verse 11), C4-S10 (Verse 12-13), C4-S11 (Verse 14), C4-S12 (Verse 15), C4-S13 (Verse 16), C4-S14 (Verse 17), C4-S15 (Verse 18), C4-S16 (Verse 19).

Summary of Chapter 4

Please see the Chapter Summary, at the start of this book Study, for an overview of this Chapter.

Chapter Summary from Treasury of Scriptural Knowledge

1-11	He exhorts them to cease from sin by the example of Christ, and the consideration of the general end that now approaches;
12-19	and comforts them against persecution.

C4-S1 (Verse 1-2) - Get prepared for a spiritual battle while living in the flesh.

Equivalent Section: Get the mind of Christ.

Forasmuch then as Christ hath suffered for us in the flesh,
arm yourselves likewise with the same mind:.

Equivalent Section: Why.

First Step: Do what is necessary to cease from sin.

for he that hath suffered in the flesh hath ceased from sin;.

Second Step: Realize why this is necessary.

That he no longer should live the rest of his time in the flesh to the lusts of men,
but to the will of God.

Our sentence has two Equivalent Sections which tell us about the mind of Christ. There is a very significant note in the Lord Jesus Christ Study which shows the parallels between this sentence and 3:18-20. Both tell us that Christ Suffered with 3:18-20 telling us why He did and our current sentence telling us God's expected results. In addition, as also explained in that note, phrases of our sentence and the rest of this chapter tell us, in detail, how we are to do the will of God. Further, the note for 2:15 has references to every place in the Bible where we find the phrase the will of God along with an extensive discussion of the doctrine attached to this phrase. Since there is doctrinal error taught about this phrase, please be sure to read that note in order to properly understand this sentence. Finally, we are told to accomplish the will of God with the mind of Christ. There is a Study called Relational Prepositions which provides links to every place that the Bible uses certain prepositions in conjunction with one of the roles of the Son of God and these combinations tell us different things about our relationship with God the Son. Each of these prepositions tell us different doctrinal things with the doctrinal meaning of each preposition being the same. Therefore, following the link to the Study called Relational Prepositions and finding other places which use the phrase with Christ will help the reader understand this sentence better.

As explained in the note for this sentence, within the Lord Jesus Christ Study, our sentence is the start of a chapter which gives us detailed instructions on what we are to do in response to Christ suffering for us. He paid the price to enable us (our sentence says that Christ hath suffered for us). Therefore, God has every right to expect us to use what Christ provides to do the will of God. Since Christ has an ongoing personal relationship with each saved person, and since that ongoing personal relationship includes greater enabling as we spiritually mature, God expects us to do better at doing the will of God as we spiritually mature. This expectation of increased service is then carried throughout our chapter. And, we can see this with a quick summary of each sentence and how those sentences relate to this theme.

C4-S1 tells us to get prepared for spiritual war when it says arm yourselves likewise. It also gives us the purpose of our spiritual warfare when it tells us to do the will of God.
C4-S2 tells us to separate ourselves from helping the enemies of God's will and concentrate on how we will answer for our personal life at the judgment seat of Christ.
C4-S3 tells us to remember the judgment of people in the past who failed to obey.
C4-S4 tells us to expect the end of the war to come suddenly and to not be caught sleeping.
C4-S5 tells us to help others who are also doing the will of God.
C4-S6 tells us to not grudge the cost of helping others.
C4-S7 tells us to remember that God gave us our particular gift so that we could help others.
C4-S8 tells us to make sure that all of our actions give glory to God and not to ourselves.
C4-S9 says, Amen to double the prior command and let us know that it is something that we will be judged for how well we obey.
C4-S10 tells us to understand the spiritual motive for God letting us suffer in the flesh.
C4-S11 tells us to be happy when we get evidence that the spirit of glory and of God resteth upon you.
C4-S12 tells us to don't do anything which justifies the world punishing us.
C4-S13 tells us to glorify God when we suffer as a Christian.
C4-S14 tells us to be aware that far worse suffering is coming to people who refuse to do the will of God.
C4-S15 tells us to remember the different end results of saved and of lost.
C4-S16 tells us the conclusion of our chapter.

What we see in the summary above is that our mind and attitude of heart are the main things which are involved in succeeding in this spiritual warfare. Therefore, the child of God should see the necessity of starting every day with prayer and Bible reading as preparation of that day's battles.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

Forasmuch then as Christ hath suffered for us in the flesh: While most of this phrase was already dealt with above, we can note that, in this sentence, Peter tells us that Christ suffered in the flesh because the flesh wars against the spirit and Christ followed the Spirit (Galatians 5:17). Peter tells us that in order for us to have a mind like Christ we must to be willing to suffer in the flesh in order to follow the Spirit.

arm yourselves likewise with the same mind: People naturally want to avoid suffering. However, 2Timothy 3:12 tells us Yea, and all that will live Godly in Christ Jesus shall suffer persecution. therefore, the only way that saved people can avoid suffering persecution is to refuse to live Godly in Christ Jesus. This causes saved people to lose their blessings and, if that is not enough, to receive punishment from God which can include sickness and death.

for he that hath suffered in the flesh hath ceased from sin: this makes sense only in the context of suffering in the flesh because you are following the Spirit. This phrase is the First Step in our Second Equivalent Section and this Equivalent Section gives us the same message as the First Equivalent Section. That means that getting this mind-set is the First Step of arm yourselves likewise with (the mind of Christ). He did suffer in the flesh so that he could receive eternal spiritual blessings. Peter tells us to have the same mind-set. Please note the word hath which means that the person 'has kept on keeping on in the past'. This is not a one-time action but is an ongoing suffering in the flesh until the person is completely free of the addiction of a sin and never does it again. As pointed out in Galatians 5:17 and other places, the Spirit wars against the flesh. Therefore, in order to follow the Spirit, you have to war against the flesh. The for in this statement links the mind of Christ, which is a mind that follows the Spirit, to hath suffered in the flesh. Earlier Peter separated suffering for Christ from suffering for our own wrong deeds. So, we know that the suffering that Peter is talking about here is due to following the Spirit.

That he no longer should live the rest of his time in the flesh to the lusts of men: With this phrase Peter says that the reason for ceasing from sin is to avoid the lust of men and to do the will of God. Since we know from Galatians 5:17 and other places that the spirit and flesh are contrary the one to the other we know that the only way to follow the spirit is to fight against the flesh. That is, if you are continue in sin that you have become aware of, you aren't following the Spirit. The only way to follow the Spirit is to cease from known sin. which brings us back to this hath suffered in the flesh. This phrase is past tense. If you suffered in the flesh in the past but are no longer suffering, then it is because you're no longer following the Spirit and making the flesh suffer, or the Spirit has made the flesh to submit. After the flesh submits, then it no longer suffers. When you start physical exercise your muscles ache. But if you continue the exercise on a regular basis, after a time the exercises no longer make your muscles ache. The flesh has submitted to the exercise. In the same manner, when the flesh submits to the Spirit, it no longer suffers. Peter's phrase of hath suffered in the flesh is true because you did suffer in the past but are no longer suffering. If you are no longer suffering because the flesh has submitted to the Spirit, then Peter's phrase of: hath ceased from sin makes sense.

but to the will of God: Since our phrase starts with the word but, we know that it is continuing the message of the prior phrase while going in a different direction. The prior phrase and this one form the Second Step of our Second Equivalent Section. That is: we must suffer in the flesh and cease from sin before we receive this result (that). Our result has two effects. all sin is addictive but our first phrase tells us that we get free from that addiction. Our second phrase tells us how to stay free from that addiction and that is to devote our life to the will of God.

Please see the note for Luke 1:51 about the word arm. The main usage in the Bible is symbolic and matching the definition from Easton's Bible Dictionary, which is: 'used to denote power (Ps 10:15; Eze 30:21; Jer 48:25). It is also used of the omnipotence of God (Ex 15:16; Ps 89:13; 98:1; 77:15; Isa 53:1; Joh 12:38; Ac 13:17)'.

Please see the note for Mark 4:16-17 about the word likewise. Webster's 1828 defines this word as: 'adv. like and wise. In like manner; also; moreover; too. forhe seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Ps. 49'. Please also see the note for Philippians 2:5-8 about the word likeness.

Please see the note for 1:13 about the word mind. The functional definition is: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word includes intention; purpose; design'. Please also see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together and links to every place in the Bible where we find the words mind and Christ used together. Please see the note for 1Corinthians 1:10 for links which use mind with Jesus Christ. Please also see the notes for Romans 15:5-6 about the word likeminded. .

Please see the note for Hebrews 10:2 about the word cease. The functional definition for this word is: ' to stop moving, acting or speaking; to leave of; to give over; followed by from before a noun'. Please also see the note for Luke 9:30 about the word decease.

Please see the note for 2:21-24 about the word sin / sinner. The functional definition is: 'a violation of God's law'.

Please see the note for Philippians 1:19-20 about the words live and life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: ' Cessation of motion or action of any kind, and applicable to any body or being'.

Please see the notes for Romans C13S17; Galatians C5-S18 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy'. While this word is normally used for a sin, as it is in our current sentence, it is not always a sin, especially when it is done by the Spirit of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. 1Pe 3:18 arm. Ro 13:12-14; Php 2:5; Heb 12:3 for. Ro 6:2,7,11; Ga 2:20; 5:24; Col 3:3-5 ceased. Isa 1:16; Eze 16:41; Heb 4:10 General references. exp: Le 7:5; De 27:10; Isa 32:16; Php 2:5.
no. 1Pe 2:1,14; Ro 7:4; 14:7; Eph 4:17,22-24; 5:7-8; Col 3:7-8; Tit 3:3-8 the lusts. Ho 6:7 (margin) Mr 7:21; Eph 2:3 the will. 1Pe 2:15; Ps 143:10; Mt 7:21; 12:50; 21:31; Mr 3:35; Joh 1:13; 7:17; Ro 6:11; 12:2; 2Co 5:15; Ga 2:19-20; Eph 5:17; 6:6; Col 1:9; 4:12; 1Th 5:18; Heb 13:21; Jas 1:18; 1Jo 2:17 General references. exp: Le 7:5; 13:23; De 27:10; Isa 32:16; Ro 14:7'.

Home Start of Web Page Start of Chapter

C4-S2 (Verse 3-5) - We need a testimony of a changed life.

Equivalent Section: How we used to act in the flesh.

For the time past of our life may suffice us to have wrought the will of the Gentiles,
when we walked in lasciviousness,
lusts,
excess of wine,
revellings,
banquetings,
and abominable idolatries:.

Equivalent Section: How others who are in the flesh react to our changed life.

Wherein they think it strange that ye run not with them to the same excess of riot,
speaking evil of you:.

Equivalent Section: Judgment

Who shall give account to him that is ready to judge the quick and the dead..

Our sentence starts with the word For and tells us why we must arm ourselves with the mind of Christ. Our current sentence tells us that, as saved people, we need to have a testimony of a changed life. The last Equivalent Sentence reminds us of future judgment. The next sentence tells us the consequence of refusing to let God change our life. The prior sentence tells us that having the mind of Christ is a necessary prerequisite of having a true testimony of a changed life. If we could do this change on our own then there is no evidence of God working in our life. Therefore, we need to let God change our mind and our attitudes which will result in a change of our actions, as said in this sentence. Our changed attitudes and actions are what produce the testimony, which will be used at our judgment.

Peter has been separating the spiritual from the physical throughout this book. People who continue in sins are ignoring spiritual truths which include our coming judgment. Our sentence tells us that people who pay attention to spiritual things, including our coming judgment, will have a changed life which is evident by their stopping their sinning. This epistle makes a very clear division between those who continue in sin and those who stop. Our sentence tells us that the difference is based upon staying aware of coming judgment. True awareness of our coming judgment is seen by people who truly fear the consequence of that judgment if that refuse to do the will of God. The Bible tells us that the true fear of the Lord (2:17, 3:15) is for saved people and is given to help them stop their sinning. The terror of the Lord (2Corinthians 5:11) shows us that saved people who refuse to have the fear of the Lord, in this life, will reap the consequences at the judgment seat of Christ. Even someone as spiritual as Paul still had to keep The Fear of the Lord topmost in his mind to remain faithful.

With this context in mind, we should now be able to look at the phrases of our sentence.

For the time past of our life may suffice us to have wrought the will of the Gentiles: As already mentioned, the For, which starts our sentence and phrase, tells us why the prior sentence is true. We need to get the mind of Christ because in the time past of our life we wrought the will of the Gentiles (followed the wisdom of this world) which goes the opposite of the will of God / the wisdom of God. (The first three chapters of 1Corinthians teaches this truth.) the note for C3-S11 explains the fate of people who refused to change from the will of the Gentiles. (They ended up in prison.) Peter is telling us how to avoid that fate.

when we walked in lasciviousness: please see the note for Galatians C5S20 about the word lasciviousness. That note explains that this is one of the works of the flesh. The functional definition is: ' Looseness; irregular indulgence of animal desires; wantonness; lustfulness. 2. Tendency to excite lust, and promote irregular indulgences'.

lusts: please see the notes for Romans C13S17; Galatians C5-S18 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy'. While this word is normally used for a sin, as it is in our current sentence, it is not always a sin, especially when it is done by the Spirit of God.

excess of wine: this is speaking of a drunkard. Please see the notes for Romans C13S16 and Galatians C5S2 about the word drunk / drunkenness. Those notes explains that this is one of the works of the flesh. The functional definition is: 'Intoxication; inebriation; a state in which a person is overwhelmed or overpowered with spirituous liquors, so that his reason is disordered, and he reels or staggers in walking'. There is a lot of doctrinal error taught about wine and that is not a doctrine that I have gotten into at this time. We find forms of the word excess in: Matthew 23:25; Ephesians 5:18; 1Peter 4:3-4. Webster's 1828 defines this word as: 'Literally, that which exceeds any measure or limit, or which exceeds something else, or a going beyond a just line or point. Hence, superfluity; that which is beyond necessity or wants; as an excess of provisions; excess of light. 2. that which is beyond the common measure, proportion, or due quantity; as the excess of a limb; the excess of bile in the system. 3. Super abundance of anything. 4. Any transgression of due limits. 5. In morals, any indulgence of appetite, passion or exertion, beyond the rules of God's word, or beyond any rule of propriety; intemperance in gratifications; as excess in eating or drinking; excess of joy; excess of grief; excess of love, or of anger; excess of labor. 6. In arithmetic and geometry, the difference between any two unequal numbers or quantities; that which remains when the lesser number or quantity is taken from the greater'.

revellings: please see the note for Galatians C5S2 about this word. That note explains that this is one of the works of the flesh. The functional definition is: 'A feasting with noisy merriment; revelry. Orgiastic heathen worship is in point); 2 Macc 6:4; Ga 5:21; 1Pe 4:3. In Ga 5:21 it is classed with fornication, uncleanness, lasciviousness, etc., as one of the works of the flesh'.

banquetings: the definition for this word, from Webster's 1828 , is: 'A feast; a rich entertainment of meat and drink. Esther v. Job xli. Amos vi'. The main difference between this word and the prior is that this is more formal with people sitting at a table for the meal where the prior provided food but people ate wherever they wanted. Forms of this word occur in: Esther 5:4-6; Esther 5:8; Esther 5:12; Esther 5:14; Esther 6:14; Esther 7:1-2; Esther 7:7-8; Job 41:6; Song 2:4; Daniel 5:10; Amos 6:7 and our current sentence. In each usage within the Bible the person giving the banquet sought political favor from a powerful person such as a king.

and abominable idolatries: the functional definition for the word abominable is: 'Ongoing sinful wickedness; what is unfit to be presented in the service of God'.
Please see the word definitions below about the word Idolatry. The definition from Webster's 1828 Dictionary, is: 'The worship of idols, images, or anything made by hands, or which is not God. Idolatry is of two kinds; the worship of images, statues, pictures, etc. made by hands; and the worship of the Heavenly bodies, the sun, moon and stars, or of demons, angels, men and animals. 2. Excessive attachment or veneration for anything, or that which borders on adoration'. With the combination of these two words in one phrase we see that that anyone giving worship to anyone other that God Himself makes Him feel 'Very hateful; detestable and lothesome'.

Wherein they think it strange that ye run not with them to the same excess of riot: this is the first phrase of our Second Equivalent Section. Where the First Equivalent Section detailed the lifestyle that we are to leave behind, this Equivalent Section tells us the reaction of most former friends and acquaintances. Sinners like their sin and can't imaging anyone willingly leaving that lifestyle . In addition, the word ye makes this personal. It might be OK for 'a bunch of church going goody-two-shoes' to act like they do but they object when you personally start doing the same because your personal change makes them examine their own life and how much fun they are really having as opposed to putting on an expected show for all of the other sinners. Many will even say it is OK for you to plat at being 'a church going goody-two-shoes', so long as you don't take it to excess and stop sharing sin with them. However, when they find that the change is real and that they can't talk you into returning to run with them to the same excess of riot, then they react with our next phrase.

speaking evil of you: this is what most former friends and acquaintances do when a saved person's changed life is proven to be real and not something that they can be changed out of. A true testimony makes people feel uneasy with their own sin. However, rather than facing their own guilt, most lost people 'project their guilt' and blame the person for what God is doing in their own conscience.

Who shall give account to him that is ready to judge the quick and the dead: this is our third Equivalent Section. Where the First Equivalent Section detailed the lifestyle that we are to leave behind and the Second Equivalent Section tells us the reaction of most former friends and acquaintances, this Equivalent Section reminds us of our future judgment. This Equivalent Section is to help us keep our changed lifestyle . We already saw, at the end of the prior chapter, the judgment which came upon people who refused to obey in the day of Noah. We also saw the blessing that came upon those who decided to 'trust and obey'. God wants us to always keep this in mind, especially when we are having a hard time with suffering and temptation.

Please see the note for 2Corinthians 5:5 about the word wrought. The functional definition is: 'Worked; formed by work or labor; as wrought iron. 2. Effected; performed'.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition is: ' In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. Please see the note for Romans C9S28 about the phrase live / walk by faith. The functional definition is: 'To move slowly on the feet; to step slowly along; to advance by steps moderately repeated'. When applied to faith, the emphasis is upon small movements of faith and repeated continuously.

Please see the note for Galatians C5S20 about the word lasciviousness. The functional definition for this word is: 'Looseness; irregular indulgence of animal desires; wantonness; lustfulness. 2. Tendency to excite lust, and promote irregular indulgences'.

Please see the note for Matthew 23:25 about the word excess Webster's 1828 defines this word as: 'Literally, that which exceeds any measure or limit, or which exceeds something else, or a going beyond a just line or point. Hence, superfluity; that which is beyond necessity or wants; as an excess of provisions; excess of light. 2. that which is beyond the common measure, proportion, or due quantity; as the excess of a limb; the excess of bile in the system. 3. Super abundance of anything. 4. Any transgression of due limits. 5. In morals, any indulgence of appetite, passion or exertion, beyond the rules of God's word, or beyond any rule of propriety; intemperance in gratifications; as excess in eating or drinking; excess of joy; excess of grief; excess of love, or of anger; excess of labor. 6. In arithmetic and geometry, the difference between any two unequal numbers or quantities; that which remains when the lesser number or quantity is taken from the greater'.

Please see the note for Mark 15:23 about the word wine. The functional definition for this word is: 'There are several different drinks which have this name in the Bible. Please see the reference given for more details'. Please also see the note for Luke 7:34 about the word winebibber. Please also see the note for Matthew 21:33-34 about the word winepress.

The words revellings, banquetings, and abominable were dealt with earlier in this note.

Please see the note for Galatians C5S20 about the word idolatry. The definition from Webster's 1828 Dictionary is: 'The worship of idols, images, or anything made by hands, or which is not God. Idolatry is of two kinds; the worship of images, statues, pictures, etc. made by hands; and the worship of the Heavenly bodies, the sun, moon and stars, or of demons, angels, men and animals. 2. Excessive attachment or veneration for anything, or that which borders on adoration'. Please also see the note for 1Corinthians C8S1 about the word idol. Please also see the note for 1Corinthians C5S8 about the word idolater.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

We find forms of the word stranger occurring 76 times in 73 verses of the Bible and, in the New Testament, in: Luke 5:26; Acts 7:6; Acts 17:18; Acts 17:20; Acts 26:11; Hebrews 11:9; Hebrews 13:9; 1Peter 4:4; 1Peter 4:12; Jude 1:7. Webster's 1828 defines this word as: 'a. L. 1. foreign; belonging to anther country. I do not contemn the knowledge of strange and divers tongues. this sense is nearly obsolete. 2. Not domestic; belonging to others. So she impatient her own faults to see, turns from herself, and in strange things delights. Nearly obsolete. 3. New; not before known, heard or seen. the former custom was familiar; the latter was new and strange to them. Hence, 4. Wonderful; causing surprise; exciting curiosity. It is strange that men will not receive improvement, when it is shown to be improvement. Sated at length, ere long I might perceive strange alteration in me. 5. Odd; unusual; irregular; not according to the common way. The strange and peevish. 6. Remote. Little used. 7. Uncommon; unusual. This made David to admire the law of god at that strange rate. 8. Unacquainted. They were now at a gage, looking strange at one another. 9. Strange is sometimes uttered by way of exclamation. Strange! What extremes should thus preserve the snow, high on the Alps, or in deep caves below. This is an elliptical expression for it is strange.
STRANGE, v.i. 1. to wonder; to be astonished. Not in use. 2. to be estranged or alienated. Not in use.'. Please also see the notes for 1Timothy 5:9-10; 1Peter 1:1-LJC about the word strangers.

We find forms of the word run occurring 327 times in 100 verses of the Bible, 60 times in 17 verses of the New Testament and, the exact of the word run is found, in the New Testament, in: Matthew 28:8; 1Corinthians 9:24; 1Corinthians 9:26; Galatians 2:2; Galatians 5:7; Philippians 2:16; Hebrews 12:1; 1Peter. Webster's 1828 defines this word as: 'v.i. pret. ran or run; pp. run. 1. to move or pass in almost any manner, as on the feet or on wheels. Men and other animals run on their feet; carriages run on wheels, and wheels run on their axle-trees. 2. to move or pass on the feet with celerity or rapidity, by leaps or long quick steps; as, men and quadrupeds run when in haste. 3. to use the legs in moving; to step; as, children run alone or run about. 4. to move in a hurry. The priest and people run about. 5. to proceed along the surface; to extend; to spread; as, the fire runs over a field or forest. The fire ran along upon the ground. Ex. 9. 6. to rush with violence; as, a ship runs against a rock; or one ship runs against another. 7. to move or pass on the water; to sail; as, ships run regularly between New York and Liverpool. Before a storm, run into a harbor, or under the lee of the land. the ship has run ten knots an hour. 8. to contend in a race; as, men or horses run for a prize. 9. to flee for escape. When General Wolfe was dying, an officer standing by him exclaimed, see how they run. Who run? said the dying hero. the enemy, said the officer. then I die happy, said the general. 10. to depart privately; to steal away. My conscience will serve me to run from this Jew, my master. 11. to flow in any manner, slowly or rapidly; to move or pass; as a fluid. Rivers run to the ocean or to lakes. the Connecticut runs on sand, and its water is remarkably pure. the tide runs two or three miles an hour. Tears run down the cheeks. 12. to emit; to let flow. I command that the conduit run nothing but claret. Rivers run potable gold. But this form of expression is elliptical, with being omitted; "rivers run with potable gold." 13. to be liquid or fluid. As wax dissolves, as ice begin to run - 14. to be fusible; to melt. Sussex iron ores run freely in the fire. 15. to fuse; to melt. Your iron must not burn in the fire, that is, run or melt, for then it will be brittle. 16. to turn; as, a wheel runs on an axis or on a pivot. 17. to pass; to proceed; as, to run through a course of business; to run through life; to run in a circle or a line; to run through all degrees of promotion. 18. to flow, as words, language or periods. the lines run smoothly. 19. to pass, as time. As fast as our time runs, we should be glad in most part of our lives that it ran much faster. 20. to have a legal course; to be attached to; to have legal effect. Customs run only upon our goods imported or exported, and that but once for all; whereas interest runs as well upon our ships as goods, and must be yearly paid. 21. to have a course or direction. Where the generally allowed practice runs counter to it. Little is the wisdom, where the flight so runs against all reason. 22. to pass in thought, speech or practice; as, to run through a series of arguments; to run from one topic to another. Virgil, in his first Georgic, has run into a set of precepts foreign to his subject. 23. to be mentioned cursorily or in few words. The whole runs on short, like articles in an account. 24. to have a continued tenor or course. the conversation ran on the affairs of the Greeks. The king's ordinary style runneth, "our sovereign lord the king." 25. to be in motion; to speak incessantly. Her tongue runs continually. 26. to be busied; to dwell. When we desire anything, our minds run wholly on the good circumstances of it; when it is obtained, our minds run wholly on the bad ones. 27. to be popularly known. Men gave then their own names, by which they run a great while in Rome. 28. to be received; to have reception, success or continuance. the pamphlet runs well among a certain class of people. 29. to proceed in succession. She saw with joy the line immortal run, each sire impress'd and glaring in his son. 30. to pass from one state or condition to another; as, to run into confusion or error; to run distracted. 31. to proceed in a train of conduct. You should run a certain course. 32. to be in force. The owner hath incurred the forfeiture of eight years profits of his lands, before he cometh to the knowledge of the process that runneth against him. 33. to be generally received. He was not ignorant what report run of himself. 34. to be carried; to extend; to rise; as, debates run high. In popish countries, the power of the clergy runs higher. 35. to have a track or course. Searching the ulcer with my probe, the sinus run up above the orifice. 36. to extend; to lie in continued length. Veins of silver run in different directions. 37. to have a certain direction. the line runs east and west. 38. to pass in an orbit of any figure. the planets run their periodical courses. the comets do not run lawless through the regions of space. 39. to tend in growth or progress. Pride is apt to run into a contempt of others. 40. to grow exuberantly. Young persons of 10 or 12 years old, soon run up to men and women. If the richness of the ground cause turnips to run to leaves, treading down the leaves will help their rooting. 41. to discharge pus or other matter; as, an ulcer runs. 42. to reach; to extend to the remembrance of; as time out of mind, the memory of which runneth not to the contrary. 43. to continue in time, before it becomes due and payable; as, a note runs thirty days; a note of six months has ninety days to run. 44. to continue in effect, force or operation. The statute may be prevented from running - by the act of the creditor. 45. to press with numerous demands of payment; as, to run upon a bank. 46. to pass or fall into fault, vice or misfortune; as, to run into vice; to run into evil practices; to run into debt; to run into mistakes. 47. to fall or pass by gradual changes; to make a transition; as, colors run one into another. 48. to have a general tendency. Temperate climates run2into moderate governments. 49. to proceed as on a ground or principle. Obs. 50. to pass or proceed in conduct or management. Tarquin, running into all the methods of tyranny, after a cruel reign was expelled. 51. to creep; to move by creeping or crawling; as, serpents run on the ground. 52. to slide; as, a sled or sleigh runs on the snow. 53. to dart; to shoot; as a meteor in the sky. 54. to fly; to move in the air; as, the clouds run from N.E. to S.W. 55. In Scripture, to pursue or practice the duties of religion. Ye did run well; who did hinder you? Gal. 5. 56. In elections, to have interest or favor; to be supported by votes. the candidate will not run, or he will run well.
1. to run after, to pursue or follow. 2. to search for; to endeavor to find or obtain; as, to run after similes. Torun at, to attack with the horns, as a bull. Torun away, to flee; to escape.
1. to run away with, to hurry without deliberation. 2. to convey away; or to assist in escape or elopement. Torun in, to enter; to step in. Torun into, to enter; as, to run into danger. Torun in trust, to run in debt; to get credit. Not in use.
1. to run in with, to close; to comply; to agree with. Unusual. 2. to make towards; to near; to sail close to; as, to run in with the land; a seaman's phrase.
To run down a coast, to sail along it. 1. to run on, to be continued. their accounts had run on for a year or two without a settlement. 2. to talk incessantly. 3. to continue a course. 4. to press with jokes or ridicule; to abuse with sarcasms; to bear hard on. Torun over, to overflow; as, a cup runs over; or the liquor runs over. 1. to run out, to come to an end; to expire; as, a lease runs out at Michaelmas. 2. to spread exuberantly; as, insectile animals run out into legs. 3. to expatiate; as, to run out into beautiful digressions. He runs out in praise of Milton. 4. to be wasted or exhausted; as, an estate managed without economy, will soon run out. 5. to become poor by extravagance. And had her stock been less, no doubt she must have long ago run out. Torun up, to rise; to swell; to amount. Accounts of goods credited run up very fast.
RUN, v.t. 1. to drive or push; in a general sense. Hence to run a sword through the body, is to stab or pierce it. 2. to drive; to force. A talkative person runs himself upon great inconveniences, by blabbing out his own or others' secrets. Others accustomed to retired speculations, run natural philosophy into metaphysical notions. 3. to cause to be driven. They ran the ship aground. Acts 27. 4. to melt; to fuse. The purest gold must be run and washed. 5. to incur; to encounter; to run the risk or hazard of losing one's property. to run the danger, is a phrase not now in use. 6. to venture; to hazard. He would himself be in the Highlands to receive them, and run his fortune with them. 7. to smuggle; to import or export without paying the duties required by law; as, to run goods. 8. to pursue in thought; to carry in contemplation; as, to run the world back to its first original. I would gladly understand the formation of a soul, and run it up to its punctum saliens. 9. to push; to thrust; as, to run the hand into the pocket or the bosom; to run a nail into the foot. 10. to ascertain and mark by metes and bounds; as, to run a line between towns or states. 11. to cause to ply; to maintain in running or passing; as, to run a stage coach from London to Bristol; to run a line of packets from New Haven to New York. 12. to cause to pass; as, to run a rope through a block. 13. to found; to shape, form or make in a mold; to cast; as, to run buttons or balls.
1. to run down, in hunting, to chase to weariness; as, to run down a stag. 2. In navigation, to run down a vessel, is to run against her, end on, and sink her. 3. to crush; to overthrow; to overbear. Religion is run down by the license of these times.
1. to run hard, to press with jokes, sarcasm or ridicule. 2. to urge or press importunately.
1. to run over, to recount in a cursory manner; to narrate hastily; as, to run over the particulars of a story. 2. to consider cursorily. 3. to pass the eye over hastily.
1. to run out, to thrust or push out; to extend. 2. to waste; to exhaust; as, to run out an estate. Torun through, to expend; to waste; as, to run through an estate.
1. to run up, to increase; to enlarge by additions. A man who takes goods on credit, is apt to run up his account to a large sum before he is aware of it. 2. to thrust up, as anything long and slender.
RUN, n. 1. the act of running. 2. Course; motion; as the run of humor. 3. Flow; as a run of verses to please the ear. 4. Course; process; continued series; as the run of events. 5. Way; will; uncontrolled course. Our family must have their run. 6. General reception; continued success. It is impossible for detached papers to have a general run or long continuance, if not diversified with humor. 7. Modish or popular clamor; as a violent run against university education. 8. A general or uncommon pressure on a bank or treasury for payment of its notes. 9. the aftmost part of a ship's bottom. 10. the distance sailed by a ship; as, we had a good run. 11. A voyage; also, an agreement among sailors to work a passage from one place to another. 12. A pair of mill-stones. A mill has two, four or six runs of stones. 13. Prevalence; as, a disease, opinion or fashion has its run. 14. In the middle and southern states of America, a small stream; a brook. In the long run, at the long run, not so generally used, signifies the whole process or course of things taken together; in the final result; in the conclusion or end. The run of mankind, the generality of people'. The functional definition for this word is: 'To move quickly or with great urgency or to provide the ability to do the same'.

Please see the note for Romans C13S16 about the word rioting. That note has links to the four places in the Bible where we find forms of this word. The functional definition is: 'Reveling; indulging in excessive feasting'.

Please see the note for 3:7 about the word give. The functional definition is: 'Bestow; grant; confer; impart; admit or suppose'.

Please see the note for 1Corinthians C4S1 about the word account. Webster's 1828 dictionary defines this word as: 'A sum stated on paper; a registry of a debt or credit; of debts and credits, or charges; an entry in a book or on paper of things bought or sold, of payments, services etc., including the names of the parties to the transaction, date, and price or value of the thing. Account signifies a single entry or charge, or a statement of a number of particular debts and credits, in a book or on a separate paper; and in the plural, is used for the books containing such entries. 2. A computation of debts and credits, or a general statement of particular sums. 3. A computation or mode of reckoning; applied to other things, than money or trade; as the Julian account of time. 4. Narrative; relation; statement of facts; recital of particular transactions and events, verbal or written; as an account of the revolution in France. Hence, 5. An assignment of reasons; explanation by a recital of particular transactions, given by a person in an employment, or to a superior, often implying responsibility. Give an account of thy stewardship. Luke, 16. Without responsibility or obligation. He giveth not account of his matters. Job, 33. 6. Reason or consideration, as a motive; as on all accounts, on every account. 7. Value; importance; estimation; that is, such a state of persons or things, as renders them worthy of more or less estimation; as men of account of him. Ps. 144. 8. Profit; advantage; that is, a result or production worthy of estimation. to find our account in a pursuit; to turn to account. 9. Regard; behalf; sake; a sense deduced from charges on book; as on account of public affairs. Put that to mine account. Philem. 18. to make account, that is, to have a pervious opinion or expectation, is a sense now obsolete. A writ of account, in law, is a writ which the plaintiff brings demanding that the defendant should render his just account, or show good cause to the contrary; call also an action of account'.

Please see the note for 1:17 about the words judge and judgment. That note has many links to other notes where this doctrine is discussed in detail.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the time. Eze 44:6; 45:9; Ac 17:30; Ro 8:12-13; 1Co 6:11 to have. 1Pe 1:14; De 12:30-31; Ro 1:20-32; Eph 2:2-3; 4:17; 1Th 4:5; Tit 3:3 lasciviousness. Mr 7:22; 2Co 12:21; Ga 5:19; Eph 4:19; Jude 1:4 excess. 2Sa 13:28; Pr 23:29-35; Isa 5:11; 28:7; Eph 5:18 revellings. Ga 5:21 and. 1Ki 21:26; 2Ch 15:8; Isa 65:4; Jer 16:18; Re 17:4-5 exp: Ga 5:16. General references. exp: Le 13:23; De 27:10; Isa 32:16; Col 3:7.
excess. Mt 23:25; Lu 15:13; Ro 13:13; 2Pe 2:22 exp: Eph 5:18. speaking. 1Pe 2:12; 3:16; Ac 13:45; 18:6; 2Pe 2:12; Jude 1:10 General references. exp: Pr 18:3; Isa 32:16; Col 3:7; Heb 13:13.
shall. Mal 3:13-15; Mt 12:36; Lu 16:2; Ro 14:12; Jude 1:14-15 that. Ps 1:6; Ec 12:14; Eze 18:30; Mt 25:31-46; Joh 5:22-23,28-29; Ac 10:42; 17:31; Ro 14:10-12; 1Co 15:51-52; 2Ti 4:1; Jas 5:9 exp: Ro 6:17. General references. exp: Joh 5:22; Ro 14:12'.

Home Start of Web Page Start of Chapter

C4-S3 (Verse 6) - Why Christ preached to people who are now dead.

For this cause was the gospel preached also to them that are dead,
that they might be judged according to men in the flesh,
but live according to God in the spirit..

Please follow the links in the sentence above for notes which relate those particular words to this sentence.

This section causes all kinds of doctrinal problems because people 'take a stand' in their religious 'interpretation' which is based upon assumptions which can not be substantiated. I will not answer all of those doctrinal errors. I will stick with what we can know.

First, the tense of words is important and eliminates some doctrinal errors. The word preached is past-tense. The word are is 'a present-tense plural verb of being'. The words might be are future-tense. The present-tense word are is in the phrase them that are dead. People whom the Bible identifies as dead were alive in their past. Therefore, the most reasonable understanding of the past-tense phrase of was the gospel preached is that this happened to the people who are dead when they were still alive in their past. In addition, the future-tense phrase of might be judged tells us that the judgment of these people has not yet happened. Since neither the judgment seat of Christ has happened, nor has the great white throne judgment happened yet, the judgment of all people by God, who are dead, is still in the future. However, our sentence also says that they might be judged according to men in the flesh. This judgment according to men in the flesh is a present time judgment while people are alive. Thus, what we are seeing here, is that the words of this sentence can not be used to identify any particular group of dead people. However, it does tell us the difference in how, and when, men judge as opposed to how, and when, God judges. Therefore, doctrines which claim that this sentence identifies certain groups of people who will be judged are wrong.

Our sentence starts with the word For, which means it is giving us a reason why the prior sentence is true and also giving us a second reason why the second prior sentence is true. Our prior sentence ended with the phrase the quick and the dead. The quick are those who are spiritually alive (saved) and have a testimony that they have been quickened. The dead no longer have their body, but we do not know is they were saved or not. This sentence tells us that the gospel preached also to them that are dead, but it does not say when it was preached. However, we do know why it was preached because our sentence says that they might be judged according to men in the flesh, but live according to God in the spirit. When someone claims to be saved, they claim to believe the gospel. Men judge...in the flesh and see if their testimony matches their claims. However, God judges in the spirit. That is how we get people like Lot, whom most men judge as lost because of how he lived in the flesh.

In addition, to different in the way that men judge, as opposed to how God judges, we actually do have a difference in time. Men judge our testimony while we are still in the flesh. However, God judges us after we die. Therefore, our sentence is telling us that the gospel preached also to them, while they were alive, so that they could not claim that God never gave them a chance to be saved. As already mentioned, this would be the Gospel of God which is not dependent upon scripture. Since these people had the gospel preached also to them, and our sentence starts with the word for and our prior sentence tells us the difference in lifestyle and testimony between the quick and the dead, what we see here is that the type of judgment mentioned in this sentence applies to all men during all ages and no man can claim that he never had a chance to hear the gospel while he was alive.

With that settled, we can not look at how our sentence provides a second reason why the first sentence of the chapter is true. There we were told to get the mind of Christ. The sentences at the end of the prior chapter told us that Christ preached during the time of Noah. Therefore, it is righteous for the judgment of this sentence to be applied to all men during all ages because all had a chance to hear of the preaching by Christ.

We know from other places in the Bible that the gospel was made available to all men. (Please see the note for Word Study on Gospel for more details.) In particular, the gospel of God has always been available to men. A proper interpretation of this sentence could be that the Gospel of God was preached to them while they were still alive. Those that obeyed the spirit of what they heard will be saved even if they didn't act according to the rules of the gospel of the Lord Jesus Christ that we see today. Those people who rejected the Gospel of God (what they received) would still be damned.

The truth is that the gospel does not always save. In fact, most men reject the gospel and those that reject it remain lost. Therefore, even if Jesus preached the gospel to souls after they died, that does not mean that they got saved. Furthermore, it is claimed that Jesus did this while His body was in the grave. The Bibles says that Jesus will die no more (Romans 6:8-9). That means that what God required for salvation will not be repeated and removes any claim for salvation after death. Furthermore, Peter says, in this verse, that they might be judged. 4:6 is a condemnation of the dead spirits that rejected the gospel. It does not offer salvation by sight to those who already rejected salvation of faith. That said, we were not there and neither was anyone else who has lived since that time. Therefore, it is definite that some things happened there which we are not aware of. I am not claiming that I know what happened. I am only claiming that religious doctrine which is based upon what some people speculate about (hope) happening there does not match doctrine that we find elsewhere in the Bible. When doctrinal claims go against what is clearly revealed elsewhere in the Bible, we are to reject such claims.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

For this cause was the gospel preached also to them that are dead: this phrase was already covered in detail earlier within this note. It gives us a reason why the prior sentence and the second prior sentence are true. The context also lets us know that this occurred while these people were in the flesh and not after they went to Hell, as some false religions claim.

that they might be judged according to men in the flesh: All men in all ages are judged by other men according to how they live in the flesh (according to their testimony). As our Biblical example of Lot shows us, if we get saved and live right but later turn our back on God, people don't remember our earlier righteousness. But, praise God for the next phrase and for God remembering all.

but live according to God in the spirit: thus, spirit is lowercase, which means it is our spirit. God makes our spirit spiritually alive when He quickens us as said in C3-S11 and in our prior sentence. Of course, all life needs a constant infusion of what makes it alive. When a saved person, such as Lot, leaves God their saved spirit starves and they act like they are spiritually dead (lost). Thus, we see that our phrase is not speaking only of our receiving God's life at our initial p[profession but also, and with the main emphasis on, our receiving ongoing increases of God's life to keep our spirit acting like it is spiritually alive. That ongoing display of God's life in our spirit is what gives us our testimony. Having a right testimony is what the context, and even the entire epistle, is talking about.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. Please note that the Biblical use of this word means that the cause will come up at the judgment seat of Christ (Romans 14:10 2Corinthians 5:10-11). Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause.

Please see the note for 1:17 about the words judge and judgment. That note has many links to other notes where this doctrine is discussed in detail.

Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 1Timothy 6:12 and 1Timothy 6:19. Please see the note for Romans C10S15 about the phrase belief changes life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to them. 1Pe 3:19; Joh 5:25-26 that they. 1Pe 4:1-2; Mt 24:9; Ro 8:9-11; 1Co 11:31-32 exp: 2Co 5:15. but. Ro 8:2; Ga 2:19; 5:25; Eph 2:3-5; Tit 3:3-7; Re 14:18'.

Home Start of Web Page Start of Chapter

C4-S4 (Verse 7) - Consider our own future judgment.

Equivalent Section: What to consider.

But the end of all things is at hand:.

Equivalent Section: How to act.

be ye therefore sober,
and watch unto prayer..

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while going in a different direction. There we were told that the Gospel of God was preached to people who are now in prison (Hell) because they lived the rest of their time in the flesh to the lusts of men, (and not) to the will of God. Our sentence starts with a But to tell us to go a different direction so that we get a different eternal result. Our First Equivalent Section tells us 'What to consider', which those people refused to do. Then our Second Equivalent Section tells us 'How to act', which those people also refused to do. They refused to hear the warning from Noah and from Christ. They refused to obey. They reaped what they sowed (2Corinthians 9:5; Galatians C6S7; Colossians C3S17).

As in many other places within the Bible, we see our attitudes of our heart made equivalent to our actions. This is a basic Bible precept with the truth that when we claim to believe one thing but do another we are liars.

The phrase the end of all things is at hand reminds us of prophesied future events, of which the most important to saved people is the 'Rapture' followed by the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10). we are constantly reminded throughout the Bible to keep this in mind. 2Timothy 4:8 promises a crown of righteousness to all them also that love his appearing. James 1:12 and Revelation 2:10 promises a crown of life to people who endureth temptation and are faithful unto death. Thus, we are promised rewards but will only receive them if we keep God's specified attitudes and actions.

So, basically our First Equivalent Section told us that the time of Christ's return is imminent and we are not guaranteed tomorrow. As a result (therefore) we are to personally be (be ye) sober, and watch unto prayer. Please notice that this is not something that we are to do but is something that we are to be. That means that this should be a description of our character. With this sentence, Peter is saying to not fall asleep, like he did in the Garden of Gethsemane, but to keep our spiritual senses under control and alert and to pray as if we were a soldier doing guard duty. Peter's failure led him to over-react and cut off the servant's ear and then later deny Jesus because the devil was asking him how he could claim to be with Jesus when he couldn't even watch for one hour. One thing leads to another and if we can catch a problem while it is still small then we can, often, avoid the avalanche into a major problem.

Please see the note for 2Corinthians 11:15 about the word end. The functional definition is: 'outcome'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'Symbol of skill, energy, and action. "Strength of hand." Also control'.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note for Romans 12:3 for links to verses in the Bible that use forms of the word sober along with a small note on each usage and with the definition from Webster's 1828 . The functional definition is: 'Without intemperance. 2. Without enthusiasm. 3. Without intemperate passion; coolly; calmly; moderately. 4. Gravely; seriously'. We find forms of this word, in 1Peter in: 1:13; 4:7 and 5:8.

Please see the note for Colossians C4S2 about the word watch. That sentence basically says the same thing as this one but it has more details. As also pointed out there, if we look just in the Gospels we find many verses which use watch and give us the understanding that this word is used in the military sense. It was a death penalty to fall asleep or not stay vigilant while on watch. Forsoldiers it was their own life that was at risk. Forshepherds it was the life of the sheep. ForPeter and others it was their spiritual relationship (life) that required the personal ministry of Jesus Christ to resurrect. The functional definition is: 'Forbearance of sleep'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the end. Ec 7:2; Jer 5:31; Eze 7:2-3,6; Mt 24:13-14; Ro 13:12; 1Co 7:29; 15:24; Php 4:5; Heb 10:25; Jas 5:8-9; 2Pe 3:9-11; 1Jo 2:18-19 exp: Ge 6:13. ye. 1Pe 1:13; 5:8; 1Th 5:6-8; Tit 2:12 and. 1Pe 3:7; Mt 24:42; 25:13; 26:38-41; Mr 13:33-37; 14:37-38; Lu 21:34,36; 22:46; Ro 12:12; Eph 6:18; Col 4:2; 2Ti 4:5; Re 16:15 General references. exp: Ge 19:35; Mt 25:13; Mr 13:33; Heb 13:14'.

Home Start of Web Page Start of Chapter

C4-S5 (Verse 8) - the most important action we are to do while we are in this life.

Equivalent Section: What to add to the prior sentence.

And above all things have fervent charity among yourselves:.

Equivalent Section: Why.

for charity shall cover the multitude of sins..

We pick our friends but inherit our family, including our spiritual family. Proverbs 18:19 says, A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle. Peter is telling us how to avoid offending a brother. Charity is like love but where love is given to people we know, Charity is given to strangers. Hebrews 13:2 says, Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. If we always practice charity, especially with people we don't know or are not sure about, we will obey this command and receive this promise.

We are to practice charity with each other because charity covereth a multitude of sins. This means that it covers many of the sins against us by others and, when we forgive others, it also covers a multitude of our sins against a righteous God. The 'Lord's prayer' includes forgive us as we forgive others. Of course, forgiving is only part of charity.

Please see the note for Romans 12:10-13 for links to every verse in the Bible where forms of the word fervent are used, along with the definition from Webster's 1828 . The functional definition is: 'Ardent; very warm; earnest; excited; animated; glowing; as fervent zeal; fervent piety'.

Please see the note for 2Corinthians 8:1 for links to every sentence in the word of God which use any form of the word charityThe functional definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably.

Please see the note for 1Corinthians 11:15 about the word cover. The functional definition is: 'an item which conceals another item with a barrier that can not be penetrated'.

Please see the note for 2:21-24 about the word sin / sinner. The functional definition is: 'a violation of God's law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'above. Col 3:14; Jas 5:12; 3Jo 1:2 fervent. Agapen ektenes G1618, "intense love; for love shall cover (or covers, kalupto G2572, in the present tense, as several copies read) a multitude of sins;" which seems a reference to the proverb, "love covereth all sins," Pr 10:12. 1Pe 1:22; 1Co 13; 14:1; 1Th 3:12; 4:9-10; 2Th 1:3; 1Ti 1:5; Heb 13:1; 2Pe 1:6-7 exp: Ro 12:11. For. Pr 10:12; 12:16; 17:9; 18:13; 1Co 13:7; Jas 5:20 shall. or, will. General references. exp: Ge 9:23; 24:18; Joh 15:12; 1Co 16:14; Heb 13:1; 1Jo 4:21'.

Home Start of Web Page Start of Chapter

C4-S6 (Verse 9) Use hospitality one to another without grudging.

Here we are told to provide for the needs of other Christians without begrudging it.

Please see the note for Romans C12S8 about the word hospitality. The functional definition is: 'The act or practice of receiving and entertaining strangers or guests without reward, or with kind and generous liberality'. This word is only used 4 times in the Bible, twice talking about the requirements to be a pastor and in Romans where we are told the same as this sentence only with more details.

Please see the note for 2Corinthians 9:7 for links to every place in the Bible where we find forms of the word grudge. Webster's 1828 dictionary defines grudgingly as: 'adv. Unwillingly; with reluctance or discontent; as, to give grudgingly.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hospitality. Ro 12:13; 16:23; 1Ti 3:2; Tit 1:8; Heb 13:2,16 without. 2Co 9:7; Php 2:14; Phm 1:14; Jas 5:9 General references. exp: Ge 24:18-19,25; 26:30'.

Home Start of Web Page Start of Chapter

C4-S7 (Verse 10) - How to use our gift from God.

As every man hath received the gift,
even so minister the same one to another,
as good stewards of the manifold grace of God..

Please see that Peter says every man hath received the gift. There is no question about it, every saved person received a spiritual gift from God when they first got saved. However, just as physical babies must mature before we learn about their abilities, so also must spiritual babies. Any saved person who thinks that they don't have a spiritual gift from God simply has not matured enough to realize what it is and that is probably because they would abuse the spiritual gift if they don't have enough spiritual maturity to handle it properly. However, once we find out what our spiritual gift is, God expects us to start developing it by using it to help the local church which we have been placed into.

So, as you receive the gift, pass it on to others. in this sentence, the phrase the gift is understood to be spiritual gifts from God. We also can know this because our sentence also says: as good stewards of the manifold grace of God, this is a gift from God. Therefore, we should recognize it as a gift and thank God for it before we pass it on to others. Since God gives different spiritual gifts to different people, the particular spiritual gift, that a person has, needs to first be identified.

Please also see notes on verse 11 (below) which gives us more details on how to obey this sentence. Peter tells us that we are stewards of the gift. That means that it isn't given for us to horde to ourselves. Indeed, God gives gifts to the church (Ephesians 4:11-16) by giving them to the members of the church and expecting the members to use that gift for the good of all of the church. If we bury our talent in the ground (Matthew 25), that is, use it for our own physical pleasure, God will take the gift from us and give it to another. The way that God works is to give us a gift, tell us to use it for the good of others, and while we are serving others, use that experience to make us more Christ like. We need to realize that getting the gift isn't the blessing that God wants to give to us. It's when we use the spiritual gift properly to help others that causes God to give us a blessing. If we don't use the spiritual gift, or we use it the wrong way, then we won't get the blessing.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the notes for Romans C5S9; 1Corinthians C12S4 about the word gift. The functional definition is: 'something given from one person to another without compensation; a donation. It is applicable to anything movable or immovable'.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition is: ' a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'.

In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'. Please see the note for 2:12 about the word good.

Please see the note for 1Corinthians C4S1 about the word steward. The functional definition is: 'A man employed in great families to manage the domestic concerns, superintend the other servants, collect the rents or income, keep the accounts, etc'. This means that we are 'managing valuable things which belong to another person'.

Please see the note for Luke 18:30 about the word manifold. Webster's 1828 defines this word as: 'many and fold. Of divers kinds; many in number; numerous; multiplied. O Lord, how manifold are thy works! Ps.104. I know your manifold transgressions. Amos.5. 1. Exhibited or appearing at divers times or in various ways; applied to words in the singular number; as the manifold wisdom of God, or his manifold grace. Eph.3. 1 Pet.4''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. Mt 25:14-15; Lu 19:13; Ro 12:6-8; 1Co 4:7; 12:4-11 ministry. Mt 20:28; 25:44; Mr 10:45; Lu 8:3; Ro 15:25,27; 2Co 9:1; 2Ti 1:18; Heb 6:10 exp: Ac 11:29. good. Mt 24:45,14,21; Lu 12:42; 16:1-8; 1Co 4:1-2; Tit 1:7 the manifold. 1Co 3:10; 12:4; 15:10; 2Co 6:1; Eph 3:8; 4:11 General references. exp: 1Co 12:7; 3Jo 1:5'.

Home Start of Web Page Start of Chapter

C4-S8 (Verse 11) - How we are to do our ministry for God.

How to use our spiritual gift.

Preach only what God says in His Word.

If any man speak,
let him speak as the oracles of God;.

Use your spiritual ability to serve others.

if any man minister,
let him do it as of the ability which God giveth:.

Make sure that you use your gift as personally directed by Jesus Christ.

that God in all things may be glorified through Jesus Christ,
to whom be praise and dominion for ever and ever..

Please also see the notes for4:10 (above) since this sentence is repeating what was said above but providing more detail than the prior sentence. Peter also ends this verse with Amen, which makes this something that we will be judged for how well we obey this command. Before the Amen, Peter says that God...to whom be praise and dominion for ever and ever. Therefore, in addition to being a basis for our judgment, these instructions are important because they directly relate to God's praise and glory. Disobeying them steals God's glory and obeying them gives God His due glory. There are two distinct sets of instructions that Peter says will give or steal God's glory. The first is how to preach and the second is how to minister, which is how to serve the Church with your God given gift of ability.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

If any man speak: this is preaching and teaching. Please see the note for Romans C16S33 for every place in Romans where the word preach is used along with the definition from Webster's 1828 and links from other commentators. Please see the note for Romans C10S17 for every place in the Bible where the word preacher is used along with a note on each verse. .Please see the note for 1Corinthians C15S1 for every place in 1Corinthians where the word preach is used along with a doctrinal explanation of how that believing the gospel that Paul preached is required for salvation. That note also has links from other commentators. Please see the note for 2Timothy 4:1-LJC for a details explanation of how a true Biblical preacher is to preach. The functional definition is: 'expounding God's Word in a way that encourages obedience to God's Word'. Please see the note for Romans C10S17 about the word preacher. Please note that people have lifted up the role of preacher so high that many churches lack teaching. This results in the same problem that Paul warns us about in Romans 10:2, which says: For I bear them record that they have a zeal of God, but not according to knowledge. please also see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'. When teaching is lifted up so far that preaching is neglected we get a situation like existed when Jesus was on Earth. The land was filled with people who claimed to be experts on the minutia of the Mosaic Law but did not understand it because they did not do and some understanding only comes after we obey.

let him speak as the oracles of God: Lots of so-called good Bible preachers will take one word or one phrase in the Bible and use it as a jumping off place. They then go on and preach their personal beliefs instead of showing what the Bible says. Their message has nothing to do with the Biblical context of their jumping off place. Therefore, they are preaching religion, or personal beliefs, and not doing as Peter says and speak(ing) as the oracles of God. They are stealing God's dominion and glory, according to this verse. First, by presenting their own views as the word of God, they are elevating their own views to the level of God's Word. They cause confusion as to whether the believer is to follow God's Word or the preacher's word. They may be preaching Bible truths, as all of them will claim, but if they really are then they can find the truth in the Bible and tell the believer to believe what God wrote, not their own personal beliefs. These preachers all claim to have an unction from God. But if that is true, then they could use that unction to find Bible verses to support what they are preaching in a lot better way than having one word or phrase in common. Satan quoted the Bible, but took it out of context. Many of these preachers are far more out of context that Satan was. Peter warns us about those who wrest (2Peter 3:16) the Word to make it fit their use. A true preacher of the oracles of God will use the unction of God to find verses that can be kept in context and support their message. A true Christian preacher acts like Jesus Christ. Jesus never said to believe Him because of his position but said it is written and have you not read. Beware of the Bible preacher that uses a word or verse as a jumping off place.

if any man minister: this is serving (minister) God's church with a God-given gift. Peter ties this ministering to giving God glory. So, the first thing is for men to recognize that their abilities come from God and it's not something they did on their own. People take for granted that preaching ability comes from God, but here Peter is making a distinction between preachers and other types of ministering. This ministering includes things like making and giving money. Secondly, Peter says that God gives these abilities to be used for the good of the church. God doesn't mind if we meet our own needs at the same time, but everything we produce shouldn't be used for ourselves exclusively.

let him do it as of the ability which God giveth: God didn't give us dregs of abilities so we shouldn't give God the dregs of our output. With this in mind, please note that the 'dirt farmers' from Macedonia went to Corinth to do unskilled labor jobs in order to support the preaching missionaries. Many people make the mistake of thinking that this is not spiritual ministering, but the Bible says that it is when it is used to support the work of the church. No job within the church, or that is used to support the ministry of the church, should be considered to be 'beneath us'. In addition, we are not to serve in our own ability but within the ability which God giveth. Many churches are in financial trouble because people used the ways of the world to finance the ministry instead of using the ability which God giveth. That ability does things God's way and refuses to use the way of the world. In addition, the word giveth means that God 'keeps on keeping on giving' the ability so long as the person is using it in the right way. Many times God's people think that God has not provided because they are not asking God what they should use and how. More than once God asked someone what is in your house / hand and then used what we would not think of using.

that God in all things may be glorified through Jesus Christ: please see the note for this sentence within the Lord Jesus Christ Study for details. As explained there, Peter is continuing to tells us about the ministry of the Son of God that is through His role as Jesus and His role as Christ. That note shows how Christ is used throughout this chapter and provides links to sentences where we are given more details on how to reach the blessings of God the Father which are only available when we go through Jesus Christ. In addition, when we go through something we have a barrier that enter on one side and come out on the other side. Think of a tunnel through a mountain and this should be easier to understand. John 14:6 says, Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.. Thus, Jesus Christ is a barrier to reaching God the Father. In order to go through Jesus Christ we must enter His ministry and obey Him when He tells us how to act in the flesh and how to grow spiritually. It is only after this that we get through Him to reach the blessings from God the Father. Please see the verses listed under through Jesus Christ, within the Study on Relational Prepositions, to find other things which the Bible tells us are only obtained through Jesus Christ. Our phrase says that God the Father is glorified through Jesus Christ. Our own efforts will not glorify God. However, when we submit to the ministry of Jesus Christ then God gets glory and that is one of the main reasons why God saves us before He is ready to take us to Heaven.

to whom be praise and dominion for ever and ever: please also see the note in 5:11 on praise (glory) and dominion. We are to give God praise (glory) and dominion because of the ministries that He gives us and because of the Godly changes that he brings into our lives. All of what Peter is saying can be summarized as our main job is to be sure that God in all things may be glorified through Jesus Christ. The reason for this is because God the Father is owed praise and dominion for ever and ever. I'm sure that many preachers and teachers can expand these points into a message / lesson if they desired, but I will not do so. The main point is that if we aren't doing all of these things according to what the Bible says (as opposed to what our religion or flesh says) then we will not be giving God glory through Jesus Christ but will be trying (and failing) to do it through our religion or flesh. If we could give God glory through our religion or flesh, then there was no reason for Christ to have suffered, as Peter explained that He did in the chapters before this. (Please see prior verses and related notes about the suffering of Christ because those notes include references to other places in the Bible that tell us the same thing.) Peter warns us to live aware of coming judgment (the end of all things is at hand) where we will answer to God for how we personally glorified God through Jesus Christ.

Please see the note for Hebrews 5:12 about the word oracle. The functional definition is: 'the word of God coming from the most holy place in the temple'.

Please see the note for Matthew 25:15 about the word ability. The functional definition, for the word ability, is: 'Physical power, whether bodily or mental; skill in arts or science'.

Please see the note for 3:7 about the word give. The functional definition is: 'Bestow; grant; confer; impart; admit or suppose'. As mentioned earlier in this note, the word giveth means that God 'keeps on keeping on giving' the ability so long as the person is using it in the right way.

Please see the note for 1:7-8 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of Heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please see the note for 1Corinthians C11S2 about the word praise. The functional definition is: 'Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song'. Please also see the note for Romans C15S9 about the phrase praise the Lord.

Please see the note for Romans C6S14 about the word dominion. The functional definition is: 'Sovereign or supreme authority; the power of governing and controlling'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'any. Isa 8:20; Jer 23:22; Eph 4:29; Col 4:6; Jas 1:19,26; 3:1-6 as the. Ac 7:38; Ro 3:2; Heb 5:12 if. 1Pe 4:10 the ability. 1Ch 29:11-16; Ro 12:6-8; 1Co 3:10; 12:4 that. 1Pe 2:5; 1Co 6:20; 10:31; 2Co 9:13; Eph 3:20-21; 5:20 exp: 2Ti 1:6. Through. 1Pe 2:5; Php 1:11; 2:11 exp: Ro 1:8; 6:11. Towhom. 1Pe 5:11; Ro 16:27; Eph 3:21; 1Ti 1:17; 6:16; Jude 1:25; Re 1:5-6 dominion. Ps 145:13; Da 4:3,34; 7:14; Mt 6:13; Re 5:12-14 General references. exp: Le 8:29; 1Co 12:7; 1Pe 5:11; 3Jo 1:5'.

Home Start of Web Page Start of Chapter

C4-S9 (Verse 11) Amen.

This doubles what was just said and makes the prior sentence something that all believers must accept as doctrine.

Home Start of Web Page Start of Chapter

C4-S10 (Verse 12-13) the proper way to react to God's test.

Equivalent Section: God's plan for His beloved includes trials.

Beloved,
think it not strange concerning the fiery trial which is to try you,
as though some strange thing happened unto you:.

Equivalent Section: Rejoice because of the potential rewards from the trial.

First Step: Rejoice because you can act like Christ's.

But rejoice,
inasmuch as ye are partakers of Christ's sufferings;.

Second Step: Rejoice to see his glory.

that,
when his glory shall be revealed,
ye may be glad also with exceeding joy..

This sentence tells us the same message as Romans 8:17-18 and the same as James says, in the beginning of his epistle. This sentence is also repeated and said another way in 1Peter 4:14. Peter is starting a new sub-section with this sentence that will go through the end of the chapter and explains why the saved must suffer. All of these sentences and related notes should be considered together.

in this sentence Peter is telling us that we will suffer in the flesh if we are true Christians. This suffering is for God's glory and our reward. Back at the start of the chapter, Peter told us how Christ suffered for us. Then he got side-tracked with the dead and end times, but now is back to the subject of suffering. Within the sentences that occur before the end of the chapter, Peter provides detainls on the type of suffering which results in rewards from God and what type of suffering does not produce rewards from God. Basically, only suffering which is the result of acting like Christ will be rewarded.

Within our sentence we see two Equivalent Sections which tell us the attitude and action to take when we experience a fiery trial because of our letting Christ live through us. Romans 8:18 says, For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Basically, both Paul and Peter are telling us to keep our eye on the eternal spiritual rewards if we want to have a proper attitude and action when we experience a fiery trial. Peter is telling us that it is enduring the suffering that gets God glory during our life. When God reveals how this brings glory to the Son of God, then we also will be rewarded. However, this will not happen within our current physical life. When God reveals his glory, it will be too late to say wait, let me go back and earn more glory. We will live for all eternity with the little or great amount of glory that we earn now.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

Beloved: this word is handled in the word definitions below. Peter uses this form of address because people tend to think that they are not loved when God puts them through a fiery trial. However, Peter wants God's people to be assured of God's love and to understand that it is only having the wrong perspective on their personal fiery trial that makes them question God's love.

think it not strange concerning the fiery trial which is to try you: Romans 8:18 has already been mentioned and more references are given in the note for this sentence within the Lord Jesus Christ Study. Basically, we are to realize that a fiery trial is not unusual for God's people. When we realize this, and look for others who have had a similar fiery trial, we can find out how to handle it in a Godly manner. We will also see the 'Health and Welfare Gospel' for the lie that it is.

as though some strange thing happened unto you: this phrase pretty much repeats the prior and gives us two phrases which tell us that a fiery trial is not unusual for God's people who are truly living Godly. Hebrews 12:8 tells us But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. A person who claims to be saved but has no fiery trials in their life is probably not truly saved but has believed a lie of the devil which makes them a twofold child of hell (Matthew 23:15).

But rejoice: Our phrase starts with the word but, which means it is continuing the same subject about a fiery trial while going in a different direction. The word rejoice is, therefore, the difference from people who think it strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. When we realize that we are being treated like others who have passed the test of God then we can rejoice in the evidence that God has found us worthy as well as rejoice in our future glory and in other things related to this thing from God.

inasmuch as ye are partakers of Christ's sufferings: Ple3ase see he note for this sentence within the Lord Jesus Christ Study for more details on this phrase. Please also note the word ye, which makes this personal. Even though all Godly saved people will personally be made a partaker of Christ's sufferings, the time and exact experience will be different for each. This is part of our personal relationship with God.

that: this word is in a separate phrase by itself so that we will pay attention to Peter telling us 'here's why.

when his glory shall be revealed: this phrase gives us the time factor when all of this will happen. It definitely will not be until after the 'Rapture' and there is a good argument that it won't happen until the 1,000-years reign of Christ. Regardless of exactly when it happens, we will not receive our reward until that happens which means that we will not receive our reward in this life. Therefore, we need to stop looking for the reward and concentrate on giving God glory through our present life so that we will have a greater reward when we receive it.

ye may be glad also with exceeding joy: the ye make3s this a personal promise. The word exceeding is defined as: 'Going beyond; surpassing; excelling; outdoing'. Thus our promise is that we will personally have joy that is beyond our wildest imagination. However, in order to receive this future promise, we must personally fulfill the requirements of this sentence.

Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the note for 1Peter 4:4 about the word strange. Webster's 1828 defines this word as: 'a. L. 1. foreign; belonging to anther country. I do not contemn the knowledge of strange and divers tongues. this sense is nearly obsolete. 2. Not domestic; belonging to others. So she impatient her own faults to see, turns from herself, and in strange things delights. Nearly obsolete. 3. New; not before known, heard or seen. the former custom was familiar; the latter was new and strange to them. Hence, 4. Wonderful; causing surprise; exciting curiosity. It is strange that men will not receive improvement, when it is shown to be improvement. Sated at length, ere long I might perceive strange alteration in me. 5. Odd; unusual; irregular; not according to the common way. Hes strange and peevish. 6. Remote. Little used. 7. Uncommon; unusual. This made David to admire the law of god at that strange rate. 8. Unacquainted. They were now at a gage, looking strange at one another. 9. Strange is sometimes uttered by way of exclamation. Strange! What extremes should thus preserve the snow, high on the Alps, or in deep caves below. This is an elliptical expression for it is strange.
STRANGE, v.i. 1. to wonder; to be astonished. Not in use. 2. to be estranged or alienated. Not in use.'. Please also see the notes for 1Timothy 5:9-10; 1Peter 1:1-LJC about the word strangers.

Please see the note for Romans 1:1 about the word concern. The functional definition for this word is: 'Pertaining to; regarding; having relation to'.

Please see the note for James 3:6 about the word fire. This word is a reference to 1:7 where Peter said That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire. The functional definition is: 'For sacred purposes. the sacrifices were consumed by fire'.

Please see the note for 2Corinthians 8:1 for links to every place in the Bible where we find the word trial along with further explanation and links from other commentators.

Please see the note for 1Thessalonians 2:4 about the words trieth / try. The functional definition for this word is: 'to test repeatedly until you are very confident of the answer'.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. Webster's 1828 dictionary defines rejoice as: 'v.ti to experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult. When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn. Prov. 29. I will rejoice in thy salvation. Ps. 9.
v.t. rejoice'. to make joyful; to gladden; to animate with lively pleasurable sensations; to exhilarate. Whoso loveth wisdom rejoiceth his father. Prov. 29. While she, great saint, rejoices Heaven'.

Please see the note for Ephesians C5S5 about the word partakers. The functional definition is: 'One who has or takes a part, share or portion in common with others; a sharer; a participator'.

Please see the notes for Romans 16:25-27 and Galatians C1-S10 about the word reveal. The functional definition is: The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. God does not tell us everything but He expects us to obey what He reveals and teach others to do the same. Our sentence tells us that there are things about Christ's glory which have not yet been revealed. Please also see the note for Galatians 5:21 which is the only other place in the Bible where the word revellings is used.

Please see the note for Hebrews 1:9 which has links to every place in the New Testament which uses any form of the word glad. The functional definition is: 'pleased; affected with pleasure or moderate joy; moderately happy'.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition is: 'Going beyond; surpassing; excelling; outdoing'.

Please also see the notes for Romans C14S23 and 1John C1S2 about the word joy. The functional definition is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'think. 1Pe 4:4; Isa 28:21 the fiery. 1Pe 1:7; Da 11:35; 1Co 3:13 as. 1Pe 5:9; 1Co 10:13; 1Th 3:2-4; 2Ti 3:12
any. Isa 8:20; Jer 23:22; Eph 4:29; Col 4:6; Jas 1:19,26; 3:1-6 as the. Ac 7:38; Ro 3:2; Heb 5:12 if. 1Pe 4:10 the ability. 1Ch 29:11-16; Ro 12:6-8; 1Co 3:10; 12:4 that. 1Pe 2:5; 1Co 6:20; 10:31; 2Co 9:13; Eph 3:20-21; 5:20 exp: 2Ti 1:6. Through. 1Pe 2:5; Php 1:11; 2:11 exp: Ro 1:8; 6:11. Towhom. 1Pe 5:11; Ro 16:27; Eph 3:21; 1Ti 1:17; 6:16; Jude 1:25; Re 1:5-6 dominion. Ps 145:13; Da 4:3,34; 7:14; Mt 6:13; Re 5:12-14 General references. exp: Le 8:29; 1Co 12:7; 1Pe 5:11; 3Jo 1:5'.

Home Start of Web Page Start of Chapter

C4-S11 (Verse 14) the proper way to react to reproach.

Equivalent Section: Reproach can make us happy.

We are to be happy because of spiritual results.

If ye be reproached for the name of Christ,
happy are ye;.

Why.
1. for the spirit of glory and of God resteth upon you:.

Equivalent Section: Different responses produce different results.

on their part he is evil spoken of,
but on your part he is glorified..

1Peter 4:14-16 are three different sentences but they are all about same subject. Therefore, they need to be considered together in order to keep things in context. The statement of our current sentence (If ye be reproached for the name of Christ) is directly contrasted with the next sentence, which says But let none of you suffer as a murderer... Of course, anyone who is doing the sins of the next sentence is not doing then within 'the power and authority of Christ' (the name of Christ). The second next sentence starts with Yet if any man suffer as a Christian, which means that Peter is talking about someone who is living within 'the power and authority of Christ' (the name of Christ). Therefore, the primary consideration of these three sentences is of someone here is living within 'the power and authority of Christ' (the name of Christ), or if they are not doing so.

The Second Equivalent Section of our sentence tells us that 'Different responses produce different results'. It is a simple statement in this sentence with the next two sentences giving us the different results said with more detail.

The equivalency of our sentence equates suffering for Christ and getting God's spirit and the spirit of glory with on their part he is evil spoken of, but on your part he is glorified. Peter is teaching that it's not our circumstances, but how we react to them that show if we really are 'suffering for Christ'. Those who cry about 'suffering for Jesus' aren't really. What they really are doing is speaking evil of God. They're telling everyone how evil their god is for making them suffer. Whereas, someone who is really suffering for Christ see God's blessings in tribulation and are glorifying God. As Peter said, on their part he is evil spoken of, but on your part he is glorified.. We tell on ourselves. We show our true spirit by how we react to suffering. Those that glorify God have Christ's spirit and those that complain have the spirit of the world and of the devil.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

If ye be reproached for the name of Christ: In our First Equivalent Section we see Peter specify the conditional (if) for people to receive the blessings of this sentence. That conditional is ye ('each and every one of you personally') be reproached for the name of Christ. Forthose who meet this qualification, Peter says happy are ye; for the spirit of glory and of God resteth upon you. This matches where Paul said Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong in 2Corinthians 12:10. When / after we suffer for Christ's sake, then God blesses. However, as our phrase says, we must first fulfill the conditional before receiving the blessing. Please also see the note for this sentence within the Lord Jesus Christ Study. It explains the doctrinal meaning of the phrase the name of Christ and provides links to other places where this doctrine is found. The meaning of this phrase is: 'the power and authority of that name'.

happy are ye: please notice the ye in this phrase and in the prior phrase. This makes fulfilling the conditional something that is done personally and that the result is also personal. This matches what this site constantly teaches, which is that the Son of God uses His role as Christ to deal with each of us personally and to cause us to mature spiritually. Please consider that our being happy is dependent upon the circumstances of life. The only way that the circumstances surrounding being reproached for the name of Christ could make us happy is if we realize the spiritual rewards which result from our handling these circumstances right. That attitude requires spiritual maturity which only comes from the ministry of Christ.

for the spirit of glory and of God resteth upon you: please see the note for Study on Spirit for more details related to this sentence. As it says there, 'We can receive the spirit of glory if ye be reproached for the name of Christ'. That study also provides links to many more verses which teach the same doctrine. Please notice that the wording of our sentence makes the spirit of...God and the spirit of glory two different spirit. Also, the fact that this is a lowercase spirit makes this our spirit. Therefore, the spirit of...God is our spirit which 'belongs to' (of) God. God will not deal with us directly until after we pass God's Test of Spiritual Maturity. This is explained as part of the Hermey lessons. In addition, the spirit of glory is our spirit that glorifies God while we are being reproached for the name of Christ.

on their part he is evil spoken of: this is the first phrase of our Second Equivalent Section, which tells us that 'Different responses produce different results'. Please see the note for C4-S12, below, as it expresses this phrase in more detail. Basically, if we complain about our circumstances we are speaking evil of Christ when He created our circumstances to being us spiritual maturity and to justify God giving us rewards.

but on your part he is glorified: this is the second phrase of our Second Equivalent Section, which tells us that 'Different responses produce different results'. Please notice that it starts with the word but, which means it is continuing the same subject as the prior phrase while going in a different direction Here we see the results of those who glorify God. Please see the note for C4-S13, below, as it expresses this phrase in more detail. Basically, we must react this way if we are a true Biblical Christian. Anyone who is truly saved but does not react this way is either spiritually immature or is carnal. Neither type of saved person is a true Biblical Christian.

Please see the note for 1Timothy 3:7 about the word reproach. The functional definition is: 'Disgrace; shame. Ge 30:23'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'the power and authority represented by the name'. Please also see the note for 1Corinthians C1S4 about the phrase the name. Please also see the note for 1Peter 4:14-LJC about the phrase the name of Christ.

Please see the note for 1Peter 3:14 about the word happy. The functional definition is: 'happiness comes from happenings which are the circumstances of life'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: ' Cessation of motion or action of any kind, and applicable to any body or being'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye be. 1Pe 2:19-20; 3:14,16 reproached. 1Pe 4:4-5; Ps 49:9; 89:51; Isa 51:7; Mt 5:11; Lu 6:22; Joh 7:47-52; 8:48; 9:28,34; 2Co 12:10 happy. 1Ki 10:8; Ps 32:1-2; 146:5; Jas 1:12; 5:11 for. Nu 11:25-26; 2Ki 2:15; Isa 11:2 exp: Mr 8:35; Lu 21:17; Joh 11:4; Ac 9:16; 28:22; 1Co 4:10; 1Pe 2:20. on. Ac 13:45; 18:6; 2Pe 2:2 but. 1Pe 2:12; 3:16; Mt 5:16; Ga 1:24; 2Th 1:10-12 exp: Isa 66:5; Da 6:4. General references. exp: Pr 18:3; Heb 13:13'.

Home Start of Web Page Start of Chapter

C4-S12 (Verse 15) Exception to prior sentence.

But let none of you suffer as a murderer,
or as a thief,
or as an evildoer,
or as a busybody in other men's matters..

1Peter 4:14-16 are three different sentences but they are all about same subject. Therefore, they need to be considered together in order to keep things in context.

Please notice that our sentence starts with the word But. That means that our current sentence is continuing the subject of the prior sentence while going a different direction. It is giving an exception to who receives the blessings of the prior sentence. As mentioned in the note above, this sentence explains a phrase of the prior sentence in greater detain than Peter gave in the prior sentence. Therefore, it is important to understand the prior sentence and attached note in order to properly understand the context of this sentence.

in this sentence, Peter lists some types of sins that bring repercussions from men. However, this is not an all-inclusive list. For example, Proverbs 6:16 says, these six things doth the LORD hate: yea, seven are an abomination unto him. The next few verses in Proverbs list the seven things. But, before the list, God says how many there are so that we will know that all are listed. Here (and other places in the Bible), Peter lists items without saying how many items there are. Since our current sentence has less than seven things. it can not be all-inclusive but is a sampling which is used to illustrate Peter's point. Therefore, this is a list of examples, but it is not all of the list.

in this list Peter names murderer, thief, evildoer and busybody. These are all things that earn people's wrath. People's reaction is emotionally based and after the person does the sin, they can never make up for what they did and restore the prior fellowship. This type of sin is contrasted to the type of fellowship that a true Biblical Christian has with God when he is suffering for the name of Christ and praising God during the suffering. Just like the listed sins destroy fellowship beyond repair, praising God while suffering for Christ creates a fellowship that can never be truly destroyed.

Please see the notes for Romans C1S16 and Galatians C5S20 about the word murder. The functional definition is: 'The act of unlawfully killing a human being with premeditated malice, by a person of sound mind. to constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice pretense, aforethought or premeditated; but malice may be implied, as well as express'.

We find forms of the word thief in: Exodus 22:2; Exodus 22:7-8; Deuteronomy 24:7; Job 24:14; Job 30:5; Psalms 50:18; Proverbs 6:30; Proverbs 29:24; Jeremiah 2:26; Hosea 7:1; Joel 2:9; Zechariah 5:4; Matthew 24:43; Matthew 26:55; Mark 14:48; Luke 12:33; Luke 12:39; Luke 22:52; John 10:1; John 10:10; John 12:6; 1Thessalonians 5:2; 1Thessalonians 5:4; 1Peter 4:15; 2Peter 3:10; Revelation 3:3; Revelation 16:15. Webster's 1828 dictionary defines this word as: 'One who secretly, unlawfully and feloniously takes the goods or personal property of another. the thief takes the property of another privately; the robber by open force. 2. One who takes the property of another wrongfully, either secretly or by violence. Job.30. 3. One who seduces by false doctrine. John 10. 4. One who makes it his business to cheat and defraud; as a den of thieves. Matt. 21. 5. An excrescence in the snuff of a candle'. The Morrish Bible Dictionary defines this word as: 'robber, bandit.' Used by the Lord in reference to those who bought and sold in the temple. Mt 21:13; Mr 11:17; Lu 19:46. In the parable of the Good Samaritan the traveller fell among robbers. Lu 10:30,36. When the Lord was arrested He asked if they had come out as against a robber. Mt 26:55; Mr 14:48; Lu 22:52. the two malefactors crucified with the Lord were also men of this character. Mt 27:38,44; Mr 15:27. the same Greek word is translated 'robber' in the A.V. in Joh 10:1,8; John 18: 40; 2Co 11:26.
2. 'thief.' those who break through and steal secretly. Mt 6:19-20. this is the word employed in the expression "as a thief in the night," to which the unexpected coming of the Lord to the world is compared. 1Th 5:2,4; 2Pe 3:10; Re 3:3; etc. It is applied to Judas. Joh 12:6. the word 'thief' in the A.V. is always this word except in the passages quoted under No. 1'. Please also see the note for Matthew 15:19 about the word theft. Webster's 1828 defines this word as: 'n. the act of stealing. In law, the private, unlawful, felonious taking of another person's goods or movables, with an intent to steal them. to constitute theft, the taking must be in private or without the owner's knowledge, and it must be unlawful or felonious, that is, it must be with a design to deprive the owner of his property privately and against his will. theft differs from robbery, as the latter is a violent taking from the person, and of course not private. 1. the thing stolen. Ex.22'. Easton's Bible Dictionary defines this word as: 'Punished by restitution, the proportions of which are noted in 2Sa 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Ex 22:1-4). A night-thief might be smitten till he died, and there would be no blood-guiltiness for him (Ex 22:2). A man-stealer was to be put to death (Ex 21:16). All theft is forbidden (Ex 20:15; 21:16; Le 19:11; De 5:19; 24:7; Ps 50:18; Zec 5:3; Mt 19:18; Ro 13:9; Eph 4:28; 1Pe 4:15)'.

Thompson Chain Topics provides references for the word thief as: '(The Model Penitent): Rebuked his sinful companion: Lu 23:40. Confessed his own sin: Lu 23:41. Declared Christ to be sinless: Lu 23:41. Exhibited wonder faith: Lu 23:42. Confessed Christ, calling him Lord: Lu 23:42. Made a model prayer: Lu 23:42. Received an immediate answer: Lu 23:43'.

Please see the note for 2:1 about the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Evil speaking is saying things to hurt another, even if those sayings are true. Obviously, an evildoer is someone who does evil things. We find forms of the word evildoer in: Psalms 37:1; Psalms 37:9; Psalms 94:16; Psalms 119:115; Isaiah 1:4; Isaiah 9:17; Isaiah 14:20; Isaiah 31:2; Jeremiah 20:13; Jeremiah 23:14; 1Peter 2:12; 1Peter 2:14; 1Peter 3:16 and 1Peter 4:15.

We find forms of the word busybody only in: 2Thessalonians 3:11; 1Timothy 5:13 and 1Peter 4:15. Webster's 1828 dictionary defines this word as: 'busy and body. A meddling person; one who officiously concerns himself with the affairs of others'. Nave's Topical Bible provides links for this word as: 'Le 19:16; Pr 20:3; 2Th 3:11-12; 1Ti 5:13; 1Pe 4:15'. Thompson Chain Topics provides links for this word as: '(go about to stir up Strife) 2Th 3:11; 1Ti 5:13; 1Pe 4:15'. Torrey's Topical Textbook provides links for this word as: 'Fools are: Pr 20:3. The idle are: 2Th 3:11; 1Ti 5:13. Are mischievous tale-bearers: 1Ti 5:13. Bring mischief upon themselves: 2Ki 14:10; Pr 26:17. Christians must not be: 1Pe 4:15'.

Please see the note for Acts 8:21 about the word matter. Only part of the definition in Webster's 1828 matches the actually usage of this word within the Bible. The other dictionaries which I can access also give erroneous definitions. The part of the definition in Webster's 1828 , which matches every usage within the Bible is: 'a. the very thing supposed or intended. He grants the deluge to have come so very near the matter, that few escaped. b. Affair; business; event; thing; course of things. Matters have succeeded well thus far; observe how matters stand; thus the matter rests at present; thus the matter ended. Tohelp the matter, the alchimists call in many vanities from astrology. Some young female seems to have carried matters so far, that she is ripe for asking advice. c. Cause of any event, as of any disturbance, of a disease, or of a difficulty. When a moving machine stops suddenly, we ask, what is the matter? When a person is ill, we ask, what is the matter? When a tumult or quarrel takes place, we ask, what is the matter?'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'suffer. 1Pe 2:20; Mt 5:11; 2Ti 2:9 exp: Ac 21:39. a busy-body. Allotrioepiskopos G244, an inspector of another; meddling with other people's concerns. 1Th 4:11; 2Th 3:11; 1Ti 5:13 General references. exp: Heb 13:13'.

Home Start of Web Page Start of Chapter

C4-S13 (Verse 16) Extension to two prior sentences.

First Step: Identify the person doing right.

Yet if any man suffer as a Christian,
let him not be ashamed;.

Second Step: Tell him how to react right.

but let him glorify God on this behalf..

1Peter 4:14-16 are three different sentences but they are all about same subject. Therefore, they need to be considered together in order to keep things in context. This sentence provides greater detail for a phrase found within 4:14, just like the prior sentence provided greater detail for a different phrase of that sentence.

in this sentence, Peter is giving us more details about how the person should act who was identified as doing right in 4:14. Peter tells this person to not be ashamed of suffering as a Christian but to glorify God while in the suffering. The prior note already discussed the doctrine found within this sentence. What we see here is that Peter's using the old technique for helping people to understand and remember. He tells people what he's going to say and then says it and then tells us what he just said. This repetition is what helps people to understand and remember. It also makes it something that we will be judged for how well we obey this command. In 4:14, 4:15 and 4:16, Peter said the same thing three different ways so that people who might not understand it said one way would be able to understand it said another way.

The word Christian is only found in Acts 11:26; Acts 26:28; 1Peter 4:16. In Acts 11 we see that these people were saved and disciples and had a life and testimony that lost people professed that they were followers of Christ. We also see that they were willing to move to a foreign land and culture if that is what was required in order for them to continue to live right. Acts 26 we see that a true Christian stands upon what the Bible says and defends the truth of the Bible even while facing a court which could order a death sentence. We also see that a true Christian has a testimony of living what they preach. Then in our current sentence, as well as the prior reference, we see that a true Christian is sometimes made to suffer because of their testimony. However, a true Christian does not back away from the truth no matter how much they suffer but they actually glorify God for that suffering. Thus, a true Biblical Christian is: 'a truly saved person who has spiritually matured enough for their life to display the changes caused by their personal relationship with Christ'. Please also see the Message called Spiritual Maturity Levels according to the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. 1Pe 4:19; 3:17-18; Ac 11:26; 26:28; Eph 3:13-15 let him not. Isa 50:7; 54:4; Php 1:20; 2Ti 1:12; Heb 12:2-3 but. Isa 24:15; Ac 5:41; Ro 5:2-5; Php 1:29; Jas 1:2-4 exp: Da 6:4. General references. exp: Heb 13:13'.

Home Start of Web Page Start of Chapter

C4-S14 (Verse 17) Why we suffer now.

Equivalent Section: Judgment of saved people who live right.

For the time is come that judgment must begin at the house of God :.

Equivalent Section: Consider the judgment of other people.

and if it first begin at us,
what shall the end be of them that obey not the gospel of God ?.

1Peter 4:17-19 are three different sentences and therefore three different thoughts. However, they are all part of a summary of what Peter has been saying. We know this because Peter starts 17 with For or 'Because of everything said so far' or 'This is the conclusion of what I've said so far'. Then 1Peter 4:18adds to it by starting with the word And. 1Peter 4:19 provides the final conclusion by starting with the word Wherefore.

Our sentence has two Equivalent Sections which make the time is come that judgment must begin at the house of God equivalent to and if it first begin at us, what shall the end be of them that obey not the gospel of God ? Peter is saying, if you think God's rough while He's just trying to clean you up, think about how He's going to treat those that He will condemn. When you feel like crying for your own suffering, think about how much more the lost will suffer and cry for their suffering instead. When you get angry and upset about how others treat you, think about how much God is going to make them suffer. However, remember Romans 12:19 that says Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. If you harbor revenge in your heart, God will still judge the lost but will also have to punish you for evil thoughts and taking that which belongs to God (vengeance). Instead, remember that you are a priest for the lost before God and apply Hebrews which says in several places and ways that a priest is to have feelings of sympathy and mercy and understanding with the weakness of others since the priest himself had similar weaknesses. When you suffer, don't pray for God to bring vengeance but pray for God to open their eyes to the coming judgment that they might get saved and right with God.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

For the time is come that judgment must begin at the house of God: the phrase house of God occurs 90 times in 77 verses of the Bible and, in the New Testament, in: Matthew 12:4; Mark 2:26; Luke 6:4; 1Timothy 3:15; Hebrews 10:21 and 1Peter 4:17. In the Old Testament and Gospels this phrase referred to the Tabernacle / Temple. In the time since the church was started, it refers to the church. We already saw that our sentence starts with the word For, which means that it is giving a reason why we need to obey the commands in the prior sentences. There we were told to be happy and to rejoice when God choses to let us suffer. Now we read that the first reason is that we will face judgment. Peter is telling us how to get blessings as a result of that judgment and how to avoid punishment. In our phrase we are warned about the judgment of the house of God. In our Equivalent Section we are told to 'Consider the judgment of other people'. This is everyone who is not part of the church, including saved people who obey not the gospel of God. We saw, in the sentences which ended the prior chapter and the ones that started this chapter, that such people are not saved from problems in this life. Now we see that they face even greater judgment in eternity since they refused to become part of the house of God.

and if it first begin at us: this is the start of our Second Equivalent Section. It starts with the word and, which means that it is added to the First Equivalent Section, but it is also added to the prior sentence since it starts an Equivalent Section. Our prior sentence told Christians to glorify God on this behalf (suffering). Now our current sentence adds a command to glorify God because a true Biblical Christian will not receive the judgment that will be given to them that obey not the gospel of God. In addition, to those considerations, we need to consider the phrase first begin at us. If God brings judgment upon those whom He loves (the house of God), then them that obey not the gospel of God will have no basis for claiming that they had no warning. They will have had a testimony that God judges without respect of persons (Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19; 2Samuel 14:14; 2Chronicles 19:7; Proverbs 24:23; Proverbs 28:21; Lamentations 4:16; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25; James 2:1; James 2:9 and 1Peter 4:17. .

what shall the end be of them that obey not the gospel of God: please follow the link in the sentence outline to see the note for this sentence within the Word Study on Gospel. Please also see the explanation at the start of that Word Study and the definition of the gospel of God. Peter uses this particular gospel to make sure that we understand that this phrase includes people who do not have access to scripture. No one will have an excuse to avoid judgment. Further, we see that judgment is based upon obedience and not some technical religious rules or arguments. When everything is eliminated except our level of obedience, things become clear and arguments are eliminated.

Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. We find forms of this word, in 1Peter in: 1:17; 2:23; 4:5 and 4:6. The th in the word judgeth means that God 'keeps on keeping on' judging. Everything that saved people do is judged by God.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species'. The phrase house of God was dealt with earlier within our note.

Please see the note for 2Corinthians 11:15 about the word end. The functional definition is: 'outcome'.

Please see the note for 1:1-2 about obey / obedience. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'judgment. Isa 10:12; Jer 25:29; 49:12; Eze 9:6; Mal 3:5; Mt 3:9-10; Lu 12:47-48 and if. Lu 23:31 what. Mt 11:20-24; Lu 10:12-14; Heb 2:2,4; 12:24-25 obey. 1Pe 2:8; Ga 3:1; 5:7; 2Th 1:8; Heb 5:9; 11:8exp: 1Pe 3:1. General references. exp: Pr 11:31; Mt 24:8; Lu 23:31'.

Home Start of Web Page Start of Chapter

C4-S15 (Verse 18) Consider the fate of others.

And if the righteous scarcely be saved,
where shall the ungodly and the sinner appear?.

1Peter 4:17-19 are three different sentences and therefore three different thoughts. However, they are all part of a summary of what Peter has been saying. We know this because Peter starts 1Peter 4:17 with For or 'Because of everything said so far' or 'This is the conclusion of what I've said so far'. Then 1Peter 4:18 adds to it by starting with the word And. 1Peter 4:19 provides the final conclusion by starting with the word Wherefore.

Our sentence only reinforces what I just said, showing that this is part of Peter's summary of this chapter. Peter said that we will all face judgment that includes how we reacted to Christ suffering for us. Peter (effectively) said that God's children are 'going to really get it if they treat the suffering of Christ lightly'. Now He's saying, 'If that's how God treats His children, imagine how He treats His enemies'.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

And if the righteous scarcely be saved: please note that the functional definition, of the word saved is: 'avoiding destruction'. The only other place where Peter uses forms of this word are in 3:20 and 3:21. There, as explained in the notes attached to those sentences, Peter was talking about salvation from physical 'destruction'. Likewise, Peter is talking about the same thing here. Most truly saved people, especially during the church age, are not considered to be rich. In fact, most would be considered to be poor. In that perspective we can understand Peter's phrase of: scarcely be saved. Men look at the physical but God tells the spiritual to look at spiritual results. Peter is trying to let us know that the ungodly and the sinner are not going to get the mansion that they expect and, if they get into Heaven, they will probably only get 'bed space' in a dorm room for 10,000, because that fulfills the true promise of a prepared place.

where shall the ungodly and the sinner appear: please notice that our sentence separates the righteous from the ungodly and the sinner. We see this same division into three groups in Revelation 3:16 where they are called the hot from the cold and the lukewarm. We also see this same division into three groups in 2Peter 2:4-10 where Peter is again talking about the judgment in Noah's time and divides these three groups into the Godly from the ungodly and the unjust. Thus, we see that 'people who are saved and live a life which shows that they are saved' are called the righteous and the hot and the Godly. We also see that 'people who are lost and live a life which shows that they are lost' are called the ungodly and the cold. We also see that 'people who claim to be saved but live a life which shows that they are lost' are called the sinner and the lukewarm and the unjust. As explained in 2Peter 2:4-10, there are two parts to true Biblical justification. God justifies us when we first accept Jesus as our personal Lord. That is the first justification. However, the second is also required and that is when we obey the gospel of God and live a life which produces a testimony that justifies God originally saving us while God refused to save another who was less of a sinner in the eyes of men. The answers Peter's question, in this sentence, is that the sinner /lukewarm /unjust person will suffer tears for over 1,000-years. Only a Biblical fool would want God to put himself in that group.

Please see the note for 2:21-24 about the word righteous / righteousness. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'.

We find forms of the word scarcely in: Genesis 27:30; Deuteronomy 8:9; Acts 14:18; Acts 27:7; Romans 5:7; 1Peter 4:18. Webster's 1828 defines this word as: 'adv. 1. Hardly; scantly. We scarcely think our miseries our foes. 2. Hardly; with difficulty. Slowly he sails, and scarcely stems the tides'.

Please see the note for Romans 4:5 to find links to every place where the Bible uses forms of the word ungodly . Webster's 1828 dictionary defines this word as: 'Impiety; wickedness; disregard of God and his commands and neglect of his worship; or any positive act of disobedience or irreverence'. The functional definition of the word ungodly is: 'A lost person whose lifestyle shows that they are lost and have nothing to do with obeying and trusting God'.

Please see the note for 2:21-24 about the word sin / sinner. The functional definition is: 'a violation of God's law'.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition is: 'o come or be in sight; to be in view; to be visible'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. 1Pe 5:8; Pr 11:31; Jer 25:29; Eze 18:24; Zec 13:9; Mt 24:22-24; Mr 13:20-22; Lu 23:31; Ac 14:22; 27:24,31,42-44; 1Co 10:12; Heb 4:1; 10:38-39 where. Ps 1:4-5; Ro 1:18; 5:6; 2Pe 2:5-6; 3:7; Jude 1:15 the sinner. Ge 13:13; 1Sa 15:18; Lu 15:1; Ro 5:8 General references. exp: Pr 11:31; Mt 24:8; Lu 23:31'.

Home Start of Web Page Start of Chapter

C4-S16 (Verse 19) Conclusion of the chapter.

Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing,
as unto a faithful Creator..

1Peter 4:17-19 are three different sentences and therefore three different thoughts. However, they are all part of a summary of what Peter has been saying. We know this because Peter starts 1Peter 4:17 with For or 'Because of everything said so far' or 'This is the conclusion of what I've said so far'. Then 1Peter 4:18 adds to it by starting with the word And. 1Peter 4:19 provides the final conclusion by starting with the word Wherefore.

Our sentence starts out with the word Wherefore, which gives us a conclusion of what Peter has said in this chapter. All throughout this chapter, Peter has been making a distinction between the spiritual and the physical. The only way that you can do what Peter says to do in our concluding sentence is if you accept the spirit and attitude that Peter has been urging us to accept.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing: Since physical suffering according to the will of God yields spiritual fruit that will last for eternity, we are to view physical suffering as investment in the spiritual. We are to suffer according to the will of God while we do well. The phrase do well means that we do what God commands us personally and do it the way that God wants us to do and have an attitude that we will be rewarded in eternity for our doing well. In addition, the phrase commit the keeping of their souls speaks about refusing to worry about eternity. As 2Timothy 1:12 says: For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. therefore, our worrying about our salvation, after we have truly accepted Jesus Christ as our personal Lord, Casts doubt upon His promise to provide for us. In addition, since we trusted God for our salvation, based upon His promise in His Word, we should also trust God to reward our faithfulness and willingness to suffer for the gospel of God. He also promised this in His Word, as Peter tells us that He did. God is leading us is a direction that not only will get us into Heaven, but which will also get us eternal rewards. Our chapter tells us that the people who obey not the gospel of God do not get these rewards. Our soul is 'the long-term way we think, the way we make decisions with our will and the way that we react emotionally to the circumstances of life'. We truly will commit the keeping of (our) soul to him (God) when we think with the mind of Christ and we do the will of God and we react to the circumstances of life like Peter told us to do within our chapter. If we refuse to do these things then we have not truly committed the keeping of (our) soul to him (God).

as unto a faithful Creator: Since God is our faithful Creator, He knows what we can handle. 1Corinthians 10:13 says, There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. therefore, even when we believe that we can't take any more, God has promised that we can handle anything that He allows to happen to us. As a faithful Creator, He knows our limits and how to avoid exceeding our limits. We just need to turn to Him in order to find the way to escape.

Please see the note in the Romans intro about the word wherefore. The functional definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. There is doctrinal error believed about this phrase by 'good, Godly, fundamental Baptist believers'. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: 'Literally, to send to or upon; to throw, put or lay upon. Hence, 1. To do a premeditated act or to trust another to do it'.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please also see the note for 1Timothy 5:22 about the word keep. The functional definition for this word is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'. Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'.

Please see the note for 1:5 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'.

Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is Creator.

We find forms of the word Creator in: Ecclesiastes 12:1; Isaiah 40:28; Isaiah 43:15; Romans 1:25; 1Peter 4:19. The Morrish Bible Dictionary defines this word as: '"In the beginning God created the heaven and the earth;" this was followed by His creating all that has breath, and finally man; who is exhorted to remember his Creator in the days of his youth. Ec 12:1. the heathen world are charged with serving the creature more than the Creator. Ro 1:25. Of the Son of God it is said, "all things were created by him and for him." Joh 1:3; Col 1:16. this has been deemed a difficulty by some minds, but Heb 1:2 should entirely remove this, where it is stated that God has spoken by "his Son.... by whom also he made the worlds." therefore God is the Creator, and the Son is the Person in the Godhead by whom the whole universe was created. to his Creator man owes allegiance. the Psalmist devoutly said, "Let us kneel before the Lord our Maker," Ps 95:6; whereas of the wicked it is said, "Woe unto him that striveth with his Maker." Isa 45:9'. Please also see the note for Colossians 1:9-17 about the word create. Please also see the note for Romans 1:20-21 about the word creation. Please also see the note for Colossians 1:9-17 about the word creature.Please also see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. 1Pe 4:12-16; 3:17; Ac 21:11-14 commit. Ps 31:5; 37:5; Lu 23:46; Ac 7:59; 2Ti 1:12 in. 1Pe 2:15; Es 4:16; Jer 26:11-15; Da 3:16-18; 6:10-11,22; Ro 2:7 a faithful. Ps 138:8; 146:5-6; Isa 40:27-28; 43:7,21; 51:12-13; 54:16-17; Col 1:16-20; Heb 1:2-3; Re 4:10-11; 5:9-14'.

Home Start of Web Page Start of Chapter

1Peter Chapter 5

links to sentences in this chapter:

C5-S1 (Verse 1-3), C5-S2 (Verse 4), C5-S3 (Verse 5), C5-S4 (Verse 5), C5-S5 (Verse 6-7), C5-S6 (Verse 8-9), C5-S7 (Verse 10), C5-S8 (Verse 11), C5-S9 (Verse 11), C5-S10 (Verse 12), C5-S11 (Verse 13), C5-S12 (Verse 13), C5-S13 (Verse 14).

Please see the Chapter Summary, at the start of this book Study, for an overview of this Chapter.

Chapter Summary from Treasury of Scriptural Knowledge

1-4	He exhorts the elders to feed their flocks;
5-7	the younger to obey;
8	and all to be sober, watchful, and constant in the faith
9-14	and to resist the cruel adversary the devil

C5-S1 (Verse 1-3) Peter exhorts elders to cause the church to grow spiritually.

Equivalent Section: Peter identifies himself as one who can instruct elders.

The elders which are among you I exhort,
who am also an elder,
and a witness of the sufferings of Christ,
and also a partaker of the glory that shall be revealed:.

Equivalent Section: Peter tells elders to lead as Christ led.

First Step: Actions to do.

Feed the flock of God which is among you,
taking the oversight thereof,
not by constraint,
but willingly;.

Second Step: Motivation to have.

not for filthy lucre,
but of a ready mind;.

Third Step: Attitudes to keep.

Neither as being lords over God's heritage,
but being ensamples to the flock..

The first three verses of this chapter form a single sentence which has two Equivalent Sections and a single message which is expressed two different ways. In our sentence, Peter is exhorting the leaders to cause the church to grow spiritually. In the First Equivalent Section, he does this on the basis that he personally witnessed the sufferings of Christ and he expects to be a partaker of the glory that shall be revealed because Peter had suffered like Christ had. In the Second Equivalent Section, Peter is also exhorting the leaders to cause the church to grow spiritually, but here he is giving detailed instructions on how to do it. This Second Equivalent Section has three Steps which must be done in the order specified. In the First Step Peter tells the elders to lead the flock of God which is among you as Christ led. In the Second Step Peter tells the elders to not be motivated by the things that you can get in this world but have their mind ready to pass on instructions from God. In the third Step Peter tells the elders to lead by example, not by making laws.

in this sentence Peter is starting specific instructions based upon all of the groundwork that he has laid in the first 4 chapters. Our first two sentences speaks to the elders. Then Peter speaks to ye younger and then to everyone in C5-S4 through C5-S7. After that our chapter has a short praise for God and then the closing remarks. Thus, we can see that the main message of this chapter is how God's people are to act within God's church.

I have Bible software that includes over 2 dozen commentaries that I usually ignore. Some times I peruse them, such as I did for this sentence. Those that commented on this verse (most of them) ignored the punctuation, mainly ignored Christ and (I believe) all started out emphasizing elder. Most were concerned about showing that Peter wasn't claiming to be Pope or Christ's Victor on Earth. While fighting heresy is important, I have tried to stick to what is being said and how the punctuation is used to tell us the proper interpretation and what the Bible is telling us about the roles of the Son of God. This Lord Jesus Christ Study is not an overview of the Bible and many verses in the Bible have been deliberately treated lightly or ignored because they are outside of the scope of this study. However, the Book Studies do cover every sentence, verse, phrase, punctuation mark, most words and the contextual requirements. However, even there the doctrinal errors that come from a wrong application are mainly ignored. I hope the reader doesn't mind my taking time to point out the difference between this study and most commentaries.

In that context, Peter is starting a new subject in chapter 5 which continues until 5:12 where Peter starts his closing. He is pointing out that Christ is our example of how to lead God's heritage. Peter starts by giving his Biblically approved evidence that he has authority to speak and tell these other what to do. While Jesus refused to answer those who challenged His authority, in John 5 (and other places) we see that even the Son of God submitted to demands that he provide witnesses to back His claims. He called John the Baptist, the Father and His Godly works as His witnesses. Peter is doing the same here. Over and over we have seen that positions of authority among men are given by the Lord. Peter is reminding his readers that he has a God given position as elder, and therefore, he has God the Father as his witness that he has the right to speak. Yes, there is reason to be concerned and to correct heresy about Peter being the first be Pope or Christ's Victor on Earth. Yes, it is true that Peter is not claiming to be the first be Pope and in fact is acting the opposite of that claim in this verse. However, this sentence does not provide any basis for claiming that Peter was claiming to be the first be Pope or Christ's Victor on Earth. In addition, Peter specifically told others to not make that type of claim when he said neither as being lords over God's heritage. (Also see the notes on 5:5-6 within the Book Study on 1Peter). Acting like lords does not get us grace but makes God resist us. However, none of that is the main purpose of what Peter is saying here. Peter is saying that he has a God given position as elder, and therefore, he has God the Father as his witness that he has the right to speak.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

The elders which are among you I exhort: Peter calls these elders to witness the truth that he is a witness of the sufferings of Christ. Peter's personal experience gives him the authority to exhort these other elders. Peter is reminding them that he was one of those who were with Jesus Christ through His Earthly ministry and those others who were with Jesus Christ through His Earthly ministry had, and would, back Peter's right to speak with authority. Please see the note for Mark 14:21 for the prophecies of Jesus Christ being betrayed. Also see the Sections called Harmony, Prophecies and Prophecies Fulfilled, in the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Peter and the others were there in the Garden and afterwards when they found out that Jesus suffered to fulfill Old Testament prophecies that would prove that he was God's Christ. Jesus Christ then returned to Heaven and has spoke through the apostles (Ephesians 2:19-22). Thus, Peter has the authority to speak and the others are his witnesses of his right to speak as an authority.

who am also an elder: Here Peter gives his qualifications to instruct elders. First, Peter is also an elder. Peter can say been there, done that. He knows the problems, weaknesses and temptations. Peter has stumbled and been put back on his feet by God. He wants to help others by telling them how to avoid stumbling. This is the first of three witnesses that Peter gives, within this sentence, for his authority to instruct other elders. Please see the note for this verse within the Lord Jesus Christ Study for more on these three witnesses.

and a witness of the sufferings of Christ: Peter has first-hand knowledge of the suffering required to be a witness and of the temptations that causes many to stumble. He knows of the embarrassment and desire to quit when you stumble. But he also knows of God's restoration. Please also see the note for this verse within the Lord Jesus Christ Study for more on the sufferings of Christ and how the remainder of this chapter gives specific instructions to elders on how to follow the example of Christ as they lead God's church. In addition, Peter is referencing John 21 in this verse. In his own manly fleshly power, Peter had run from the sufferings of Christ and had quit the ministry of Christ even after being forgiven (John 21:3), yet after being learning to rely upon the power of Christ (in John 21), Peter acted totally differently. Peter is telling his readers to look at the difference that God made in his personal life and realize that he had the witness of the works of God backing what he was saying.

and also a partaker of the glory that shall be revealed: Here Peter is referring to when he was on the Mount of Transfiguration and partook of the glory at that time. (Please see Matthew 16:28 - 17:12 and Mark 9:1-13 and Luke 9:27-36 and related notes about this incident.) Based upon that personal experience, Peter can say what the future glory will contain. Before the Mount of Transfiguration Jesus said there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. Since true Biblical Christians (elect) are seeking the kingdom of God and Jesus chose Peter as one of His personal witnesses who saw the kingdom of God come with power, Peter has that as his witness to speak.

Feed the flock of God which is among you: this is what Jesus tld Peter to do in John 21 as part of restoring Peter. We know from many teachings in the Bible that this means to spiritually feed the church from the Bible. The danger is the temptation to feed them from our own religious beliefs instead of from the Bible directly.

taking the oversight thereof: this means watching how others do the job. This is specifically speaking against the pastor doing everything himself. There is a real temptation for qualified people to just do the work because they are more efficient and effective at getting the job done. Trainees are slow and mess up and cause lots of frustrations. However, doing the work yourself does not train others and limits the size of the ministry. In addition, it leads to a church, such as we often see today, where most people just show up for church and want to be entertained while thinking that they pay the pastor to do all of the work because they put part of their true tithe into the offering plate.

not by constraint: Peter understands the temptation to become legalistic. An explanation which works for one person often doesn't work for many others. Thus, the pastor needs many different ways to explain the same concept and it is far easier to just order people to do what you say. In addition, there are actually a lot of people who prefer to take orders because then they are not responsible for any errors or problems. However, this is the way of the world and of the flesh and Peter is telling the elders to not do this because of all of the long-term problems which result. Simply put: don't force people to follow or obey you. There are many ways to constrain people. One of the most popular used by preachers today is to take away the authority of the Bible and put it in the preacher himself. The preacher tells people that the original languages are more accurate. Indirectly, he is saying you can't trust the Bible that got you saved. Then he claims to be an authority in the original languages, thereby taking the authority that God put into the Bible only. Thus, he constrains any objection to his authority when he decides to go against the Bible.

but willingly: Several places in this epistle Peter tells us about the will of God. (Please see the note for 1Peter 2:15 about this phrase.) Our soul, which is 'the long-term way we think, the way we make decisions with our will and the way that we react emotionally to the circumstances of life' and our heart is the same thing only in the short-term. Jesus came to save our soul (Hebrews 10:39; James 1:21; James 5:20), which includes teaching us to change our will. With this phrase Peter is telling the elders to let Christ save their souls by changing their will to match the will of God.

not for filthy lucre: this is not saying that an elder must remain poor or that he can't earn money. Peter is saying to not use wrong methods to gain money. He is also saying that the gain on money is not to be the main motivation but, as the next phrase tells us, the elder is to concentrate on ser5ving God and expect God to provide for his needs.

but of a ready mind: Our phrase starts with the word but, which means it is continuing the subject of the prior phrase while going in a different direction. This phrase and the prior phrase aren't saying that a preacher shouldn't get rich in the ministry but they are contrasting seeking money to having a ready mind. In Acts 6:2-4, Peter said that the preachers shouldn't serve tables but give ourselves continually to prayer, and to the ministry of the word. This is the same contrast that Peter is using here. A preacher that's thinking about filthy lucre can't have his mind ready to consider matters from a spiritual point of view. That preacher is not doing the work of the Lord but is serving himself.

Neither as being lords over God's heritage: A lord makes his own laws and judges those that violate his laws. Peter's telling elders to not make up their own laws ('a better translation is..', etc) or judge people ('you're not saved if you don't have this evidence in your life', etc). As explained in the note for this verse within the Lord Jesus Christ Study, a lord has certain rights. Peter is telling the elders to not claim these things.

but being ensamples to the flock: Here the elders are instructed to do as Paul did and said in 1Corinthians 4:16 and 11:1, tell the believers to follow you in the same manner as you follow Christ. Please see the note for 1Corinthians 4:16 for every verse in 1Corinthians which uses any form of the word follow along with the definition from Webster's 1828 and additional info. When Peter uses the word flock he is using God's comparison and referring back to the last personal instructions that he received from Jesus Christ, as has already been mentioned within this note.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition is: 'Highly influential people who may not hold a formal office within the church and yet have a lot of power with church members'.

Please see the note for 1Corinthians C14S3 about the word exhort. The definition from Webster's 1828 is: 'The act or practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable. 1. the form of words intended to incite and encourage. 2. Advice; counsel'.

Please see the note for Hebrews 11:4 about the word witness. The functional definition is: 'someone who is qualified to testify in court and is available to do so if the court requests'. Please also see the notes for 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses.

Please also see the note for 15:27 for the links to every place in the Bible where forms of partake are used along with the definition from Webster's 1828 .

Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'to provide with nuriment. This word is often used for spiritual norishment which comes from the Bible'.

Please also see the note for 1Corinthians 9:7 for links in the New Testament which use flock. The functional definition is: 'A company or collection; applied to sheep and other small animals. A flock of sheep answers to a herd of larger cattle'.

Please see the note for 1Corinthians C4S13 about the word filth. Please see the note for 2Corinthians 7:1 for links to every place in the New Testament where we find forms of the word filthy along with the definition from Webster's 1828 and links from other commentators.

We find forms of the word lucre only in: 1Samuel 8:3; 1Timothy 3:3; 1Timothy 3:8; Titus 1:7; Titus 1:11 and our current sentence. Webster's 1828 dictionary defines this word as: 'Gain in money or goods; profit; usually in an ill sense, or with the sense of something base or unworthy'.

The word ready is used, in this sentence, for 'having the wisdom available, or know how to get the wisdom which is required, to deal with any problem that a church member might have'.

We find forms of the word heritage in: Exodus 6:8; Job 20:29; Job 27:13; Psalms 16:6; Psalms 61:5; Psalms 94:5; Psalms 111:6; Psalms 119:111; Psalms 127:3; Psalms 135:12; Psalms 136:21-22; Isaiah 49:8; Isaiah 54:17; Isaiah 58:14; Jeremiah 2:7; Jeremiah 3:19; Jeremiah 12:7; Jeremiah 12:8; Jeremiah 12:9; Jeremiah 12:15; Jeremiah 17:4; Jeremiah 50:11; Joel 2:17; Joel 3:2; Micah 2:2; Micah 7:14; Micah 7:18; Malachi 1:3; 1Peter 5:3. Webster's 1828 defines this word as: 'n. 1. Inheritance; an estate that passes from an ancestor to an heir by descent or course of law; that which is inherited. In Scot's law, it sometimes signifies immovable estate, in distinction from movable. 2. In Scripture, the saints or people of God are called his heritage, as being claimed by him, and the objects of his special care. 1 Pet.5'.

Please see the note for 1Corinthians C10S3 about the word example / ensample. The functional definition is: 'A pattern; a copy; a mode; that which is proposed to be imitated'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'elders. Ac 11:30; 14:23; 15:4,6,22-23; 20:17,28(Gr) Ac 21:18; 1Ti 5:1,19; Tit 1:5 exp: Ex 3:16. who. Phm 1:9; 2Jo 1:1; 3Jo 1:1 also. Sumpresbuteros G4850, a fellow-elder, one on a level with yourselves. and a. 1Pe 1:12; Lu 24:48; Joh 15:26-27; Ac 1:8,22; 2:32; 3:15; 5:30-32; 10:39-41 a partaker. 1Pe 5:4; 1:3-5; Ps 73:24-25; Ro 8:17-18; 2Co 5:1,8; Php 1:19,21-23; Col 3:3-4; 2Ti 4:8; 1Jo 3:2; Re 1:9 General references. exp: 1Co 3:14.
Feed. Song 1:8; Isa 40:11; Eze 34:2-3,23; Mic 5:4; 7:14; Joh 21:15-17; Ac 20:28exp: Ps 78:71; Pr 10:21; Re 7:17. The flock. Isa 63:11; Jer 13:17,20; Eze 34:31; Zec 11:17; Lu 12:32; 1Co 9:7 which is among you. or, as much as in you is. Ps 78:71-72; Ac 20:26-27 taking. Heb 12:15 (Gr) not by. Isa 6:8; 1Co 9:16-17 not for. Isa 56:11; Jer 6:13; 8:10; Mic 3:11; Mal 1:10; Ac 20:33-34; 2Co 12:14-15; 1Ti 3:3,8; Tit 1:7,11; 2Pe 2:3; Re 18:12-13 of. Ac 21:13; Ro 1:15; Tit 2:14; 3:1 General references. exp: Ge 31:40; Eze 46:24; Ac 20:33.
as. Eze 34:4; Mt 20:25-26; 23:8-10; Mr 10:42-45; Lu 22:24-27; 1Co 3:5,9; 2Co 1:24; 4:5; 3Jo 1:9-10 being lords over. or, over-ruling. heritage. 1Pe 2:9; De 32:9; Ps 33:12; 74:2; Mic 7:14; Ac 20:28 but. 1Co 11:11; Php 3:17; 4:9; 1Th 1:5-6; 2Th 3:9; 1Ti 4:12; Tit 2:7 General references. exp: Ge 31:40; Jg 7:17; Lu 22:26; 1Co 4:16'.

Home Start of Web Page Start of Chapter

C5-S2 (Verse 4) - the reward for an elder who has faithful obedience with a Godly attitude.

And when the chief Shepherd shall appear,
ye shall receive a crown of glory that fadeth not away..

Our sentence starts with the word And, which means that it is added to instructions to elders, which we saw in the prior sentence. With all of this context in mind, we should now be able to look at the phrases of our sentence.

And: In addition, to instructing elders to lead God's people correctly, Peter reminds them of the reward for doing the job properly. The reward is a crown which speaks of position and authority in the Kingdom of Christ and for all of eternity. However, this crown isn't given to elders who violate 1Peter 5:1-3. A number of people have done studies on different crowns but one of the main things to consider is how they are the same. Revelation 3:11 warns that we can loose a crown. This with the parables by Jesus about the pounds and talents teach that ruling in Heaven is a reward that is earned. Thus, the promise of this sentence is conditional and based upon fulfilling the requirements of the prior sentence.

when the chief Shepherd shall appear: this phrase tells us that the reward promised to elders isn't here in this life but after we meet Him, which means it is in Heaven and at the judgment seat of Christ. Not only will elders have to answer for how they lived their personal life but will also answer for how well they obeyed personal instructions from the chief Shepherd while caring for God's flock, which Peter also tells us is God's heritage (in the prior sentence which this sentence is added to). A good way to get someone mad at you for a long time is to mess with their heritage. This phrase adds to the prior sentence where Peter reminded the elders that they are not lords over God's heritage.

ye shall receive a crown of glory that fadeth not away: One of the main parts of this phrase is the sub-phrase of fadeth not away. One singer wrote a song called 'Glory Days' and in it he sang about people who had glory from this world and were fighting a losing battle to keep it because the glory from this world does fadeth not away ('keep on keeping on fading away'). Peter tells us that this glory will last for eternity because it is not given here but is given in Heaven. Also, Peter says that we will not ever lose it. There is a doctrinal error taught which claims that people who claim to be saved and live for the flesh will have the same rewards as martyrs and others who suffered for God except that the martyrs, and others, will attend a one-time ceremony where they are given a crown, which they then throw at the feet of Jesus, and never have anything else after that. Such a claim is a lie from a devil who is trying to discourage God's people from serving God. Our phrase tells us that the rewards from God last forever, even if we have to wait until we get to Heaven before receiving them.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition is: 'Highest in office or rank; principal; as a chief priest'.

Please see the note for 1Peter 2:25 about the word shepherd. The functional definition is: 'a word naturally of frequent occurrence in Scripture. Sometimes the word "pastor" is used instead (Jer 2:8; 3:15; 10:21; 12:10; 17:16). this word is used figuratively to represent the relation of rulers to their subjects and of God to his people (Ps 23:1; 80:1; Isa 40:11; 44:28; Jer 25:34-35; Na 3:18; Joh 10:11,14; Heb 13:20; 1Pe 2:25; 5:4)'.

Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is chief Shepherd.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition is: 'o come or be in sight; to be in view; to be visible'.

Please see the note for James 1:12 for links to where the New Testament deals with forms of the word crown along with the full definition from Webster's 1828 and links to every place in the New Testament where We find this word and a short note on each type of crown that is found in the Bible. The functional definition is: 'Crowns show that the person wearing them has authority and a special position'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the. 1Pe 5:2; 2:25; Ps 23:1; Isa 40:11; Eze 34:23; 37:24; Zec 13:7; Joh 10:11; Heb 13:20 appear. Mt 25:31-46; Col 3:3-4; 2Th 1:7-10; 1Jo 3:2; Re 1:7; 20:11-12 a crown. 1Pe 1:4; Da 12:3; 1Co 9:25; 2Ti 4:8; Jas 1:12; Re 2:10; 3:11 exp: Pr 4:9. General references. exp: Ge 31:40; Mt 6:20; Lu 22:29; 1Co 3:14'.

Home Start of Web Page Start of Chapter

C5-S3 (Verse 5) After dealing with elders, Peter tells the rest of the people how to act.

Likewise,
ye younger,
submit yourselves unto the elder..

The word likewise: tells us that ye younger should act just like the elders (of the prior sentence) and be willing to follow Christ into suffering in the physical world while looking for glory in the spiritual. This verse has two sentences in it and the second sentence is covered in the note below.

Please notice Peter's use of the word ye to make this command personal. Even when others refuse to submit, the younger is to do so knowing that their personal result will depend upon their personal obedience.

Part of being young is the belief that you understand everything and can figure out things which elders missed and are too stuck in their ways to see. However, there are often significant considerations which are not obvious and the results of them can be disastrous. Further, there are times when someone knows that the results will be disastrous, but can't explain how they know not why that outcome will result. in this case it is important to note that Peter uses elder not just for an older person but for someone who has far more spiritual experience. 1Corinthians 2:14 says, But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. in this sentence Peter is telling ye younger to listen to the elder, who has spiritual experience, even when the elder can not explain why there will be disastrous results. It is possible that the main problem is that the younger does not have enough spiritual maturity to understand a spiritual explanation.

1Peter, more than any other place in the Bible gives us details on the meaning of submit, even though it uses many different words to do so. Peter tells us to submit in this chapter, based upon the doctrine that he taught in Chapter 4. Understanding the doctrine found there is required to truly understand what God means by submit. In general, submit means to do as you are told with a Godly attitude while looking for reward from God and not from those that you are submitting to. Many places in the Bible, including Chapter 4, teach that if you receive reward from man, God will not give you a reward. So you aren't really submitting (as God says to do), if you get thanks or reward from man. Further along this line, if you want to do what you are told to do, then you are getting some reward. You aren't really submitting unless you disagree with the order and you know that the leader is wrong (per the flesh) and you actually suffer to some extent in the flesh as a direct result.

Please see the note for Romans 9:10-12 about the word younger. The functional definition for this word is: 'a. Comp. Yunger. Not so old as another. A person of ninety years old is younger than one of a hundred, though certainly not a young man, nor in the first part of life'. Please also see the note for Luke 15:11-12 about the word young.

Please see the notes for Romans 13:1 and Colossians 3:18 about the word submit. The note in Romans has links to every place in the Bible where we find forms of this word while the note in Colossians provides an explanation of the application of this word. The functional definition is: 'To yield, resign or surrender to the power, will or authority of another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Le 19:32; Heb 13:17 exp: 1Co 16:16'.

Home Start of Web Page Start of Chapter

C5-S4 (Verse 5) Attitude all are to have and why we are to have that attitude.

Equivalent Section: How all are to act.

Yea,
all of you be subject one to another,
and be clothed with humility:.

Equivalent Section: Why.

for God resisteth the proud,
and giveth grace to the humble..

Our sentence has two Equivalent Sections, which makes all of you be subject one to another, and be clothed with humility to be equivalent to for God resisteth the proud, and giveth grace to the humble. Thus, we see that our First Equivalent Section tells us what to do and our Second Equivalent Section tells us why. Or, as said another way, our Second Equivalent Section tells us the general doctrine which is enforced by God while our First Equivalent Section tells us how to apply this doctrine. With that in mind, we need to realize that the phrase be subject one to another means that we are to let the church tell us what to do unless they are going against a clear command from God's Word.

If we refuse to submit to the will of the church, we prove ourselves to be proud (unless the church is doctrinally wrong). If we have two or more places where the Bible clearly and literally says that what they are doing is wrong, then the Bible says how to handle that (1Timothy 5:19), but we must be willing to change churches if they don't change. If we aren't willing to pay any cost for being righteous, we should not be telling others that they are wrong.

We receive God's grace ('undeserved favor') when we prove our humility by truly submitting and obey with the right attitude. This type of reasoning doesn't make sense according to the world, but God uses spiritual wisdom, not worldly wisdom (1Corinthians 2 and 3). Also, when we refuse to submit to stupid orders, we often don't get expected results because God resisteth the proud. Unfortunately, the proud often refuse to recognize God's hand in their lives and the world around them.

Please also see the note for Romans 13:1 about the word subject. The functional definition is: 'Being under the power and dominion of another'. Please also see the note for Hebrews 2:5 about the word subjection. Please see the note for Romans C4S13 for links to where the Romans mentions and subjection along with a short note on each verse. Please also see the notes for Romans C13S1 and Colossians 3:18 about the word submit. What has been put into subjection has been forced to submit.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition is: 'Covered with garments; dressed; invested; furnished with clothing'.

Please see the note for Colossians 2:18-10 about the word humility. It has the full definition from two dictionaries, links to every place where the Bible uses this word and links from other commentators. The functional definition is: 'a prominent Christian grace. It is a state of mind well pleasing to God. It preserves the soul in tranquility, and makes us patient under trials.' please also see the note for Philippians 2:5-8 about the word humble.

Please see the note for Romans C9S18 about the word resist. The functional definition is: ' Literally, to stand against; to withstand; hence, to act in opposition, or to oppose'. Please note that our sentence uses the word resisteth, which means that God 'keeps on keeping on resisting the proud'. God will not quit on this.

Please see the note for Romans C1S16 about the word proud. The functional definition is: ' Having inordinate self-esteem; possessing a high or unreasonable conceit of one's own excellence, either of body or mind'.

Please see the note for 3:7 about the word give. The functional definition is: 'Bestow; grant; conferr; impart; admit or suppose'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. 1Pe 4:1,5; Ro 12:10; Eph 5:21; Php 2:3 be clothed. 1Pe 3:3-4; 2Ch 6:41; Job 29:14; Ps 132:9,16; Isa 61:10; Ro 13:14; Col 3:12 God. Jas 4:6; Job 22:29 giveth. Isa 57:15; 66:2 General references. exp: Zec 9:6; Mt 23:12; Lu 17:10; 22:24'.

Home Start of Web Page Start of Chapter

C5-S5 (Verse 6-7) How to get God to take care of our concerns.

Equivalent Section: How we are to act.

Humble yourselves therefore under the mighty hand of God,
that he may exalt you in due time:.

Equivalent Section: How we are to expect God to act.

First Step: Our true action required.

Casting all your care upon him;.

Second Step: the main result that we receive.

for he careth for you..

Our single sentence is two Equivalent Sections which are divided into two verses. With it cut into two verses it becomes easier for people to think that each Equivalent Section is separate and delivers a different message. This is a major source of doctrinal error. The fact is that what we have here is a single sentence, which makes it one thought. The two Equivalent Sections give us the same message from different perspectives, not different messages. By using God's way to interpret God's Word we get more help in understanding what is really said. Thus, Humble yourselves...that he may exalt you in due time is equated with Casting all your care upon him; for he careth for you. You must Humble yourself in order to admit that you are not capable of solving your problem and must depend upon God for the solution'. In our fleshly sinful attitudes we lift ourselves up' so that we can solve our own problem. However, this denies that the right solution requires the mighty hand of God. It also is a refusal to Casting all your care upon him because we are trying to solve our own care. People claim that they cast all (their) care upon him, and they believe that they really do this even while they refuse to humble themselves because they honestly believe that the two are not related. People also get impatient and give up waiting for God to exalt (them) in due time, and honestly believe that this does not invalidate their claim that they have cast all (their) care upon him. However, our getting impatient only proves that in our innermost heart, we either refuse to believe the promise that he careth for you or we refuse to believe that God has a mighty hand. If we really believed these two truths then we would have to accept that God knows the right time and the right way to fix our problem. If God has not told us 'NO' then His answer is 'Wait'. Our refusal to wait shows that we really believe that our opinion is greater than God's , which proves that we have not really humbled yourself.

Please go back and look at how many times and ways that I related parts of the two Equivalent Section to each other in order to explain this doctrine. In some ways, understanding this relationship is actually more important than the doctrine of the sentence. Once the relationship is properly understood, people can apply it to all of the Bible and dramatically increase their understanding.

The doctrine of this sentence fits directly with the Bible's teaching on the Lord's rest (Hebrews 3-4). We are to concentrate on doing God's will and not worry about our earthly needs because God has promised to supply them. However, God supplies them in due time, as our sentence tells us. This fits with God's requirement that the just shall live by faith (Ephesians C1S2; Romans C11S6). God doesn't supply our needs until after we obey, lose all other means of support and show the lost that we are trusting God for our support.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

Humble yourselves therefore under the mighty hand of God: If we refuse to humble ourselves, God will use others to do it. If we attack God's agent for humbling us, we fight against God and incur His wrath. The Bible tells us that Peter has a lot of personal experience along these lines and is trying to help us avoid getting his personal experiences, which were not fun.

that he may exalt you in due time: God doesn't exalt us until His time which is after we have been humbled long enough for the spiritual lessons to stick. It is also after we have proven that we cast all of our care upon Him and that we walk by faith (2Corinthians 5:7). Please notice the word that, which starts our phrase. This means that the reason that God requires us to humble ourselves is so that He may exalt you in due time. The corollary of this is that God can not exalt us unless we humble ourselves. Therefore, a saved person who refuses to humble themself will get to Heaven and find that they have no rewards and that their place for eternity is at the lowest level because they refused to let God exalt them.

Casting all your care upon him: Most of how this phrase provides equivalency with the First Equivalent Section has already been covered. However we still need to consider that this is the First Step of our Equivalent Section. That means that we need to do this Step before we can get the Second Step. God careth for us but we will not really realize this truth until after we have done what the Bible means by Casting all your care upon him. The word careth means that God 'keeps on keeping on caring for us'. Lots of people realize God's care as multiple one-time incidents but until we truly Cast all our care upon him, we do not truly realize that God's care is continuous and never ending. We can not realize this until we truly realize that we have nothing taking care of us except for God. It is this experience, and the realization which only comes from such an experience, which truly lets us understand that the phrase for he careth for you truly is speaking of an ongoing continuous care.

for he careth for you: this phrase was pretty much explained above. The word for, which starts this phrase, means 'here's why'. Many people try to do the prior phrase but fail because they do not truly understand the depth which that phrase truly requires. Pe3ople can not understand that without understanding the depth of this phrase and that the depth of how much we do the prior phrase is dependent (for) upon the depth of our understanding of the current phrase. Therefore, both phrases must be understood together and the understanding of this phrase was presented for the prior phrase.

Please see the note for Revelation 4:8-LJC about the word Almighty. The definition from the Morrish Bible Dictionary is: 'The learned are not agreed as to the derivation of the word shaddai and its signification: some giving it as 'all bountiful,' others 'all sufficient,' 'all mighty,' etc. this is not at all surprising, for any name of God must be above mere human learning or definition, yet it was the ground of faith to those who had the revelation. the name first occurs in Ge 17:1; God said to Abraham "I am the Almighty God." this links it with the Patriarchs: it is the name by which God was known to them; and except to them, and in Job where it occurs very often, it is seldom found in the O.T. the title 'the Almighty' without the name of God being added, occurs first in Jacob's address to his twelve sons before he died: the blessings upon Joseph were to be by "'the Almighty,'.... blessings of Heaven above, blessings of the deep that lieth under, blessings of the breasts and of the womb." Ge 49:25. Balaam uses the name in Nu 24:4; Naomi also in her lamentations. Ru 1:20-21. See also Ps 68:14; 91:1; Isa 13:6; Eze 1:24; 10:5; Joe 1:15. In the N.T. the name Lord Almighty occurs in 2Co 6:18in a quotation from Jeremiah, and a few times in the Revelation, but only once as 'the Almighty' in Re 1:8: "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." On the whole it is clear that the name was one of special relationship with the Patriarchs as that of Jehovah was with Israel. this is plainly declared: "I appeared unto Abraham, unto Isaac, and unto Jacob by the name of GOD ALMIGHTY; but by my name JEHOVAH was I not known to them." Ex 6:3. that of Father is now the revealed name of God by which Christians know Him, being brought by the work of Christ and through the operation of the Spirit into the relationship of children, and of sons. See Joh 20:17; 1Jo 3:1; Ga 4:4-5. The name Almighty will appear again when God works out his purposes in power and judgment. It was revealed in connection with promises made in time, as Father is in connection with eternal counsels. the four living creatures cry day and night "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." Re 4:8. See also Re 21:22'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'Symbol of skill, energy, and action. "Strength of hand." Also control'.

The exact phrase hand of God occurs only in: 1Samuel 5:11; 2Chronicles 30:12; Job 2:10; Job 19:21; Job 27:11; Ecclesiastes 2:24; Ecclesiastes 9:1; Mark 16:19; Acts 2:33; Acts 7:55-56; Romans 8:34; Colossians 3:1; Hebrews 10:12; 1Peter 3:22 and 1Peter 5:6. The functional definition is: 'the power, authority and control of God'.

Please see the note for 2Corinthians 10:3-6 about the word exalt. The functional definition is: 'To elevate in power, wealth, rank or dignity; as, to exalt one to a throne, to the chief magistracy, to a bishopric'. Please note that our actual word is exalteth, which means that he 'keeps on keeping on exalting himself'.

Please see the note for Matthew 18:34 about the word due. Webster's 1828 defines this word as: 'Owed; that ought to be paid or done to another. that is due from me to another which contract, justice or propriety requires me to pay, and which he may justly claim as his right. Reverence is due to the creator; civility is due from one man to another. Money is due at the expiration of the credit given, or at the period promised. 2. Proper; fit; appropriate; suitable; becoming; required by the circumstances; as, the event was celebrated with due solemnities. Men seldom have a due sense of their depravity. 3. Seasonable; as, he will come in due time. 4. Exact; proper; as, the musici and keep due time. 5. Owing to; occasioned by. Little used. 6. that ought to have arrived, or to be present, before the time specified; as, two mails are now due.
DUE, adv. Directly; exactly; as a due east course.
DUE, n. 1. that which is owed; that which one contracts to pay, do or perform to another; that which law or justice requires to be paid or done. the money that I contract to pay to another is his due; the service which I covenant to perform to another is his due; reverence to the creator is his due. 2. that which office, rank, station, social relations, or established rules of right or decorum, require to be given, paid or done. Respect and obedience to parents and magistrates are their due. 3. that which law or custom requires; as toll, tribute, fees of office, or other legal perquisites. 4. Right; just title. The key of this infernal pit by due--I keep.'.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

Please see the note for Philippians 2:28 about the word care. The functional definition is: 'Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Humble. Ex 10:3; Le 26:41; 1Ki 21:29; 2Ki 22:19; 2Ch 12:6-7,12; 30:11; 32:26; 33:12,19,23; 36:12; Pr 29:23; Isa 2:11; 57:15; Jer 13:18; 44:10; Da 5:22; Mic 6:8; Lu 14:11; 18:14; Jas 4:10; 5:10 the. Ex 3:19; 32:11; Ps 89:13; 1Co 10:22 that. Job 36:22; Ps 75:10; 89:16-17; Isa 40:4; Eze 17:21; 21:6; Mt 23:12; Lu 1:52; Jas 1:9-10 in. De 32:35; Ro 5:6; 1Ti 2:6; Tit 1:3 General references. exp: Lu 17:10; 22:24.
Casting. 1Sa 1:10-18; 30:6; Ps 27:13-14; 37:5; 55:22; 56:3-4; Mt 6:25,34; Lu 12:11-12,22; Php 4:6; Heb 13:5-6 for. Ps 34:15; 142:4-5; Mt 6:26,33; Mr 4:38; Lu 12:30-32; Joh 10:13'.

Home Start of Web Page Start of Chapter

C5-S6 (Verse 8-9) - How to deal with the devil.

Equivalent Section: Our attitude.

First Step: Attitude to have.

Be sober,
be vigilant;.

Second Step: Why.

because your adversary the devil,
as a roaring lion,
walketh about,
seeking whom he may devour:.

Equivalent Section: Our actions.

Whom resist stedfast in the faith,
knowing that the same afflictions are accomplished in your brethren that are in the world..

Our single sentence, which gives us a single thought, has been chopped into three verses. Within it we have two Equivalent Sections which tell us the same message two different ways. Thus, we can see the equivalency between Be sober, be vigilant and Whom resist steadfast in the faith. We can also see the equivalency between because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour and knowing that the same afflictions are accomplished in your brethren that are in the world. Of course, the devil uses afflictions, and the threat of them, to get God's people to stop doing the work of God, which matches Peter's symbolism of someone being devoured by a lion. (Such a person no longer produces work.)

Our First Equivalent Section has two Steps. An enemy, like a lion, hides and tries to catch prey by surprise. If a lion can catch the prey before they run away then it can kill it. But, if the prey becomes aware of the lion while still far enough away, then the lion can not catch it no matter how fast the lion is because the lion has to be faster than the prey in order to close the distance and catch it. A lion roars after he has caught prey and any time that he wants to put fear into other animals. However, he keeps his mouth shut while trying to catch prey. Devils do the same, which is why Peter warns us to Be sober, be vigilant. When we see sin we are to run away, not be drawn close by natural curiosity. It is the fascination, and a lack of fear, with sin which gets people caught.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

Be sober: We think of sober as 'not drunk' or 'having all of your senses under control'. In particular, Peter is warning us to keep our spiritual senses alert. Hebrews 11:25 warns us that there is pleasure of sin for a season. However, sin also has an addictive hook in it, just like the bait that a fisherman uses. With this phrase Peter is warning us to be aware of the spiritual trap which is hidden within the outward apparent pleasure.

be vigilant: means to 'keep watching, even in the middle of the night' after months or years of being on guard with nothing happening. The word vigilant only occurs here and 1Timothy 3:2. Webster's 1828 dictionary defines this word as: 'Watchful; circumspect; attentive to discover and avoid danger, or to provide for safety'. Thompson Chain Topics provides links for this word as: 'De 4:9; Ps 39:1; Mt 26:41; Ac 20:31; 1Co 10:12; 16:13; Col 4:2; 1Pe 5:8; Re 3:2. Watchfulness: forthe Coming of Christ, Reasons for: the Uncertainty of the Time of: Mt 25:13; Mr 13:33 Reward Promised the Vigilant: Lu 12:37. The Children of Light will no Sleep: 1Th 5:5-6. The Imminence of the Advent: Re 3:11. His Appearance will be Unexpected: Re 16:15. Against Sin and Temptation: De 4:9; Ps 39:1; Mt 26:41; Ac 20:31; 1Co 10:12; 16:13; Col 4:2; 1Pe 5:8; Re 3:2'. Notice that this is added to the prior phrase. It does no good to have excellent spiritual senses if you turn them off. Likewise, it doesn't do a lot of good to keep useless senses turned on. We need both.

because your adversary the devil: Our phrase starts with the word and tells us 'here's an existing reason'. Like a lion the devil likes to hide. He is the being behind denials of his existence. There are NOdaemons' in the Bible. He gets God's preachers to teach God's people that all of the warnings found in the Bible apply to 'daemons'. The world tells everyone that devils are cute little kids in a Halloween costume. Then people wonder why God's people keep getting caught in traps of sin. Anyone who preaches about 'daemons' is teaching God's people to disobey the first two phrases of our sentence. God warns us what the devil is like, in this sentence and other places within the Bible, so that we can identify our enemy and avoid his traps. The particular trap that Peter is warning us about, in this sentence, is the devil's ability to get close enough to devour God's people. He does this by hiding the true danger through things like getting God's people to preach against 'daemons', as religion tells them to do, and to not preach against the devil like our Bible tells them to do.

as a roaring lion: When a lion roars he is seeking to cause fear in all around him. The devil makes sure that everyone around us knows that he defeated us. The more that we serve God, the more that the devil wants to destroy our effectiveness for God. However, he does not want to fight any battles that he can avoid. That takes energy and lions are basically lazy. Also, he can get hurt even if he does win the fight. He would rather have things done his way without a fight and Peter tells us that the devil is the same way. We see Paul telling people that he was a Roman in Acts 16:37-38; Acts 22:25-27; Acts 29; Acts 23:27. In each case the people were acting like devils and threatening and doing damage to Paul and others until they found out about the true power behind Paul. When that happened they stopped roaring and tried to quit the fight which they had started. The devil, and his people, will do the same when we don't try to fight in our own power but rely upon God. However, God will not fight for us unless we call Him into the fight. The devil tries to get us to forget to call God or to run before calling God. Peter tells us to do the two first phrases so that we will call God on time. That is our First Step. Then, as the Second Step, Peter tells us to be aware of what the devil is actually doing. He is trying to scare God's people into giving up before they call God because he knows that he will run after God's people call God, as is their legal right to do.

walketh about: Remember, the devil can not be everywhere at all times like God is. He will disappear from your life for long times while he harasses others and so that you will drop your guard. He wants to catch you by surprise when he returns. Peter tells us to Be sober, be vigilant because we should expect his return and we don't want to be caught by surprise. In addition, the word walketh means that he 'keeps on keeping on walking'. He is going to keep on coming back and hoping to catch you with your guard down because he has done the same with many others.

seeking whom he may devour: Notice this does not say hurt or destroy or anything similar. If the devil devours you then he takes you out of the fight permanently. We are to remember that his goal is our total removal so that he can get at those whom we are to protect.

Whom resist stedfast in the faith: Since we are told to resist, we can resist. What we resist are temptations to the flesh and assaults of the spirit. We're also told to be steadfast in our resistance because once the devil gets past our defenses, he's going to roar and do as much damage as he can as fast as he can. Many preachers have pointed out that the Christian armor has no protection for the back so we need to keep our guard up and keep facing the devil. Further, Peter says to do this in the faith. That is, to use spiritual weapons, not physical. We need to be constantly in prayer, confessing sin, reading and studying our Bibles, and obeying and trusting God or the devil will get past our spiritual defenses and devour us.

knowing that the same afflictions are accomplished in your brethren that are in the world: Look back at 5:5-7. If we refuse to submit or be humble, we will be filled with pride. God will then resist us and take away our spiritual defenses and that lets the devil get past our defenses to devour us. Peter tells us knowing that the same afflictions are accomplished in your brethren that are in the world. When we whine 'why me', we are actually filled with pride and assuming that we should be treated differently than other Christians. God trying to remove our pride is the reason for 'why me'.

The word vigilant was dealt with above.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Philippians 1:27-28 for links to every place in the New Testament where we find forms of the word adversary along with links from other commentators and a definition. The functional definition, of the word adversary, is: 'An enemy or foe; one who has enmity at heart. Satan is our main spiritual adversary'.

Please see the note for 12:9 about the word devil. The functional definition is: 'The chief spiritual adversary'. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits, which are devils.

Please see the note for Galatians 5:15 for links to where the word devour is used in the New Testament along with the definition from Webster's 1828 . The functional definition is: 'To destroy; to consume with rapidity and violence'.

Please see the note for Romans C9S18 about the word resist. The functional definition is: ' Literally, to stand against; to withstand; hence, to act in opposition, or to oppose'.

Please also look at the note for 1Corinthians 15:58 which has links to every place in the Bible where we find the word steadfast. The functional definition is: 'stead and fast. 1. Fast fixed; firm; firmly fixed or established; as the stedfast globe of earth. 2. Constant; firm; resolute; not fickle or wavering. Abide stedfast to thy neighbor in the time of his trouble. Him resist, sted fast in the faith. 1 Peter 5. 3. Steady; as stedfast sight'.

Please see the notes for 2Timothy C4S3 and Philippians 1:15-17 about the word afflictions. The functional definition is: 'The state of being afflicted; a state of pain, distress, or grief. the cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'.

Please see the note for John 19:28 about the word accomplish. The functional definition for this word is: 'To complete; to finish entirel'.

Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sober. 1Pe 1:13; 4:7; Mt 24:48-50; Lu 12:45-46; 21:34,36; Ro 13:11-13; 1Th 5:6-8; 1Ti 2:9,15; 3:2,11; Tit 1:8; 2:2,4,6,12 your. Es 7:6; Job 1:6; 2:2; Ps 109:6 (margin) Isa 50:8; Zec 3:1; Lu 22:31 the devil. Mt 4:1,11; 13:39; 25:41; Joh 8:44; Eph 4:27; 6:11; Jas 4:7; 1Jo 3:8-10; Re 12:9; 20:2,10 exp: Re 2:10. as. Jg 14:5; Ps 104:21; Pr 19:12; 20:2; Isa 5:29-30; 14:12-13; Jer 2:15; 51:38; Eze 19:7; Ho 11:10; Joe 3:16; Am 1:2; 3:4,8; Zec 11:3; 2Ti 4:17; Re 12:12 walketh. Job 1:7; 2:2 devour. Eze 22:25; Da 6:24; Ho 13:8 General references. exp: Mt 25:13; Mr 5:12; 13:33; 2Co 2:11; Eph 4:27.
resist. Lu 4:3-12; Eph 4:27; 6:11-13; Jas 4:7 stedfast. Lu 22:32; Eph 6:16; 1Ti 6:12; 2Ti 4:7; Heb 11:33 the same. 1Pe 1:6; 2:21; 3:14; 4:13; Joh 16:33; Ac 14:22; 1Co 10:13; 1Th 2:15-16; 3:3; 2Ti 3:12; Re 1:9; 6:11; 7:14 General references. exp: 2Co 5:7; Heb 12:8'.

Home Start of Web Page Start of Chapter

C5-S7 (Verse 10) - the different end result that God us th have.

But the God of all grace,
who hath called us unto his eternal glory by Christ Jesus,
after that ye have suffered a while,
make you perfect,
stablish,
strengthen,
settle you..

Peter has been telling us how to act while keeping the perspective that life here is short and we will soon face God in judgment of how we lived and what we did. Peter finished the last sentence with a warning about the devil who is out to devour all saved people who serve God. Now Peter is switching direction and who he is talking about in this sentence. That is why he starts it with the word But. Peter is continuing the subject of spiritual beings and how they deal with us. However, where the devil wishes to devour all saved people who serve God, God uses the same experiences to make us stronger and better while also uses them as an excuse to reward the obedient.

With all of this context in mind, we should now be able to look at the phrases of our sentence.

But the God of all grace: As already mentioned, the But, which starts our sentence, not only lets us know that Peter is changing the direction of his comments but is also speaking about a different spiritual Being Who has different intentions for us. Peter's next words (the God of all grace) lets us of a totally different attitude that God has for us. It is by grace ('God's unmerited favor') that we stop getting the results of following our own fleshly desires including pride. This but tells us that we get different results only by God's grace. So when the devil is on our case, the best thing that we can do is start praising God for His grace and show a humble thankful heart instead of prideful 'why me?' please look at the rest of this sentence and you will see that what I am saying is the result of these things which Peter tells us is God's intention, for us, when He gives us His grace. However, we also need to look at the true Biblical purpose for God giving us His grace. The popular definition of: 'God's Riches At Christ Expense' is in fact the main application but not the true definition because it ignores the fact that the Bible says that men also give grace. Christ certainly did not die to pay for the grace given by men. In addition, this acrostic speaks to what we receive but ignores why anyone gives grace. The truth is that grace is given to make the giver look good. When God gives us His grace we are to use it to make Him look good so that other people will go to God for salvation and sanctification. Our sentence continues with the phrase who hath called us unto his eternal glory, but the amount of His glory which we have for eternity is proportional to the amount of His grace that we use to give Him glory here in this world.

who hath called us unto his eternal glory by Christ Jesus: In Luke 10:20 Jesus tld the twelve to not glory in ordering the devils around but to glory in being saved. No matter what we go through here, it is for a short time while the joy and glory in Heaven are for eternity. Also, as already mentioned, Matthew 20:16 and Matthew 22:14 say For many are called, but few are chosen. All saved are called unto his (God's ) eternal glory by Christ Jesus, but only those who obey by Christ Jesus receive the eternal glory. The word by is defined as 'how you get from here to there'. The Bible doctrinally uses Christ Jesus for things offered to all saved people but only given to those who also spiritually mature through the ministry of Christ. We can literally see that in our sentence which tells us that being made perfect ('being spiritually matured') is a result of our answering God's call that is by Christ Jesus. Our phrase tells us Who calls us and how He calls us and what we receive if we obey His call. However, we must also answer His call in the way that He specifies (by Christ Jesus) or we will not receive the eternal glory.

by Christ Jesus: In most places within this epistle, Peter uses Jesus Christ, but here he reverses it. That puts the emphasis on the role of Christ over the role of Jesus, but still ties the two roles together. Other places Peter uses just Christ to emphasize that role in ways that aren't related to salvation (the role of Jesus). The role of Christ provides us with promises of God in this present world which all require us to spiritually mature in order to receive them. You don't give the car keys to a six-year-old and tell them to take it for a spin. Within the context of this verse, we get made perfect, stablish, strengthen, settle. All of these come through the cleansing by the Blood and, as explained in the note for 4:18, that it is the blood of Christ that God uses for our spiritual cleansing and maturity after our initial profession. So, out sentence is talking about our present day blessings that are available to all saved because of the salvation provided by Jesus, but which are only given to those saved people who spiritually mature through the shed blood of Christ. If any doubt this statement then you need to seriously consider the rest of this sentence which is attached to this phrase by being in the same sentence. Please also see the note for this sentence within the Lord Jesus Christ Study for more detail on this subject.

after that ye have suffered a while: the word after makes it clear that we do not receive the blessings of the rest of this sentence until after that ye have suffered a while. In addition, the word ye makes this personal. All maturing is done personally. In addition, the blessings listed after this phrase only come as a result of spiritual maturing. Therefore, we can conclude that God makes us suffer a while so that we will spiritually mature and not because He wants to hurt us. Certain things are only learned through personal experience. God does this so that we have the results which can not be received any other way.

make you perfect: this word in covered in the word definitions below. The functional definition is: 'spiritually mature' and that is the main purpose for God allowing us to suffer in this world.

stablish: this word in covered in the word definitions below. It is the power of God in our life which keeps the devil, this world and even our own flesh from moving us away from the things of God.

strengthen: this word in covered in the word definitions below. Please notice the order that these words occur. First we get 'spiritual maturity', then God puts us where he wants us and makes it so that we can't be moved from there, then He makes us able to 'sustain the application of force without breaking or yielding' and finally He gives us a purpose in life that never changes (settle you).

settle you: this word in covered in the word definitions below. Once we spiritually mature we no longer should be wandering the world wondering what the purpose of our life is. Even if God moves us from place to place, like He does an evangelist, we should be settled in the purpose of life which God gives to us.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. Webster's 1828 dictionary defines this word as: 'to complete; per and facio, to do or make through, to carry to the end. 1. Finished; complete; consummate; not defective; having all that is requisite to its nature and kind; as a perfect statue; a perfect likeness; a perfect work; a perfect system. As full, as perfect in a hair as heart. 2. Fully informed; completely skilled; as men perfect in the use of arms; perfect in discipline. 3. Complete in moral excellencies. Be ye therefore perfect, even as your Father who is in Heaven is perfect. Matt.5. 4. Manifesting perfection. My strength is made perfect in weakness. 2 Cor.12. Perfect chord, in music, a concord or union of sounds which is perfectly coalescent and agreeable to the ear, as the fifth and the octave; a perfect consonance. A perfect flower, in botany, has both stamen and pistil, or at least another and stigma. Perfect tense, in grammar, the preterit tense; a tense which expresses an act completed.
PER'FECT, v.t. L. perfectus, perficio. to finish or complete so as to leave nothing wanting; to give to anything all that is requisite to its nature and kind; as, to perfect a picture or statue. 2 Chron.8. -Inquire into the nature and properties of things, and thereby perfect our ideas of distinct species. If we love one another, God dwelleth in us, and his love is perfected in us. 1 John 4. 1. to instruct fully; to make fully skillful; as, to perfect one's self in the rules of music or architecture; to perfect soldiers in discipline.' the functional definition is: 'spiritually mature'. Please also see the note for 1John C4S13 about the phrase perfect love.

Please see the note for Matthew 18:16 about the word establish. Webster's 1828 defines this word as: 'to set and fix firmly or unalterably; to settle permanently. I will establish my covenant with him for an everlasting covenant. Gen.17. 2. to found permanently; to erect and fix or settle; as, to establish a colony or an empire. 3. to enact or decree by authority and for permanence; to ordain; to appoint; as, to establish laws, regulations, institutions, rules, ordinances, etc. 4. to settle or fix; to confirm; as, to establish a person, society or corporation, in possessions or privileges. 5. to make firm; to confirm; to ratify what has been previously set or made. Do we then make void the law through faith? God forbid; yea, we establish the law. Rom.3. 6. to settle or fix what is wavering, doubtful or weak; to confirm. So were the churches established in the faith. Acts.16. Tothe end he may establish your hearts unblamable in holiness. l thess.3. 7. to confirm; to fulfill; to make good. Establish thy word to thy servant. Ps.119. 8. to set up in the place of another and confirm. Who go about to establish their own righteousness. Rom.10.'. Please also see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word stablish and provides the definition from Webster's 1828 . Please also see the notes for 1Thessalonians 3:13; 2Thessalonians 2:17; 3:3 and James 5:8-LJC about this word. The functional definition is: 'To fix; to settle in a state for permanence; to make firm. In lieu of this, establish is now always used'.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition is: 'Firmness; solidity or toughness; the quality of bodies by which they sustain the application of force without breaking or yielding'.

Please see the note for Colossians 1:21-29 about the word settle. The functional definition is: 'Placed; established; determined; composed; adjusted'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the God. Ex 34:6-7; Ps 86:5,15; Mic 7:18-19; Ro 5:20-21; 15:5,13; 2Co 13:11; Heb 13:20 exp: Ps 59:10. who. 1Pe 1:15; Ro 8:28-30; 9:11,24; 1Co 1:9; 1Th 2:12; 2Th 2:14; 1Ti 6:12; 2Ti 1:9; 2Pe 1:3 eternal. 2Co 4:17; 2Ti 2:10; Heb 9:15; 1Jo 2:25 after. 1Pe 1:6-7; 2Co 4:17 make. 2Co 13:11; 2Th 2:17; Heb 13:21; Jude 1:24 stablish. Col 2:7; 2Th 2:17; 3:3 strengthen. Ps 138:7; Zec 10:6,12; Lu 22:32; Php 4:13; Col 1:22-23 settle. 1Pe 4:11 General references. exp: Heb 12:8'.

Home Start of Web Page Start of Chapter

C5-S8 (Verse 11) To him be glory and dominion for ever and ever.

Here we see Peter's final words of this epistle. This sentence is followed only be an Amen, which doubles this sentence, and then final greetings from people where Peter is at. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

Please also see the note in 4:11 on praise (glory) and dominion being owed to God the Father. Since this is said twice, this is something that we will answer for when we are at the judgment seat of Christ.

In pride we often think that giving God glory and dominion is something that God demands, but doesn't deserve; or that we're doing God some really big favor. Original sin (Genesis 3) was a result of believing the devil's lie that we shall be as gods (Genesis 3:5). All of the resentment at giving God glory and dominion is due to our still believing (subconsciously) that we should be like gods. If we're equivalent to God, then we have a right to question and argue with God. However, recognizing the true difference between us and God eliminates a lot (all) of the justification for questioning and arguing with God. Giving God glory and dominion is publicly recognizing the true difference. Not only that but the Bible tells us that Satan is subtil. He says one thing while making us think that he said something else. When he said that we would be like gods, he was really saying that we would be like devils who were cast out of Heaven and condemned to the lake of fire. Notice that the word gods is lowercase and plural. People think that they were promised to be as great (as) God the most high but that was a subtil deceit by Satan.

First of all, believing this lie from Satan, changes our own attitudes towards God. Secondly, it causes us to show the difference to the lost. They believe that they are talking about God, but by another name, when they use old man in the sky, Jesus, god, Allah, Buddha or any other names. However, if their god doesn't have the same character as the God of the Bible, they have a different god.

Giving God glory is 'recognizing God's character traits'. The lost claim that their god wouldn't send anyone to Hell. The God of the Bible does send people to Hell, but He also offers mercy, salvation and grace to those that accept His offer.

The lost claim that their god couldn't create the universe but maybe used evolution. Giving God dominion includes recognizing God's position as Lord and His power to create all things. In truth, all of the devils together couldn't create the sun, moon or earth. Jesus said unto the sea, Peace, be still. And the wind ceased, and there was a great calm (Mark 4:39) and the storm stopped. All of man together with all of his bombs and technology can't stop a storm instantly. Millions of men working together for thousands of years can't figure out how man's body works and it's easier to figure out something after it's done than it is to design and create it in the first place. The truth is that neither man nor devil has any where near the power, position or intelligence of God.

Furthermore, the physical reality was created from the spiritual reality, which makes the physical a subset of the spiritual. I can't explain mathematical 'set theory' here, but those who understand it can also understand how God can have attributes beyond man's ability to understand. Attributes like being omnipresent, all powerful, eternal and more. Even with understanding, accepting these attributes requires a humble attitude and faith. Those who don't understand 'set theory' just have to accept these Biblical claims by faith without any understanding.

Regardless of our level of understanding, we are to publicly proclaim God's power, position and character to overcome the effects of original sin in ourselves and in the lost. So long as people think they are like gods, they will not have the fear of the Lord and will not submit to God. This brings God's judgment upon them. When we give God glory and dominion, we bring the fear of the Lord into people's lives and save them from judgment. Therefore, giving God glory and dominion is not to stroke God's ego but is for our own good and for the good of those around us.

Please see the note for Romans C6S14 about the word dominion. The functional definition is: 'Sovereign or supreme authority; the power of governing and controlling'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Pe 4:11; Re 1:6; 5:13'.

Home Start of Web Page Start of Chapter

C5-S9 (Verse 11) Amen.

This doubles what was just said and makes the prior sentence something that all believers must accept as doctrine.

Home Start of Web Page Start of Chapter

C5-S10 (Verse 12) Peter used Silvanus as his scribe.

By Silvanus,
a faithful brother unto you,
as I suppose,
I have written briefly,
exhorting,
and testifying that this is the true grace of God wherein ye stand..

Peter has completed his message of this epistle and now has greetings from people where he is at to people that he is writing to. The first sentence of this epistle told us who Peter was writing to. This sentence tells us that Silvanus was scribe for Peter. Silvanus was Paul's partner on his second missionary trip and had personally ministered to many of the people that this epistle is directed to. That is why Peter says that he is a faithful brother unto you. Peter's next phrase (as I suppose) means that Peter supposes that he is also (as) a faithful brother unto you.

Peter gives us the purpose of this epistle when he says I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. Peter recognizes that 'each and every one of us personally ' (ye) must make a personal stand. We each have a different job and each receive God's grace which is matched to the personal job which we have. However, the requirement to stand is the same for all and how God enables us to stand is the same for all. It is this enabling, and how to understand and use it, that was the purpose of Peter's writing. When all is said, most people would not think that God letting us suffer was specifically to enable us to stand. However, that is a main part of Peter's message. The theme of this epistle is: 'Saints are to use what God gave to them in order to produce a proper testimony'. Peter tells us that God gave us suffering so that we could stand. It is our stand, in spite of suffering that gives us our true testimony. Yes, I could have said that the theme was 'Saints are to use suffering order to stand for God', but the truth is that the doctrine and the lessons of this epistle have a greater application than just suffering and our stand.

Please see the note for Study on Truth for more details related to this phrase. As it says there, 'Men of truth conform their lives to the facts of reality (as presented by God) even when the consequences do not provide the greatest personal comfort or pleasure'. That study also provides links to many more verses which teach the same doctrine. As that Study pointed out, 1Peter 1:22 says that there must be results which are evident if someone is to be true in their claim of being born again. Now at the conclusion of his epistle, Peter tells us that the reason he wrote and testified was to say that this is the true grace of God wherein ye stand. Obviously, there must be some false thing which people claim is the grace of God wherein ye stand. In order to know that it is true, our lives must conform to all that Peter wrote and testified.

1Thessalonians 1:1 provides to every place in the Bible where we find the name of Silvanus and to every place in the Bible where we find the name of Silas. Silvanus is the long-form of the nameans Silas is the short-form of the name for the same man who was with Paul on his second Missionary journey.

Please see the note for Luke 24:37 about the word suppose. Webster's 1828 defines this word as: 'to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence? When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence. 2. to imagine; to believe; to receive as true. Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13. 3. to imagine; to think. I suppose, If our proposals once again were heard-- 4. to require to exist or be true. the existence of things supposes the existence of a cause of the things. One falsehood supposes another, and renders all you say suspected. 5. to put one thing by fraud in the place of another. Not in use'.

Please see the note for Romans 4:23-25 about the word written. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the notes for Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. Please also see the Study called the Testimony of God Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'To be on its foundation; not to be overthrown or demolished'. Please also see the note for Galatians C5S1 about the phrase stand fast.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Silvanus. 2Co 1:19; 1Th 1:1; 2Th 1:1 a faithful. Eph 6:21; Col 1:7; 4:7,9 I have. Eph 3:3; Heb 13:22 exp: Ro 15:15. exhorting. Heb 13:22; Jude 1:3 testifying. Joh 21:21; Ac 20:24; 1Jo 5:9-10; 3Jo 1:12 true. Ac 20:24; 1Co 15:1; Ga 1:8-9; 2Pe 2:15 wherein. Ro 5:2; 2Co 1:24; 2Pe 1:12'.

Home Start of Web Page Start of Chapter

C5-S11 (Verse 13) First Step: Greetings from others.

Greetings from the church.

The church that is at Babylon,
elected together with you,
saluteth you;.

Second Step: Greetings from Peter's son.

and so doth Marcus my son..

Please see the note under Son in the Lord Jesus Christ Study for more details related to this sentence. As it says there, 'In the Bible, a son has the same character as his father'. As explained in that note, Marcus was not faithful through suffering when he first went to the mission field but later had a changed testimony. It is speculated that this occurred because he became Peter's son and received Pe3ter's character, especially when it comes to suffering and being faithful.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Our epistle equates the church to the body of Christ. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.

Please see the note for Revelation 14:8 about the word Babylon. The functional definition for this word is: 'The original city was Assyrian, and the name meant "The city of the dispersion of the tribes." In Revelation, it identifies the city which is the center of government joined to religion'.

Please also see the note for 1:1-2 about election. That note has a lot of info about this word which has a lot of doctrinal error taught about it. Old Testament verses tell us that Jesus Christ is elect. Please see the Word Study called Election. The functional definition for this word is: 'saved and living a life that is a testimony of the changes which the ministries Jesus Christ cause. In the Bible, this word is not used in the Bible to separate the lost from the saved, as is erroneously taught, but to separate saved people who are in God's way of obedience from saved people who are not in God's way of obedience'. Please also see the note for 1Timothy 4:10-LJC about the word predestine. God does not predestine anyone to Hell but predestines everyone to Heaven (1Timothy 2:4). However, since God gave everyone a free will, men can reject God's predestination and go to Hell. Those people who truly go to God must go God's way. God does not elect people but elects a way. Those people who go God's way, to God, are God's elect.

Please see the note for Philippians 4:21 for definitions of the word salutations which have explanations of the cultural applications and for links from other commentators. Please also see the note for Romans 16:16 for links to where that epistle uses the word salute.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at. Ps 87:4; Re 17:5; 18:2 elected. 2Jo 1:13 Marcus. Ac 12:12,25 General references. exp: 2Co 13:13; 2Jo 1:13'.

Home Start of Web Page Start of Chapter

C5-S12 (Verse 14) Greet ye one another with a kiss of charity.

Here Peter tells us to express true Christian love to all people within the church. A kiss of charity has nothing to do with lust but is a sign of willingness to help others who can not return the favor. The meaning and practice of this type of kiss varies from one culture to another. Therefore, what is perfectly understood and acceptable in one culture might cause problems in another culture.

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

Please see the note for Romans C16S18 about the word kiss. The functional definition is: 'To salute with the lips. 2. to treat with fondness; to caress'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: as: 'with a. Ro 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26'.

Home Start of Web Page Start of Chapter

C5-S13 (Verse 14) Peace be with you all that are in Christ Jesus.

Peace is promised only to those saved people who are in Christ Jesus please see the note under Christ Jesus in the Lord Jesus Christ Study for more details related to this sentence. The saved need the ministry of Christ in addition to the ministry of Jesus and they are not the same. In addition, the Biblical doctrinal truth is that when the Bible uses Christ Jesus, as opposed to Jesus Christ, it is emphasizing the ministry of Christ over the ministry of Jesus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peace. 1Pe 1:2; Joh 14:27; 16:33; 20:19,26; Ro 1:7; Eph 6:23 exp: 3Jo 1:14. in. Ro 8:1; 1Co 1:30; 2Co 5:17 General references. exp: 2Co 13:12'.

Home Start of Web Page Start of Chapter

C5-S14 (Verse 14) Amen.

This doubles what was just said and makes the prior sentence something that all believers must accept as doctrine.

Home Start of Web Page Start of Chapter

God in 1Peter

of God:
foreknowledge	1:2
power	1:5
word	1:23
chosen	2:4
will	2:15, 3:17, 4:2, 4:19
servants	2:16
sight	3:4
longsuffering	3:20
right hand	3:22
grace	4:10, 5:12
oracles	4:11
spirit (lowercase=ours)	4:14
house	4:17
gospel	4:17
flock	5:2
make you perfect, stablish, strengthen, settle you	5:10
Blessed be the God:	1:3
glorify God:	4:11, 4:16
believe in God:	1:21
trusted in God:	3:5
he might bring us to God:	3:18
glorify God:	2:12
Fear God:	2:17
conscience toward God:	2:19, 3:21
sanctify the Lord God:	3:15
live according to God:	4:6
ability which God giveth:	4:11
acceptable to God:	2:5, 2:20
God's heritage:	5:3
God resisteth the proud, and giveth grace to the humble:	5:5

Home Start of Web Page

Our relationship with God

Peter's epistle has many references to God's various names. Most of these are attached to relational prepositions which describe what our personal relationship to God is to be. Please see the links below and also see This Study for more on these relational prepositions.

Of God
1. foreknowledge of God the Father (1:2)
2. power of God (1:4)
3. word of God (1:23)
4. chosen of God (2:4)
5. people of God (2:10)
6. will of God (2:15; 4:2,19)
7. servants of God (2:16)
8. sight of God (3:4)
9. longsuffering of God (3:20)
10. right hand of God (3:22)
11. grace of God (4:10; 5:12)oracles of God (4:11)
12. the ability which God giveth (ability of God) [4:11 ]
13. the Spirit of glory and of God resteth upon you (4:14)
14. house of God (4:17)
15. gospel of God (4:17)
16. flock of God (5:2)
17. God's heritage (heritage of God) [5:3 ]
18. God resisteth the proud (resistance of God) [5:5 ]
19. mighty hand of God (5:6).
God of

God of all grace (5:10).

Of the Lord

word of the Lord (1:25)
Lord is gracious (graciousness of the Lord) [2:3 ]
Lord's sake (sake of the Lord) [2:10 ]
eyes of the Lord (3:12).

Of Jesus Christ

apostle of Jesus Christ (1:1)
blood of Jesus Christ (1:2)
resurrection of Jesus Christ (3:21)
appearing of Jesus Christ (1:7)
revelation of Jesus Christ (1:13).

Of Christ

Spirit of Christ (1:11)
sufferings of Christ (1:11; 5:1)
For Christ also hath once suffered for sins (suffering of Christ) [3:18 ]
as Christ hath suffered for us in the flesh (suffering of Christ) [4:1 ]
partakers of Christ's sufferings (4:13)
precious blood of Christ (1:19)
name of Christ (4:14).

Of Lord Jesus Christ

God and Father of our Lord Jesus Christ (1:3).

Of the Spirit

sanctification of the Spirit (1:2).

In God

believe in God (1:21)
be in God (1:21)
trusted in God (3:5).

In Christ

good conversation in Christ (3:16).

In the Spirit

in the Spirit (4:6).

By Jesus Christ

acceptable to God by Jesus Christ (2:5).

By Christ Jesus

eternal glory by Christ Jesus (5:10)
in Christ Jesus (5:14).

By the Spirit

quickened by the Spirit (3:18).

With God

acceptable with God (2:20).

To God

bring us to God (3:18)
live according to God (4:6).

Toward God

conscience toward God (2:19; 3:21).

Through the Spirit

through the Spirit (1:22).

References to God without a preposition include:

call on the Father (1:17)
glorify God (2:12; 4:16)
Fear God (2:17)
because Christ (2:21)
sanctify the Lord God (3:15)
that God in all things may be glorified (4:11).

Interpretive Study of 1Peter 3-5

1Peter Chapter 3

links to sentences in this chapter:

Chapter Summary from Treasury of Scriptural Knowledge

1Peter Chapter 4

links to sentences in this chapter:

Summary of Chapter 4

Chapter Summary from Treasury of Scriptural Knowledge

1Peter Chapter 5

links to sentences in this chapter:

Chapter Summary from Treasury of Scriptural Knowledge

God in 1Peter

Our relationship with God

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 02/27/24.