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Text -- 1 Peter 4:1-2 (NET)

Strongs On/Off
Context
4:1 So, since Christ suffered in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, 4:2 in that he spends the rest of his time on earth concerned about the will of God and not human desires.
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Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Pe 4:1 - -- For as much then as Christ suffered in the flesh ( Christou oun pathontos sarki ). Genitive absolute with second aorist active participle of paschō...

For as much then as Christ suffered in the flesh ( Christou oun pathontos sarki ).

Genitive absolute with second aorist active participle of paschō , to suffer, and the locative case of sarx (flesh). The oun (then, therefore) draws and applies the main lesson of 1Pe 3:18-22, the fact that Christ suffered for us.

Robertson: 1Pe 4:1 - -- Arm ye yourselves also ( kai humeis hoplisasthe ). Direct middle first aorist imperative of hoplizō , old verb from hoplon (weapon, Joh 18:3), in...

Arm ye yourselves also ( kai humeis hoplisasthe ).

Direct middle first aorist imperative of hoplizō , old verb from hoplon (weapon, Joh 18:3), in metaphorical sense, here only in N.T.

Robertson: 1Pe 4:1 - -- With the same mind ( tēn autēn ennoian ). Accusative of the thing (content), ennoian , old word (from en , nous ), putting in mind, thinking, w...

With the same mind ( tēn autēn ennoian ).

Accusative of the thing (content), ennoian , old word (from en , nous ), putting in mind, thinking, will, in N.T. only here and Heb 4:12. "Here again Christus Patiens is our hupogrammos "(Bigg).

Robertson: 1Pe 4:1 - -- For ( hoti ). Reason for the exhortation.

For ( hoti ).

Reason for the exhortation.

Robertson: 1Pe 4:1 - -- Hath ceased from sin ( pepautai hamartias ). Perfect middle indicative of pauō to make cease and the ablative singular hamartias , but B reads th...

Hath ceased from sin ( pepautai hamartias ).

Perfect middle indicative of pauō to make cease and the ablative singular hamartias , but B reads the dative plural hamartiais (cf. Rom 6:1.). Temptation has lost its appeal and power with such a man.

Robertson: 1Pe 4:2 - -- That ye no longer should live ( eis to mēketi biōsai ). Purpose clause with eis to (negative mē ) and the first aorist (for the Attic second...

That ye no longer should live ( eis to mēketi biōsai ).

Purpose clause with eis to (negative mē ) and the first aorist (for the Attic second aorist biōnai ) active infinitive of bioō , old verb, to spend a life (from bios , course of life, Luk 8:14), here only in N.T.

Robertson: 1Pe 4:2 - -- The rest of your time in the flesh ( ton epiloipon en sarki chronon ). Accusative of time (chronon , period of time). Epiloipon is old adjective (e...

The rest of your time in the flesh ( ton epiloipon en sarki chronon ).

Accusative of time (chronon , period of time). Epiloipon is old adjective (epi , loipos , remaining in addition), here only in N.T. But eis to here can be result (so that) as in Rom 1:20; Rom 4:18.

Vincent: 1Pe 4:1 - -- Arm yourselves ( ὁπλίσασθε ) Only here in New Testament. The thought is Pauline. See Rom 13:12; 2Co 6:7; Eph 6:10, Eph 6:17; 1Th 5:8...

Arm yourselves ( ὁπλίσασθε )

Only here in New Testament. The thought is Pauline. See Rom 13:12; 2Co 6:7; Eph 6:10, Eph 6:17; 1Th 5:8; Col 3:12.

Vincent: 1Pe 4:1 - -- Mind ( ἔννοιαν ) Only here and Heb 4:12. Literally the word means thought, and so some render it here. Rev. puts it in margin. The r...

Mind ( ἔννοιαν )

Only here and Heb 4:12. Literally the word means thought, and so some render it here. Rev. puts it in margin. The rendering intent, resolution, is very doubtful. It seems rather to be the thought as determining the resolution. Since Christ has suffered in the flesh, be ye also willing to suffer in the flesh.

Vincent: 1Pe 4:2 - -- Live ( βιῶσαι ) Only here in New Testament.

Live ( βιῶσαι )

Only here in New Testament.

Vincent: 1Pe 4:2 - -- The rest of the time ( ἐπίλοιπον ) Only here in New Testament.

The rest of the time ( ἐπίλοιπον )

Only here in New Testament.

Wesley: 1Pe 4:1 - -- Which will be armour of proof against all your enemies.

Which will be armour of proof against all your enemies.

Wesley: 1Pe 4:1 - -- That hath so suffered as to he thereby made inwardly and truly conformable to the sufferings of Christ.

That hath so suffered as to he thereby made inwardly and truly conformable to the sufferings of Christ.

Wesley: 1Pe 4:1 - -- Is delivered from it.

Is delivered from it.

Wesley: 1Pe 4:2 - -- Even in this mortal body.

Even in this mortal body.

Wesley: 1Pe 4:2 - -- Either your own or those of others. These are various; but the will of God is one.

Either your own or those of others. These are various; but the will of God is one.

JFB: 1Pe 4:1 - -- Supported by some oldest manuscripts and versions, omitted by others.

Supported by some oldest manuscripts and versions, omitted by others.

JFB: 1Pe 4:1 - -- In His mortal body of humiliation.

In His mortal body of humiliation.

JFB: 1Pe 4:1 - -- (Eph 6:11, Eph 6:13).

JFB: 1Pe 4:1 - -- Of suffering with patient willingness what God wills you to suffer.

Of suffering with patient willingness what God wills you to suffer.

JFB: 1Pe 4:1 - -- For instance, Christ first, and in His person the believer: a general proposition.

For instance, Christ first, and in His person the believer: a general proposition.

JFB: 1Pe 4:1 - -- Literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lai...

Literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (Rom 6:6-11, especially, 1Pe 4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.

JFB: 1Pe 4:2 - -- "That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with th...

"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in 1Pe 4:1 as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (1Pe 4:3). "Live" in the truest sense, for heretofore he was dead. Not as ALFORD, "Arm yourselves . . . with a view no longer to live the rest of your time."

Clarke: 1Pe 4:1 - -- As Christ hath suffered - He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and com...

As Christ hath suffered - He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession

Clarke: 1Pe 4:1 - -- He that hath suffered in the flesh, hath ceased from sin - This is a general maxim, if understood literally: The man who suffers generally reflects ...

He that hath suffered in the flesh, hath ceased from sin - This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God’ s mercy, he is delivered from his sin

Some suppose the words are to be understood thus: "Those who have firmly resolved, if called to it, to suffer death rather than apostatize from Christianity, have consequently ceased from, or are delivered from, the sin of saving their lives at the expense of their faith."Others think that it is a parallel passage to Rom 6:7, and interpret it thus: "He that hath mortified the flesh, hath ceased from sin."Dr. Bentley applies the whole to our redemption by Christ: He that hath suffered in the flesh hath died for our sins. But this seems a very constrained sense.

Clarke: 1Pe 4:2 - -- That he no longer should live - in the flesh - Governed by the base principle of giving up his faith to save his life; to the lusts of men - accordi...

That he no longer should live - in the flesh - Governed by the base principle of giving up his faith to save his life; to the lusts of men - according to the will of his idolatrous persecutors; but to the will of God; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer for it.

Calvin: 1Pe 4:1 - -- 1.Forasmuch then as Christ When he had before set forth Christ before us, he only spoke of the suffering of the cross; for sometimes the cross means ...

1.Forasmuch then as Christ When he had before set forth Christ before us, he only spoke of the suffering of the cross; for sometimes the cross means mortification, because the outward man is wasted by afflictions, and our flesh is also subdued. But he now ascends higher; for he speaks of the reformation of the whole man. The Scripture recommends to us a twofold likeness to the death of Christ, that we are to be conformed to him in reproaches and troubles, and also that the old man being dead and extinct in us, we are to be renewed to a spiritual life. (Phi 3:10; Rom 6:4.) Yet Christ is not simply to be viewed as our example, when we speak of the mortificaion of the flesh; but it is by his Spirit that we are really made conformable to his death, so that it becomes effectual to the crucifying of our flesh. In short, as Peter at the end of the last chapter exhorted us to patience after the example of Christ, because death was to him a passage to life; so now from the same death he deduces a higher doctrine, that we ought to die to the flesh and to the world, as Paul teaches us more at large in Rom 6:1. He therefore says, arm yourselves, or be ye armed, intimating that we are really and effectually supplied with invincible weapons to subdue the flesh, if we partake as we ought of the efficacy of Christ’s death.

For he that hath suffered The particle ὅτι does not, I think, denote here the cause, but is to be taken as explanatory; for Peter sets forth what that thought or mind is with which Christ’s death arms us, even that the dominion of sin ought to be abolished in us, so that God may reign in our life. Erasmus has incorrectly, as I think, rendered the word “he who did suffer,” ( patiebatur ) applying it to Christ. For it is an indefinite sentence, which generally extends to all the godly, and has the same meaning with the words of Paul in Rom 6:7,

“He who is dead is justified or freed from sin;”

for both the Apostles intimate, that when we become dead to the flesh, we have no more to do with sin, that it should reign in us, and exercise its power in our life. 44

It may, however, be objected, that Peter here speaks unsuitably in making us to be conformable to Christ in this respect, that we suffer in the flesh; for it is certain that there was nothing sinful in Christ which required to be corrected. But the answer is obvious, that it is not necessary that a comparison should correspond in all its parts. It is then enough that we should in a measure be made conformable to the death of Christ. In the same way is also explained, not unfitly, what Paul says, that we are planted in the likeness of his death, (Rom 6:5;) for the manner is not altogether the same, but that his death is become in a manner the type and pattern of our mortification.

We must also notice that the word flesh is put here twice, but in a different sense; for when he says that Christ suffered in the flesh, he means that the human nature which Christ had taken from us was made subject to death, that is, that Christ as a man naturally died. In the second clause, which refers to us, flesh means the corruption, and the sinfulness of our nature; and thus suffering in the flesh signifies the denying of ourselves. We now see what is the likeness between Christ and us, and what is the difference; that as he suffered in the flesh taken from us, so the whole of our flesh ought to be crucified.

Calvin: 1Pe 4:2 - -- 2.That he no longer Here he sets forth the way of ceasing from sin, that renouncing the covetings of men we should study to form our life according t...

2.That he no longer Here he sets forth the way of ceasing from sin, that renouncing the covetings of men we should study to form our life according to the will of God. And thus he includes here the two things in which renovation consists, the destruction of the flesh and the vivification of the spirit. The course of good living is thus to begin with the former, but we are to advance to the latter.

Moreover, Peter defines here what is the rule of right living, even when man depends on the will of God. It hence follows, that nothing is right and well ordered in man’s life as soon as he wanders from this rule. We ought further to notice the contrast between God’s will and the covetings or lusts of men We hence understand how great is our depravity, and how we ought to strive to become obedient to God. When he says, the rest of time in the flesh, the word flesh means the present life, as in Heb 5:7

Defender: 1Pe 4:1 - -- Having died for our sins, Christ is forever done with sin (Phi 2:5-8). Peter urges us likewise to have the same mind He did, that we might also cease ...

Having died for our sins, Christ is forever done with sin (Phi 2:5-8). Peter urges us likewise to have the same mind He did, that we might also cease from sin, having died to sin and risen to a new life in Christ. This must always be our goal, and, increasingly, our reality, until we finally will cease from even the presence of sin when we are with Him in heaven (compare Rom 6:1-14; 1Jo 3:2-10)."

TSK: 1Pe 4:1 - -- Christ : 1Pe 3:18 arm : Rom 13:12-14; Phi 2:5; Heb 12:3 for : Rom 6:2, Rom 6:7, Rom 6:11; Gal 2:20, Gal 5:24; Col 3:3-5 ceased : Isa 1:16; Eze 16:41; ...

TSK: 1Pe 4:2 - -- no : 1Pe 2:1, 1Pe 2:14; Rom 7:4, Rom 14:7; Eph 4:17, Eph 4:22-24, Eph 5:7, Eph 5:8; Col 3:7, Col 3:8; Tit 3:3-8 the lusts : Hos 6:7 *marg. Mar 7:21; E...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Pe 4:1 - -- Forasmuch then as Christ hath suffered for us in the flesh - Since he as a man has died for us. See the notes at 1Pe 3:18. The design was to se...

Forasmuch then as Christ hath suffered for us in the flesh - Since he as a man has died for us. See the notes at 1Pe 3:18. The design was to set the suffering Redeemer before them as an example in their trials.

Arm yourselves likewise with the same mind - That is, evidently, the same mind that he evinced - a readiness to suffer in the cause of religion, a readiness to die as he had done. This readiness to suffer and die, the apostle speaks of as armour, and having this is represented as being armed. Armour is put on for offensive or defensive purposes in war; and the idea of the apostle here is, that that state of mind when we are ready to meet with persecution and trial, and when we are ready to die, will answer the purpose of armour in engaging in the conflicts and strifes which pertain to us as Christians, and especially in meeting with persecutions and trials. We are to put on the same fortitude which the Lord Jesus had, and this will be the best defense against our foes, and the best security of victory.

For he that hath suffered in the flesh hath ceased from sin - Compare the notes at Rom 6:7. To "suffer in the flesh"is to die. The expression here has a proverbial aspect, and seems to have meant something like this: "when a man is dead, he will sin no more;"referring of course to the present life. So if a Christian becomes dead in a moral sense - dead to this world, dead by being crucified with Christ (see the notes at Gal 2:20) - he may be expected to cease from sin. The reasoning is based on the idea that there is such a union between Christ and the believer that his death on the cross secured the death of the believer to the world. Compare 2Ti 2:11; Col 2:20; Col 3:3.

Barnes: 1Pe 4:2 - -- That he no longer should live - That is, he has become, through the death of Christ, dead to the world and to the former things which influence...

That he no longer should live - That is, he has become, through the death of Christ, dead to the world and to the former things which influenced him, in order that he should hereafter live not to the lusts of the flesh. See the notes at 2Co 5:15.

The rest of his time in the flesh - The remainder of the time that he is to continue in the flesh; that is, that he is to live on the earth.

To the lusts of men - Such lusts as people commonly live for and indulge in. Some of these are enumerated in the following verse.

But to the will of God - In such a manner as God commands. The object of redemption is to rescue us from being swayed by wicked lusts, and to bring us to be conformed wholly to the will of God.

Poole: 1Pe 4:1 - -- 1Pe 4:1-6 The apostle exhorteth to cease from sin, in regard of Christ’ s having suffered for it, and of a future judgment. 1Pe 4:7 From ...

1Pe 4:1-6 The apostle exhorteth to cease from sin, in regard of

Christ’ s having suffered for it, and of a future judgment.

1Pe 4:7 From the approaching end of all things, he urgeth to

sobriety, watchfulness, a prayer,

1Pe 4:8 to charity,

1Pe 4:9 hospitality,

1Pe 4:10,11 and a right use of spiritual gifts.

1Pe 4:12-19 Sundry motives of comfort under persecution.

The apostle having in the former chapter exhorted believers to patient bearing of afflictions by the example of Christ, 1Pe 4:18 , proceeds in this to persuade them to improve the crosses they bore outwardly to inward mortification. Christ’ s death is proposed to us in Scripture as an exemplar both of external mortification in bearing reproaches, persecutions, &c., (this the apostle prosecutes in the former chapter), and of internal, in the destroying the body of sin; this he exhorts to in this chapter, and indeed draws his argument from Christ’ s death, not only as the exemplary, but efficient and meritorious, cause of our mortification, and which hath a real influence upon it, in that Christ by his death did not only merit the pardon of sin, but the giving the Spirit, whereby corruption might be destroyed, and our natures renewed.

Forasmuch then as Christ hath suffered for us viz. not only as an exemplar of patience and submission to the will of God, but for the taking away of sin, both in the guilt and power of it, and that he might be the procurer as well as pattern of our mortification.

In the flesh in his human nature, as 1Pe 3:18 .

Arm yourselves likewise with the same mind strengthen and fortify yourselves against all temptations, and unto the mortification of your lusts, with the consideration of these ends, and the mighty efficacy of Christ’ s death, he suffering in his flesh, i.e. in his human nature, that you might suffer in your flesh, i.e. in your sinful, corrupt nature; or, (which comes to the same), with the same mind which Christ had, who, in his death, aimed not only at the pardon of your sin, but the destruction of it, and the renovation of your natures: or, arm yourselves with the same mind, viz. a purpose of suffering in the flesh, i.e. of dying spiritually with Christ in the mortification of your flesh, Rom 6:6,7 ; as Christ died, and suffered in the flesh, so reckon that you, by the virtue of his death, must die to sin. and crucify your flesh, with its affections and lusts, Gal 5:24 : or else, what the same mind is, he declares in the following clause.

For or rather, that, the Greek word here seems rather to be explicative than causal.

He that hath suffered in the flesh i.e. the old man, his corrupt flesh, ( flesh being taken here in a different sense from what it was in the former part of the verse), he that is spiritually dead with Christ, whose old man is crucified with him.

Hath ceased from sin from sinning willingly and delightfully, and yielding himself up to the power of sin; compare Rom 6:1-23 , which explains this: what Peter here calls suffering in the flesh, Paul there calls a being dead to sin, Rom 6:2,11 ; and what Peter calls a ceasing from sin, Paul calls a living no longer in sin, Rom 6:2 , and a being freed from it, Rom 6:7 . And this may be the mind or thought, with which they were to be armed, that they being dead with Christ to sin, should not live any longer in it; having their flesh crucified, should not indulge its affections and lusts.

Poole: 1Pe 4:2 - -- In the flesh i.e. in the body, meaning his natural life: flesh is here taken in a third sense, different from the two former: so Gal 2:20 Phi 1:22 ...

In the flesh i.e. in the body, meaning his natural life: flesh is here taken in a third sense, different from the two former: so Gal 2:20 Phi 1:22 . By the lusts of men, he means the corrupt desires and sinful ways of carnal men, to which they were not to conform themselves, or make them the rule of their living, Rom 12:2 1Co 3:3 Col 2:8 Tit 1:14 .

But to the will of God the holy will of God revealed to us in his law, (which is the rule by which we are to walk), in opposition to the lusts of men; we are to live not as men would have us, but as God commands us.

PBC: 1Pe 4:1 - -- Peter continues the theme he introduced in 1Pe 3:17, suffering in well-doing. What he writes here cannot be interpreted as a general principle of life...

Peter continues the theme he introduced in 1Pe 3:17, suffering in well-doing. What he writes here cannot be interpreted as a general principle of life or of suffering. For example, some people who encounter suffering grow through it and become stronger people. Others become discouraged or bitter and disillusioned. While Peter, in making the specific point, notes that the person who suffers in the manner in which he intends to develop has " ceased from sin," suffering in some people actually becomes the reason for sin, sins of unbelief and rebellion. Occasionally Scripture draws general principles to our attention, concepts or attitudes/actions that apply broadly to our Christian living. We should accept and practice them faithfully. At other times Scripture presents principles that specifically apply to carefully defined situations. In those cases we should identify the occasion or situation and learn from the teaching that applies. This lesson falls into the latter category.

Since Jesus suffered in the flesh in well-doing, why should His followers be surprised if on occasion they also face suffering in the very act of doing what is good and right? The exhortation to arm ourselves with this state of mind seems directed to those seasons when we may face suffering in well-doing. Our human inclination will react with frustration and perhaps even anger. " Why should I suffer for doing the right thing? It just isn’t fair!" In order to counteract this rebellious inclination we need to face it as aggressively as if it were a soldier from an enemy camp, armed and engaged in battle against us, and we against him.

Jesus suffered in the flesh because of righteousness, but he never reacted with bitterness or, heaven forbid, a self-indulgent pity-party. He stayed the course and continued faithfully in righteous conduct.

" For he that hath suffered in the flesh hath ceased from sin."

Peter’s assertion (Don’t forget that he wrote under the inspiration of the Holy Spirit.) refers to a mature and obedient believer who has committed his/her life to walking with the Lord Jesus Christ, even if that walk brings suffering. Endure the suffering with winsome grace, respecting Jesus’ holy example. The decision to suffer in well-doing inevitably involves an equally conscious decision to avoid deliberate or casual sins. Scripture sufficiently makes the point that we will never rise to the level of sinless perfection in this life. The point Peter makes brings the two sides of conscious choices and conduct together. You choose to accept suffering, if necessary, in order to live in daily fellowship with the Lord Jesus Christ. You truly honor Him as the Lord of your life, not merely as your casual companion who walks along with you as you chart your course on life’s road. Paul makes a similar point when he teaches that, if we name the name of Christ, we are to depart from iniquity. {2Ti 2:19}

Peter’s whole premise of suffering in well-doing clearly exposes the unbiblical teaching of our time that faithful Christian living guarantees prosperity and inoculates us from any form of discomfort or unpleasantness in life. The " peace and prosperity" gospel is a cruel farce, not the gospel of the New Testament.

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PBC: 1Pe 4:2 - -- " 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." What drives our lives and choices? W...

" 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."

What drives our lives and choices? Why do we choose one course of action over another? Our human natures love companionship. We focus the dangers of peer pressure on young people, particularly teenagers. However, peer pressure is as insidious for an adult as for an adolescent. Seventeen or seventy, we desire companionship. Our choice of lifestyle will dictate the companions with whom we choose to associate. If we opt for the path of lustful pleasure, we will seek out others who enjoy indulgence and practice it. If we choose the path of success, we will likely choose highly motivated and successful people with whom to rub shoulders. Our choice of companions speaks volumes to our private choice of personal lifestyle. What is Peter’s point? Our first, and most important, choice of companionship must be our Lord Jesus Christ. We choose Him above all others. Then we filter all other relationships through our stable and committed relationship with Him. If a particular circle of people tend to compromise our friendship and fellowship with the Lord Jesus Christ, we step back from that circle of people. The believer who has faced suffering in well-doing, and has committed to accepting it as the price for godliness, will seek the peer pressure of the Lord Jesus Christ, and of others who follow Him, over any other social circle.

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Haydock: 1Pe 4:1 - -- He that hath suffered in the flesh, hath ceased from sins. Some expound these words of Christ; but he never had committed the least sin. The true s...

He that hath suffered in the flesh, hath ceased from sins. Some expound these words of Christ; but he never had committed the least sin. The true sense is, that every one who suffers by Christ's example, leaves off an sinful life, so as not to fall into great sins. (Witham)

Gill: 1Pe 4:1 - -- Forasmuch then as Christ hath suffered for us in the flesh..... The apostle having finished his digression concerning Christ's preaching in the minist...

Forasmuch then as Christ hath suffered for us in the flesh..... The apostle having finished his digression concerning Christ's preaching in the ministry of Noah, to men whose spirits were now in prison, and concerning the salvation of Noah's family in the ark, by water, and concerning its antitype, baptism, its nature and effect, returns to the sufferings of Christ he had before made mention of; and argues from thence to holiness of life, and patience in sufferings, after this manner; seeing then Christ, the eternal Son of God, the Lord of glory, the holy and Just One, suffered such indignities, reproaches, and persecutions from men, the wrath of God, the curses of the law, and death itself; and that not for himself, nor for angels, but for men, and those not all men, otherwise his death, with respect to some, must be in vain; but for a particular number of men, in distinction from others, described in the beginning of this epistle, as elect, according to the foreknowledge of God; and these sufferings he endured in the room and stead of those persons, in the days of his flesh, while here on earth, and in his human nature, both soul and body, and was crucified through the weakness of his flesh, and for the sins of our flesh, and which he bore in his own:

arm yourselves likewise with the same mind; that was in Christ; as he suffered for you, do ye likewise suffer for him, in his cause, for righteousness sake, for the sake of him and his Gospel; and bear all reproaches, afflictions, and persecutions on his account, willingly and cheerfully, with meekness and patience, as he did, and with the same view; not indeed to make satisfaction for sin, which was his principal design, but that being dead unto sin, you might live unto righteousness. The apostle speaks to the saints, in this exhortation, as to soldiers, and who had many enemies to engage with, and therefore should put on their armour, and be in a readiness to meet any attack upon them:

for he that hath suffered in the flesh hath ceased from sin: meaning either Christ, who having suffered in human nature for the sins of his people, whereby he has made satisfaction for them, is now clear of them; the sins that were imputed to him being took and bore away, finished and made an end of, and he justified from them, and freed from all the effects of them, and punishment for them, as from all the infirmities of human nature, from mortality and death: or the person that has suffered in and with Christ, his head and representative, which is all one as if he had suffered himself, in person; by virtue of which his sin ceases, and he ceases from being chargeable with it, as if he had never sinned; which is the case of every criminal, when he has suffered the penalty of the law for his crime: or else the person that is dead to sin, by virtue of the death of Christ, and, in imitation of it, who has been baptized into Christ's death, and planted in the likeness of it; whose old man is crucified with Christ, and he is dead with him; who has crucified the affections with the lusts, and through the Spirit has mortified the deeds of the body; which way the generality of interpreters go: such a man has ceased from sin; not from the being and indwelling of it in him; nor from the burden of it on him; nor from a continual war with it in him; nor from slips and falls by it, and into it; no, nor from it in the most solemn and religious services; but as from the guilt of it, and obligation to punishment by it, through the death of Christ; so from the servitude and dominion of it, through the power of divine grace, in consequence of Christ's death: or rather, the believer that suffers death in his body, for the sake of Christ, such an one immediately ceases from the very being of sin, and all commission of it; he becomes at once perfectly pure and holy, without spot or wrinkle, or any such thing; and a noble argument this is to meet death without fear, and to suffer it cheerfully and willingly, since the consequence of this will be an entire freedom from sin, than which nothing can be more desirable by a believer: to this agrees the Syriac version, which renders the words thus: "for whoever is dead in his body hath ceased from all sins"; but the Arabic version more fully confirms this sense, and is the best version of the text, and is this; "be ye armed with this (same) thought, that (not for) he that hath suffered in the flesh hath ceased from sin"; that is, fortify your minds against all the fears of sufferings, and of death, for the sake of Christ, with this single thought; that he that has suffered martyrdom for Christ, in his body, or has suffered death for his sake, or dies in the Lord, is free from sin, and so from sorrow, and is the most happy person imaginable; so that this last clause is not a reason of the former, but points out, and is explanative of what that same mind or thought is Christians should arm themselves with, against the fears of death; and it is the best piece of armour for this service, a saint can make use of.

Gill: 1Pe 4:2 - -- That he no longer should live,.... The Arabic version reads, "that ye no longer should live". This expresses the end of being armed with the above tho...

That he no longer should live,.... The Arabic version reads, "that ye no longer should live". This expresses the end of being armed with the above thought, that a suffering saint after death is clear of sin; and the use that is to be made of it in the present time of life, and the remainder of it, that such a person who so thinks, and is thus guarded and fortified against the fears of death, should no more, or any longer live,

the rest of his time in the flesh, to the lusts of men, but to the will of God: the phrase, "his time in the flesh", means the present time of life, in the body, and is the same with those phrases, in the days of his flesh, to abide in the flesh, and be at home in the body; and the words of the text suppose the former part of this time to have been spent in sinful lusts and pleasures, as the former part of the time of God's elect, even that before conversion, is; and that the remaining part of it, be it longer or shorter, ought to be spent otherwise: "not to the lusts of men"; of wicked and unregenerate men, unconverted Gentiles; which they are addicted to, immersed in, and serve; and which they are desirous others should live in; and which are sometimes called divers worldly and fleshly lusts; and are foolish, and hurtful, and deceitful, and drown men in perdition, and therefore not to be lived unto: "but to the will of God"; revealed in his word, and which is good, acceptable, and perfect; one part of which is sanctification, holiness of heart, life, and conversation, as also patient suffering all reproach, injury, and persecution, for the sake of the Gospel; to live soberly, righteously, and godly, to study to exercise a conscience void of offence towards God and men, and to suffer patiently for his name's sake, is to live to the will of God; and nothing more strongly should engage to this than the consideration of a sinless life after death; see 2Pe 3:11. The lusts of men, and the will of God, being opposed to each other, shows that the nature of man is sadly corrupted, and is opposite to God; and that the will of man is depraved, and that the desires of it are not to that which is good, but are contrary to the will of God.

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Commentary -- Verse Notes / Footnotes

NET Notes: 1Pe 4:1 Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter pa...

NET Notes: 1Pe 4:2 This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so...

Geneva Bible: 1Pe 4:1 Forasmuch ( 1 ) then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh h...

Geneva Bible: 1Pe 4:2 That he no longer should live the ( a ) rest of [his] time in the flesh to the lusts of men, but to the will of God. ( a ) So much of this present li...

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Commentary -- Verse Range Notes

TSK Synopsis: 1Pe 4:1-19 - --1 He exhorts them to cease from sin by the example of Christ, and the consideration of the general end that now approaches;12 and comforts them agains...

Maclaren: 1Pe 4:1-8 - --Christian Asceticism Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffere...

MHCC: 1Pe 4:1-6 - --The strongest and best arguments against sin, are taken from the sufferings of Christ. He died to destroy sin; and though he cheerfully submitted to t...

Matthew Henry: 1Pe 4:1-3 - -- The apostle here draws a new inference from the consideration of Christ's sufferings. As he had before made use of it to persuade to patience in suf...

Barclay: 1Pe 4:1-5 - --The Christian is committed to abandon the ways of heathenism and to live as God would have him to do. Peter says, "He who has suffered in the flesh h...

Constable: 1Pe 2:11--4:12 - --III. The responsibilities of the christian individually 2:11--4:11 Since Christians have a particular vocation i...

Constable: 1Pe 3:13--4:7 - --C. Eventual Vindication 3:13-4:6 Peter previously explained how a Christian can rejoice in his suffering...

Constable: 1Pe 4:1-6 - --3. Living with the promise in view 4:1-6 Since Jesus Christ has gained the victory, Peter urged his readers to rededicate themselves to God's will as ...

College: 1Pe 4:1-19 - --1 PETER 4 C. LIVE FOR THE WILL OF GOD (4:1-6) 1 Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he...

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Commentary -- Other

Evidence: 1Pe 4:1 QUESTIONS & OBJECTIONS “Do you sin, as a Christian?” If a Christian sins, it is against his will. One who is regenerate falls rather than dive...

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Introduction / Outline

Robertson: 1 Peter (Book Introduction) THE FIRST EPISTLE GENERAL OF PETER ABOUT a.d. 65 By Way of Introduction The Author The Epistle is not anonymous, but claims to be written by "...

JFB: 1 Peter (Book Introduction) ITS GENUINENESS is attested by 2Pe 3:1. On the authority of Second Peter, see the Introduction. Also by POLYCARP (in EUSEBIUS [Ecclesiastical History,...

JFB: 1 Peter (Outline) ADDRESS TO THE ELECTED OF THE GODHEAD: THANKSGIVING FOR THE LIVING HOPE TO WHICH WE ARE BEGOTTEN, PRODUCING JOY AMIDST SUFFERINGS: THIS SALVATION AN ...

TSK: 1 Peter (Book Introduction) As the design of this Epistle is excellent, remarks Dr. Macknight, so is its execution, in the judgment of the best critics, does not fall short of it...

TSK: 1 Peter 4 (Chapter Introduction) Overview 1Pe 4:1, He exhorts them to cease from sin by the example of Christ, and the consideration of the general end that now approaches; 1Pe 4:...

Poole: 1 Peter 4 (Chapter Introduction) PETER CHAPTER 4

MHCC: 1 Peter (Book Introduction) The same great doctrines, as in St. Paul's epistles, are here applied to same practical purposes. And this epistle is remarkable for the sweetness, ge...

MHCC: 1 Peter 4 (Chapter Introduction) (1Pe 4:1-6) The consideration of Christ's sufferings is urged for purity and holiness. (1Pe 4:7-11) And the approaching end of the Jewish state, as a...

Matthew Henry: 1 Peter (Book Introduction) An Exposition, with Practical Observations, of The First Epistle General of Peter Two epistles we have enrolled in the sacred canon of the scripture w...

Matthew Henry: 1 Peter 4 (Chapter Introduction) The work of a Christian is twofold - doing the will of God and suffering his pleasure. This chapter directs us in both. The duties we are here exho...

Barclay: 1 Peter (Book Introduction) INTRODUCTION TO THE FIRST LETTER OF PETER The Catholic Or General Epistles First Peter belongs to that group of New Testament letters which are k...

Barclay: 1 Peter 4 (Chapter Introduction) The Obligation Of The Christian (1Pe_4:1-5) The Ultimate Chance (1Pe_4:6) (1) The Descent Into Hell (1Pe_3:18-20; 1Pe_4:6) (2) The Descent Into H...

Constable: 1 Peter (Book Introduction) Introduction Historical background This epistle claims that the Apostle Peter wrote it...

Constable: 1 Peter (Outline) Outline I. Introduction 1:1-2 II. The identity of Christians 1:3-2:10 A....

Constable: 1 Peter 1 Peter Bibliography Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publ...

Haydock: 1 Peter (Book Introduction) THE FIRST EPISTLE OF ST. PETER, THE APOSTLE. INTRODUCTION. This first Epistle of St. Peter, though brief, contains much doctrine concerning fa...

Gill: 1 Peter (Book Introduction) INTRODUCTION TO 1 PETER That Simon, called Peter, an apostle of Jesus Christ, was the writer of this epistle, is not questioned by any; nor was the...

Gill: 1 Peter 4 (Chapter Introduction) INTRODUCTION TO 1 PETER 4 In this chapter the apostle goes on to exhort to an holy life and conversation, and to the several duties of religion, an...

College: 1 Peter (Book Introduction) INTRODUCTION This commentary is written for the general reader with a serious interest in Scripture. Its purpose is to provide a historical interpret...

College: 1 Peter (Outline) OUTLINE I. THE GREETING - 1:1-2 II. A CALL TO BE HOLY - 1:3-2:10 A. The Hope of Salvation - 1:3-9 B. The Glory of This Salvation - 1:10-1...

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