1 Peter 4
Believers are called to arm themselves with Christ's way of thinking in suffering—a mindset that expects persecution, accepts it as participation in Christ's passion, and refuses retaliation or vindictiveness. Since the end of all things is near—a theme introducing urgent ethical demand—believers must exercise proper judgment, pursue love as the supreme virtue, and offer hospitality without grumbling as acts of stewardship of God's manifold grace. Suffering as a Christian, bearing the name in its fullness, demands glorification of God in that very experience of persecution and pain, trusting that judgment begins at the household of God and extends to those who do not obey the gospel. The rhetorical question—if judgment begins with us, what will be the end of those who do not obey?—establishes the seriousness of Christian confession and the stakes of apostasy. Each believer must recognize their role as a steward of the manifold gifts of God, using whatever gift they have received to serve others. Those who suffer according to God's will must commit their souls to their faithful Creator and continue doing good even when it results in suffering, knowing that their witness participates in Christ's redemptive work.
1 Peter 4:1
Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, that whoever has suffered in the flesh is done with sin — the logical consequence ('therefore') of Christ's suffering extends to believers: they must 'arm themselves' (hoplizō) with the same 'intention' (ennoia, way of thinking). The assertion that suffering in flesh (sarkı) effects freedom from sin represents a paradoxical claim: endurance of suffering produces spiritual victory.
1 Peter 4:2
As a result, they do not live the rest of their earthly lives for evil human desires, but rather for the will of God — the positive consequence of suffering and freedom from sin is reorientation of life toward 'the will of God' (to thelēma theou) rather than 'human desires' (epithymias anthrōpōn). The suffering believer is freed from the compulsive pursuit of earthly pleasure.
1 Peter 4:3
For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry — the indictment of pre-Christian behavior catalogs vices characteristic of pagan society: aselgeia (debauchery), epithymia (lust), methe (drunkenness), kōmoi (carousing), potai (drinking parties), and eidōlōtreia (idolatry). The 'enough time' (hikanos, sufficient) suggests that the era of such behavior should be behind believers.
1 Peter 4:4
They are surprised that you do not plunge with them into the same flood of dissipation, and they heap abuse on you — the alienation of believers from pagan peers creates surprise (xenizō, estrangement) that believers abstain from the 'flood of licentiousness' (anachusis aselgeias). The result is blasphemy (blasphēmeō) directed at those who have turned from worldly pursuits.