1 Peter 5:5-11

5 Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for “God resists the proud, But gives grace to the humble.” 6 Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, 7 casting all your care upon Him, for He cares for you. 8 Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. 9 Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world. 10 But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you. 11 To Him be the glory and the dominion forever and ever. Amen.

Commentary
Vs. 5 The Apostle Peter having commanded the elders amongst the brethren to basically submit themselves to the Lord Jesus Christ and serve Him (with clear consciences and holy motives) as overseers of the flock, and as not "lords" of God's people (consider Mark 10:45). Now turns his focus to those who are "younger." That is those believers who by reason of their age (and or their newness in the faith) are younger. And so the Apostle Peter commands that we all submit ourselves to our elders in our church congregations. Which is basically an out growth of our submitting to our elders (i.e. parents and such) in the home and the greater community. Now just in case some misunderstand what this entails, this is not serving some sort of hierarchical regime where people seek to ascend "the ladder" to attain too greater and higher privileges. For that's the way of the unregenerate and self-serving world, not the Body of Christ (consider James 3:13-18). Indeed the Apostle Peter says that we are all to be submissive to one another (whether old or young), and that we all be be clothed with humility. Which is a basic premise of living Godly (consider Isaiah 57:15; Micah 6:8). For as the Apostle Peter quotes here from Proverbs 3:34: "God resists the proud, but gives grace to the humble." (also consider Psalm 138:6). Therefore just as the Lord Jesus Christ is meek and humble and gentle with all, so should we all seek to live and be. Whether in leadership or not (Psalm 149:4). For that is how the community of faith is to function towards each other, and towards all (consider Matt 11:29; Eph 4:1-5; Phil 2:1-4; Col 3:12-14; 2 Tim 2:25; Titus 3:2). For as the Apostle Peter commands we are all to be clothed with humility (vs. 5). And thus we are to be both reachable and teachable (Psalm 119:66; 143:10; Prov 9:9). Not proud, not haughty, not arrogant, and thus not independent of, nor indifferent towards each other (Rom 12:16). For humility is foundational to attaining to God's wisdom, and being a partner with Him in fulfilling His purposes in the earth (consider Psalm 25:9; Prov 11:2; 22:4). Therefore as God's elect people we are to be humble before God and our fellow person, being submissive towards each other, and caring for each other, sharing and bearing each others burdens in love, and so looking out for each others well being and not just ones own interests, aspirations, goals and desires (consider Gal 6:1-2; Phil 2:3-4). Therefore not treating each other as the worlds treats their own: honoring the proud, rich and mighty, while despising or forsaking the meek, lowly, weak and poor (consider Psalm 10:2-4). Therefore we are neither to respect the proud, nor follow their ways (Job 40:9-14; 1 Sam 2:3; Psalm 12:3; 31:18; 40:4; 119:21; 123:3-4; 131:1). For the Lord's judgment is on the proud (Job 9:13; 40:11; Psalm 18:27; 31:23; 101:5), and He will visit them for punishment in the Day of His wrath (Psalm 59:12; 94:2; Isaiah 2:11-12; 5:15-17; 29:19-21; antithesis Zephaniah 2:3; Isaiah 57:15).

Vs. 6-7 "Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, 7 casting all your care upon Him, for He cares for you."

The Scriptures are filled with exhortations and promises that when anyone humbles themselves under the mighty hand of God, God will exalt them in due time (consider 2 Chron 7:14; Isaiah 57:15; Psalm 18:27; Luke 18:9-14; Heb 12:3-11; James 4:7-10). Therefore regardless of our circumstances in life we are to cast all our cares and concerns upon Him (Phil 4:6-7), trusting Him completely (Job 5:16; Psalm 37:34-40; Hosea 6:1). For God cares for us all, in good times and bad (consider Isaiah 54:7-8).

Now one of the most important examples of this, and that during a time of seemingly unexplainable suffering, is that of the Biblical saint Job. A man who though blameless in the sight of God will have to endure, not only some horrific tribulations brought on by Satan; but also during such a horrible and unexplainable time, have to endure an utter abandonment of his person from his family, friends, and community. And so, though God will allow Satan to afflict Job for a season. He will not forsake Job to him. Rather God will use Jobs sufferings to expose Job's own sinfulness to him (and thus show him that he, like all peoples, has a need for repentance before God). While also exposing his friends deeply held, and wrongly applied "theologies", through which their words and behavior towards their afflicted friend Job can only be described as abhorrent and utterly unjustifiable.
Now as we know Job's later end has God blessing Job mightily, as well as rebuking Job's friends for their not speaking what was right about Him. And so God will restore Job and all his loses, indeed giving him far more then ever had, and put Job back into his rightful place in the community, and with Himself. Therefore we are never to let our current circumstances cause us to despair, whether these are brought on by others or by God chastening us, for we know that God's chastisement is meant to produce righteousness and humility in us (Prov 20:30; Zeph. 3:11-12; Heb 12:13).
Purging out of us (and hopefully others as well) all those non-Christ like ways and wrongly held beliefs by which we unwittingly misrepresent the Kingdom of God and or miss-use His Word. Therefore if you think you can tell an obedient and faithful Christian by their ease of life, or their prosperity, at any point in their life, think again. For neither prosperity, nor poverty, indicates anything about a person and their standing with God. Same with suffering and afflictions. For not one of the Biblical Apostles ever had an easy time in being faithful towards the Lord Jesus Christ. Indeed the Apostle Paul who was arguably the most ardent for the Lord Jesus Christ suffered unimaginable evils at the hands of both his own countrymen the Jews, as well as those Gentiles who opposed the gospel, and then later the false apostles who would infiltrate the church (2 Cor 11:12-15; 22-33).
Nonetheless Paul remained secure in his faith, joy and love in Christ, even when he was abandoned by some of those he brought into the faith (2 Tim 3:10-12; 4:18). Because his life's focus and purpose was not on himself and his personal circumstances. But rather on knowing Jesus Christ better so that he might more fully declare the Gospel of God that leads to salvation, to both Jews and Gentiles, a Gospel that saves everyone who repents and believes. Therefore when believers suffer persecution, afflictions, tragedies, diseases etc. one should not be too quick to judge them, or dismiss them and their testimony and faith in Jesus Christ. For just as God upheld Job through his darkest hours, so God upholds all who keep their trust in Jesus through their darkest hours as well.

Vs. 8-9 8 Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. 9 Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world.

 Having commended us all to humility before the Lord. The Apostle Peter now exhorts us all to be both sober and vigilant, for as the Apostle Peter says "the devil walks about like a roaring lion seeking whom he may devour." For the devil is a real being, with real power and real spiritual forces behind him seeking to do his will in this world (consider Luke 22:53; 2 Cor 11:12-15; Eph 6:12). Indeed if one looks at the Scriptures as a whole he is mentioned far more times in the New Testament than in the Old.
Indeed outside of his mention in Genesis 3:1, 4, 5, 15, 15:1, 1 Chronicles 21:1; Job (chapters 1-2), Isaiah 14:12-21; Ezekiel 28:11-19; Zechariah 3:1-2 (approx 19x) he is found most extensively in the N.T. (approx 71x) with the Gospel and the Book of Revelations carrying most of his appearances, and or his being mentioned. Now the devil operates in two primary spheres. The first mentioned is that of mind (i.e. "be sober"). Therefore two primary defenses are given us to thwart him. The first is for us is to be sober. Now one may immediately assume this simply means don't be intoxicated, whether by alcohol or marijuana or any other drug, illicit or legal. For it is fairly obvious that mood altering substances if consumed for those effects are an open door for demonic activity in ones life. And so, yes that is good counsel to steer clear of all such things, and those who justify indulging in them. Yet the jest of the word used here translated "sober" is far more encompassing. And entails being sober-minded, which begins by taking every thought captive to the obedience of Christ (consider 2 Cor 10:3-5). And thus measure everything by what God's Word says, rather than what someone has "passed along" to you. For if the devil can get you to believe a lie, as was the case with Job's friend Eliphaz. Who was visited by a spirit in the night that he believed was sent from God, yet who convinced him that his own friend Job, whom God had called blameless, was now under the judgment of God (see Job 4:12-21; 5:1-7). Than the devil can get you to do great harm. For in this world where there are many "voices" that expound many things, none of which will help you or others, strive to live soundly in every aspect of your life (compare 1 Peter 1:13; 4:7). Especially as this pertains to your faith in Christ. For there are many strange teachings that are expounded as Christian theology, yet have nothing to do with Christ, nor the Spirit of God (consider Heb 13:7-9). And as Job's friends proved, zeal without true knowledge of God, is a very dangerous and perilous thing. Therefore first and foremost as a disciple of Jesus Christ steer clear of excesses and extremes in speech and behavior, by which people unwittingly sin and error (consider Proverbs 10:19; 17:27; 25:28; 29:20; Acts 24:25; Gal 5:23; Titus 1:8; 2:8; 2 Peter 1:6). Same with the doctrines and commandments of men who turn from the truth, and are turned aside after fables (Acts 20:28-30; 1 Tim 1:4; 4:1-4, 4:7; 2 Tim 4:1-5; Titus 1:14-16). Therefore first and foremost as a disciple of Jesus Christ strive to live peaceably with all, and stay true to the Scriptures in your faith and life. For as the Apostle Paul warned "the time will come when they will not endure sound doctrine" (2 Tim 4:3-5). Therefore we are to be both sober and vigilant (which is our second means of defense. Now the word translated vigilant often means "be watchful" (consider Matt 26:41; Acts 20:28:31; 1 Cor 16:13-14; Col 4:2; 1 Thess 5:6-8; Rev 3:2-3; 16:15). Therefore be vigilant in your life; (which is the antithesis to being idle) and be watchful in all things; guarding your heart, mind, and body. For it's out of the heart that the issues of life spring (consider Prov 4:23; Mark 7:21) and it's through the body, in which sin dwells, that the devil seeks opportunity. Therefore put on the whole armor of God (Eph 6:10-18). Having your waist "girded with the belt of truth", stand for the truth which will defeat all of the lies of the devil and man, heeding neither (consider Psalm 40:4; 125:5; Ezek 13:22-23). Put on "the breastplate of righteousness", which means both trusting Jesus Christ's own Righteousness for ones salvation and living Righteously because of it, which will keep the devil far from you (1 John 5:18). Have your "Feet shod with the preparation of the gospel of peace", so that you might be an agent of Christ's peace wherever you go (Matt 5:9). As well hold up and hold onto the "shield of faith" which will protect your whole person from all of the fiery darts of the devil, for we walk by faith not by sight (2 Cor 5:7). Therefore live each day as one justified fully by faith In Jesus, and give grace to others as well. And so wear the "helmet of salvation" which is ones eternally secure place with Christ (John 10:27-30). Finally take up the "Sword of Spirit which is the word of God", and so rebuke all the devils lies, temptations and assaults (consider Matt 4:1-11). For the Word of God is not only our greatest weapon for defeating the devil's lies, but also in having God free lives and opening hearts of those still enslaved to him (Heb 4:12-13). For there is no other means to defeat the devils schemes then to be proactive against them. Therefore we are to resist Satan steadfastly in the faith (consider James 4:7) knowing that the same sufferings are experienced by our brethren around the world (vs. 9). And thus whatever things we now suffer at either mans or the devils hands is not unique to ourselves.

Vs. 10-11 10 But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you. 11 To Him be the glory and the dominion forever and ever. Amen.

In his closing benediction the Apostle Peter expounds the grace of God. For God, our God and Father is the God of all grace. For that is His very nature which He extends and has extended to us all who believe and thus have have received His grace through His Son, our Lord and Savior Jesus Christ. For it is God by His Sovereign grace who has called us into His eternal glory by Christ Jesus (consider (Rom 9:11). And so just as God patiently endured with us and our mischievous and sinful ways for a season. So we will have to endure wrongs for Jesus Christ's names sake because of His desire to reach and save others as well (consider 2 Peter 3:9). For God has called us into His eternal glory by Christ Jesus, and that is reason enough for our carrying on with Him and following in the Lord Jesus Christ's ways. Therefore though we suffer for a season, suffering persecution and wrongs and such, after we have suffered for a while, God will perfect, establish, strengthen and settle us (see bellow). That is God's promise spoken here to us through the Apostle Peter, and is the ultimate effect of our enduring various kinds of trials and tribulations (consider Rom 5:3-5), and so that will also be apart of His good work in us. "To Him be the glory and dominion forever and ever. Amen"


Word Studies (1 Peter 5:10)

Perfect (Str 2675; GK 2936; LN 75.5) Louw-Nida gives this as a definition in this context; "to make someone completely adequate or sufficient for something—‘to make adequate, to furnish completely, to cause to be fully qualified, adequacy.’ Now if you think about that for a moment that is what our suffering for our faith in Jesus Christ does, through it, God makes us more and more adequate for Christ's service. Building character in us surely, but also teaching us how to respond in accord with Christ's commandments (and thus rely on Him) when faced with disagreeable people and or very unpleasant circumstances.  For how else does ones grow in trusting God as being truly all sufficient in every aspect of life unless they have their person and faith both tested and proven. For it's easy to give lip service, and or nod in agreement with all the right things that we are to do and say. But it's another thing altogether to put them into real life practice when suddenly and unexpectedly faced with that one distressing thing (or person/personality type) that makes us become utterly unravelled! And so let us again look at Job. A blameless man in every regard until he too had to face his own overwhelming trials. Now at first Job excelled in accepting both loss of possessions and sons and daughters by Satan's direct assaults on his household. Job took it all as most nobly as anyone possibly could, refusing all self pity and instead would say: "the Lord has given and the Lord has taken away, blessed be the Lord" (see Job 1:21). Now if that were the end of his story we would say what a remarkable man that Job was, he suffered all that and never even flinched! However if your a student of the Bible, and have meditated on Job's story for any length of time, you realize that is not the end of it. For God will allow Satan more one request and that is to assault Job's person, yet without taking his life. Now Job will seemingly initially pass that trial as well (see Job 2:6-10). Yet it will be with the arrival of his friends, followed by a week long of silent contemplation with them, that Job when he breaks his silence, will give vent to his horrible physical and quite obvious emotional pain; expressing it in the most darkest ways possible (Job 3). And having done so, Job instead of receiving any sort of consolation from his companions, will only find three "friends" who are more than ready and frankly quite eager to condemn Job (even his now deceased children) as having been exceedingly sinful and wicked in the sight of the Lord, using not only Job's circumstances as evidence against him, but also his own despairing words, and thus they will continually assert that Job and his household have brought their own miseries and demise on themselves. Now initially Job will try to reason with them, pleading for mercy and understanding from them, while trying to both understand his own plight and prove his innocence to them. But when that fails, and they only become more hardened and entrenched in their condemning and mocking of him. Job will begin to turn his words not only against them, but more specifically against the Lord, whom he believes is doing all these things to him. And so in the course of time he will say some utterly unjustifiable things about the Lord and His dealings with him (consider Job 19:22; 27:2; 34:5 etc.). Now when Job's friends fail to reasonably explain Job's plight and their words fail them, and Job gives his finial and encompassing discourse on his just conduct before the Lord (Job 31). They cease responding to Job, for as the Scripture says, "Job was righteous in his own eyes" (32:1), that is he was justifying himself rather than God. Now it is at this point that a new speaker appears, a young man amongst them named Elihu, the fourth and finial speaker and silent one amongst them. Who according to custom had waited until all the elders had spoken, and so when their words had failed them; to bring about Job's repentance; he then begins to speak (32:1-9). And so Elihu speaks, because as the Scripture says, his wrath was aroused at both Job and Job's friends. At Job because Job was justifying himself rather than God, and thus was charging God with having wronged him! As well Elihu's wrath was aroused towards Job's three friends who were condemning Job, yet had found no reasonable explanation for his plight. Now this he does with a desire to justify Job's person before his friends, while seeking to make Job see that God's Sovereignty over all of creation means that He is by no means accountable to us, but that we are all accountable to Him. And so Elihu will seek to justify God's Person by declaring His Sovereign works in the world (Job 32:1-37:24). Something that Job initally had done (remember Job 1:21), but as his plight continued he turned away from, and began seeking to justify himself rather than God. Something Job's friends too had utterly distorted in their desires to prove Job guilty and deserving of his horrific plight. And so they will say some really unjustifiable and slanderous things about Job, while utterly misrepresenting God's dealings with him, largely through their entrenched beliefs in the traditions handed down to them. Now God will step onto the scene, as Elihu is finishing his course. For Job in his bitter despair had so strongly and wrongly reduced himself and his plight to that of justifying himself, that it is clear that no man was going to be able to adequately correct him. And so it will be while Elihu is justifying God and rebuking Job for his words against Him, that God will step into the scene and personally call Job to account for all his words against Him. What then unfolds by God is the greatest discourse on His Sovereignty over all of creation, in His both creating, establishing and or uprooting according to His own Perfect Knowledge Wisdom and Power. And with that, when God speaks, Job seeing himself in the light of Divine Perfection and Perfect Knowledge quickly repents of his justifying himself and justifies God! (Job 38:1-42:17). Now when that happens, God restores Job and his losses, giving Job far more than he ever lost (Job 42:10-17). For that is always the ended end of God allowing suffering in believers lives, to make us more enriched in every aspect of life, as well as more fit and able at the end of them (consider James 5:11). Now God will in another gracious act withhold His judgment from Job's three friends for their misrepresenting Him, His Words, and His dealings with Job. And so it will be the restored Job, by which God will accept a sacrifice for their sin (Job 42:7-9).
And so, that all said, I hope your still with me, again it's only when we are tested by "fire" ( 1 Peter 4:12) that we find out just how mature or not we truly are as believers of the Lord Jesus Christ. For God's allowing those unpleasant and very difficult circumstances in our life is not meant to destroy us, but to help perfect us in the faith.

Establish (Str 4741; GK 5114; LN 74.19; 85.38) the essence of the word translated establish here is that through our trials and such God will not only strengthen us in our faith, and thus we will not become easily unsettled by difficult circumstances in our lives, but more specifically he will through them establish our character in our Christian communities.

Strengthen (Str 4599; GK 4964; LN 74.14) Louw-Nida gives this as a definition "to cause someone to be or to become more able or capable, with the implication of a contrast with weakness—‘to make more able, to strengthen. Saying that the previous word translated establish, as well as the word translated strengthen here "...are very similar in meaning and serve primarily to intensify the meaning of making persons more able to engage in or to undergo certain experiences."

Settle (Str 2311; GK 2530; LN 31.94) The word used here has similair overtones with the word translated establish, that is to strenghten. The Theological Dictionary of the New Testement gives this as the purpose that this word is pointing too in our lives: "The effect or aim of strengthening is the impregnability of Christian faith in spite of the troubles which have to be endured"


Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982

Additional Resources
Theological Dictionary of the New Testament. Edited by Gerhard Kittel, Geoffrey W. Bromiley and Gerhard Friedrich. electronic ed. Grand Rapids, MI: Eerdmans, 1964-.

Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. electronic ed. of the 2nd edition. New York: United Bible Societies, 1996.

Swanson, James. Dictionary of Biblical Languages With Semantic Domains: Greek (New Testament). electronic ed. Oak Harbor: Logos Research Systems, Inc., 1997.


 

1 Peter 5:1-4

1 Peter 5:1–4
The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: 2 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; 3 nor as being lords over those entrusted to you, but being examples to the flock; 4 and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.

Commentary
The Apostle Peter opens this portion of his letter (chapter five) by first addressing the elders amongst the believers of the dispersion; that is the elders of those believers scattered abroad from Jerusalem and the surrounding regions because of persecution by, or having being raised against believers through unbelieving Jews, hostile to the Gospel of God (consider Acts 9:22-23; 10:39; 12:1-3; 13:44-48; 14:4-7; 17:1-9, 10-15; 18:5-8, 12-13, 24-28; 20:1-3; 17-24; 21:7-11; 21:17-26:32). And so the church fellowship that begun after Pentecost, and held all things in common at Jerusalem, was soon scattered into the nearby regions of Judea and Samaria (See Acts 8:1, 11:19). But as hostility arose there they soon left for far off foreign Gentile lands (consider the church at Antioch, Syria, Acts 13:49); some of which already had Jewish settlements. Amongst these Peter lists five established centers where Christian faith and life was being practiced and flourishing: Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Peter 1:1). Now it should be noted that though the Apostle Peter was an Apostle to the Jews, as the Apostle Paul was to the Gentiles (Rom 11:13; Gal 2:7). Neither man should be said to have strictly ministered to either. For the N.T. clearly attests to both receiving whomever received the Lord Jesus Christ when they preached the Gospel to them. Whether Jews, Samaritans, Hellinists (i.e. Greek speaking Jews); or as became the case as believers of the dispersion came into Gentile lands declaring the Gospel; increasingly more and more Gentiles. And so by the time of Peter's writing this letter to the various congregations of the dispersion it seems highly unlikely that he was only ministering to just Jews with it, as is sometimes speculated in commentaries. Indeed it should be noted that the Apostle Peter, at the command of the Lord Jesus Christ, would be called upon by the Risen Lord Jesus Christ to receive the first Gentile's into their fellowship and baptize them, when they believed the Gospel, as he preached it to them. Later Peter would defend having done so before believing Jews, who were at that point still ignorant of the Will of God in regards to the encompassing nature of Jesus Christ's Redemption for all of believing humanity (See Acts 10:1-48; 11:1-18). And so it would be the Apostle Peter who also would defend the grace of God, that saves both Jews and Gentiles at the first and only Biblical church counsel (see Acts 15, vs. 6-11). For the Jews by that time had come to accept believing Gentiles into Christian fellowship, but only on the condition that they essentially became Jews, according to their Law and custom. Something that they had always done with their own proselyte converts to Judaism.
But that is not what the Gospel of God requires of us, or anyone else. Therefore we too as believers, and especially those in leadership, must be very careful not to impose our own ideals on those who come to believe in the Lord Jesus Christ through the grace of God. Since, as the Apostle Peter essentially said at the Jerusalem counsel. Laying man made burdens, or yokes of religious bondage, on the necks of the disciples does not sit well with the Lord Jesus Christ (consider Matt 11:28-30).

 Now as Peter addresses the elders of the dispersion, he is speaking to them on Apostle authority. Yet he himself does not identify himself here as such, but rather as a fellow elder with them. A diplomatic approach to leadership? Maybe? But more likely a heartfelt expression of just what the Apostle Peter knew his role as an elder in serving the Lord Jesus Christ in the church was to be, and that is a shepherd of God's people. Something that the Lord Jesus Christ laid on him as His chosen Apostle, before His ascension back to heaven (consider John 21:15-17).

Now in regards to this critical leadership role as an elder in the church. The N.T. often uses English rendered words like Elder, Overseer/Bishop interchangeably (see Titus 1:5-9). All which point us to the basic function of the local church Pastor. Though being an elder in the church does not necessarily mean that one is a Pastor of a congregation (see 1 Tim 5:1-2). Though here the context clarly is of believers who are mature in their faith, and not just elderly by reason of age, serving as elders in the various congregations of the dispersion. Now two different Greek words are translated elders/elder in verse one. The first, elders, is the plural form of the most frequently appearing word translated elder/s in the N.T. (presbuteros). The second word "fellow elder" though only appearing here in the N.T. is basically the same word with the addition of a preposition (sum, "together") to produce (sumpresbuteros), by which we have "fellow elders". For more detail on how this word is used in the N.T. see Sub-Section I at the end of this blog entry.

That all said (and I hope your still with me) the Apostle Peters exhortation to all believers and the elders amongst them in verse one is given through his own testimony of being an eye witness to the sufferings of Christ, "and also a partaker of the glory that will be revealed." Peter's heart stating as much here might have been to reaffirm that though believers will suffer for their faith, it was the Living Son of God who suffered and died in our place, for all our sins remission. That Peter here states that he is also a partaker of the glory that will be revealed, is saying like all brethren and ruling elders who are also partakers of Christ's glory here and now by the Spirit of Christ indwelling us. Nonetheless there will be Day when we will both see the Lord Jesus Christ and each other in all of His Glory, and so we will not only see Him in it, but we all be partakers with Him of it! Therefore Peters exhortation to the ruling elders, who like himself are an elder of God's people, is too: "2 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; 3 nor as being lords over those entrusted to you, but being examples to the flock; 4 and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away." vs. 2-4 

The Apostle Peter lists several things here that an elder is to do and not do. The first is to shepherd the flock of God amongst you. That is to lead, guide and protect in the faith, those entrusted to your care, that's paramount. Doing this as Peter says here as overseers, that is fulfilling the Biblical role and mandate of a Pastor. Doing this Peter says not by compulsion, that is not of an obligation, as if doing this to satisfy someone's desire or wishes for him. But rather if truly called to serve God in this wonderful capacity, willingly! And not for dishonest gain, but rather as Peter says here, eagerly! For truly no man called to serve Christ in this capacity should ever be compelled to do so. For if he does not have a willing heart to serve Him eagerly in the easy times, how well will he fair in the bad? For the role of a Biblical elder is a demanding one, requiring much self-sacrifice, as well as having a heart of love and concern for God's people. Thus the church is never well served when one does this out of some kind of grudging obligation. Nor should he be motivated by financial gain, if he is, he is definitely in the wrong position (consider Matt 6:24; 2 Cor 2:17; 1 Tim 3:3, 8; Titus 1:7 etc.).
Now since a ruling elder in the church must do more than just manage the affairs of the church. He must also possess, and be able to convey, spiritual truth, knowledge and wisdom to God's people. Therefore ones selection as a ruling elder in the church should be based in part on their abilities to do this (1 Tim 3:2; 2 Tim 22:2; 24). Though not removed from this must also be ones character and their level of maturity (consider Exodus 18:21). And so how they manage themselves, other people, and or crises, should also weigh in on ones selection (or not) for such a function. Though truly all who are Spirit gifted to lead in the church are equipped so by the Holy Spirit to do so, not all will mature at the same time. And so Spiritual giftedness though critical to ones selection to lead in the church, still needs to be governed by experience (1 Tim 3:6) and maturity (1 Tim 3:7). Therefore elders in the church though given a seat of authority must not abuse it, as the Apostle Peter says here, serving not as "lords" over God's people (consider Prov 28:16). But rather as examples to the flock; of Christ like service, faithfulness, compassion and love. For truly the example the elders set in the church (of living by integrity or not) will be emulated and justified by those who observe their conduct amongst them. Therefore the Apostle Peter concludes by saying that when one does serve Jesus well as an elder they will receive from Him, from the Chief Shepherd of the flock the crown of glory that does not fade away, and thus they will be honored for eternity who honor and serve the Lord Jesus Christ well, here and now (consider Daniel 12:3).


Sub Section I
In the N.T. the word translated elder here has several connotations; all of them connected with the general meaning of "aged one". The first is one who by reason of birthright precedes another and thus is their elder (Luke 15:25; Rom 9:12). Next is one who by reason of their age is considered an elder, i.e. an "aged one" and thus is a title of respect (Acts 2:15; 1 Tim 5:1-2). Third and related to this is the official title of a ruling elder, whether in the general community at large, as was common practice in ancient Israel, or as is the case here, a ruling elder in a church assembly. The fourth usage is that of the ancient Biblical forefathers (i.e. elders) who had faith in God and believed His Word and Promises, and thus helped to set the stage for Christ's arrival (see Heb 11:2). Similarly the Pharisees had their own forefathers whose traditions that they both kept and upheld (Matt 15:2).
Now in the N.T. the word translated elders here appears 67x. In the Gospel 23x it used of the Jews elders, and in the Book of Acts 7x (basically those ruling elders who opposed Christ). Beyond that all it's usages pertain to the King and His servants. And so beginning in the Book of Acts it is used of church ruling elders, appearing 10x. From there out it is an exclusive term of those in the church, whether ruling elders (1 Tim 5:17, 19; Titus 1:5; James 5:14; 1 Peter 5:1, 5; 2 John 1; 3 John 1) or believers by reason of their age, who were elders in the church (1 Tim 5:1-2). Except in Heb 11:2 where it used once of our Biblical forefathers who had faith in God as an example that we are to follow, and then in the Book of Revelations where it is used exclusively of the twenty four elders around the throne of God (Rev 4:4, 10; 5:5, 6, 8, 11, 14; 7:11, 13; 11:16; 14:3; 19:4). Now only in 1 Tim 5:1-2 is the word translated elders here used of both Genders, and that in a none-leadership role. In other words there were no ruling women elders in the N.T. Congregations.

 Now beginning in Gospel of Matthew it is first used by the Pharisees who find fault with Jesus and His disciples for not washing their hands before eating. There they cite the example of their religious elders as always hand washing before eating, and thus as an authoritative and binding act on Jesus and His disciples as well. Nonetheless Jesus does not submit to their elders self imposed "tradition", but instead strongly rebukes them for their hypocrisy in holding to such a tradition handed down from their elders, while openly disobeying the commandments of God. As if righteousness comes from obeying the examples of man, rather than the written commandments of God (See Matt 15:1-9, vs. 2).
The next usage in the N.T. is of Jesus warning His disciples that He must suffer many things from the Jewish elders, chief priests and scribes before His Crucifixion and Resurrection from the dead (Matt 16:21). From this point on every use of the word elder/s in the Gospel is in the context of their direct opposition and hostility towards the Lord Jesus Christ (see Matt 21:23, 26:3-4, 47, 57, 59; 27:1, 3, 12, 20, 41-43; 28:11-14 vs. 12). (also see Mark 7:3, 5; 8:31; 11:27; 14:43, 53; 15:1; Luke 7:3; 9:22; 15:25; 20:1; 22:52; John 8:9). Only in John 8:9 is this word used of Jewish elders who were moved by Jesus's reasoning to put down their stones and not kill the women they caught in adultery.
Now the Book of Acts is where this word begins to reveal it's Christ centered foundations; though it's use of Jewish elders and their opposing the church, and or the Apostles preaching the gospel, is still found through out it (see Acts 4:5, 8, 23; 6:12; 23:14; 24:1; 25:13). Nonetheless most of it's usages from here on out until the Book of Revelation pertains to Christian ruling elders: Of sending relief by Saul and Barnabas to the churches in Judea to be distributed amongst the brethren in need through them (Acts 11:29-30); of Paul and Barnabas appointing elders in every city where they had made disciples of Christ (Acts 14:23). Critically for the New Covenant both of the Apostles and ruling Church elders making an affirmative decision for the grace of God, as the Apostles Paul and Barnabas were in fierce disputes with Jewish Pharisees who believed but were now requiring Gentiles believers to be circumcised and keep the law, something that is not required of us (see Acts 15:2, 4, 6, 22, 23). Of the Apostles Paul and Barnabas distributing the Jerusalem decree to the various congregations that forever liberates Gentiles believers from having to serve God through Moses and the Old Covenant (Acts 16:4-5). Of the Apostle Paul assembling the elders of Ephesus before giving his farewell exhortation and address to them (Acts 20:17-38). Of the Apostle Paul meeting with the Apostles and church elders at Jerusalem (Acts 21:17-18). Of the Apostle Paul commanding that Timothy (and us all) treat elders in the church with respect and care (1 Tim 5:1-2). Of the Apostle commanding that we give double honor to church elders who rule well (1 Tim 5:17-18). Of not receiving an accusation against a ruling elder unless backed up by two or more witnesses (1 Tim 5:19). Of publicly rebuking those elders who are sinning (1 Tim 5:20). Of the Apostle Paul commanding Titus to appoint ruling elders in every city where brethren are (Titus 1:5). Of the Bible attested Jewish elders obtaining a good testimony in the sight of God by their faith in Him (Heb 11:2). Of the Apostles exhorting that church elders are to pray over and anoint with oil in the Name of the Lord those who are sick amongst them (James 5:14). Of the Apostle Peter commanding ruling elders to shepherd the flock of God amongst them (1 Peter 5:1). Of the Apostle Peter commanding younger believers to submit themselves to their elders in the church (1 Peter 5:5). Of the Apostle John addressing himself as an Elder to the church (2 John 1; 3 John 1 It's interesting to note that as both the Apostle's Peter and John became aged both in years and in the faith, that they began to address themselves as Elders and not just Apostle's). Finally of the twenty four elders around the throne of God (Rev 4:4, 10; 5:5, 6, 8, 11, 14; 7:11, 13; 11;16; 14:3; 19:4).


Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982

Note: this is a draft version

1 Peter 4:12–19

12 Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; 13 but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. 14 If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. 15 But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter. 17 For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? 18 Now “If the righteous one is scarcely saved, Where will the ungodly and the sinner appear?” 19 Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.

Commentary
Vs. 12-13 The Apostle Peter here again takes up the reality of believers suffering. Previously this was done to encourage believers who were suffering at the hands of their unjust masters, yet were commanded to still submit themselves to them, this being justified by analogizing Jesus Christ's sufferings at the hands of unjust men with their own (1 Peter 2:18-25).

And so here again the Apostle Peter takes up the theme of believers suffering. But this time with an all inclusive emphasis. Since by the time of Peter's writing this epistle, persecution of the early church, indeed all those who were faithful to the Lord Jesus Christ in it, had become an ongoing reality (consider Acts 8:1; 11:19; 13:50; 2 Thess. 1:4). For truly all believers everywhere, in every generation, will suffer for their faith in Jesus, as Jesus Himself first said (consider Matt 5:11-12; Mark 10:29-31; Luke 6:22-23; 21:12-18; John 15:18-25; Acts 14:22; 2 Tim 3:12). Therefore these things though permitted by God must be seen in the light of His permitting evil in world for a season so that He will be most justified when He judges. Therefore these are not meant to weaken our persons or faith, but rather to refine us. To try and test us like a metallurgist forges steel or tests various metals for their intrinsic strengths and qualities. So God tries and tests us by the various trials and sufferings we must pass through in this life, so as to refine and perfect our persons. Which is why the Apostle James says to us all: My brethren, count it all joy when you fall into various trials, 3 knowing that the testing of your faith produces patience. 4 But let patience have its perfect work, that you may be perfect and complete, lacking nothing. James 1:2-4  For truly God our Father is through our sufferings (both individually and collectively) working out for us all "a far more exceeding weight of glory", as the Apostle Paul so eloquently states it, by and through them (see 2 Cor 4:17). And so Peter begins here with a kind word to us, reminding us all that we are Beloved of God the Father and the Lord Jesus Christ (even when were in the midst of them); because we have believed and received the love of His truth through His Son Jesus. Who first suffered all things for us, for our individual and common salvation, so that we all might be able to know the love God by faith in His Person. For truly, suffering either at the hands of the unbelieving world, the spiritual forces of darkness, or even when we are being chastised by God (which the Apostle Peter will touch on later) is ever to be taken as a sign of God abandoning us, or forsaking us to our plight (consider Psalm 30:5; Isaiah 54:7-8). For God does not abandon His own redeemed people, whether individually or collectively, when we are in the midst of our trials and tribulations, whether brought on by persecution or even by our own disobedience. Instead He calls us to repentance from our sins, transgressions and or sinful attitudes which often exalt our own righteousness, or justify our own ways, rather than God's (consider Job 33:12-30; 2 Cor 7:9-10). And so God uses our failings, not to condemn us who believe in the Lord Jesus Christ, but to refine us, which ultimately brings about greater righteousness and fruitfulness in our lives (consider Psalm 110:67). And so neither are we to abandon or forsake each other in our time of need (Gal 6:1-2).
That all said, let us return to the opening text where the Apostle Peter says to us all:

"Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; 13 but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy." vs. 12-13

The Apostle Peters opening phrase "Beloved, do not think it strange..." here means do not be amazed, astounded, astonished etc. when such things happen to you, or other believers. Thus we are not to become disillusioned or scandalized by such things, as if we are immune too, or above such things. Which the Apostle Peter describes here as "the fiery trial" without specifying exactly what that trial is, and thus he leaves it open. Now the word translated fiery trial here is also translated burning in Rev 18:9, 18 where it describes the utter destruction of spiritual Babylon as the smoke of her burning is seen afar off. While in the Septuagint (the Authorized Greek version of the Hebrew Old Testament) it is used in Psalm 66:10 of God testing and refining His own (also see Zechariah 13:9) and in Prov 27:21 where it is rendered furnace. Again because the fiery trial is not specified, though it is identified with Christ we must not think ourselves or others above or worse deserving of such things if we believe in Him. The Old Testament saint Job once said while in the midst of his own precarious sufferings that "a lamp (i.e. a burning) is despised in the one who is at ease" (See Job 12:4-5). Therefore we are wise when we don't take the cruel dogmatic path of Job's "friends" when such things befall those around us, for one day such things may also visit us as well (consider Ecc. 9:11-12). Therefore we are not to think it strange (foreign, alien) to us that such things are happening, or even will happen to us or others. For as believers in the Lord Jesus Christ there will be fiery trials that we all must pass through in this life. And just as Daniel's three friends survived King Nebuchadnezzar's fiery furnace by the Lord's Presence protecting them from the flames (see Daniel 3:1-25). So will we, who have come to trust in Jesus Christ as both Lord and Savior, be protected from the everlasting flame, that will devour the adversaries (Heb 10:27). And so like Jesus, we too are learning obedience from the things which we suffer (Heb 5:8). Therefore rather then thinking it strange when these things happen, we are to rejoice to the extent that we partake of Christ’s sufferings, "that when His glory is revealed, you may also be glad with exceeding joy" (vs 13). 

 

 

Vs. 14 "If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified."

 

 Being reproached for the Name of Christ, that is for one's faith in and testimony of Jesus Christ as Lord and Savior, that salvation from sin and eternal damnation is by faith in Him and Him alone (Acts 4:12). Is the highest privilege that God can bestow on mortal man here and now in this life. For truly as the Apostle Peter says here, "the Spirit of glory and of God rests upon you", just as it did on Stephen the churches first martyr when he gave testimony of the Lord Jesus to the then ruling priests and elders of the Jews before they stoned him (See Acts 6:8-15; 7:1-60). "On their part He is blasphemed, but on your part He is glorified." For truly God is glorified whenever His people take a stand in faith for His Son the Lord Jesus Christ, whether this means rejection by friends and family or even ones co-workers and community. Taking a stand for Christ, for the Gospel of the Lord Jesus Christ is what we are to do, to stand for the truth, (Mark 8:38) regardless of personal consequences (Matt 10:24-42). And as the Apostle Peter says here "Blessed are you", just as the Lord Jesus first said: 11 "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. 12 Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you." Matt 5:11-12

Vs. 15-16 15 But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.

Suffering for ones faith in Jesus (and or doing what is right, just, and sound in the eyes of God) is what is being commended here, not suffering because one suffers as "a murderer, a thief, an evildoer, or as a busybody in other people's affairs" (vs. 15). For believers are called to live righteous lives, and thus we are not to be found suffering as lawless and insubordinate people, who neither regard God, nor obey the legal statutes of man, that are given to govern us all. That's the first part of the Apostle's exhortation, what not to suffer for, the rest entails suffering as a believer and what we are to do.
In this the Apostle Peter says that "if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter." Several commentators note here that only three times in the N.T. is the word Christian used of believers. This should not dissuade ones use of the phrase, as it's first use was in Antioch were believers were first called Christians, and there is no indication that it was anything but a title that was to be revered by believers (see Acts 11:26; 26:28). Therefore if anyone suffers as a Christian; that is a faithful disciple of the Lord Jesus Christ; let them not be ashamed of this, but rather let them glorify God in this. For as the Apostle Peter has already said "the Spirit and glory of God" rests on us when we do. For as Jesus Himself has said such suffering is proof of ones sonship (see Matt 5:10-12); indeed He says: "Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you." Matt 5:12
Therefore suffering for ones faith in the Lord Jesus Christ, because they remain loyal to Him and His Word, brings with it not only God's blessing, but also great eternal rewards.

Vs 17-19 17 For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? 18 Now “If the righteous one is scarcely saved, Where will the ungodly and the sinner appear?” 19 Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.

For truly God's judgment always begins with His own people (consider Heb 12:3-11), so as to produce within us, as the Scripture says, "the peaceable fruit of righteousness." Therefore if it begins with us first in this life, by which we are being trained and perfected, what will the end be of those who do not obey the gospel of God? The answer to Apostle Peter's question here is not unknown to us. Rather it is given to encourage us while in this life, as we must endure many injustices and wrongs, sometimes even while being chastened by God. While those who live wickedly in unbelief sometimes seemingly have no end to ease of life and prosperity. Yet we know as the Scripture so readily declares and warns, God will at His judgment require an accounting of all their evil deeds and unbelief. For He will repay them according to all their blasphemous words and deeds. And there they will find laughter, nor ease of life anymore. For as the Apostle Peter says here: “If the righteous one is scarcely saved, Where will the ungodly and the sinner appear?” (consider Psalm 1). Therefore in light of these things, of a coming judgment and a Resurrection of the just and unjust. Let us who suffer according to the Will of God commit our souls to Him in doing good, as to a faithful Creator. For truly God is both our Creator, and through Christ our Redemer, and so let us commit our souls to Him in doing good, and let Him take care of all the rest, even when we don't understand all the why's.


Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982
 

Additional Resources Consulted

Vincent's Word Studies in the New Testament (Volume 1, page 663)

 

 

 

1 Peter 4:7–11

 7 But the end of all things is at hand; therefore be serious and watchful in your prayers. 8 And above all things have fervent love for one another, for “love will cover a multitude of sins.” 9 Be hospitable to one another without grumbling. 10 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. 11 If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.

Commentary
Vs. 7 The Apostle Peters exhortation here: "But the end of all things is at hand", sets that stage for all that follows, and is given in the light of Jesus Christ's return. That is that the Lord Jesus Christ can and will return at anytime, a time that not even the Biblical Apostles knew, nor does anyone else. And so there is to always be an immediacy with our lives and service, as we await Jesus' return. (Consider Matt 24:36-44; 24:45-51 parallel passage in Luke 12:41-48; Matt 25:1-13). A return that will see His gathering of all believers to Himself (See 2 Thess 2:1-12), before He executes His judgment on the unrepentant and unbelieving world (consider Isaiah 66:16; Matt 13:38-43; 47-50; 24:27-31; Rev 19:11-16, 20:4-6; 11-15; 21:5-8). Therefore because the end of all things is at hand. Whether our own lives end, or Christ's return while were still alive on earth, we must be watchful and serious in all our prayers (Again consider Mark 13:32-37). For there are many distractions in this life, and these must never supplant the urgency of the Gospel and or our preparing ourselves for Jesus Christ's return. Which is not a one time event, that is, though we must make a positive decision for the Lord Jesus Christ here and now, that is not the end of our faith. But rather we must as faithful disciples of Jesus grow in our faith and in all righteousness. For God will not delay, on the appointed day, and at the appointed time, the end of this world (and the god of it) will come, and then the Judgment; of both believers and unbelievers (Daniel 12:1-3). Therefore we must live lives here and now that are preparing us for that Day, when we will stand before our Lord and Savior to be judged by Him (Consider Matt 16:27; John 5:24-30; Rom 2:16; 1 Cor 3:10-15; 2 Cor 5:10; Rev 22:12).

Vs. 8 Having exhorted us to watchfulness and seriousness in our prayers and lives. The Apostle Peter now commands what is most critical for all believers live by, and that is love. For he says "And above all things have fervent love for one another, for “love will cover a multitude of sins.”
Now the notion of fervent love here is not merely an "intensity of love", but more readily is an ongoing disposition of love towards one another. For only then will love cover (as in forgive, remit or conceal) a multitude of sins. For in church's where we all come from different backgrounds and bring with us different "baggage's" from old lives, and or being raised by broken and or imperfect people, even Christian people. Inevitably there is going to be issues that we will need to face and resolve as maturing Christians, both individually, as well as corporately. Therefore if we as believers make it our goal to love one another as Jesus Christ has loved us, then truly love will cover all sins amongst us (Prov 10:12). The Believers Bible Commentary says here: "Such a love will not publicize the faults and failings of other believers, but will protect them from public view. Someone has said, "Hatred makes the worst of everything. Love is entitled to bury things out of sight."*
Therefore only as we abide in Jesus Christ's love will we exemplify His love for us and all through our own lives. For as the Apostle Paul once noted, without love everything else fails (1 Cor 13). Are there times when public disclosure is necessary? Of course there is (consider Matt 18:15-17; 1 Tim 5:20 etc.). But this is far different than one who does not first seek reconciliation; or spreads gossips about others (Lev 19:16), or uses the faults or failings of others to undermine them (Psalm 101:5). All which causes needless injury and harm to person and reputation and ultimately sows discord amongst brethren (Pr. 26:20). Which as the Scripture says is only an abomination to the Lord (Prov 6:19). Therefore only by exemplifying the same grace and love towards each other that God has shown, and continues to show us In Christ, will we strengthen the bonds of Christian love and kindness between us and the church body as a whole. For love is absolutely critical in maintaining a healthy fellowship and strong unity in Jesus Christ's Church, as the Apostle John emphasized both love and righteousness in first epistle. For when followed it makes Jesus Christ's building upon the local assemblies in which we fellowship, truly viable.

Vs. 9 "Be hospitable to one another without grumbling." Being hospitable, that is receiving each other, indeed all believers, with warmth and kindness, is probably one of the most important and liberating things that we can do for each other, and all people as Jesus Christ's envoys. Maybe that's why hospitality so clearly marked Jesus Christ's Person and ministry. From His willingness to publicly identify with, and or defend known sinners and social outcasts who in faith sought Him (Matt 9:9-13; Luke 7:40-50). To His receiving and or publicly removing social shame and stigma from those once enslaved by it (Luke 8:41-48; Luke 17:1-19). Jesus was a Man whose goodness of heart and hospitality towards all was never partial to anyone. Neither His own countrymen, simply because they were Jews (consider His Words in Matt 8:5-13). Nor did He favor those of Israel's "elite"; (as would be the nature of most men, court the favor of the rich and powerful to forward ones own ministry interests). Instead Jesus received both native Israelite and foreigners alike, irrespective of their social standing. Who in faith, or in need, or in a Spiritual search for truth, sought Him. From Nicodemus (a teacher of the law) who late one night sought Jesus with pressing questions (See John 3 and the beautiful discourse and critically important message born out of their encounter). To ten lepers who needed healing, and yet with only one returning to glorify God, and that a foreigner, Jesus will say to him, and him alone, that his faith has made him well (Luke 17:11-19). To the multitudes of people with their seemingly endless needs. Jesus never turned anyone away who was seeking Him. Even when Jesus was in region of Tyre and Sidon, and wanting to remain there in a certain house unknown, yet when sought out by a Syro-Phoenician woman who appealed to Him to heal her daughter of a demon, He did so, even at the risk of self disclosure (Mark 7:24-30).
Again Jesus' Person and Ministry is marked by many examples of hospitality in the Gospel, even towards little children when His disciples thought it prudent to do otherwise (Matt 19:13-15). In regards to this one of my personal favorites is Jesus' encounter with Zacchaeus (Luke 19:1-10). A tax collector, and not just and ordinary tax collector like Matthew and his friends, but a chief tax collector who was not only of short physical stature. But was by all accounts, a man of short social "stature" amongst his own people. And so Zacchaeus, hearing that Jesus had come wanted to see Him, but he could. For as the narrative goes, he was of short stature, and the crowds were so large that he could not see over them. Nevertheless instead of being discouraged and giving up, Zacchaeus runs ahead of where Jesus is; seeing that Jesus is heading in that direction; and climbs a nearby sycamore tree on the side of the road, so that he can see Jesus from it. What follows is probably one of the most uplifting encounters in the Gospel, as Jesus; though swarmed by people; as He is walking by, looks up and sees Zacchaeus in the tree, and from the midst of the crowd calls out to him, and says: "Zacchaeus, make haste and come down, for today I must stay at your house." vs. 5
With that Zacchaeus makes haste and comes down and receives Jesus joyfully. Now when Jesus received him the people began to complain, saying: "He has gone to be a guest with a man who is a sinner." vs. 7
And with that the Scripture says:" Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold." 9 And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; 10 for the Son of Man has come to seek and to save that which was lost." And that is what hospitality does, it opens wide the door to the Kingdom of heaven, to everyone who though lost, sees their need for the Lord Jesus Christ. Again Jesus' commandments and parables point to both the serious, as well as the eternal rewards with which He views and repays any hospitality down in, or for His Name (consider Matt 5:47; 25:31-46). Therefore just as Jesus is, so we are to be. Both towards each other as believers as the greetings in Romans chapter 16 so wonderfully command (16:3-21) and exemplify (Rom. 16:21-24). As well as towards all; as Hebrews 13:2 also exhorts the spiritual realities of doing so. And so we must all as ambassadors of the Lord Jesus Christ and the Kingdom of Heaven be willing to receive each other without grumbling (and not be like the people who did when Jesus received Zacchaeus) but rather exemplify that most excellent Life and example Jesus lived amongst us, whose hospitality not only welcomed us home, when no one else would (consider Luke 15:1-32), but will bring us home to be with Himself, when He fulfills all things for our lives.

Vs. 10-11 10 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. 11 If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.

The first exhortations were about personal conduct, here the finial exhortations are about personal ministry. "As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God." vs. 10 Each believer has been given Spirit gifts by the Holy Spirit, these are not natural abilities these are Supernatural gifts imparted by the Spirit of God that the Spirit gives according to His own will, to work through each and every believers unique persons and personalities (see Rom 12:3-8; 1 Cor 12:4-11; Eph 4:7-16; Heb 2:4). That said we are to use them, not for our own edification, but rather for the edification of the church (1 Cor 14:12) . And so as the Apostle Peter says here we are to minister with our Spirit gifts to each other as good stewards of the manifold (that is the immense and diverse) grace of God. Therefore if someone needs encouragement then through your gift of encouragement, encourage them. Or if someone needs mercy then through the gift of mercy show mercy to them. Or if their is a ministry that needs leadership, or a teacher, preacher, Evangelist or administration then lead and serve there with the gifts and abilities that God has provided through the Holy Spirit to you to do that. For again gifts of Wisdom, Knowledge, Discernment are absolutely critical to making sound choices in ministry. Therefore "If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen." vs 11

Again the point of all ministry done in Jesus Christ's name is for the building of the church in love, and for God's glory and His glory alone through Jesus Christ. Let us then make that our goal.

Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982
 

1 Peter 4:1–6

 ¹ Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, ² that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God. ³ For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. ⁴ In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you. ⁵ They will give an account to Him who is ready to judge the living and the dead. ⁶ For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Commentary
Vs. 1-2 The Apostle Peter now moves Christ's sufferings from our own, and how we are to endure them (i.e. patiently), to how we can use them. For just as Christ suffered for us in the flesh, we also are to arm ourselves with the same mind. That is, as Jesus suffered in the flesh to deliver us from our sins, we likewise must arm ourselves with the same mind. That is having been forgiven and set free from our sins, by the broken body and shed blood of Jesus Christ, we should no longer live enslaved to sin (Rom 6:6-7, 14). Therefore we should live our new lives in Christ no longer in the flesh for the lusts of men, but rather for the will of God (vs. 2). Now as the world was openly antagonistic and hostile towards the Lord Jesus Christ when He was here in the flesh. So it will be towards all of us who believe in Him, who likewise follow what is good (John 15:18; 1 John 3:13). Therefore we must arm ourselves with the same mind Christ had, knowing that Jesus suffered in the flesh the same things, in preaching and pursuing the Kingdom of God. Therefore instead of retreating, retaliating, or worse going back to whatever sins Christ called us out of. Let us arm ourselves with the same mind Christ had in good times and bad. Who was neither defeated nor discouraged from doing the Will of God when faced with overwhelming opposition, persecution or anything else. But rather pressed on in faith, committing Himself (and His circumstances), to Him who judges righteously (1 Peter 2:23).

Vs. 3-5 ³ For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. ⁴ In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you. ⁵ They will give an account to Him who is ready to judge the living and the dead.
 
The Apostle Peter here is drawing a demarcation line between what we once were, and how we once lived, to how we now live and want to continue live. For our persons and lives being set free by the Lord Jesus Christ's we want to live out richly, deeply, passionately, that new Life of Christ within us, in every aspect of life. Without self-imposed restrictions (Col 2:20-22). And so when a believer departs from the things here mentioned (and or from whatever sins were in their previous lifestyle); they make themselves a prey to those so inclined, or still enslaved. For as the Apostle Peter states "they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you."

Strange that we no longer want to run after the same flood of dissipation, chasing the very sins that never satisfied our soul's thirst's, nor hearts desires, but only brought us and our lives down to horrible miseries and endless despairs. So when all was thought lost, thinking death as our only option we in a moment of truth cried out to God and called on the only Name and Person who could save us from it all. And in that instant the Mighty Hand of God reached down to save us and the glorious life of Jesus Christ entered us, and all that we once were, dead in our sins and trespasses, hopelessly enslaved to depression and despair suddenly came to life, being filled with life and love of Christ. And with that New Life within us, all that we once thought "right", which was only our living by and for the sins of this world we began to clearly see what they really did to us, and to others. And so a whole new healing process began in our life as Christ began to address those deep wounds and old scars. But I greatly digress. The fact remains when one believes in the Lord Jesus Christ and thus departs from iniquity, because they no longer need it, or want it, they become an enemy of this world and the god of it (consider Rev. 12:17). Because neither their life, nor their voice will give credence to it, and it's ways any longer (consider Job 33:27) which are always hostile towards God (John 15:18-25).
And so as the Apostle Peter says here they will become a target for those still sold into sin. Yet they will give an account to Him who is ready to judge the living and the dead. That is to the Lord Jesus Christ whom God has committed all judgment to (John 5:22-23), and to whom we all must stand before and give an accounting of our words and deeds. Therefore when they revile a believer for their upright conduct, they are in fact reviling Christ, and they will give an accounting of it.

Vs. 6 "For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."

The reason for the Gospels preaching is two fold, for the salvation of those who believe, and the condemnation of those who don't. Though clearly the Lord's desire is that none perish, but all come to repentance (1 Peter 3:9). That is why He is longsuffering towards all. Yet not all will. And so when anyone believes in Jesus as Lord they pass from death and into life, by the regenerating work and indwelling Presence of the Holy Spirit. And so with us being reconciled back to God, we are now alienated from the world to which we once belonged, and thus we are judged by those still dead in their sins and trespasses in it. Judged according to the flesh, and not the Spirit of God within. For if they understood (i.e. believed) the life, death, Resurrection and Ascension of Christ, and what He would do for them as well, then they wouldn't seek our harm or destruction. But since they don't, they only judge us according to the flesh, as no longer belonging with them. And so every believer will have to pass through their rejection and persecution on our way home to heaven (Rom 8:36). Therefore the Gospel was preached to those now dead. Men, women and even children who believed and then during the course of their lives, gave their lives for their faith in the Lord Jesus Christ. And so they were judged by the men and women of this world according to flesh. And thus they were, just as we still are; despised, rejected, and loathed by those living for and loving this world. Because they had ceased living according to the flesh, but instead set their hearts and lives to live according to God in the spirit. And so the gospel was preached to them first, so that they could believe before they died. And now having died, and passed onto heaven, they live (eternally) according to God in the Spirit.

Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982


Note: this is a draft version

 

1 Peter 3:13–17

13 And who is he who will harm you if you become followers of what is good? 14 But even if you should suffer for righteousness’ sake, you are blessed. “And do not be afraid of their threats, nor be troubled.” 15 But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; 16 having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. 17 For it is better, if it is the will of God, to suffer for doing good than for doing evil.

Commentary
Vs. 13 "And who is he who will harm you if you become followers of what is good?"
The Apostle's rhetorical question is not an absolute fact that when one becomes a follower of what is good, and thus obeys the Gospel, that they will not suffer, as he makes clear in verse fourteen. But rather who; as relative to the Lord Jesus Christ who has all Authority and Power (Matt 28:18-20; Rev 17:14); will harm you if you become followers of what is good? For the most anyone can do to us is destroy the body and no more (Matt 10:28). But our souls are eternally secure in Christ (John 10:27-30). Thus we are always to fear God, do good, and keep His commandments  (1 John 2:3-4). Even when it means suffering for doing so (Matt 5:10; Rev 20:4). For ultimately God works out all things for good towards all who obey Him. Whether through His commandments given us through the Lord Jesus Christ, or through the lawful authorities that He has placed on earth, for the punishment of those who do evil and praise of those who do good (consider Rom 13:1-7). 

Vs. 14 "But even if you should suffer for righteousness’ sake, you are blessed. “And do not be afraid of their threats, nor be troubled.”

Suffering for righteousness sake is what is commended here (Matt 5:10-12), not suffering because one continues on in their disobedience. Thus suffering that is blessed by God is suffering for living by, and upholding what God declares to be righteous in His Word (Psalm 119:160). For God's blessing rests upon all those who follow and stand up for what is righteous, just and sound as He declares it in His Word (Psalm 106:3; Matt 5:6; Luke 11:28; Rev 22:14). Now in an increasingly lawless and violent world (that has been casting aside all moral restraints for decades, and having ingrained these deprecating values in societal thinking through various mediums as acceptable behavior for all, are now setting themselves on a course of enshrining these things as justifiable in law). And as that continues to spread believers will more and more suffer for their faith and obedience to God's commandments and the Gospel of the Lord Jesus Christ (consider Rev 14:6-12). Because friendship with this world and it's values is a non-starter for any true follower of the Lord Jesus Christ (James 4:5). And thus when push comes to shove, all who truly believe In Jesus Christ will take their stand for Jesus Christ and God's commandments regardless of how the world views or critique's either us or them; whether by their intellect, or by their law. For we know the Power of Gospel to salvation, as well as the requirements of it (Rom 1:16-32). And thus that "Righteousness exalts a nation, but sin is a reproach to any people" (Prov 14:34).

Therefore even if we should suffer for righteousness sake we are blessed as the Apostle Peter states here (consider Isaiah 54:17). Now Peter follows that statement up with a quote from Isaiah 8:12 which he paraphrases as “And do not be afraid of their threats, nor be troubled.” For again we are to fear the Lord alone who made the heavens and earth, and all things in them. Not mankind who only distorts the image of God placed inside them by their ongoing lawlessness and unbelief. For it is the Lord Jesus Christ that every knee will bow and tongue confess, and thus we will all give an account of ourselves too (Rom 14:11; 1 Peter 4:5). Therefore the Lord alone, and His commandments in His Word is who and what we are to fear (Ecc 12:13; Isaiah 8:13). Thus neither rejection by brethren who have gone astray (as they did in Isaiah's day, see Isaiah 8:13-15; 66:3-4; Jer 5:22-31 etc.), nor the threats of those who belong too, and or defend this godless world's values and systems, will we fear. The Lord and alone is to be our dread and fear, as Jesus said (Luke 12:5). For truly God's favor and blessing rests upon all who do so (consider Psalm 34:9; 112:1; 115:13; 128:1-4 etc).
　

 

Vs. 15-17 Therefore instead of following the degenerate course of this world. We are to sanctify the Lord God in our hearts. For there is a sanctification that God does in the believer through the Holy Spirit, and there is sanctification that a believers does in their life by obeying God's Word. And here the Apostle Peter says that we are to sanctify (i.e. set apart) the Lord God in our hearts. That is God is set apart and placed above all else in ones life (Psalm 73:25). For when that happens not only are there great personal benefits, but effective and fruitful ministry takes place. Now the second half of Peters command is that in accord with sanctifying the Lord God in our hearts, we always be ready to give a defense to everyone who asks us a reason for the hope that is in us, with meekness and fear (vs. 15). Thus if God is set apart in ones heart, then it stands to reason that God will initiate the second half of His command to put His child to fruitful use. And so every believer must be ready to give a defense of the Gospel to anyone, in any place, at anytime. The Apostle Paul likewise exhorted his young protegee Timothy to diligently study to show himself approved (2 Tim 2:15). For you cannot defend what you do not know!  Of course this is not just an intellectual defense, but manly Spiritual. As it is the Holy Spirit working through the gifts He has placed inside the believer by which the best defense of the Word He has given to us in the Scriptures, comes forth (see 1 Cor 2:6-16).
That said, there is one last critical part that makes for a good effective witness and testimony and that is a good conscience. The Apostle Paul once said in defending the Resurrection of the dead, of the just and the unjust (see John 5:24-30), that he himself always strives to have a good conscience before God and man (Acts 24:15-16). An important lesson for us to learn as well as continue growing in. As a good word spoken in meekness and kindness is only as effective as the conscience that backs it (consider 1 Cor 9:27). For only then can it withstand the assailing and reviling of either Satan or man. As the Apostle Peter says here: "having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed" vs 16
Therefore though a believer may be openly defamed by others, having peoples minds poisoned against them by what others say behind their backs about them, what cannot be denied or hidden is their good conduct in Christ. That is the great equalizer. For unjust words may wound us for a season, but they cannot eliminate, nor deny ones good conduct In Christ. And so the Apostle Peter comes full course and closes this section by saying again: "For it is better, if it is the will of God, to suffer for doing good than for doing evil." vs. 17

Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982

 

1 Peter 3:18–22

 ¹⁸ For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, ¹⁹ by whom also He went and preached to the spirits in prison, ²⁰ who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. ²¹ There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, ²² who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.

Commentary
Vs. 18 Again the Apostle Peter brings us back to Christ's sufferings, the Most Just suffering for the unjust, so that He might bring us to God, and maybe we too when we endure wrongs well we also might bring others to God. For though Jesus was put to death in the flesh, He was made alive in the Spirit. And thus when we die, whether naturally, or even by persecution the grave is not the end for believers. It is the beginning of experiencing everlasting life with Christ, unencumbered by sin and death. And thus he wants us to put our own personal sufferings into a right perspective.

Vs. 19 Begins an exhortation by the Apostle Peter of the Lord Jesus Christ through the Holy Spirit preaching through Noah to the pre-flood world. As the Believers Bible Commentary so excellently explains this passage, it was the Apostle's way of paralleling the then Christians sufferings and relatively few numbers with what Noah endured. For just as the world was then hostile towards Noah and his preaching to them warning them of God's impending judgment, so it is so for everyone in every generation who believes and holds faithfully to God's Word. And just as there were just eight souls including Noah who were saved when they entered into the Ark (which is type of Christ, that is the Ark was the only means by which God offered salvation to those then. Those who believed and entered into the Ark were saved from His judgment, but those who did not were destroyed by the flood which He brought on the world). So today the same truth remains. God's salvation from His coming judgment is offered to all through the Lord Jesus Christ. All who believe in Him, and thus enter into the Kingdom of heaven will be saved. While all those who do not believe (like the people who did not believe in Noah's day) will be condemned to eternal destruction (John 3:16-21, 35-36).
And just as there were few who believed the Lord Jesus Christ's message which He by the Holy Spirit was preaching through Noah, and thus only a few were saved, so it is so today. As true believers seem relatively few in numbers, when compared to the populous of the rest of the world. And as the world we live in is increasingly looking more and more like the violence on earth in the days of Noah and the degeneracy of Sodom and Gomorrah, the world is drawing closer to its end. That is why the urgency of the Gospel never ceases. For as new generations are being born and reared in every generation the Day of the Lord will not tarry. At the appointed time the Lord Jesus Christ will leave His heavenly throne and return for His bride (that is the church that is made up of all who repented of their sins and believed in Him) and gather us to Himself before He executes God's judgment on the unrepentant and unbelieving world. Which this time will not be by water, but fire.
And so verse nineteen is essentially stating that Jesus, through Noah, went and preached to the spirits in prison. That is the souls now lost forever, before they were lost, because they did not repent and believe when they had opportunity to do so during the 120 years of Noah's ministry.

Vs. 20 "who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water"

That they were formerly disobedient means when they were alive on earth, they were disobedient to the Word of God commanded them through Noah. Thus they no longer have opportunity for obedience, nor even disobedience. They are now in hell awaiting God's finial judgment on them. For there is no offer of reconciliation back to God and pardon from ones sins after one has died. One must be reconciled to God in the land of living while they can. And thus the Apostle Peter draws an analogy of God's longsuffering in days of Noah with His longsuffering now. For God does not want anyone to perish in their sins and unbelief. He is ever longsuffering towards all people in the hope that they might be reconciled back to Himself through Christ. And so as God patiently waited in days of Noah until the Ark was built, and then filled and occupied, by the eight souls who believed. Who thus were saved before His judgment came on the earth. So now God withholds His finial judgment awaiting till all have been given opportunity for salvation, and thus a chance to enter His eternal Ark which is the Person of the Lord Jesus Christ, who alone can save us from the wrath to come. For as the eight souls were then saved through water, that is not saved by water, but saved through water, by the protection and shelter of the Ark (BBC). So now every person who looks to Jesus Christ crucified for their sins remission will have them forgiven, and will have everlasting life, and thus be spared from the judgment to come by their faith in Him (John 3:15-16).

Vs. 21-22 "There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, ²² who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him."


The Apostle's Peter thought here is that as water cleansed the earth in Noah's day of all that was then sinful. So baptism now cleanses every believers conscience in the sight of God. Not by water baptism cleansing the flesh (as he makes clear), but by the antitype which now saves us, and that is the baptism that comes to all who believe, because of Jesus Christ's Resurrection from the dead, who having ascended back to God the Father to be seated at His right hand in heaven, angels and authorities and powers having been subject to Him. Now pours out His Spirit on all who believe in Him, the moment we believe in Him. And thus each and every believer has a good conscience towards God because they believe in the Lord Jesus Christ crucified and risen from the dead.

Now this baptism probably should be thought of as the believers baptism with Christ as the Believers Bible Commentary beautifully expounds. For not until Jesus Christ as the BBC excellently expounds was baptized into the "waters of God's judgment for us" (see Luke 12:50) by His death on the cross did He make possible our own baptism with Himself. And thus Jesus' own baptism into death then His Resurrection from the dead precedes and or ushers in our own with Him (see Rom 6; Gal 2:20).
And that is the Baptism that saves us. Not baptism by water which does not save us but only portrays what takes place when one believes in Jesus. Therefore it is the baptism of Jesus Christ Himself, crucified for our sin, then risen from the dead, ascended back to God the Father which when we believe in Him is what saves us. If you have not yet made the crucial decision to follow Jesus Christ as Lord and Savior I urge you please do so now. For God will receive you (just as you are) the moment you receive Him by faith in His Son (John 1:12). Now this you can do by simple prayer of faith (though again it's not the prayer that will save you) it is your faith in Jesus Christ crucified and risen from the dead and your confession of Him as Lord that saves you (Rom 10:9-10, 13). Therefore in faith call upon the Name of Lord (which is what the prayer is doing), asking the Lord Jesus Christ into your heart and life to be your Lord and Savior confessing as such and trusting Him and Him alone to save you. For when you do you will have remission of all your sins and everlasting life.


Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982