The Meaty Elements of the Christian Walk

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1st Peter 4.5
Meat
October 18th 2015

Okay, we have seen several themes in Peter’s epistle since we started – and admittedly, unlike reading a Gospel or Acts – Peter is consistent in maintaining his focus on these central themes, which are all about the meaty elements of the Christian walk which are all patterned after the life (and deathSeparation from God—now overcome. Physical death remains, but it no longer separates us from life with God.) of Jesus Christ. These themes have included submitting to authorities placed above us (specifically governments, bosses, Christ, spouses), exhortations to godliness, laying aside the flesh, and putting away the former things. And again, his CONSTANT reminder is we do such things because (or as) Christ Jesus did them or His life and death pictured them.

Following Christ's Example

I think it’s important to remember that Christ did them because He lived to the Spirit that filled Him and not to His human flesh. I believe Peter is holding Jesus up for us as a human. What I mean by this is as human beings living here he is teaching us to follow the perfect human example, who, though human, died constantly to His human will and flesh and lived by the Spirit within Him. What we might forget is every true believer is also equipped to do the same SINCE we too have God in us.

In chapter three he talked a lot about the means by which believers could love life and the central message was “do good, and be willing to suffer for righteousness sake.” He wraps the chapter up by once again speaking of Jesus who, he says, “is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.” And then, again, here in chapter 4, Peter reiterates the lifestyle Christians ought to follow, saying:

1st Peter 4:1 Forasmuch 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 hath ceased from sinMissing the mark of faith and love—no punishment, just lost growth or peace.; 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. 3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

The Path of Suffering

Okie dokie, back to verse one, which in my estimation is one of the best passages ever written to describe the consecrated, elevated, sanctified Christian person. Today’s teaching is meaty and will serve to push you away from the table bearing Milk and make you possibly even long for the days when that was satisfying to your palate.

In verse one Peter says – 1 Forasmuch 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 hath ceased from sin; There are five elements to this description: First, peter says: “Forasmuch then as Christ hath suffered for us in the flesh.” We know the obvious suffering Christ did for us in the flesh took place in what we call His passion. The moment He was struck in the face, beaten with fists, scourged, slapped, crowned with thorns, and crucified He had “suffered for us in the flesh,” but I would suggest so much more. Working backward He suffered in the flesh when He was in the Garden of Gethsemane. How? His will said, “Don’t want to do what is placed ahead of me but I will do the Father’s will.” That was suffering, right?

He suffered in His flesh every time He resisted the things He was tempted by – which, according to Hebrews 4:15 “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” He suffered in His flesh for us every time He was insulted, every time He forgave, every time He loved those who did not deserve it, every night He had no place to rest His head, and on and on and on. His ministry, when we think about it, started with suffering in His flesh as Satan came to Him in the wilderness and tempted him with feeding his flesh with stones turned to bread, using His power for self-gratification, inheriting all the Kingdoms of the world. When we think about it, and while it was not in His control, even His birth, in the manger, was one of suffering – condescension below all things – becoming Man . . . for us.

The Importance of Christ's Mindset

The text speaks to those who have experienced suffering and emphasizes Christ's suffering as an example. The speaker highlights that understanding Christ's approach to suffering provides a template for how believers should arm themselves with the same mindset.

Arm Yourself with Christ's Mindset

The phrase "arm yourselves likewise" stems from the Greek word "hop-lid-zo," meaning to equip oneself with weapons or armor. In this context, it indicates that believers should arm themselves with the perspective and intentionality of Christ, who suffered in the flesh for us. The speaker stresses that this mindset should be the weapon used in the world's spiritual warfare. Emulating the attitude Christ had when He lived on earth, particularly the readiness to suffer, is crucial.

This perspective aligns with the belief that our actions and attitudes must reflect the life of Christ. Although times have changed, the mindset Christ embodied can still be maintained. For instance, just as Christ had no place to rest his head, believers may find importance in not making personal residences the center of life, understanding there is a home on high.

The Mind of Christ

Christ's mindset was marked by a readiness to suffer for God's cause, a willingness to forgo personal comforts and desires. This attitude is particularly relevant when considering interactions with the world and its inhabitants. Conversations around the demands of Christ highlight the need for a mind willing to prioritize God and others over self, and a ceaseless readiness to serve His purpose.

Equipped with this "same mind," followers of Christ are empowered to navigate life faithfully. Conversely, adopting a mindset focused on self-preservation leads to indulging in fleshly desires and ultimately sin. Unlike our flesh, which seeks revenge and indulgence, Christ placed no importance on such desires, prioritizing God's will and embracing suffering.

The Struggle of Flesh

The text concludes with a reflection on human nature and fleshly desires that oppose God's will. The author candidly admits that their flesh desires revenge, indulgence, and self-centeredness, contrasting sharply with the will to follow God. This struggle between the will of God and the will of the flesh underscores the importance of adopting Christ's mindset to cease from sin and align with God's will. The journey of faith entails recognizing the inherent clash between fleshly desires and spiritual convictions, a theme that resonates throughout the message.

Understanding Flesh and Spirit

that God has allowed me to be a man of such flesh so I could see the value and life and glory of the Spirit, the power of broken, meek things, the beauty of surrender to “all that is not of this world.” He has allowed, by and through the strength of my flesh to see that there is NOTHING in me that is good, and when anything of heavenly merit comes out of me is TRULY, ABSOLUTELY is Jesus in me – not me coming out of me – that is a horrific site. If fact, let me make a fleshly admission – because it is admittedly through the flesh that I have done this – and not the Spirit.

But in years past, when people around me who I love have, out of weakness, encouraged me to take a fleshly road to something, who have wanted me to hold a grudge, or not forgive or some other thing that is the product of our flesh, I clearly warn them and remind them of who I AM – who I remain, in my flesh – without Christ. The picture is so out-of-control horrifying that anyone who has lived it before has no desire to return to those days. And this allows me to suggest that if we are going to live by Christ lets live by Him – but if we are going to justify our flesh in anyway I’m going back to it fully, as God Himself spits lukewarm things out of His mouth.

Suffering in Flesh to Cease from Sin

Peter here tells us “he that hath suffered in the flesh hath ceased from sin.” That’s what we want to look to – suffering in our flesh because that will, in the end, eliminate the sin that naturally resides in each of us. Again, all we have to do is look at Christ whose mind Peter is telling us to have in us. And again we have the obvious picture of suffering in His passion. But we cannot forget the day to day, pre-passion suffering His life emblematically pictures for each of us. And through all of it the imagery is one of death – to self, flesh, will, and ways of Men and the World. Only when a man is dead will he be in a position to never sin again.

Dying to the Flesh

In Romans five Paul teaches us the wonders of Grace. Then in chapter six he brings out this point, saying:

Romans 6:1-7

“What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin.”

Admittedly, we have to see that Paul was primarily speaking of becoming dead to the Law – because the presence of the Law is the strength of sin – and that is a whole other matter. But the principle remains – we have to die to the flesh (AND all the laws that are there to try and govern the flesh) before we will be able to walk in the newness of life. So we are not just talking about better behavior we are talking about our flesh becoming inoperative because the Spirit has taken charge.

Personal Experience and Reflection

A few weeks ago I did something I haven’t done in years – I went into the Pacific Ocean. The last time I was in the ocean I was stronger and younger and having spent most of my youth therein was very comfortable in that element. When I went in this last time there was a very, very strong side current pulling north. On the shore I could see my shirt and shoes in a pile and in order to not be swept upshore with the current I had engage in a constant fight against the current by digging my feet into the sand below and leaning against the current. It was exhausting, and my aging joints

Emerging from the Grip of the World

As I fought and resisted, I talked to God, likening my activity to the wars we have in our flesh against the sway of the world, selfishness, and the ideologies of Man. I thought, “Is this what Christian life is all about? Standing against the pull and power of the world with all our might? Just to keep our position." Then I thought, “No. This is not what Christianity is about. I was reminded by God that I had not arrived in my Christian life by my flesh but by Him.”

As I stood there leaning almost horizontally in the chest-deep current, I imagined my Spirit standing next to me helping me fight the sway. When I first became a Christian, it was a very faint spirit, and its assistance against my flesh was hardly noticed. I then imagined my Spirit as I grew, and in my mind’s eye saw an eight-foot-tall spirit holding my hand. And then a twelve-foot-tall Spirit holding my hand against the current.

And finally, I imagined a three hundred foot tall spirit, legs the size of Giant Redwoods, standing in the water with me and holding my hand. And I realized that Christianity is NOT a war against the flesh by the flesh. Instead, the more we allow the Spirit to work in us, the less labor our flesh has in maintaining its position in Christ. As I exited the water, I smiled at the imagery of my same physical body being held in the giant hand of that spirit, not even noticing a current at all, but swimming freely and effortlessly without experiencing any loss of ground.

Living Through the Spirit

Paul so beautifully expresses this very imagery for me when He wrote in Galatians 2:20:

“I have been crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”

I find it mirrored in his words in Galatians 1:4, speaking of Christ and saying:

“Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father.”

Peter seems to be saying that if we, like Christ, become dead in a moral sense—dead to this world, dead by being crucified with Christ—we can expect to “cease from sin.” Of course, I think this is speaking of individual sins but never the whole condition—as long as we are in flesh, sin will abide. But the means to overcome sin IS prescribed here—suffer in the flesh. Feed the flesh—sin. Suffer in the flesh—be freed from it. With the ultimate suffering being death—which ties us to the whole imagery of our Old Man being buried with Christ and then rising to new life.

Death to the World

I happen to think that His death on the cross actually enables those who love and follow Him to suffer death to this world while we are still walking around in it. Passages like Colossians 3:3, “For ye are dead, and your life is hid with Christ in God,” and 2nd Timothy 2:11, which says, “For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him,” and Colossians 2:20, “Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,” seem to support this thought.

Speaking of those who, through the death of Christ, have become dead to the things of this world, Peter adds:

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.

And we have here the comparative again—to live the rest of our lives (post Christ) in

“to the lusts of men” OR
“to the will of God.”

At this point, I have to ask—Why does God want us to avoid the ways of the flesh and to embrace Him, His will, and the Spirit? I mean, I get all the perfunctory answers—I really do.

To live for Him shows we love Him. God is Holy, and we must live Holy lives to reflect Him in us. We need to adopt the attributes of His Son to be His children. We avoid the flesh because it (and its

God's Desire for Us to Embrace His Ways

Ways and attributes being evil cannot dwell in the presence of God. God’s ways are for our happiness and well-being, and so to embrace them is for our benefit, not His. I understand these things in my head. But the question remains – from the eternal perspective, why does God want those of us who believe on His Son to eliminate the ways of human flesh from our persons – really from our minds and souls because that is what will actually go to Him at death and not our bodies?

The Concept of Shared Glory

We really have very scant evidence for an answer but I would suppose that the greatest insight into why comes indirectly from Romans 8:16-17 which says: “The Spirit itself beareth witness with our spirit, that we are “the children of God:” (then) And if children, then heirs (heirs of who) “heirs of God, and joint-heirs with Christ;” (and the qualifier) “if so be that we suffer with him” (which is what we’ve talked about today) and then we get the purpose God desires this of us: “that we may be also glorified” together.”

What does THAT mean, “that we may be also glorified together?” (The MNT translation says it this way) “and if children, then heirs, heirs of God and joint-heirs with Christ; but to share his glory, we must now be sharing his sufferings.” The BBE says “And if we are children, we have a right to a part in the heritage; a part in the things of God, together with Christ; so that if we have “a part in his pain,” we will in the same way have a part in his glory.”

So apparently, amidst all of Peter’s directives to “suffer in the flesh” (as Christ suffered in His) there is an inescapable point as to why – so that we may be glorified as Jesus was glorified once overcoming His flesh. This is meaty doctrine folks. I think it was what caused Joseph Smith to teach that man would become gods.

The interesting thing about the Greek term for glorify – “SOON DOX ADZO” it is only used once in the entire New Testament and it means glorified together – in other words it means that the glorification we receive is hand in hand by and with the glory that is the Father and Sons. I think this is a very different type of glorification than Smith described but is a glory shared as joint heirs with Christ and a glory shared as heirs of God – and not some glory that individuals have earned on their own.

This is proven by the Greek words that combine to make SOON DOX ADZO as SOON means to share in union with or to together in or by companionship and DOXADZO means glory. When Christ prayed in John 17:5 and said: “And now, O Father, glorify (doxadzo) thou me with thine own self with the glory which I had with thee before the world was.” The plea was very similar as Jesus said, speaking of Himself having condescended below all things: “NOW (that I have overcome the world) glorify me “alongside with you” (which is very close to the definition of “soon dox adzo” shared glory.

While the topic of glory is pretty big in the New Testament most of it relates to God and Jesus being glorified or having glory with “the believers” being glorified with God and Christ is rare. But one of the places it is discussed is in Paul’s words in 1st Corinthians 15 where he speaks of the resurrection.

The Nature of Glorified Bodies

The bodies we have presently are described in 1 Corinthians 15:42–53 as perishable, dishonorable, and weak, all due to sin. Our glorified bodies are described as “imperishable, honorable, and powerful.” Our new bodies will be no longer “natural” bodies, but “spiritual” bodies, no longer focused upon the natural senses but at one with the Holy Spirit.

These earthly bodies of flesh (which we have discussed as needing to suffer) are “weak” in many ways. Not only are we subject to the natural laws of gravity and time/space, we are weakened by sin and its temptations. Our glorified bodies will be empowered by the Spirit that owns us, and weakness will be no more.

Apparently, just as our earthly bodies are suited to life on earth, our resurrected bodies will be suited for life in heaven. Apparently, again, we will be able to bathe in the glory of God with these glorified bodies. We get a hint of this in the Mount of Transfiguration when Jesus was transformed into such a brightness Peter was frightened. Additionally, Paul seems

Main Topic: Attaining the Resurrection of Life and Glory

To tie obtaining the resurrected body of glory to all that we have discussed when he said, speaking of his own person (in Philippians 3:9-11) that he hopes

. . . be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

11 If by any means I might attain unto the resurrection of the dead.

Isn’t that last line interesting – listen closely to what Paul says here. He said: “I want to . . . be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead.

Presumably, he was hoping to attain unto the resurrection of life and glory and one that enabled Him to also abide in the presence of God.

Peter's Insights on Past Indulgences

Apparently, we will be glorified to the extent that we armed ourselves with the mind of Christ, meaning to the extent we “suffered in the flesh which means to the extent we, like Christ, ceased from sin.” Radical, radical radical stuff.

Peter now says (at verse 3)

3 For the time past of our life may suffice us to have wrought the will of the Gentiles, (or, in the past we sowed our oats among the citizens of the world, and he adds some examples, saying) “when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

"We have spent sufficient time in indulging ourselves, and following the wicked propensities of our flesh” or as Peter puts it: “When we did the will of the gentiles.”

How did we do the will of the Gentiles? Peter continues and says: “When we walked in lasciviousness. Lusts, excess of wine, revellings, banquetings, and abominable idolatries.

Let’s wrap it up discussing these things one by one.

I want to point out that I did not come up with this list myself. Peter said these were the things we did when we walked according to the ways of the Gentiles. I have to agree that his list was pretty dead on for me – except he didn’t include violence – at least not specifically. But he does lay these things at our feet, doesn’t he?

Understanding Peter’s List of Indulgences

When we walked in lasciviousness. The Greek word is “As-el-gia” and means utter licentiousness. We took liberties toward everything, especially in the indulgence of corrupt passions.

“Lusts” is next – very similar to aselgia. The Greek being epithumea and in the end really means, “a longing” for corrupt passions rather actually living in them.

He adds: “Excess of wine.” The Greek here is oinoflugia and it does not occur anywhere else in the New Testament. Again, as we’ve mentioned before Peter uses A LOT of Greek words not used anywhere else and my reason for this is unique – I think Peter understood the street language Greek whereas Paul understood the classic language.

In any case OINO is wine and FLUGIA is “overflowing” hence the translation in the King James is “excess of wine.” And without question it was a common vice. History suggests that many early Christians had been drunkards probably because intemperance was ubiquitous in the heathen world. All Peter is pointing out here is that this was our approach to drinking wine pre-Christ.

It cannot be used as an indictment on drinking but I think it does easily suggest that getting sloshing drunk is a thing of the flesh that when indulged is sinful. The meaning here is drunkenness, as Tyndale translates it and not just an excess of wine.

Revellings in the Greek, KOMOS and means carousing, letting loose, and revelry – you get the picture. Historically it means “merry making after supper.”

“Banquetings. Another word that is not used anywhere else in the New Testament. And the word does not have any connection to eating or banquets. It means drinking again – an act of drinking; then a drinking about town and then, “drinking together.” It seems that the thing forbidden is getting together for the sole purpose of drinking alcohol.

Finally,

“And abominable idolatries.” Literally, “unlawful idolatries” probably unlawful to the Jews or forbidden by their laws.

The heathen world

Idolatrous Practices and the Flesh

Peter addresses the activities of the flesh that we indulged in as unbelievers. When we read these things now, we tend to think of them as being absent; some interpret this to mean that since wine flowed before we were saved, it should not even touch the lips today. I do not believe this is the meaning. I think the meaning is to not approach such things in the same manner. Don’t let the body and the flesh rule, but let the Spirit guide. This is a choice for every person to make on their own and between themselves and God.

Understanding Christian Moderation

We are going to cover this verse next week, but Peter adds this to his train of thought, saying, "Wherein they (the gentiles we once ran with) think it strange that ye run not with them to the same excess of riot, speaking evil of you."

Conclusion

By Peter including this, he proves he is not claiming total abstinence; he is promoting that Christians no longer run with the same licentious overflowing excess they once lived in. Okay. Questions. Comments.