1 Peter 4:4-8 Bible Teaching

Understanding Peter’s Message

WELCOME PRAYER WORD SET TO MUSIC SILENCE

Examination of 1st Peter 4:1-6

1st Peter 4.6 MEAT October 25th 2015

Okay, we left off last week with Peter leveling some strong words at his immediate reader (and subsequently at us). Remember? He said:

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:

We left off there. But he continues with his point saying, and in reference to the Gentile heathen lifestyle we once lived:

4 Wherein they (our gentile friends we once were wild with) think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5 Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Alright, let’s get to work through these and see if there’s time for more thereafter. Back to verse 4.

Living Differently in Christ

Peter has explained that we are to suffer as Christ, in the flesh – if we want to be glorified with Him in the Spirit – and that we ought to not live any longer according to our former ways, (to the will of the Gentiles) which included (on his list) Lasciviousness Lust Excess of wine Revellings Banquetings And abominable idolatries.

And again, referring to our heathen friends who we used to party with he says:

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

Speaking of our former friends (that we may have had in our godless years) Peter says that now that we are in Christ, “suffering in the flesh to some extent or another,” they (our former friends) will “think it strange” (weird) that we don’t “run with them” (party, carouse, banquet, drink) “to the same excess of riot,” and that the result will be that they will wind up “speaking evil of us.”

I mean some things really never change, do they. Here is Peter – nearly two thousand years ago – describing what is still going on in this very day. Partiers getting bummed and speaking evil of their friends who receive Jesus and no longer “riot” the way they used to.

On the other hand, there are translations that interpret this passage as saying that our former friends are surprised when we do not run with them at the same level of riot, blaspheming like we used to when we ran with them. The Modern King James translates it this way. Translations based on the Westcott and Hort say something like this though: “They are surprised that you do not now join them in the same wild profligacy, and they abuse you.” Both interpretations are probably correct and have application typically to some extent or another.

The Meaning of Excess of Riot

The line, “to the same excess of riot” is also interesting. The phrase “excess of riot” means living, partying, drinking, indulging, in complete affusion and without any withholding, limits or hinderance. Many people can relate to some point in time in their life where they have allowed this in their lives in some arena or another. An unlimited indulgence to the passions.

I appreciate this line being added because there is an implication that says those who are in Christ may (according to the liberty they have in Christ) allow themselves some revelry. We are free to enjoy a celebration, to have a drink, to laugh and relax. Our Lord, the Son of Man and the Son of God proved this in and through His life. But Peter seems to be saying that our friends from the former days will notice a tempering, and still beholden fully to the flesh, will be critical of it. The Greek for reproaches says that they will use “harsh epithets of all who will not unite with them in their practices.” Here, again, is another form of suffering in the flesh for the King.

Peter adds to the thought and says

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

The Judgment of God

The text explains that God will judge those who judge and malign His children. Standing firm on this, we do have a safe harbor to rest while the mistreatment comes. God is perfectly and impartially just. All things – all of them – will be taken into account – thank God for His Son. But those who either do not have the Son (or have Him and yet live in the ways of the world till their deaths), there is a judgment that waits. In my estimation, and as I intimated last week, this judgment is meted out in and through our respective resurrections.

Here, however, to this crowd, Peter speaks of God, "who is prepared to judge." The meaning is NOT that he was “about to judge OR that the day of judgment was at hand but that he was prepared for it.

Judgment of the Quick and the Dead

To judge whom? Peter tells us, “To judge the quick and the dead.” Okay, we have to pause here because Peter is either speaking of a doctrine much deeper than the words of the passage imply OR he is plainly just telling us that God was prepared to judge those who were living and those who had died – didn’t matter which – all that is all this means. First of all, the term, “the quick and the dead” means “the living and the dead.” In the New Testament this line is typically tied to those who would be alive when he comes versus those who would be in the graves and the phrase refers to all – both the living and the dead – being brought before the bar of God for judgment.

While preaching to the house of Cornelius in Acts 10, Peter said:

Acts 10:42 And he commanded us (the apostles) to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

Paul, referring to the judgement that would fall on all at His coming said in 2nd Timothy 4:1:

“I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.”

Greek Translation of "Quick"

The Greek word translated quick is “zao” and it is used 127 times in scripture to mean “living,” “alive,” and “life.” So plainly interpreted, the meaning in this passage, and in the context of all Peter has said about our trials at the hands of those who we hung with formerly in our wild years, Peter is saying God is prepared to come and judge those who were living and those who had died.

I get this and this is contextual. However, some people can’t help but be bothered by two passages that Peter has included in his epistle which seem related to this verse. Let me explain.

The first is found in the previous chapter where Peter wrote:

1st Peter 3:18 “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to deathSeparation from God—now overcome. Physical death remains, but it no longer separates us from life with God. in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison.”

Got that? Now, just eight verses later Peter writes:

“For God is prepared to judge the quick and the dead,” (apparently referring to the coming judgement of those who persecuted believers for their holy living) except we now have the following verse:

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

Because of the reference to Christ making an announcement to the souls in prison this verse is thought by some to be a continuation or reference to this event. Not so. What Peter said in chapter three about Christ making an announcement to the souls that went to prison from the days of Noah has NOTHING to do with this passage in chapter four. Here, in chapter four Peter has plainly moved on.

In verse one through four he said:

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;
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,

Context and Interpretation of the Preached Gospel

Revellings, banquetings, and abominable idolatries:

And those friends (I’m paraphrasing) think it's strange that we don’t run with them to the same excess of riot, speaking evil of us.

There is the context – and then he adds at verse 5:

“Who (speaking of these wild friends who speak evil of us) Who shall give account to him that is ready to judge the quick and the dead.”

And now he says (remember the context and subject he has been speaking on):

For for this cause was the gospel preached (you Angle idzo) also to them that are dead (dead in sin – unbelievers who mock), that they might be judged according to men in the flesh, but live according to God in the spirit.

Judgment and the Preached Gospel

When the expression, "For, for this cause," is used, it refers to an end to be reached, or an object to be gained, or a reason why anything referred to is done.

The end reason why "the gospel was preached to the dead," was done, is stated in the second part of the verse – "that they might be judged."

“God stands prepared to judge,” Peter says, “both the living and the dead.”

For for this cause was the Gospel preached to them who are dead in sin (I adamantly maintain that this is NOT speaking of the Good News being preached to those who have died physically).

“For for this cause” (that God is ready to judge the living and the dead at His coming) was the Gospel preached to them who are dead (like our former friends who pick on us because we don’t party with them like we used to).

“That they might be judged according to men in the flesh but live according to God in the Spirit.”

Contextual Understanding

What does this mean? Remember context.

What was Peter saying right before he wrote these words? He was telling us to suffer in the flesh. He was saying we shouldn’t go and live in excess like we did in our former lives, “to the will of man,” he says, but instead, we ought to live to “the will of God.” Right?

And then he says, “And our former associates will think that it is strange that we do not run to the same excess as we once did,” and then he says, “and they will criticize us for being this way,” right?

Then he says, but God is standing ready to judge both the living and the dead.

For for THIS Cause was the Gospel preached to those who are dead in sin, (LISTEN) that once we believe and receive it, we will . . .

“be judged according to men in the flesh (by our former friends who are critical of us that he was just talking about) BUT live according to God in the Spirit.”

Which is a repetition of his stated desires given in verse 2 which says:

“That we no longer should live the rest of our time in the flesh to the lusts of men, but to live to the will of God.”

This is the crux of all the passages from verse 1 through verse 6, and they have NOTHING to do with the Gospel being preached to people who have died and are in the grave or hell.

Now, I was thinking of starting today off and creating a giant argument for this errant idea – just to show you how convincing passages strung together – even passages that are in close proximity to one another – can be used to make fallacious arguments.

Other religions have done this.

But the fact of the matter is true context will NOT allow such teachings to escape us undetected as errant.

Additionally, I would love to teach that these passages support after-life teaching of the Good News to the dead – it would take a lot of heat off my back for believing in the Total Reconciliation of Man.

But good conscience will not permit.

Living According to God's Will

At this point, Peter shifts gears and readies his audience on how to live out “the rest of their time” together.

Why do I say, “the rest of their time?” Let’s read.

Understanding 1st Peter 4:7-8

The End of All Things

1st Peter 4:7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer. 8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

Okay, back to verse 7: “But,” Peter says, “the end of all things is at hand: be ye therefore sober, and watch unto prayer.”

This is a fantastic line, “But the end of all things is at hand,” because it forces us – reader of the Bible to form some opinions as to what Peter meant. Here are our choices: “All” (does not mean all here) and “end” does not mean end either.”

In other words, we have “misunderstood” what Peter meant. Before we accept this view we have to check the Greek, and maybe what other versions say, and then perhaps what the scholar say.

So… I checked the Greek. “Telos pas eggidzo”

The end (telos) “to set out for a definite point or goal,” “the point aimed at as a limit,” “the conclusion of an act or state,” “finally,” “uttermost.” From the Greek telos when Peter said the “end of all things” he meant the end, conclusion, final and uttermost of a point.

Of all things – “pas” All Any Every The whole. Whatever the end of the definite point aimed at that Peter had in mind it was “the end” of “all of it – everything it included.”

Is at hand – “engidzo” Is approaching drawing near nigh. So there’s the Greek breakdown.

Scholarly Interpretations

When I consulted twelve different translations ALL of them (and this is a rarity) but ALL of them agreed with the KJ interpretation and kept these key words to the phrase: “The end . . . of all things . . . is at hand.”

I consulted Bible commentators. Albert Barnes, a futurist to some degree, believing that Christ was still coming to end the world and initiate the final resurrection, said: (and I quote) “The phrase, "the end of all things," would naturally refer to the end of the world; the winding up of human affairs. It is not absolutely certain, however, that the apostle used it here in this sense. It might mean that so far as they were concerned, or in respect to them, the end of all things drew near.”

Adam Clarke said: “I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Ge 6:13, God said unto Noah, “The end of all flesh is come before me.” This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, “The end of all things is at hand;” and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people.”

Bible Notes Commentary says: “The end of all things” (meaning, “the end of the world,” which the holy scriptures would have us consider as ever near and for which they exhort us to maintain a constant state of preparation. Practically, this end comes to each one of us at death, when our probation closes for ever; as it is written, "After this, the judgment."

John Wesley taught that Peter was saying that the end of “all their suffering” was at hand. Matthew Henry said: “The destruction of the Jewish church and nation, foretold by our Savior, was very near. And the speedy approach of death and judgment concerns all, to which these words naturally lead our minds. Our approaching end, is a powerful argument to make us sober in all worldly matters, and earnest in religion.”

Robertson’s Word Picture, which breaks down the Greek says: (pantôn de to telos êggiken). Perfect active indicative of eggizô, “to draw near,” common late verb (from eggus), and it is the same exact form used by John the Baptist when He cried the Kingdom of Heaven is near (speaking of the arrival of the Messiah's. Additionally, Robertson’s Word Pictures points out, James (in James 5:8) which says: “Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.” Uses the same perfect active indicative of eggidzo.

Taking all of these things into account we can see that we do know that when Peter wrote: “The end of all things is at hand,” that end and all and at hand mean what they mean.

Conclusion

So the second option we have is what did Peter mean when…

Understanding Peter's Proclamation

We can begin here by saying one of two things – whatever Peter meant by these words He was either right OR he was wrong.

I refuse to accept that Peter was wrong in what he meant – I don’t accept this for a second and if it can be proven that Peter was wrong then you can take the entire Bible and use it for kindling.

Why be so dramatic? I can understand scribal error and even infiltration of the word by excitable monks pushing the Trinity on us. I can understand Peter (himself – as a person) being wrong in his assessment of eating the Gentiles' food, etc. But if Peter, when writing by the Holy Spirit, penned wrong information then none of the writers can be trusted and the whole word is suspect. So when it comes to proclamations in holy writ I believe we have to believe them to be right.

If Peter was right when he said, “the end of all things is at hand,” we have to look around and know he did NOT mean the end of the world. We’re still here . . . plus there is no biblical support for the end of the Kosmos anywhere! There is support for the end of ages, and end of administrations, and the end of things God allowed, but never the end of the world. So we know that Peter was NOT wrong. And we also know that Peter could NOT have meant the end of the world (because we are still here).

Descriptions of the End from the Epistles

So what was he (and James, and John, and Paul) all talking about when they said the end of all things was at hand? Hang with me. In 2nd Peter 3:9, our same author, Peter, said this to those believers then whom he was encouraging to be strong and hang on. He said:

9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

Now, Peter here in chapter 4 has said the end of all things is at hand – and he was not wrong. And then in his second epistle he added further descriptions of what this day that was “at hand” would look like. And calling it “the day of the Lord” he described, in typical Hebrew exaggerated verbiage, what the end of all things would look like.

Peter was not wrong. The end of all things was at hand – all things relative to everything God had set in motion for the redemption of Man.

The Words of James and Their Implications

How did James describe this end? With what words did James use?

“Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.”

And what words did Peter use in his second epistle to describe what this end of all things would look like? He said:

10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

People have improperly assigned these things to a day yet to happen. But from all we have examined Peter was describing what the “end of all things of that age and time and religion” would look like.

The history of God working with them, the vast and glorious temple, the endless genealogies, the priesthood, the holy of holies and the veil, death, and hell – the end of all things – all things relative to all that they came from and all that they had labored to do . . . was at hand.

(beat)

“So hang on,” he has been telling them. Do well. Don’t walk in your former ways. Be patient.

Preparing for the End

The end is very near. The application for us is exactly the same. The end of everything for us is also near, by and through our death. All of our history, all our genealogies, all of our religious rites and rituals, our earthly community, jobs, careers, and sufferings. In the light of God, everything will melt with fervent heat, and we too will remain either saved by His grace through faith on His Son or not.

Like them, now is the time to prepare for His coming for us. Now is the time to escape judgement. Now is the time to move ourselves FROM being tied to the elements of this AGE, this world, and prepare ourselves for its end—not that it is going to end but that our association with it will end entirely.

And so to his audience, which was waiting on the literal end of all that they had come from, and to be saved for turning from it and accepting Jesus as Lord and Savior and the mistreatment that came with this decision, Peter adds some instructions, and says: “Be ye therefore sober.” “And watch unto prayer.” (verse 8) “And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.”

Maintaining Sobriety and Prayer

Let touch on these as we wrap up our teaching for today. In light of the fact that “the end of all things draws near,” Peter says: “Be ye therefore sober.” As flippant as I naturally am, the older I get (meaning the closer I get to my “end of all things”) the more serious, reflective, and considerate I become. The Greek for sober is sophreneo, and it means to possess a reflective mind. Peter was trying to get them to realize the earnestness of their situation and that sober mindedness would benefit them and their exit and rescue.

“And watch unto prayer.” Interestingly, the word translated “watch” here is “nepho,” and it means sober too—but due to lack of alcohol. Be aware and awake unto prayer—have your minds on heavenly peace and reassurances and not the comfort that comes through wine. Because the end was at hand and because Jesus did describe so many things that required physical responses, maybe these instructions were entirely practical? Stay alert and pray instead of getting dull through wine and sleepy? Could be.

The Power of Agape Love

8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. Notice the overall command though—agape love (as defined by 1st Corinthians 13). Let it be “fervent” (which means “without ceasing”). Where? To whom? Or How? Among yourselves. The world around them was getting bad enough. Peter has addressed the suffering they were getting at the hands of others. Don’t go back to those you used to run with and embrace those ways. Hang in the household of faith and wait. The end of all things is near.

So be sober and pray and really endlessly, selflessly love each other. It is such love, above ALL things, that will see you and others through. In group settings—especially of believers—there is NOTHING on earth more powerful, unifying, forgiving, moving, healing, and beneficial than agape loveSelfless love marked by patience, mercy, and humility—central to living in spiritual liberty.. When it is present and alive and at work, it is the most heavenly environment—no matter what is going on outside the walls or inside the heart of the individual.

“Above all things,” Peter says, “have unending love among yourselves.” And he ends with: "For charity shall cover the multitude of sins." This is a quote from Psalm 10:12 and it can really be misinterpreted if we are not careful. We might liken the heart of it to another Psalm that says: “A soft answer turneth away wrath.” We know that the ONLY thing that can cover sin is the shed blood of Christ—so the idea that expressing love to others atones or wipes away our sins is a misnomer.

Nevertheless, the idea here is when we express or extend love to another, the presence of such love will go a long way in helping the other person (and possibly ourselves as well) to avoid further sinning (which could be the result of our not responding in love). Someone is rude to us. If we are rude back, we have combined fire with fire, and the only result is more heat (more sin). But if someone is rude to us, and we respond with agape love (they are far less inclined) to allow their sin nature to remain in operation.

Love as a Shield

Therefore love, like a thick fireproof blanket, covers a multitude of (shall we say) potential sins that would erupt if we responded from our flesh. Get it?

Additionally, and with respect to ourselves, true love extended to others makes US kinder to their imperfections, charitable towards his faults, and often blind even to the existence of other faults.

The Impact of Love

This too, covers a multitude of sins – our own.

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