1 Peter 4:1-6. [4:1] Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, [2] so as to live for the rest of the time in the flesh no longer for human passions but for the will of God. [3] For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. [4] With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; [5] but they will give account to him who is ready to judge the living and the dead. [6] For this is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does. (ESV)
Pagans of the first century viewed Christians as killjoys who lived gloomy lives devoid of pleasure. The pleasures from which Christians of the first century typically abstained were the popular forms of Roman entertainment: the theater with its risqué performances, the chariot races, and the gladiatorial fights with their blood and gore. Christian lifestyle also condemned the “pleasures” of an indulgent temper, sex outside marriage, drinking, slander, lying, covetousness, and theft. These attitudes toward contemporary Roman customs and morals, combined with the Christians’ refusal to burn incense to the emperor—a gesture of civic gratitude intended to assure the well-being of the empire—earned Christians the reputation of being haters of humanity and traitors to the Roman way of life. Few in the polytheistic first century cared if Christians wanted to worship Jesus, but it was highly offensive for the apostles to label other religions as idolatrous and inconsistent with the true worship of God. In our pluralistic age of globalization, issues of multicultural pluralism are creating an ethos similar to that of the polytheism Peter faced: everything spiritual seems acceptable except the exclusive claims of the gospel of Jesus Christ. (Jobes, K. H. (2005). 1 Peter (p. 262). Grand Rapids, MI: Baker Academic.)
The Gospel of Life equips the believer in Christ to face difficulties. Here in 1 Peter 4:1-6, the Apostle Peter explains four things that the Gospel of Christ provides. With the Gospel, believers are: 1) Armed with the Mind of Christ (1 Peter 4:1), 2) Armed with the Life of Christ (1 Peter 4:2), 3) Disarming the life before Christ (1 Peter 4:3-5), and 4) Armed because of the Judgement of Christ (1 Peter 4:6).
The Gospel of Life equips the believer in Christ to face difficulties, because with it, believers are:
1) Armed with the Mind of Christ (1 Peter 4:1)
1 Peter 4:1 [4:1] Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, (ESV)
Therefore obviously points back to what Peter wrote in the preceding passage, that at the Cross Christ endured His greatest suffering, dying under divine judgment as the just for the unjust; yet there He also accomplished for believers His greatest triumph over sin and its condemning power, over the forces of hell, and over the power of death. The cross of Jesus Christ is the ultimate proof that suffering can lead to victory over the forces of evil. Believers’ choice of a pure lifestyle is directly linked to what came before, namely, the significance of Jesus’ own suffering. (Mangum, D. (Ed.). (2020). Lexham Context Commentary: New Testament (1 Pe 4:1–6). Bellingham, WA: Lexham Press.)
When Jesus suffered in the flesh, He died (3:18; Isa. 53:10; Matt. 27:50; Acts 2:23) in fulfilling divine redemption’s plan. When He went to the Cross, the Father made Him to be sin and a curse for all who believe; as Paul said: “Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree’ ” (Gal. 3:13; cf. Deut. 21:23). He came “in the likeness of sinful flesh and as an offering for sin” (Rom. 8:3; cf. 2 Cor. 5:21; 1 Peter 2:24). Therefore, He felt the full force of sin’s evil unjustly, but in so doing He gained for His saints salvation and for Himself the everlasting honour and praise of all who will live in heaven (cf. Rev. 5:8–14). Suffering helps us be like Christ, yet people will do anything to avoid pain. Followers of Christ, however, should be willing and prepared to do God’s will and to suffer for it if necessary. We can overcome sin when we focus on Christ and what he wants us to do. Pain and danger reveal our real values. Anyone who suffers for doing good and still faithfully obeys in spite of suffering has made a clean break with sin (Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (p. 110). Wheaton, IL: Tyndale House Pub.)
Please turn to 2 Corinthians 10
Because of this truth of The Gospel of Life, we are to arm ourselves to do battle with the world, the flesh and the Devil. God calls us to wake up, seize the Divine power given to us and arm ourselves: Romans 13:12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. (ESV) (cf. 2 Cor. 6:7). Ephesians 6:11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil. (ESV). The expression to arm yourself is used only here in the New Testament, is from hoplizo, an aorist middle imperative, meaning literally, “to arm oneself with weapons” or “to put on as armor.” The noun form hoplon means “weapons” and is used in six passages eg., John 18:3; 2 Cor. 6:7; 10a. The picture is of preparation for battle. Those who are armed with this intention have an unswerving resolve to do God’s will in every situation; those so armed will be able to stand strong in the face of any persecution. They can persevere because of their personal relationship with Jesus Christ (cf. John 15:20–21). (Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (p. 109). Wheaton, IL: Tyndale House Pub.)
Paul explained to the Corinthians how in the arming of ourselves we are to wage war:
2 Corinthians 10:3-6. 3 For though we walk in the flesh, we are not waging war according to the flesh. 4 For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. 5 We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, 6 being ready to punish every disobedience, when your obedience is complete. (ESV)
• Our biggest problems are not physical illness or worldly restrictions. Paul here is not waging a fleshly battle but a spiritual one. The weapons of our warfare are not physical but spiritual, such as prayer, the Word of God, faith, and the power of the Holy Spirit. By the Spirit believers are to tear down the strongholds of wrong thinking and behavior that are reflected in the lives of those who resist his authority. (Crossway Bibles. (2008). The ESV Study Bible (p. 2235). Wheaton, IL: Crossway Bibles.)
In the context of 1 Peter 4:1 the primary weapon Peter calls for in arming believers is the same way of thinking/purpose that was manifest through Christ’s suffering and death. That way of thinking/purpose (“attitude,” “thought,” or “principle”) is a willingness to die because Christians know death produces the greatest victory (cf. 1 Cor. 15:26, 54–55; 2 Tim. 1:10; Rev. 21:4). Kate Wilkinson said: “May the mind of Christ my Saviour, Live in me from day to day, By His love and pow’r controlling All I do and say”. Peter is exhorting his readers to be prepared to accept unjust suffering, as even Christ did, by arming themselves with the same mental disposition that allowed Christ to do so. (Jobes, K. H. (2005). 1 Peter (p. 264). Grand Rapids, MI: Baker Academic.).
In the ultimate obedience depicted in 1 Peter 4:1 Believers who have died have ceased from sin will have entered into an eternal condition of holy perfection, free from all sin’s influences and effects (cf. 1 Cor. 15:42–43; 2 Cor. 5:1; Rev. 21:4; 22:14–15). Right now, the choice is of taking the path of least resistance—going along with the values, norms, and practices acceptable and expected by their society—or being obedient to God and suffering the consequences of criticism and condemnation by unbelieving family and friends. The willingness to suffer this way therefore demonstrates one who has resolved to be through with sin. (Jobes, K. H. (2005). 1 Peter (p. 265). Grand Rapids, MI: Baker Academic.)
Hymn:
This instruction from Peter is very similar to Paul’s teaching on being dead to sin and alive in Christ that we will look at in a moment in Romans 6:8–12. Charles Wesley expressed similar truths and his own personal testimony in these tremendous words: “Long my imprisoned spirit lay Fast bound in sin and nature’s night; Thine eye diffused a quickening ray, I woke, the dungeon flamed with light; My chains fell off, my heart was free, I rose, went forth, and followed Thee”. (Cleave, D. (1999). 1 Peter (p. 119). Ross-shire, Great Britain: Christian Focus Publications.)
The Gospel of Life equips the believer in Christ to face difficulties, because with it, believers are:
2) Armed with the Life of Christ (1 Peter 4:2)
1 Peter 4:2 [2] so as to live for the rest of the time in the flesh no longer for human passions but for the will of God. (ESV)
All sin is disobedience to the will of God. In that sense all sin is a personal act of rebellion by believers against God (cf. Ps. 51:4). In the end, condemnation will come on those who did not obey God’s will (Matt. 25:41–46; Jude 15)—even those who think they were obedient: As Jesus warned in Matthew 7:21 "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. (ESV). Paul commands believers: Romans 12:2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. (ESV) (cf. Eph. 6:5–6; Col. 4:12). Sin, on the other hand, is an expression of disobedience (cf. Neh. 9:26; 1 John 3:4) and a refusal to do what God has commanded (Pss. 106:24–25; 107:11; cf. Jer. 22:21; 35:14b). We do not know when the Lord will return. But, by Christ’s resurrection power, we may be rid of that old life of selfish indulgence. We may live for the will of God, the Father of our Lord Jesus Christ. How different the will of God now seems! Once it loomed like a dark prison, curbing our desires, threatening our freedom to do as we pleased. Now we find that his yoke is easy and his burden light. The law of love is the law of liberty.(Clowney, E. P. (1988). The message of 1 Peter: the way of the cross (pp. 172–173). Leicester, England; Downers Grove, IL: InterVarsity Press.)
Please turn to Romans 6
The hope of Christians is to cease from sin one day in heaven. Since that is the goal, the purpose for their salvation, it has strong implications for them now, so that they ought to live for the rest of the time in the flesh no longer for human passions. Since they are headed for holiness in eternity to come, saints are to live (bioo; a reference to earthly life) the remainder of the time God gives on earth in pursuit of that holiness, no matter the physical cost. They are armed for victory who live for the will of God, not the sinful desires of the flesh. Peter calls those desires human passions/lusts, a strong word (epithumia) that means “passionate longing,” and in this context connotes an evil desire. He urges believers to shun sin—not to live any longer driven by human lusts (2 Tim. 2:22), which are rooted in their unredeemed flesh (Rom. 7:17–18; Gal. 5:17) which previously characterized their unregenerate state (Eph. 2:1–3) and life in this world (1 John 2:15–17). If we do the will of God, then we will invest “the rest of the time” in that which is lasting and satisfying; but if we give in to the world around us, we will waste “the rest of the time” and regret it when we stand before Jesus. ( Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 420). Wheaton, IL: Victor Books.)
Peter is telling believers to arm themselves with a commitment to do the will of God and abandon their former sins. This is precisely what the apostle Paul calls for in Romans 6:8–12,
Romans 6:8-12 [8] Now if we have died with Christ, we believe that we will also live with him. [9] We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. [10] For the death he died he died to sin, once for all, but the life he lives he lives to God. [11] So you also must consider yourselves dead to sin and alive to God in Christ Jesus. [12] Let not sin therefore reign in your mortal body, to make you obey its passions. (ESV)
• Through the perfect life, death, resurrection and intercession of Christ, sin no longer is the dominant force over believers. The mastery of sin has been broken in their lives. Yet the tension surfaces here between what God has already accomplished and the responsibility of his people to obey. They are still tempted by desires to sin and must not let those desires gain control. Each day they must give themselves afresh to God. (Crossway Bibles. (2008). The ESV Study Bible (p. 2167). Wheaton, IL: Crossway Bibles.)
Quote:
To be guided, strengthened and effective in Christ means embracing the will of God. But, as George W. Truett said: “To know the will of God is the greatest knowledge! To do the will of God is the greatest achievement!” –(quoted in “Toolkit,” Cell Church, Winter, 1996, p. 10.)
The Gospel of Life equips the believer in Christ to face difficulties, because with it, believers are:
3) Disarming the life before Christ (1 Peter 4:3-4)
1 Peter 4:3-4 [3] For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. [4] With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; (ESV)
This section is a vivid description of the tragic and devastating life pattern of the unconverted, which ends inexorably in judgment. The verses parallel several of Paul’s descriptions of humanity’s lost spiritual condition and describe the character and consequences of sin (Rom. 1:18–32; 1 Cor. 6:9–10; Gal. 5:19–21; cf. Eph. 5:3–7; Col. 3:5–10; 2 Tim. 3:1–7). Peter reminds believers to leave all that behind because it belongs to their former life in sin and under judgment. Since they have been delivered from that evil life, their souls are purified (1:22) and the time that is past for serving sin (Rom. 7:5; 1 Cor. 6:9–11a; Eph. 2:1–3). For the believer, the sinful past is a closed book and its saga of sin is over. We may not have been guilty of such gross sins in our preconversion days, but we were still sinners—and our sins helped to crucify Christ. How foolish to go back to that kind of life! (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 420). Wheaton, IL: Victor Books.)
• A reality check on how we sabotage ourselves: Do you at times, long for days gone by where you did certain activities that do now do not do. This is our unredeemed flesh working on a mind that is not renewed by the word of God. We need to immediately cast out these unhelpful distractions, recognize the futility that they deliver, and fill our mind with what is edifying.
Please turn to 1 Corinthians 6
Peter says that this previous life suffices (arketos) which in this context means more than simply adequate, but conveys the sense of being more than enough. Peter’s readers had had a whole life full of opportunity to sin, and that is more than enough in doing what the Gentiles (the unconverted peoples) want to do living to fulfill sinful passions (cf. Eph. 2:1–3). In a limited and inadequate way the public standard reflects ultimate moral standards, and so Peter is thinking of acts by people who want to go beyond whatever is recognized as allowable and flaunt their freedom to do as they like.( Marshall, I. H. (1991). 1 Peter (1 Pe 4:2–4). Downers Grove, IL: InterVarsity Press)
Paul describes a life of the unredeemed and its enslavement in 1 Corinthians 6
1 Corinthians 6:9–12. 9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. 11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. 12 “All things are lawful for me,” but not all things are helpful. “All things are lawful for me,” but I will not be dominated by anything. (ESV)
• Believers are defined as being driven by a desire to please Christ. We do not find our identification by something that God abhors. Paul here does not mince words. Those who live a life in habitual rebellion to the standard of God’s righteousness are not true believers in God. God delivers His own from the bondage of sin and believers purposefully are not dominated by anything of this earth but controlled by the Holy Spirit.
Back in 1 Peter 4:3, Paul lists a series of descriptions of the life before Christ. The Sinful Passions/Desire (boulema) here conveys the sense of a purposed longing. The hearts of the unsaved determine to follow their passions as part of what Peter earlier called their “futile way of life” (1:18).1 Peter 1:18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, (ESV). In this list here of descriptions of the life before Christ, the first five items involve unrestrained desires for sex, food, and drink; the last refers to wanton acts commonly practiced within the religious ritual of pagan worship. All five terms refer to practices that have in common a lack of self-control, a character flaw leading to behaviors that are a self-destructive violation of God’s standards and are harmful to others. (Jobes, K. H. (2005). 1 Peter (p. 266). Grand Rapids, MI: Baker Academic.)
That former disposition pursued a course; it conducted life’s affairs along a specific path of behavior, and Peter described that for his readers with six terms. First, sensuality (aselgeia) describes those who engage in unbridled, unrestrained vice of all sorts (cf. Rom. 13:13). It could also be translated “debauchery,” an excessive indulgence in sensual pleasure. Many unregenerate people live lawlessly, flaunting their vices in open defiance of God’s law (cf. Rom. 1:21–32; 2 Cor. 12:21), whereas others are less obvious (cf. 1 Tim. 5:24). Passions/Lusts (epithumia) are the sinful passions that drive people into such indulgence (cf. 1 Thess. 4:5; 1 Tim. 6:9; Jude 18). Drunkenness (oinophlugia) literally means “wine bubbling up” and refers to habitual intoxication. This term can also refer to the effects of narcotic use. The issue is of control. Just as it is unsafe to be under the influence of alcohol or another substance and not properly in control of a motor vehicle, so too believers are to be under the control of the Holy Spirit and not a substance. While drinking in moderation is not forbidden in Scripture, drinking (consumption of another substance) in excess (to the point of control by that substance) is clearly forbidden (Fruchtenbaum, A. G. (2005). The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude (1st ed., p. 367). Tustin, CA: Ariel Ministries.)
This next description of the past life is one characterized by “Orgies/Carousing” (komos) refers to participating in wild parties or orgies. In one extrabiblical Greek source, the term described a band of drunken people that sang loudly and staggered wildly through the streets, causing a major public disturbance. (R. C. Trench, Synonyms of the New Testament (1854; Grand Rapids: Eerdmans, 1953), p. 226.)
The apostle completed his list of terms with two more expressions that fit this picture of uncontrolled conduct Drinking parties Potos were sessions people engaged in just for the sake of becoming inebriated. Lawless/abominable idolatry denotes the immoral, debauched worship of false gods (such as Dionysius or Bacchus, the Greek god of wine) that accompanied carousing. The argument that some activities were condemned primarily because they were associated with idolatry is scarcely a warrant for assuming that the activities in themselves are morally and spiritually neutral. While evil in themselves, they are all the more evil as lifestyles that want to have nothing to do with God. (Marshall, I. H. (1991). 1 Peter (1 Pe 4:2–4). Downers Grove, IL: InterVarsity Press.)
• It is a blessing from God when people at times receive the consequences from actions. The empty wallet, bad tattoo, hangover and severed relationships are the mild form of indication that a life lived apart from the glory of God is a life of emptiness and futility.
In 1 Peter 4:4, the memory of the pain and misery those deeds caused them was to motivate his readers to diligently avoid such behaviour, especially since their new life goal was to enter the holy place where sin would forever cease. Such sins had been so much a way of life for Peter’s readers that when they abandoned them their fellow sinners, still unregenerate, are stated in 1 Peter 4:4 as being surprised (xenizo), meaning “astonished,” or “shocked,” with the connotation of taking offense or being resentful. Sin is such a normal lifestyle for the unbelievers (cf. Ps. 64:5; John 8:34; 2 Peter 2:14) that they were not only amazed that the Christians’ lives had changed so totally (cf. 1 Thess. 1:9), they even resented the fact that the new believers do not join them in the same flood of debauchery/into the same excesses of dissipation. That expression vividly pictures a large melee of people madly racing forward, what one commentator described as “a euphoric stampede of pleasure seekers.” Flood/Excesses (anachusis) pictures waters coming together and pouring out in excess or overflowing. Debauchery/Dissipation (asotia) is that state in which a person’s mind is so corrupt that they think about nothing but evil and how they might indulge sinful passions. Needless to say, Christians are no longer driven by such mindless pursuit of the passions that throw people into a state of over-the-top debauchery. Mature Christians should help new believers resist such pressures of opposition by encouraging them to be faithful to Christ. (Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (p. 113). Wheaton, IL: Tyndale House Pub.)
One-time friends become enemies and often malign those who do not join/run with them into sinful behavior. Malign (blasphemeo) literally means “to blaspheme,” “to slander or defame someone,” or “to speak evil of them.” Ancient sources, both Christian and non-Christian, provide ample evidence that it was Christians’ reluctance to participate in many conventionally accepted amusements and ungodly civic ceremonies, and their refusal to engage in idolatrous, immoral functions that caused unbelievers to hate and revile them. That led to unjust persecution and suffering for righteousness’ sake. First Century practices often involved parades with banners proclaiming images of gods; in some cases there was cult prostitution or ritual self-mutilation. Christians who avoided these festivals, appeared anti-social; unpatriotic and impious to their neighbours. Dinner parties were often held in private rooms attached to temples, and the god was honoured as the feast’s patron. Friends and business contacts soon shunned men who refused to eat with them. Unbelievers then react with hostility, often because they want to justify their actions or silence their own consciences. ( Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (p. 113). Wheaton, IL: Tyndale House Pub.).
Illustration:
Drawing the line in a new life will antagonize former friends. They will find our new behaviour bizarre, even threatening. Charles Colson found this out. Chuck Colson had gained notoriety in the Watergate scandal as a close associate of President Richard Nixon. When he was converted in the midst of the Watergate proceedings, the press greeted his ‘born-again’ witness with hoots of derision. Cartoonists had a field day picturing a cover-up by this instant saint. With the passing years, however, Colson’s genuineness in caring for prisoners made its mark. The cynical laughter died down, and Colson’s conversion began to command respect. Something had happened in his life (Clowney, E. P. (1988). The message of 1 Peter: the way of the cross (p. 173). Leicester, England; Downers Grove, IL: InterVarsity Press.).
The Gospel of Life equips the believer in Christ to face difficulties, because with it, believers are:
4) Armed because of the Judgement of Christ (1 Peter 4:5-6).
1 Peter 4:5-6 [5] but they will give account to him who is ready to judge the living and the dead. [6] For this is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does. (ESV)
Peter assures his readers that those who slander and persecute believers will give account to Him who is ready to judge the living and the dead. Such vicious attackers are amassing a debt to God that they will spend eternity paying back. He who is ready to judge will ultimately hold them accountable (cf. Matt. 18:23–34). The apostle teaches here that no one escapes God’s judgment, which will either acquit or condemn based on response to Christ, (Jobes, K. H. (2005). 1 Peter (p. 270). Grand Rapids, MI: Baker Academic.)
The living—those alive when Peter wrote—and the dead—those already dead—will all be judged (Mt. 25:31-46). The purpose of the law of God is to eliminate excuses for disobedience. As Paul explained to the Romans: Romans 3:19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. (ESV). We should not overlook that criticism and social ostracism often lead to more severe action, that sharp words can easily turn into sharp swords. If Revelation was written around A.D. 95, it is evident that in Asia Minor at least some believers were losing their lives for their devotion to Christ. When 1 Peter was written, however, the penalties were not yet that severe, though Peter wrote to prepare his readers for whatever might come. (Schreiner, T. R. (2003). 1, 2 Peter, Jude (Vol. 37, p. 204). Nashville: Broadman & Holman Publishers.)
Please turn to Revelation 20
The most loving thing we can do is to explain that there is a coming judgment day. God requires perfection for one to stand in His presence. Since no one is perfect, we require the perfection of Jesus Christ and trust in Him to be our representative. For those who think they are good enough on their own there will be a terrible wake up call. John describes this judgement in Revelation 20:
Revelation 20:11-15 [11] Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. [12] And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. [13] And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. [14] Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. [15] And if anyone's name was not found written in the book of life, he was thrown into the lake of fire. (ESV) (cf. 2 Thessalonians 1:6-9)
• Those who trust in Christ are born again as John 3:3 says and their names are written in the book of life. They shall die once: a physical death. Those who try to come to God in their own righteousness, claiming they tried their best, will die twice: A physical and spiritual death in the lake of fire. It will be an eternity of realizing the awful rebellion and refusal to trust in Christ as Lord and Saviour.
Finally, in 1 Peter 4:6, believers are to arm themselves with the genuine hope of the reality of eternal life. God has promised them that through death they will overcome sin, escape final judgment, and enter eternal heaven in holy perfection. Peter thus reminds his readers that the gospel (the saving message of Christ) has for this purpose been preached (announced) even to those who are dead (those who had heard and believed the gospel but had died by the time he wrote). Some who read this letter would have known them and realized that some of the dead saints were martyrs. Peter reassures his readers that the efficacy of the gospel continues after physical death to be the basis for God’s judgment, and therefore a decision to live for Christ in this life is truly the right decision, even despite appearances to the contrary as judged by the world’s reasoning (Jobes, K. H. (2005). 1 Peter (p. 271). Grand Rapids, MI: Baker Academic.)
Though some of the dead believers were judged in the flesh the way people are (physically put to death), they were triumphantly alive and live in the spirit the way God does/in the spirit according to the will of God (cf. Heb. 12:23). Believers in Christ who die, the writer of Hebrews explains: Hebrews 12:23 and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, (ESV). Peter’s point in 1 Peter 4:6 is that believers, even under unjust treatment—including death—should be willing and unafraid to suffer, knowing that all death can do is triumphantly bring their eternal spirits into everlasting life in heaven. Just as Christ was crucified but was alive in spirit and raised from the dead, believers may suffer physical death but their spirits will remain alive and enter into the promise of eternal life. No pressure from enemies of the gospel and no unjust persecution by an ungodly world can steal believers’ victory; rather, all suffering for righteousness’ sake has a perfecting power, increases their spiritual strength, humbles, drives to prayer, enriches reward, and, in the event the enemies of Christ take lives, they have reached their ultimate goal and God’s eternal purpose—they have forever “ceased from sin.”. Paul understood this when he wrote: 2 Corinthians 4:16-18 [16]So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. [17] For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, [18]as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal. (ESV).
(Format Note: Some base commentary from MacArthur, J. F., Jr. (2004). 1 Peter (p. 223). Chicago: Moody Publishers.)
