4:1 {For as much then as Christ suffered in the flesh} (\Christou
oun pathontos sarki\). Genitive absolute with second aorist
active participle of \paschÏ\, to suffer, and the locative case
of \sarx\ (flesh). The \oun\ (then, therefore) draws and applies
the main lesson of #3:18-22, the fact that Christ suffered for
us. {Arm ye yourselves also} (\kai humeis hoplisasthe\). Direct
middle first aorist imperative of \hoplizÏ\, old verb from
\hoplon\ (weapon, #Joh 18:3), in metaphorical sense, here only
in N.T. {With the same mind} (\týn autýn ennoian\). Accusative of
the thing (content), \ennoian\, old word (from \en, nous\),
putting in mind, thinking, will, in N.T. only here and #Heb
4:12. "Here again _Christus Patiens_ is our \hupogrammos\"
(Bigg). {For} (\hoti\). Reason for the exhortation. {Hath ceased
from sin} (\pepautai hamartias\). Perfect middle indicative of
\pauÏ\ to make cease and the ablative singular \hamartias\, but B
reads the dative plural \hamartiais\ (cf. #Ro 6:1f.). Temptation
has lost its appeal and power with such a man.

4:2 {That ye no longer should live} (\eis to mýketi biÏsai\).
Purpose clause with \eis to\ (negative \mý\) and the first aorist
(for the Attic second aorist \biÏnai\) active infinitive of
\bioÏ\, old verb, to spend a life (from \bios\, course of life,
#Lu 8:14), here only in N.T. {The rest of your time in the
flesh} (\ton epiloipon en sarki chronon\). Accusative of time
(\chronon\, period of time). \Epiloipon\ is old adjective (\epi,
loipos\, remaining in addition), here only in N.T. But \eis to\
here can be result (so that) as in #Ro 1:20; 4:18.

4:3 {Past} (\parelýluthÏs\). Perfect active participle of the
compound verb \parerchomai\, old verb, to go by (beside) as in
#Mt 14:15 with \hÏra\ (hour). {May suffice} (\arketos\). No
copula in the Greek, probably \estin\ (is) rather than \dunatai\
(can). Late and rare verbal adjective from \arkeÏ\, to suffice,
in the papyri several times, in N.T. only here and #Mt 6:34;
10:25, apparently referring to Christ's words in #Mt 6:34
(possibly an axiom or proverb). {To have wrought}
(\kateirgasthai\). Perfect middle infinitive of \katergazomai\,
common compound (\kata, ergon\ work) as in #1Co 5:3. {The
desire} (\to boulýma\). Correct text, not \thelýma\. Either means
the thing desired, willed. Jews sometimes fell in with the ways
of Gentiles (#Ro 2:21-24; 3:9-18; Eph 2:1-3) as today some
Christians copy the ways of the world. {And to have walked}
(\peporeumenous\). Perfect middle participle of \poreuomai\ in
the accusative plural of general reference with the infinitive
\kateirgasthai\. Literally, "having walked or gone." {In
lasciviousness} (\en aselgeiais\). All these sins are in the
locative case with \en\. "In unbridled lustful excesses" (#2Pe
2:7; 2Co 12:21). {Lusts} (\epithumiais\). Cf. #2:11; 4:2.
{Winebibbings} (\oinophlugiais\). Old compound (\oinos\, wine,
\phluÏ\, to bubble up), for drunkenness, here only in N.T. (also
in #De 21:20). {Revellings} (\komois\). Old word (from \keimai\,
to lie down), rioting drinking parties, in N.T. here and #Ga
5:21; Ro 13:13. {Carousings} (\potois\). Old word for drinking
carousal (from \pinÏ\, to drink), here only in the N.T. In the
light of these words it seems strange to find modern Christians
justifying their "personal liberty" to drink and carouse, to say
nothing of the prohibition law. The Greeks actually carried lust
and drunkenness into their religious observances (Aphrodite, for
instance). {Abominable idolatries} (\athemitois eidÏlolatriais\).
To the Christian all "idolatry," (\eidÏlon, latreia\), worship of
idols, is "abominable," not allowed (alpha privative and
\themitos\, \themistos\ the old form, verbal of \themizÏ\, to
make lawful), but particularly those associated with drinking and
licentiousness. The only other N.T. example of \athemitos\ is by
Peter also (#Ac 10:28) and about the Mosaic law. That may be the
idea here, for Jews often fell into idolatrous practices
(Deissmann, _Bible Studies_, p. 274).

4:4 {Wherein} (\en hÏi\). "In which thing" (manner of life).
{They think it strange} (\xenizontai\). Present passive
indicative of \xenizÏ\, old verb (from \xenos\, stranger), to
entertain a guest (#Ac 10:23), to astonish (#Ac 17:20). See
also #4:12. "They are surprised or astonished." {That ye run not
with them} (\mý suntrechontÏn humÏn\). Genitive absolute
(negative \mý\) with present active participle of \suntrechÏ\,
old compound, to run together like a crowd or a mob as here (just
like our phrase, "running with certain folks"). {Into the same
excess of riot} (\eis týn autýn týs asÏtias anachusin\).
\Anachusin\ (from \anacheÏ\ to pour forth) is a late and rare
word, our overflowing, here only in N.T. \AsÏtias\ is the
character of an abandoned man (\asÏtos\, cf. \asÏtÏs\ in #Lu
15:13), old word for a dissolute life, in N.T. only here, #Eph
5:18; Tit 1:6. {Speaking evil of you} (\blasphýmountes\).
Present active participle of \blasphýmeÏ\ as in #Lu 22:65. "The
Christians were compelled to stand aloof from all the social
pleasures of the world, and the Gentiles bitterly resented their
puritanism, regarding them as the enemies of all joy, and
therefore of the human race" (Bigg).

4:5 {Who shall give account} (\hoi apodÏsousin logon\). Future
active indicative of \apodidÏmi\. For this use with \logon\
(account) see #Mt 12:36; Lu 16:2; Ac 19:40; Heb 13:17. For the
sudden use of the relative \hoi\ see #Ro 3:8. {To him that is
ready to judge} (\tÏi hetoimÏs krinonti\). Dative, "to the one
readily judging," correct text, not \hetoimÏs echonti krinai\,
"to the one ready to judge," which "softens the rugged original"
(Hart). That is Christ apparently (#1:13; 2Co 5:10), but the
Father in #1:17. {The quick and the dead} (\zÏntas kai
nekrous\). "Living and dead." Those living at the time and those
already dead (#1Th 4:15).

4:6 {Was the gospel preached} (\euýggelisthý\). First aorist
passive indicative of \euaggelizÏ\. Impersonal use. {Even to the
dead} (\kai nekrois\). Does Peter here mean preached to men after
they are dead or to men once alive but dead now or when the
judgment comes? There are those (Augustine, Luther, etc.) who
take "dead" here in the spiritual sense (dead in trespasses and
sins as in #Col 2:13; Eph 2:1), but consider it "impossible" for
Peter to use the same word in two senses so close together; but
Jesus did it in the same sentence, as in the case of \psuchý\
(life) in #Mt 16:25. Bigg takes it to mean that all men who did
not hear the gospel message in this life will hear it in the next
before the final judgment. {That they might be judged} (\hina
krithÏsin men\). Purpose clause with \hina\ and the first aorist
passive subjunctive of \krinÏ\, to judge, whereas \zÏsin de\ (by
contrast) is the present active subjunctive of \zaÏ\, to live.
There is contrast also between \kata anthrÏpous\ (according to
men) and \kata theon\ (according to God).

4:7 {But the end of all things is at hand} (\pantÏn de to telos
ýggiken\). Perfect active indicative of \eggizÏ\, to draw near,
common late verb (from \eggus\), same form used by the Baptist of
the Messiah's arrival (#Mt 3:2) and by James in #5:8 (of the
second coming). How near Peter does not say, but he urges
readiness (#1:5f.; 4:6) as Jesus did (#Mr 14:38) and Paul (#1Th
5:6), though it is drawing nearer all the time (#Ro 12:11), but
not at once (#2Th 2:2). {Be ye therefore of sound mind}
(\sÏphronýsate oun\). In view of the coming of Christ. First
aorist (ingressive) active imperative of \sÏphroneÏ\ (\sÏs\,
sound, \phrýn\, mind) as in #Mr 5:15. {Be sober unto prayer}
(\nýpsate eis proseuchas\). First aorist (ingressive of \nýphÏ\
(see #1:13) and plural \proseuchas\, (prayers). Cf. #Eph 6:18.

4:8 {Above all things} (\pro pantÏn\). See this phrase in #Jas
5:12. {Being fervent} (\ektený echontes\). Present active
participle of \echontes\ and predicate accusative of adjective
\ektenýs\ (from \ekteinÏ\, to stretch out), stretched out, here
only in N.T., "holding intent you love among yourselves." {For
love covereth a multitude of sins} (\hoti agapý kaluptei plýthos
hamartiÏn\). See #Jas 5:20 for meaning, sins of the one loved,
not of the one loving.

4:9 {Using hospitality} (\philoxenoi\). "Friendly to strangers,"
old word (from \philos, xenos\), in N.T. only here and #1Ti 3:2;
Tit 1:8. No verb here in the Greek. {Without murmuring} (\aneu
goggusmou\). Like \chÏris goggusmÏn\ in #Php 2:14. Complaint
spoils hospitality. Jesus enjoined the entertainment of strangers
(#Mt 25:35). Inns were rare and very poor. Hospitality made
mission work possible (#3Jo 1:5).

4:10 {Gift} (\charisma\). Late N.T. word (in late papyri) from
\charizomai\, to give graciously. It is used here by Peter as one
of the gifts of the Holy Spirit (#1Co 12:4,9,29-31; Ro 12:6).
{Ministering} (\diakonountes\). Present active participle plural
of \diakoneÏ\, common verb (#Mt 20:28), though \hekastos\ (each)
is singular. {As good stewards} (\hÏs kaloi oikonomoi\). For
"steward" (\oikonomos\, house-manager) see #Lu 16:1; 1Co 4:1
(used by Paul of himself) and of any bishop (#Tit 1:7), but here
of any Christian. See \kalos\ used with \diakonos\ in #1Ti 4:6.
{Of the manifold grace of God} (\poikilýs charitos theou\). For
\poikilos\ (many-colored) see on ÿ1:6; Jas 1:2.

4:11 {If any man speaketh} (\ei tis lalei\). Condition of first
class, assumed as a fact. {Speaking as it were oracles of God}
(\hÏs logia theou\). No predicate in this conclusion of the
condition. For \logia theou\ see #Ac 7:38 (Mosaic law); #Ro 3:2
(the Old Testament); #Heb 5:12 (the substance of Christian
teaching), here of the utterances of God through Christian
teachers. \Logion\ (old word) is a diminutive of \logos\ (speech,
word). It can be construed here as nominative or as accusative.
The verb has to be supplied. {If any one ministereth} (\ei tis
diakonei\). First-class condition again. See #Ac 6:2-4 for the
twofold division of service involved here. {Which God supplieth}
(\hýs chorýgei ho theos\). Ablative case (\hýs\) of the relative
attracted from the accusative \hýn\, object of \chorýgei\
(present active indicative of \chorýgeÏ\, old verb, to supply
from \chorýgos\, chorus leader, in N.T. only here and #2Co
9:10). Peter has the compound \epichorýgeÏ\ in #2Pe 1:5,11. God
is the supplier of strength. {That God may be glorified} (\hina
doxazýtai ho theos\). Purpose clause with \hina\ and the present
passive subjunctive of \doxazÏ\. See #Joh 15:8. {Whose is} (\hÏi
estin\). "To whom (dative) is," that is to Jesus Christ the
immediate antecedent, but in #Ro 16:27; Jude 1:25 the doxology
is to God through Christ. For other doxologies see #1Pe 5:11; 2Pe
3:18; Ga 1:5; Ro 9:5; 11:36; Php 4:20; Eph 3:21; 1Ti 1:17; 6:16;
2Ti 4:18; Heb 13:21; Re 1:6; 5:13; 7:12. The others addressed to
Christ are #2Pe 3:18; 2Ti 4:18; Re 1:6.

4:12 {Think it not strange} (\mý xenizesthe\). Prohibition with
\mý\ and the present passive imperative of \xenizÏ\, for which
verb see #4:4. "Be not amazed." {Concerning the fiery trial
among you} (\tei en humin purÏsei\). Instrumental case, "by the
among you burning," metaphorical sense of old word (since
Aristotle), from \puroÏ\, to burn (\pur\ fire). See #1:7 for the
metaphor. See #Re 18:9,18 only other N.T. examples. It occurs in
#Pr 27:21 for the smelting of gold and silver and so in #Ps
56:10 (LXX 65:10): "Thou didst smelt us as silver is smelted"
(\epurÏsas hýmŠs hÏs puroutai to argurion\). {Which cometh upon
you} (\humin ginomenýi\). Present middle participle of \ginomai\
(already coming) with dative case \humin\. {To prove you} (\pros
peirasmon\). "For testing." {As though a strange thing happened
unto you} (\hÏs xenou humin sumbainontos\). Genitive absolute
with \hÏs\, giving the alleged reason, and \humin\, dative case
with \sumbainontos\ (present active participle of \sumbainÏ\, to
go together, to happen (#Mr 10:32), agreeing with \xenou\
(strange, #Heb 13:9).

4:13 {Inasmuch} (\katho\). "In so far forth as" ("according to
which thing"), old conjunction, in N.T. only here and #2Co 8:12;
Ro 8:26. {Ye are partakers of} (\koinÏneite\). Present active
indicative of \koinÏneÏ\, old verb (from \koinÏnos\, partner), to
share in either with genitive (#Heb 2:14) or dative as here
(\pathýmasin\). {That ye may rejoice with exceeding joy} (\hina
charýte agalliÏmenoi\). Purpose clause with \hina\ and second
aorist passive subjunctive of \chairÏ\, with the present middle
participle of \agalliaÏ\ to exult (#1:8), "that ye may rejoice
exulting." See #1:6-8 for this same idea associated with the
second coming of Christ as here.

4:14 {If ye are reproached} (\ei oneidizesthe\). Condition of
first class assumed as true with \ei\ and present passive
indicative of \oneidizÏ\, for which verb see #Jas 1:5. {For the
name of Christ} (\en onomati Christou\). "In the matter of the
name of Christ." For the idea see #Mt 5:11f.; 19:29; Ac 5:41;
9:16; 21:13. This is the only N.T. example of just \onoma
Christou\, here used because of the use of \Christianos\ in verse
#16. For the beatitude \makarioi\ see #Mt 5:11f. {The Spirit of
glory and the Spirit of God} (\to týs doxýs kai to tou theou
pneuma\). Note repetition of the article (\to\) though \pneuma\
only once. The reference is to the Holy Spirit, who is the Spirit
of Glory and of God. {Resteth upon you} (\eph' hýmas
anapauetai\). Quotation from #Isa 11:2. Present middle
indicative of \anapauÏ\, to give rest, refresh (#Mt 11:28). "He
rests upon the Christian as the Shechinah rested upon the
tabernacle" (Bigg). Cf. #1:8; Mt 3:16.

4:15 {Let no one of you suffer} (\mý tis humÏn paschetÏ\).
Prohibition with \mý\ and present active imperative (habit
prohibited). {As} (\hÏs\). Charged as and being so. Two specific
crimes (murderer, thief) and one general phrase (\kakopoios\,
evildoer, #1Pe 2:12,14), and one unusual term \allotriepiscopos\
(a meddler in other men's matters). Note \ý hÏs\ (or as) = or
"also only as" (Wohlenberg). The word was apparently coined by
Peter (occurring elsewhere only in Dionys. Areop. and late
eccles. writers) from \allotrios\ (belonging to another, #2Co
10:15) and \episkopos\, overseer, inspector, #1Pe 2:25). The
idea is apparently one who spies out the affairs of other men.
Deissmann (_Bible Studies_, p. 224) gives a second-century
papyrus with \allotriÏn epithumýtýs\ a _speculator alienorum_.
Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer
to "things forbidden." Clement of Alexandria tells of a disciple
of the Apostle John who became a bandit chief. Ramsay (_Church in
the Roman Empire_, pp. 293, 348) thinks the word refers to
breaking up family relationships. Hart refers us to the
gadders-about in #1Th 4:11; 2Th 3:11 and women as gossipers in
#1Th 5:13. It is interesting to note also that \episkopos\ here
is the word for "bishop" and so suggests also preachers meddling
in the work of other preachers.

4:16 {But if as a Christian} (\ei de hÏs Christianos\). Supply
the verb \paschei\ (condition of first class, "if one suffer as a
Christian"). This word occurs only three times in the N.T. (#Ac
11:26; 26:28; 1Pe 4:16). It is word of Latin formation coined to
distinguish followers of Christ from Jews and Gentiles (#Ac
11:26). Each instance bears that idea. It is not the usual term
at first like \mathýtai\ (disciples), saints (\hagioi\),
believers (\pisteuontes\), etc. The Jews used \NazÏraioi\
(Nazarenes) as a nickname for Christians (#Ac 24:5). By A.D. 64
the name Christian was in common use in Rome (Tacitus, Ann. XV.
44). Owing to itacism it was sometimes spelled \Chrýstianoi\ (\i,
ei\ and \ý\ pronounced alike). {Let him not be ashamed} (\mý
aischunesthÏ\). Prohibition with \mý\ and present passive
imperative of \aischunÏ\. Peter had once been ashamed to suffer
reproach or even a sneer for being a disciple of Christ (#Mr
14:68). See the words of Jesus in #Mr 8:38 and Paul's in #2Ti
1:12. Peter is not ashamed now. In this name (\en tÏi onomati
toutÏi\). Of Christian as in #Mr 9:41, "because ye are
Christ's."

4:17 {For the time is come} (\hoti ho kairos\). No predicate,
probably \estin\ (is) to be supplied. The phrase that follows
comes from the vision of Ezekiel (chapter #Eze 9). The
construction is unusual with \tou arxasthai\ (genitive articular
aorist middle infinitive of \archÏ\), not exactly purpose or
result, and almost in apposition (epexegetic), but note \tou
elthein\ used as subject in #Lu 17:1. The persecution on hand
(#1:7) was a foretaste of more to come. By "house of God" he can
mean the same as the "spiritual house" of #2:5 or a local
church. Biggs even takes it to refer to the family. {And if it
begin first at us} (\ei de prÏton aph'hýmÏn\). Condition of first
class again, with the verb \archetai\ understood. "From us"
(\aph' hýmÏn\) more exactly. {End} (\telos\). Final fate. {Of
them that obey not the gospel of God} (\tÏn apeithountÏn tÏi tou
theou euaggeliÏi\). "Of those disobeying the gospel of God." See
the same idea in #Ro 2:8. See #Mr 1:14 for believing in the
gospel.

4:18 {And if the righteous is scarcely saved} (\kai ei ho dikaios
molis sÏzetai\). First-class condition again with \ei\ and
present passive indicative of \sÏzÏ\. Quotation from #Pr 11:31.
See #3:12,14; Mt 5:20. But the Christian is not saved by his own
righteousness (#Php 3:9; Re 7:14). For \molis\ see #Ac 14:18
and for \asebýs\ (ungodly, without reverence) see #Ro 4:5; 2Pe
2:5. {Will appear} (\phaneitai\). Future middle of \phainÏ\, to
show. For the question see #Mr 10:24-26.

4:19 {Wherefore} (\hÏste\). Picking up the thread of consolation
again (Bigg). {Commit their souls} (\paratithesthÏsan tas
psuchas\). Present (continuous) middle imperative third plural of
\paratithými\, old word, a banking figure, to deposit, as in #1Ti
1:18; 2Ti 2:2, the word used by Jesus as he died (#Lu 23:46).
{In well-doing} (\en agathopoiiŠi\). Late and rare word, only
here in N.T., from \agathopoieÏ\ (#1Pe 2:15,20).