Gospel of Matthew Chapter 2 Vs. 21

 The Return to Nazareth

Matthew 2:21 “And he arose, and took the young child and his mother, and came into the land of Israel.”

And he arose,... His obedience to all God’s commands proves that he was a man of good character and consecration to God.

Joseph obediently followed the Lord’s instruction and was planning to return to the land of Israel, perhaps to Bethlehem. However, a son of Herod, Archelaus, was ruling over the territories of Judea, Samaria, and Idumea. Archelaus, noted for tyranny, murder, and instability, was probably insane as a result of close family intermarriages. (He ruled from 4 b.c. to a.d. 6).

God’s warning to Joseph (again in a dream, Mat. 2:22; cf. Mat. 1:20; 2:13, 2:19) was not to return to Bethlehem, but instead to move back to the northern district of Galilee to the town of Nazareth.

Book of Joel Chapter 2 Vs. 18

 

The Lord Had Pity

Verses 2:18 – 3:21: With the advent of verse 18, the text makes a decisive transition, devoting the remainder of the book to restoration.

It assumes an interval of time between verse 17 and verse 18 during which Israel repented. As a result of her repentance, the 3 major concerns of 1:1 – 2:17 are answered by the Lord: physical restoration (2:21-27), spiritual restoration (2:28-32), and national restoration 3:1-21).

Then will the LORD be jealous for his land, and pity his people. Joel 2:18

Then will the... Then (when Israel has fully repented as in Joel 2:12-17) the Lord will restore them (Joel 2:18-19), and remove the northern army (Joel 2:20). Then (when Israel has fully repented as in Joel 2:12-17) the Lord will restore them (Joel 2:18-19), and remove the northern army (Joel 2:20). Or "zealous" for it; for the honor of it, and the good of its inhabitants, and for the glory of his own name, it being the chief place in the world for his worship and service. And his indignation will be moved against those who have brought desolation on it.

be jealous for... This section marks a turning point in the argument of the book. It describes the divine response (Joel 2:18) to the nation’s repentance and records the Lord’s comforting words to His people (Joel 2:19-27). The effects of the locust plague (Joel 1:1-20) are reversed (see esp. Joel 2:25).

and pity his... As a father his children, who had suffered much, and had been reduced to great distress by the locusts, or by their enemies. This the prophet foretells would be done upon their repentance, fasting, prayers, and tears.

That the people meeting together with their princess and priests, and humbling themselves before the Lord, and crying to him, he expressed a zeal and compassion for them, and delivered them out of their troubles. For though their humiliation is not expressed, it may be understood and supposed, as doubtless, it was fact.

His land, and... In response to this genuine repentance, the Lord was jealous for His land and took pity on His people. The Lord’s jealousy is His passionate loyalty toward what is His, a loyalty that prompts Him to lash out against anything that would destroy it (cf. Isa. 26:11; Eze. 36:5-6; 38:19; Zec. 1:14; 8:2). The military protection described in Joel 2:20 is in view here.

This is forgiveness on the way. This reminds me of the following Scripture.

Luke 15:20 "And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him."

Forgiveness and Restoration

This section marks a turning point in the argument of the book. It describes the divine response (Joel 2:18) to the nation’s repentance and records the Lord’s comforting words to His people (Joel 2:19-27). The effects of the locust plague (Joel 1:1-20) are reversed (see esp. Joel 2:25), and the threatened invasion (Joel 2:1-11) is averted (Joel 2:20).

The divine message of Joel 2:19-27 displays the following chiastic structure:

a. Joel 2:19

b. Joel 2:20

c. Joel 2:20-24

b.¹ Joel 2:25

a.¹ Joel 2:26-27

Parts a and a1 correspond as both parts promise a restoration of crops and a cessation of shame. Parts b and b1 both refer to an elimination of enemies (or their effects). Part c contains two cycles (Joel 2:20-21, 2:21-24), the second of which repeats and/or expands the three elements of the first (cf. Joel 2:20 with Joel 2:21; Joel 2:21 with Joel 2:22; and Joel 2:21 with Joel 2:23-24).

The Lord’s gracious response described

The relationship between Joel 2:18-19 and the preceding context is problematic. The NIV translation (cf. also NASB, KJV), which employs the future tense (“will be jealous,” etc.), interprets these verses as a promise conditional on the people’s positive response to the call to repentance in Joel 2:12-17. However, that interpretation of the Hebrew verbal forms in this context is unlikely (cf. S.R. Driver, A Treatise on the Use of the Tenses in Hebrew. 3rd ed. Oxford: Clarendon Press, 1892, p. 95; Keil, “Joel,” in Commentary on the Old Testament in Ten Volumes, 10:200). The forms seem better translated with the past tense (cf. NIV marg., NASB marg., RSV) and the text understood as a description of the Lord’s turning to His people in Joel’s time. This would, of course, imply they had responded positively to the appeal of verses 12-17 (cf. Allen, The Books of Joel, Obadiah, Jonah and Micah, p. 86).

In response to this genuine repentance, the Lord was jealous for His land and took pity on His people. The Lord’s jealousy is His passionate loyalty toward what is His, a loyalty that prompts Him to lash out against anything that would destroy it (cf. Isa. 26:11; Eze. 36:5-6; 38:19; Zec. 1:14; 8:2). The military protection described in Joel 2:20 is in view here.

Gospel of Matthew Chapter 2 Vs. 19-20

 The Return to Nazareth

Matthew 2:19-20 “But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,” “Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life.”

angel of the... Third of four angelic dreams of Joseph (Mat. 1:20; 2:13, 2:19).

We discussed before, that Joseph listened to messages from God that came in dreams.

land of Israel... Used twice (Mat. 2:20-21). Called "land of the Jews" (Acts 10:39), thus proving that Jews and Israel were one people. All the tribes were still known (Mat. 19:28; Acts 26:7; Jas. 1:1).

In Nazareth

After Herod died… Joseph was again instructed by an angel of the Lord. This was the third of four times an angel appeared to him in a dream (cf. Mat. 1:20; 2:13, 2:19, 2:22). He was made aware of Herod’s death and told to return to the land (Mat. 2:20).

Book of Joel Chapter 2 Vs. 17

 Return to the Lord

Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:17

Let the priests... The priests were to lead the ceremony by weeping before the Lord in the court of the temple (i.e., between the temple porch and the bronze altar of burnt offering; cf. Eze. 8:16) and by offering a prayer for deliverance.

the ministers of... Not the altar of incense which stood in the Holy Place; but the altar of burnt offering, where the priests used to stand and do service.

But now having nothing to do of that kind, they are called upon to weep and pray between that and the porch of the temple; where they might be seen and heard by the people in the outward court which the porch led into. This is thought by some as the same situation with that between the temple and the altar (Mat. 23:35).

and let them... They are directed to plead, not in a way of justice, but mercy; that though it might be just with God to destroy these people, who were called by his name. Yet it is entreated that he would not, but in mercy spare them, and not cut them off in his sore displeasure, which the present judgment threatened them with.

There seems to be an argument for mercy suggested, in the relation these people stood in to God, they are "thy people", whom thou hast chosen, and who are called by thy name; though this was also an aggravation of their sin; and the same may be observed in what follows.

and give not... The people whom he had chosen for his inheritance, and the land of Canaan he had given to them for an inheritance; both which would be given to reproach if such a famine should ensure, that they must be obliged to go into other countries for food.

that the Heathen... As they would, should they be forced to leave their own country, and settle in theirs for the sake of food. Or "to be a proverb", or "byword, among the Heathen", as Jarchi. This clause Jerom thinks opens the mystery, and explains who are meant by the mighty nation under the name of locusts, the northern enemies of Syria and Babylon, of the Jews.

Though this does not necessarily follow, take the words in either sense, as explained: it seems indeed very likely, that though the locusts may be understood literally.

wherefore should they... They boast of as their Creator and Benefactor, their Protector and Defender, that gave them a land flowing with milk and honey, and abounding with all blessings? What is become of that? And where is he now? Which the enemy Gentiles would say in a reproaching blaspheming way.

Should they be reduced to famine by the locusts, or fall into the hands of their enemies; than which kind of reproach and blasphemy there is nothing more cutting to religious minds (see Psm. 42:10).

And this, as well as the former is used as an argument with God for mercy. The Targum is, "where are they that are redeemed by the Word of your God?

Where is their... Question 5. Next, Joel 3:4.

The priests were to lead the ceremony by weeping before the Lord in the court of the temple (i.e., between the temple porch and the bronze altar of burnt offering; cf. Eze. 8:16) and by offering a prayer for deliverance.

The prayer was to include a twofold petition: (a) spare (ḥûs, “pity or have compassion on”; cf. Jon. 4:11 for the same word, where the NIV renders it “be concerned about”) and (b) do not make, a question aimed at motivating God to action. The concern of the latter was God’s reputation. If Israel, God’s own inheritance (cf. Deut. 4:20; 9:26, 9:29; Psm. 28:9; 33:12; 78:62, 78:71; 79:1; 94:14; Mic. 7:14, 7:18), were to become an object of scorn (cf. Joel 2:19), the nations might erroneously conclude that He lacked the power and/or love to save those who belonged to Him (cf. Exo. 32:12; Deut. 9:26-29; Psm. 79:4, 79:10).

The rendering, a byword among the nations, though not the only way to translate the Hebrew here (cf. KJV, “that the heathen should rule over them”), is favored by the poetic structure (cf. the parallel phrase “object of scorn”; also see Jer. 24:9).

Gospel of Matthew Chapter 2 Vs. 18

 Herod Kills the Children

Matthew 2:18 “In Ramah was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping [for] her children, and would not be comforted, because they are not.”

In Rama was... The 4th Old Testament prophecy fulfilled in Matthew (Mat. 2:18; Jer. 31:15). Next, Mat. 2:23. Ramah was 5 miles north of Jerusalem, indicating that Herod’s slaughter of the children extended at least 10 miles around Bethlehem, including Jerusalem.

These words, quoted from Jer. 31:15, were originally spoken concerning the captivity of the ten tribes; but are here elegantly applied to the murder of the innocents at Bethlehem. As if he had said, Bethlehem at this time resembled Ramah; for as Rachel might be said to weep over her children, which were slaughtered or gone into captivity; so in Bethlehem, the mothers lamented bitterly for their children, because they were slain.

In an earlier lesson, we discussed this fulfillment of prophecy. This reminds us of the babies being killed in the days of Moses, as well.

Also, Rachel’s tomb was near Bethlehem and Rachel was considered by many to be the mother of the nation. That is why she was seen weeping over these children’s deaths.

Book of Joel Chapter 2 Vs. 16

Return to the Lord 

Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Joel 2:16

Gather the people... The entire worshiping community (assembly) was to gather, from the oldest (elders) to the youngest (those nursing at the breast). Not even newlyweds were exempted (cf. Deut. 24:5). From oldest to youngest they were to come. The situation is so grave that even the groom and bride were exhorted to assemble (Deut. 24:5); consummation of the marriage could wait.

Sanctify the congregation... At this gathering, there would be no excuses accepted. Everyone must repent. Even the babies and little children must come, and be set aside for God's purpose.

Again, The entire worshiping community (assembly) was to gather, from the oldest (elders) to the youngest (those nursing at the breast). Not even newlyweds were exempted (cf. Deut. 24:5).

1 Peter Chapter 4 Part 1

 

1 Peter Chapter 4 Part One

Stewards of God's Grace

1 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 sin;"

arm yourselves likewise... Put on the same armor of forgiveness, meekness, gentleness, and complete self-control that Christ had. This means to keep your thoughts stayed upon Him. When we are willing to suffer in the flesh for Christ, we have put Him ahead of all the flesh desires. The desire of the flesh is where sin originates.

Gal. 2:20 "I am 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."

he that hath... He that has mortified the flesh has ceased from sin (Rom. 8:12-13; Col. 3:5-10).

In light of the triumphant suffering and death of Christ, Peter’s readers should also be willing to suffer in the flesh, knowing that it potentially produces the greatest triumph.

We discussed in the previous lesson that it should be our joy to be willing to suffer for Christ, if it be necessary. Christ suffered the cruelty of the cross of Calvary for us. We can do no less for Him. If it be necessary to suffer for Him, we should be willing.

The Christians should be armed (terminology that realizes a battle) with the same thought that was manifest in the suffering of Christ, namely that one can be triumphant in suffering, even the suffering of death. In other words, the Christian should voluntarily accept the potential of death as a part of the Christian life (Mat. 10:38-39; 2Cor. 4:8-11).

Peter would have his opportunity to live this principle himself, when he faced martyrdom (see John 21:18-19).

Willingly suffering for Christ in our flesh is putting Christ ahead of everything else.

hath ceased from... The perfect tense of the verb emphasizes a permanent eternal condition free from sin. The worst that can happen to a believer suffering unjustly is death, and that is the best that can happen because death means the complete and final end of all sins.

If the Christian is armed with the goal of being delivered from sin, and that goal is achieved through his death; the threat and experience of death is precious (Rom. 7:5, 18; 1 Cor. 1:21; 15:42, 49). Moreover the greatest weapon that the enemy has against the Christian, the threat of death, is not effective.

Enduring suffering

This chapter is the heart of Peter’s encouragement for endurance. Here is practical instruction based on Christ’s example in undergoing suffering. In order to endure suffering, Christians are to arm themselves with Christlike courage, minister to one another with Christlike service, and commit themselves to God with Christlike faith.

Christlike Attitude

Maintaining proper conduct in suffering requires that Christians maintain a Christlike attitude, living for the present in God’s will, knowing that they will live for eternity in His presence.

Therefore (oun, an inferential conjunction) Peter referred back to Christ’s suffering in 1Pet. 3:18 and applied the principles of patient endurance in unjust suffering to his readers’ immediate situation. He exhorted believers to arm themselves with the same courageous attitude or mind-set Christ had regarding suffering. The word translated “arm yourselves” (hoplisasthe, used only here in the NT) referred to a soldier putting on armor (cf. Eph. 6:13). With the same determination and care with which a soldier puts on his armor, Christians are to adopt Christ’s “attitude” (ennoian, lit., “thought”; Heb. 4:12 has the only other biblical usage of this word) toward persecution, an unswerving resolve to do God’s will. Identification with Christ, arming oneself with His attitude, also means sharing in His suffering and death. Christ suffered in His body, and a believer suffers in his body also. One who has suffered in this way is done with sin, that is, his being identified with Christ demonstrates (as does baptism) his break with a sinful life. Because of Christ’s death, “we should no longer be slaves to sin, because anyone who has died has been freed from sin” (Rom. 6:6-7).

1 Peter 4:2 "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."

no longer should... If the goal of the Christian’s life is the freedom from sin which comes at death, then he should live the remainder of his life on earth pursing the holy will of God rather than the ungodly lusts of the flesh.

will of God... My main message, other than the importance of salvation, in these lessons is simple. We must make Jesus Christ, not only our Savior, but our Lord. When we make Jesus, Lord of our life, we are not living for the flesh. We are controlled by Jesus' Spirit. We have turned our will over to the will of God.

As a result Christians who have adopted Christ’s mind-set have counted themselves dead to sin. They live the rest of their lives not for evil human desires, but rather for the will of God (cf. 1Pet. 2:15; 3:17; 4:19).

1 Peter 4:3 "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:"

time past of... This is a picture of Gentile life and indicates that Peter is writing also to the Gentiles and not only to Jews.

When we walked... Eight Sins of Jews and Gentiles

1. Lasciviousness. Greek: aselgeia, every form of lewdness and impurity.

2. Lusts. Greek: epithumia, strong or vehement desire (see Col. 3:5).

3. Excess of wine. Greek: oinophlugia, to be hot or to boil; to be aflame with wine.

4. Revellings. Greek: komoi, lascivious feasts, boisterous festivity, singing and drinking in honor of heathen gods.

5. Banquetings. Greek: potois, winefeasts; drinking matches. Only here.

6. Abominable idolatries. At idol feasts the most impure, obscene, and perverted sexual orgies, and abominable rites were practiced. See, Eph. 5:12, 5:17.

7. Excess of riot. Greek: asotia, flood of profligacy, sweeping away all rule, order, and restraint before it. See, Eph. 5:18.

8. Speaking evil of you. Greek: blasphemeo, blaspheming God and man. Translated "speak evil of" (1Pet. 4:4, 4:14; Rom. 14:16; 1Cor. 10:30; Tit. 3:2; 2Pet. 2:2, 2:10, 2:12; Jude 1:8, 1:10); "revile" (Mat. 27:39); "rail on" (Mark 15:29; Luke 23:39); "report slanderously" (Rom. 3:8); "defame" (1Cor. 4:13); "speak blasphemy" (Mat. 26:65); "blasphemously" (Luke 22:65); "blasphemer" (Acts 19:37); and "blaspheme" (Mat. 9:3; Mark 3:28-29; Luke 12:10; John 10:36; Acts 13:45; 18:6; 26:11; Rom. 2:24; 1Tim. 1:20; 6:1; Tit. 2:5; Jas. 2:7; Rev. 13:6; 16:9, 16:11, 16:21).

Lasciviousness “sensuality” describes unbridled, unrestrained sin, an excessive indulgence in sensual pleasure. “Revellings” has the idea of an orgy. The Greek word was used in extra biblical literature to refer to a band of drunken, wildly acting people, swaggering and staggering through public streets, wreaking havoc.

Thus the pleasures of the ungodly are described here from the perspective of God as despicable acts of wickedness. Though Peter’s readers had indulged in such sins before salvation, they must never do so again. Sin in the believer is a burden which afflicts him rather that a pleasure which delights him.

Gentiles in the verse above, is speaking of worldly people who have not received Jesus as Savior. Everyone was like this, before they received Jesus as their Savior. The will of the world {Gentiles} is to please the flesh and its lust for sin. All of the sins above are caused by lust of the flesh. Christians are to separate themselves away from this type of life style. We are to be a peculiar people, as far as the world is concerned.

Christians were exhorted to live for the present in God’s will because old habits were a thing of the past. In blunt language Peter stressed that there must be a definite break from what pagans choose to do (boulēma tōn ethnōn, lit., “desire of the Gentiles”), the wasted years of debauchery, lust, drunkenness, orgies, carousing, and… idolatry (cf. Gal. 5:19-21). This exhortation probably had a strong impact on Gentile Christians who used to live in gross sin.

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

they think it... The former friends are surprised, offended and resentful because of the Christian’s lack of interest in ungodly pleasures.

run not with... They marvel how you can renounce these fleshly gratifications for something spiritual that you cannot see.

Christians are in the world, but not of the world. The things the world calls pleasure do not interest the Christian. The world lives to please their own flesh. They cannot understand someone who has ceased to be selfish, and they are always thinking of self. They speak evil about you, because they do not understand why you are not caught up in this sinful way of life.

the same excess... This refers to the state of evil in which a person thinks about nothing else. The picture here is of a large crowd running together in a mad, wild race – a melee pursing sin.

Christians are to live in the present for the will of God because old acquaintances are now persecutors. Godless men are genuinely surprised by the changed lives of those who once were like they are. They think it strange (xenizontai, from xenos, “stranger”; cf. 1Pet. 4:12). A changed life provokes hostility from those who reject the gospel. Consequently they heap abuse on (blasphēmountes, lit., “blaspheme”) believers.

1 Peter 4:5 "Who shall give account to him that is ready to judge the quick and the dead."

account to him... The 5th New Testament prophecy in 1 Peter (1Pet. 4:5-7; 4:5-6 unfulfilled; 1Pet. 4:7 fulfilled). Next, 1Pet. 4:13. All people will give account to God. This verb means “to pay back.” People who have “pursued a course of lewdness” (verse 3) and who “malign”: believers (verse 4) are amassing a debt to God which they will spend all eternity paying back (Mat. 12:36; Rom. 14:11-12; Heb. 4:13).

ready to judge... All of mankind will stand before Jesus to be judged. Each of us, as an individual, will have to give an account of the life he lives here on the earth. The dead in Christ shall rise first, and we which remain shall be caught up to meet Jesus in the air. After that comes the judgment.

Give account to him that is ready to judge the quick (living) and the dead: God is prepared in His time to bring the living and the dead, all generations, before Him to give an account of their deeds (Rom. 14:12).

All the unsaved, (currently alive or dead) those guilty of walking in wickedness, verse 3, will be summoned before the Great White Throne to face the judge, Jesus Christ (John 5:22; Rev. 20:11-15).

Those who have not chosen Jesus as Savior will be sent to eternal damnation. Those who live for Jesus will inherit eternal life in heaven. It is Jesus Christ who is Judge.

Those who have spent their lives in indulgence and idolatry will someday give account (apodōsousin logon, lit., “give back a word or an account”; cf. Mat. 12:36; Luke 16:2; Acts 19:40; Heb. 13:17). Peter warned that these people must one day face the One who is ready (i.e., willing) to judge. No one will escape this final judgment of the words and works of his earthly life, when Christ will judge both the living (zōtas) and the dead (nekrous) (cf. Acts 10:42; Rom. 14:9; 1Thes. 4:15; 2Tim. 4:1).

1 Peter 4:6 "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."

For for this... In order to judge all people justly, the gospel has been given to all alike. Those who are now dead had the gospel preached to them while they were alive, just as those who are now alive are hearing the gospel. It was preached to Abraham (Gal. 3:8) and to Israel (Heb. 4:1-2). Even Abel, Enoch, Noah, and others had the gospel (Heb. 11:1-40). In cases where men have not had the law or the gospel, God will judge them on the basis of the light they have had and according to their living up to the conscience (Rom. 2:12-16).

but live according... All men live according to God in the spirit, proving that the inner man is immortal (see, 1Pet. 3:4).

to them that... The preaching of the gospel not only offers a rich life (3:10), a ceasing from sin (verse 1), and a good conscience (3:21), but also an escape from final judgment. Peter had in mind believers who had heard and accepted the gospel of Christ when they were still alive, but who had died by the time Peter wrote this letter.

Some of them, perhaps, had been martyred for their faith. Though these were dead physically, they were triumphantly alive in their spirits (Heb. 12:23). All their judgment had been fully accomplished while they were alive in this world (“in the flesh”), so they will live forever in God’s presence.

In the passage above, the two were separated into the living (those who had heard the gospel and received Jesus as their Savior), and the dead (those who had not heard nor received Jesus as Savior). To be condemned to hell, they must reject Jesus as their Savior.

That is why it is so important for all to hear the good news of the gospel. They must choose for themselves whether they will be condemned to hell, or live eternally in heaven. Jesus passes the judgment, but actually we make that decision for ourselves. Those who receive Jesus as Savior must live the godly life, walking in the footprints that Jesus left for us.

For this… reason, because everybody must give an account to God, the gospel was preached even to those… now dead. This has been interpreted as referring to (a) those who are spiritually “dead in sin,” (b) those who heard and believed the gospel but have since died, (c) those who died without hearing or believing the gospel. Barclay preferred the third interpretation, assuming that 1Pet. 3:19 refers to Christ’s preaching to the dead. Consequently he believed that here “was a breathtaking glimpse of a gospel of a second chance.” This interpretation has no scriptural support and is contrary to orthodox Christian doctrine (cf. 1Pet. 4:5).

In 1Pet. 4:6 Peter, in contrast with 1Pet. 4:5, encouraged his readers with the fact that rather than facing judgment for their sins, those who had heard and believed the gospel of Jesus Christ faced an altogether different future. The penalty for their sin has been paid by Christ on the cross. The last earthly effect of sin is physical death. Believers still die physically; they are judged… in regard to the body (cf. suffering in this life “in his body,” 1Pet. 4:1). But for Christians physical death does not lead to judgment but to eternal life. They live… in regard to the Spirit. Those armed with a Christlike attitude will live forever in God’s presence.

1 Peter 4:7 "But the end of all things is at hand: be ye therefore sober, and watch unto prayer."

the end of... Peter uses this term of impending judgment on Israel, which came about ten years later when Jerusalem and the temple were destroyed and the priesthood and sacrifices came to an end. God used the same kind of expression to Noah, referring to the flood (Gen. 6:13).

is at hand... The idea is that of a process consummated with a resulting nearness; that is, “imminent.” Peter is reminding the readers of this letter that the return of Jesus Christ could be at any moment (Rom. 13:12; 1 Thes. 1:10; Jas. 5:7-8; Rev. 22:20).

be ye therefore... Four commands in view of judgment:

1. Be sober (1Pet. 4:7). Greek: sophroneo, (see, Tit. 2:6).

2. Watch unto prayer (1Pet. 4:7). Greek: nepho, to live soberly.

3. Above all, have fervent love among yourselves (see, 1Cor. 13:4).

4. Be hospitable without murmuring (1Pet. 4:9; Rom. 12:13; Heb. 13:2).

The Greek word for “end” is never used in the New Testament as a chronological end, as if something simply stops. Instead, the word means a consummation, a goal achieved, a result attained, or a realization.

Having emphasized triumphant suffering through death, Peter here begins to emphasize triumphant suffering through the second coming of Christ (1:3; 2:12), which is the goal of all things. He is calling believers to live obediently and expectantly in the light of Christ’s return.

sober, and watch... In the Apostolic Age, as now, there was a constant expectation that the consummation, or the end of the age, was at hand. That is as it should be. Believers should always conduct their lives with seriousness, watchfulness and prayer, for no one knows the day or the hour when Christ may return.

This implies here to not be swept away by emotions or passions, thus maintaining a proper eternal perspective on life. The doctrine of imminent return of Christ should not turn the Christian into a zealous fanatic who does nothing but wait for it to occur. Instead, it should lead the believer into a watchful pursuit of holiness. Moreover, a watchful attitude creates a pilgrim mentality (2:11).

It reminds the Christian that he is a citizen of heaven only sojourning on earth. It should also remind him that he will face the record of his service to God and be rewarded for what stands the test at the judgment seat of Christ, which follows the return of Christ to rapture His church (see 1Cor. 3:10-15; 4:1-5; 2Cor. 5:9-10).

Every generation since the time of the crucifixion of Jesus, has felt that the coming of the Lord was near. It is even more apparent today that we are living near the coming of Christ. Peter's instruction, in face of this, is to get serious about God and stay ready. Pray for the Holy Spirit to guide you in every decision you make.

A mind victimized by emotion and passion, out of control, or knocked out of balance by worldly lusts and pursuits, is a mind that cannot know the fullness of Holy Communion in prayer with God (3:7). A mind fixed on His return is purified (1Jhn. 3:3) and enjoys the fullness of fellowship with the Lord.

Christlike Service

Encouragement to endure suffering comes not only from a believer’s future hope but also from the Christlike service of others within His body.

The end… is near (ēngiken, lit., “draws near”; the same form is used in Jas. 5:8 to refer to the Second Coming). After mentioning Christians who had died (1Pet. 4:6), Peter then referred to the imminent return of Christ for His church. The shortness of the time remaining is motivation to live for and serve Jesus Christ (1Pet. 4:2). As a result, Christians are to be clear-minded (sōphronēsate, lit., “be of sound mind”; cf. Mark 5:15) and self-controlled (nēpsate, lit., “be sober”; cf. 1Pet. 1:13; 5:8) so that they are able to pray (cf. Eph. 6:18). Prayer, of high priority in persecution, is to be clear, reasonable, sober communication with God.

1 Peter 4:8 "And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins."

have fervent charity... Greek: ektenes, earnest; zealous, abundant. Translated fervent (1Pet. 4:8) and without ceasing (Acts 12:5; cp. see, 1Thes. 2:13). This means “to be stretched,” “to be strained.” It is used of a runner who is moving at maximum output with taut muscles straining and stretching to the limit (1:22). This kind of love requires the Christian to put another’s spiritual good ahead of his own desires in spite of being treated unkindly, ungraciously, or even with hostility (1Cor. 13:4-7; Phil. 2:1-4).

charity among yourselves... Not that our love will cause God to pass up or pardon the sins of others, but that it will enable us to pass up the faults of others and not hold grudges ourselves.

for charity shall... The word that was translated charity here is the same word translated charity in 1Cor. chapter 13. It means God's kind of love. The kind of love spoken of here is unselfish love. This love is not because of what it might bring in return, but is a love so great that it loves the unlovable.

Quoted from Prov. 10:12. It is the nature of true spiritual love, whether from God to man or Christian to Christian, to cover sins (Rom. 5:8). This teaching does not preclude the discipline of a sinning, unrepentant church member (Mat. 15:15-18; 1Cor. 5). It means specifically that a Christian should overlook sins against him if possible and always be ready to forgive insults and unkindness's.

Give and it shall be given to you. God forgives those who are quick to forgive others. God knows you have love one for another, when you are charitable to others. Jesus said, "Inasmuch as you have done it unto the least of these, you have done it also unto me." You cannot do anything directly for God. The only way you can do for God, is by doing for His people.

Love (agapēn… echontes) each other deeply. “Deeply” (ektenē, “stretched” or “strained”) was used to describe the taut muscles of an athlete who strains to win a race (cf. ektenōs in 1Pet. 1:22). A Christian’s unselfish love and concern for others should be exercised to the point of sacrificially giving for others’ welfare. Love covers over (kalyptei, lit., “hides”) a multitude of sins. This kind of strenuously maintained love is not blind but sees and accepts the faults of others (cf. Pro. 10:12; 1Cor. 13:4-7).

1 Peter 4:9 "Use hospitality one to another without grudging."

Use hospitality one... The Greek word means “love of strangers.” Love is intensely practical, not just emotional. In Peter’s day, love included opening one’s home and caring for other needy Christians, such as traveling preachers. It also included opening one’s home for church services. Scripture also teaches that Christians should be hospitable to strangers (Exo. 22:21; Deut. 14:28-29; Heb. 13:12).

Hospitality was actually a necessity in those days. The ministers who travelled from town to town had to stay with the people they were ministering to. We find a very good example of that in the following Scriptures.

Luke 9:1-5 "Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases." "And he sent them to preach the kingdom of God, and to heal the sick." "And he said unto them, Take nothing for [your] journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece." "And whatsoever house ye enter into, there abide, and thence depart."

without grudging... Greek: gongusmos, grudging (1Pet. 4:9) and murmuring (John 7:12; Acts 6:1; Phlp. 2:14). Do nothing merely because it is commanded, but do it from love to God and man.

Look at the terrible thing Jesus said to do, if the people the apostle stayed with did not receive them.

"And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them."

Christian love may be displayed through extending free food and lodging, offering hospitality (philoxenoi, lit., “being friendly to strangers”) without grumbling to those who are traveling. During times of persecution, hospitality was especially welcomed by Christians who were forced to journey to new areas.

1 Peter 4:10 "As every man hath received the gift, [even so] minister the same one to another, as good stewards of the manifold grace of God."

receive the gift... Greek: charisma, a gift or an ability given by the Holy Spirit through grace (see, 1Tim. 4:14). Every man is to minister to others according to the ability he receives from God (1Pet. 4:10-11; Rom. 12:3-8; 1Cor. 12:4-11). A spiritual gift is a graciously given supernaturally designed ability granted to every believer by which the Holy Spirit ministers to the body of Christ. The Greek word (charisma) emphasizes the freeness of the gift. A spiritual gift cannot be earned, pursued or worked up. It is merely “received” through the grace of God (1Cor. 12:4, 7, 11, 18).

The categories of spirituals gifts are given in Rom. 12:3-8 and 1Cor. 12:4-10. Each believer has one specific gift, often a combination of the various categories of gifts blended together uniquely for each Christian.

minister the same... Spiritual gifts were used, not for the exaltation of the person with the gift, but in loving concern for the benefit of others in the church (1Cor. 12:7, 13).

as good stewards... A steward is responsible for another’s resources. A Christian does not own his gifts, but God has given him gifts to manage for the church and His glory.

That is really what Christians are today. We are keepers of the grace of God toward man on this earth. Here’s a few Scriptures on the gifts of the Spirit. To get the whole picture, begin with verse 1 and read all of it.

1Cor. 12:4-11 "Now there are diversities of gifts, but the same Spirit." "And there are differences of administrations, but the same Lord." "And there are diversities of operations, but it is the same God which worketh all in all." "But the manifestation of the Spirit is given to every man to profit withal." "For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;" "To another faith by the same Spirit; to another the gifts of healing by the same Spirit;" "To another the working of miracles; to another prophecy; to another discerning of spirits; to another [divers] kinds of tongues; to another the interpretation of tongues:" "But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will."

manifold grace of... Seven manifold things:

1. God’s manifold works (Psm. 104:24)

2. Man’s manifold transgressions (Amos 5:12)

3. Man’s manifold temptations (1Pet. 1:6)

4. God’s manifold grace (1Pet. 4:10)

5. God’s manifold wisdom (Eph. 3:10)

6. God’s manifold mercies (Neh. 9:19, 9:27)

7. Man’s manifold reward (Luke 18:30)

This emphasizes the vast designs of God for these gifts.

The abilities that the Lord has given each of us to minister with are not our own ability, but a gift of the Spirit that has been given us of God. This is called gifts of the Spirit. These gifts will be given to us several at a time as we need them to minister with.

Believers should be diligent in using their spiritual gifts. Each gift (charisma) is to be used to serve (diakonountes; cf. diakonos, “deacon”) or “minister to” others. The phrase faithfully administering (hōs kaloi oikonomoi) could also be translated “as good stewards.” A “steward” was one who served as a house manager; he had no wealth of his own, but distributed his master’s wealth according to his master’s will and direction. The “gift” (charisma) stems from God’s grace (charitos). His grace is manifested to His church as believers exercise their spiritual gifts in service to each other. His grace is evident in its various forms, that is, it is “manifold” (NASB), variegated, rich in variety (poikilēs; cf. 1Pet. 1:6, where Peter said trials are poikilois, or varied).

1 Peter 4:11 "If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion forever and ever. Amen."

any man speak... Peter is implying that there are two categories of gifts: speaking gifts and serving gifts. Such distinctions are clear in the lists in Rom. 12 and 1Cor. 12.

as the oracles... Greek: logion, a divine answer to a question. It always implies a speech purely celestial, in which man has no part. Here; Acts 7:38; Rom. 3:2; Heb. 5:12. Heathen gave the highest respect to oracles from their gods. They held them as sacred and inviolable and did scarcely anything in business, war, making peace, or making laws without an oracle. How much more should Christians obey the Bible which they hold to be the oracles of God! Heathen gave many presents to their priests to get an oracle that could be interpreted either way a matter happened, but Christians have an infallible revelation in all affairs of life—and it is free.

let him do... Let him not try to minister beyond his own ability, or imitate the ability of another (2Cor. 10:11-18).

The message is not our own. We are speaking for Jesus Christ, if we are Christians. We are like ambassadors for Christ. We represent Him to the unsaved world. We are sent by Him, with His message, to reconcile the world to Jesus Christ. An "ambassador", just represents the one he is sent by.

They do not get the glory for the job they do. The glory goes to the person who had the plan that sent them to negotiate. Since it is not our message, that we bring, it is not our glory for that message, but the glory goes to God. The praise should go to Jesus Christ and the Father. He is exalted ruler for all of eternity. The "Amen" means, so be it. It is as if this statement is a prayer.

Peter divided Christian service into two general categories: the one who speaks (lalei) and the one who serves (diakonei; cf. 1Pet. 4:10). This division relates to the distinction God’s leaders made between ministry roles (Acts 6:2-4). These two general ministry functions often overlap. Both groups function through dependence on God’s gracious provision. The reason for relying on God’s words (cf. Acts 7:38; Rom. 3:2; Heb. 5:12) and strength (ischyos, “power”) is that God will receive the praise through Jesus Christ. At the mention of Christ’s name Peter offered an appropriate word of praise as a benediction: To Him be the glory and the power (kratos, “might”) forever and ever. Amen. (Cf. the similar benediction in 1Pet. 5:11.) The praise and credit for Christian ministry should always be given to Christ.