1 Peter Chapter 4
Serving God in the Last Days – 1 Peter 4:1–6
A. The Right Attitudes for End-Times Believers
1. Commitment in the Face of Suffering (1 Peter 4:1–2)
"Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God."
— 1 Peter 4:1–2 (NKJV)
Peter begins with a call to emulate Christ’s mindset. The phrase “since Christ suffered for us in the flesh” emphasizes both the reality of Jesus’ physical suffering and the substitutionary nature of His sacrifice. He did not suffer randomly — He suffered for us. That suffering was not only redemptive but also instructive: it sets the model for how believers are to think in this fallen world.
Peter commands us to “arm [ourselves] also with the same mind.” The verb “arm” (hoplisasthe) is a military term, referring to a soldier taking up his weapons. The Christian life is warfare, and our attitude toward suffering must be as militant and determined as Christ’s. He did not shrink from the cross; we should not shrink from the discipline or persecution that comes from being faithful to God.
“For he who has suffered in the flesh has ceased from sin.” This statement does not teach sinless perfectionism, but a decisive break with the dominion of sin. Physical suffering, particularly persecution for righteousness’ sake, serves as a refining fire, purging away worldly desires and reshaping our priorities (cf. Romans 6:6–7).
The believer’s mindset must change from indulging in the desires of the flesh to living according to the will of God. The phrase “no longer should live the rest of his time in the flesh for the lusts of men” implies a critical temporal pivot. There is a past — lived according to the world — and a future — consecrated for God. From this point forward, Peter says, your time belongs to Him.
Jesus Himself affirmed this standard when He said, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Matthew 16:24, NKJV). To take up one’s cross means to embrace suffering, shame, and even death, willingly, as Christ did. This is the essence of commitment.
2. Wisdom That Reflects Our New Identity (1 Peter 4:3–6)
"For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you. They will give an account to Him who is ready to judge the living and the dead. For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."
— 1 Peter 4:3–6 (NKJV)
Peter now turns to lifestyle and testimony. “For we have spent enough of our past lifetime in doing the will of the Gentiles” — the implication is clear: stop looking back. The world may glamorize sin, but the believer must recognize its cost. Peter provides a vivid list of sins that once marked our past life: “lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries.”
Lewdness refers to unrestrained behavior, especially in sexual excess and violence.
Lusts indicates desires that dominate and corrupt.
Drunkenness and revelries describe the carousing associated with pagan festivals.
Drinking parties represent more personal but no less sinful indulgences.
Abominable idolatries condemn not just false worship, but the depraved practices tied to it.
This is not just a list of “bad things.” It is a snapshot of a life enslaved to the flesh — a life that was buried in baptism and should never be exhumed (Romans 6:4–6).
Peter warns that the world “thinks it strange that you do not run with them in the same flood of dissipation.” The term “flood” (anachoē) evokes the image of a torrent — a destructive surge of corruption. Your refusal to join them indicts their lifestyle, and for this they “speak evil of you.” But you must not falter. The derision of the ungodly is not evidence of failure, but proof of faithfulness (cf. John 15:19; 2 Timothy 3:12).
But judgment is coming. “They will give an account to Him who is ready to judge the living and the dead.” Jesus Christ will render judgment at His appointed time. Every act, every word, every rejection of the gospel will be brought to account (2 Corinthians 5:10). No one escapes.
Peter then makes an intriguing statement: “For this reason the gospel was preached also to those who are dead.” This does not refer to “second chances” after death, nor to purgatory. It refers either:
to believers who had heard and believed the gospel but had since physically died — and though judged “in the flesh” (i.e., persecuted and perhaps martyred), they now “live according to God in the spirit,” or
to Old Testament saints who heard the gospel in shadow form and were redeemed through Christ’s atoning work (see 1 Peter 3:19; Luke 16:22–26).
Christ’s triumph extended not only to the living but to the faithful dead, just as Paul taught: “Now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep” (1 Corinthians 15:20, NKJV). This verse reminds us that death does not nullify the gospel's reach — and that those who died in Christ live eternally by His Spirit.
Final Reflection:
Peter’s message is pointed: If we truly believe that we are living in the last days — and we are — then there is no time left for compromise. The only fitting response is total commitment and eternal perspective. Our past should be buried, our present consecrated, and our future shaped by the return of Christ. Judgment is coming, but so is glory — for those who suffer with Christ, live for Christ, and remain faithful until the end.
B. Disciplines of the End-Times Church (1 Peter 4:7–11)
3. A Life of Serious Prayer (1 Peter 4:7)
"But the end of all things is at hand; therefore be serious and watchful in your prayers."
— 1 Peter 4:7, NKJV
Peter issues a sober declaration: “The end of all things is at hand.” This eschatological statement reflects the consistent New Testament perspective that we are in the final chapter of God’s redemptive history — the Church Age. The return of Jesus Christ is imminent and could occur at any moment. We are not waiting for additional events to unlock prophetic timetables; we are already in the last days (cf. Hebrews 1:1–2; James 5:8).
In light of this, Peter exhorts believers to be “serious and watchful in [their] prayers.” The word serious (sōphroneō) speaks of sound judgment, sober-mindedness, and mental discipline. This is no time for spiritual apathy or emotional instability. Instead, we are to be spiritually alert and mentally anchored — equipped for the spiritual warfare of the end times.
The command to be “watchful” (nēphō) recalls Jesus’ warning to His disciples in Gethsemane: “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41, NKJV). Watchfulness is not merely about looking for signs in the heavens or matching news headlines with prophetic texts — it is about cultivating communion with God, living in holiness, and aligning our will with His.
Sadly, many believers who say they believe Christ is returning soon show no urgency in prayer. They chart prophecy but neglect intercession. But Peter’s point is clear: If we really believe the end is near, we will pray — often, intentionally, and with eternal focus.
4. A Life of Fervent Love (1 Peter 4:8–11)
"And above all things have fervent love for one another, for 'love will cover a multitude of sins.' Be hospitable to one another without grumbling. As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen."
— 1 Peter 4:8–11, NKJV
Peter moves next to the defining virtue of Christian community: love. “And above all things have fervent love for one another.” The Greek word for fervent (ektenēs) pictures something stretched out — love that is extended, persistent, and intense. This is not passive affection but active, sacrificial love that goes the distance, even under pressure.
Why? “For love will cover a multitude of sins.” This does not mean love ignores sin or refuses to confront it (cf. Galatians 6:1), but that it forgives freely, without keeping score. It chooses restoration over resentment. Love acts as a blanket over personal offenses, extinguishing fires before they become infernos.
As Grudem observes, “Where love abounds in a fellowship of Christians, many small offenses, and even some large ones, are readily overlooked and forgotten. But where love is lacking, every word is viewed with suspicion.” This kind of love is vital for unity in the Body of Christ, especially in perilous times when Satan seeks to divide and devour.
Peter continues: “Be hospitable to one another without grumbling.” Hospitality (philoxenia) — literally, “love of strangers” — is a tangible outworking of love. In Peter’s day, hospitality was essential for the survival of traveling Christians, missionaries, and the persecuted. But even today, it remains a vital expression of Christian generosity.
Peter’s charge is specific: do it “without grumbling.” That is, without murmuring, resentment, or inward complaining. Biblical hospitality is not just opening your home — it’s opening your heart. The Greek term for grumbling (gongysmos) implies a low, muttering dissatisfaction — the opposite of joy-filled service.
Next, Peter turns to spiritual gifts: “As each one has received a gift, minister it to one another.” No believer is giftless. Every Christian has received spiritual enablement — a manifestation of God’s manifold grace. These gifts are not to be hoarded or hidden but stewarded for the benefit of the Body. The term “minister” (diakoneō) is active — implying effort, intentionality, and sacrifice.
We are called “good stewards of the manifold grace of God.” God’s grace is not uniform but “manifold” (poikilos), meaning varied, multicolored, uniquely tailored. Just as no two snowflakes are the same, no two believers have exactly the same ministry. The Body functions best when every part works in harmony according to the design of the Head (cf. Romans 12:4–8; 1 Corinthians 12:4–27).
Peter provides two broad categories of gifts:
“If anyone speaks, let him speak as the oracles of God.” Those gifted in teaching or preaching must treat their words with reverence, as if God Himself were speaking through them. There is no room for flippancy or opinion masquerading as doctrine. Faithful proclamation requires holy fear (cf. James 3:1).
“If anyone ministers, let him do it as with the ability which God supplies.” Serving others is not done in the strength of the flesh but in the strength God provides. This ensures God receives all the glory. We are instruments, not the source.
Peter concludes this section with a doxology: “That in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.” This is the ultimate purpose of every spiritual gift, every act of service, and every breath of the believer: the glory of God through Jesus Christ. To Him — and to Him alone — belong eternal glory and sovereign dominion.
Summary Reflection:
Peter’s exhortation to the suffering church is urgent and practical. The end is near. There is no time for division, bitterness, selfishness, or apathy. These are days that demand seriousness in prayer, fervency in love, sincerity in hospitality, and faithfulness in the use of spiritual gifts. A church that lives this way in the last days will not only endure — it will shine.
1 Peter 4:7–19 – Living in the Last Days with Suffering and Glory in View
The End-Time Mindset and Ministry (Verses 7–11):
Peter begins by declaring, “But the end of all things is at hand; therefore be serious and watchful in your prayers” (1 Peter 4:7). The early church firmly believed that the return of Christ was imminent. Rather than driving believers to panic or sensationalism, this expectation was meant to fuel serious, disciplined prayer and holy living. Prayer in the end times should not be casual or mechanical, but thoughtful, intentional, and spiritually alert. True watchfulness is marked by clear-headed devotion to Christ and sensitivity to the world’s condition and our own hearts.
In light of the approaching end, Peter exhorts believers to have “fervent love for one another, for ‘love will cover a multitude of sins’” (1 Peter 4:8). Love among believers is not optional—it is essential. In the context of community, love absorbs offense, bears with weaknesses, and maintains unity. Peter echoes Proverbs 10:12, recognizing that genuine love can prevent many conflicts from escalating. A fellowship rooted in fervent love reflects the heart of Christ and shields the body of Christ from division and strife.
Hospitality is one practical outworking of such love: “Be hospitable to one another without grumbling” (1 Peter 4:9). Hospitality in the first-century church was often sacrificial, especially when believers opened their homes to traveling Christians or those in need. Peter cautions against doing so with a begrudging spirit, highlighting that Christian service must come from joy, not mere duty.
Peter continues: “As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God” (1 Peter 4:10). Every believer has been entrusted with spiritual gifts, and these are not for personal gratification but for the edification of the church. Whether speaking or serving, believers are to operate “with the ability which God supplies” so that the result is that “in all things God may be glorified through Jesus Christ” (1 Peter 4:11). Ministry must be Christ-centered and God-empowered. Even the smallest, most unseen acts of service are indispensable and are to be performed with excellence and reverence.
Understanding the Fiery Trial (Verses 12–19):
Peter then turns directly to the subject of suffering. “Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you” (1 Peter 4:12). The Christian should not be shocked by suffering. Trials, especially persecution for Christ’s sake, are not anomalies—they are part of the Christian’s calling. Just as Christ suffered before glory, so too must His followers expect the same.
Instead of despair, Peter calls us to rejoice: “But rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy” (1 Peter 4:13). Suffering for Jesus is a profound privilege. It confirms our union with Him and guarantees that we will also share in His future glory. There is proportion here: those who suffer more faithfully will rejoice more deeply when Christ returns.
“If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you” (1 Peter 4:14). Being insulted or persecuted for our association with Christ is not shameful—it is honorable. It places the believer under the resting glory of the Spirit of God. This is a visible marker of true discipleship and a spiritual badge of honor.
However, Peter warns: “Let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters” (1 Peter 4:15). Not all suffering is noble. Some trials are the result of sin, meddling, or lawlessness. It’s striking that Peter places the busybody—those who meddle in others’ affairs—alongside thieves and murderers. This warns us that spiritual pride or gossip is just as disruptive to the church as more obviously sinful behaviors.
Yet when one “suffers as a Christian, let him not be ashamed, but let him glorify God in this matter” (1 Peter 4:16). The term “Christian” was originally a derogatory label, but Peter encourages believers to bear it with boldness. It is better to suffer for Christ than to avoid hardship through compromise.
Peter continues with a sobering reflection: “For the time has come for judgment to begin at the house of God” (1 Peter 4:17). The Lord allows His own people to endure trials for the sake of purification and maturity. If God so deals with His children, what hope is there for those who reject His Son? “Now ‘If the righteous one is scarcely saved, where will the ungodly and the sinner appear?’” (Proverbs 11:31). Salvation is not barely obtained in the sense of being uncertain, but in the sense that it requires real surrender and a willingness to walk the narrow path of discipleship.
Peter closes the chapter with pastoral comfort: “Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator” (1 Peter 4:19). This verse is a call to trust. The word “commit” here means to deposit for safekeeping, like entrusting something precious to a trustworthy friend. We can surrender our souls to God with full confidence—He is both our faithful Redeemer and our sovereign Creator. Suffering is not wasted when it is entrusted to Him and joined with faith and obedience.
Summary Application:
1 Peter 4 equips Christians to face the end times and the fiery trials of life with clarity, devotion, and courage. It teaches us to pray seriously, love fervently, serve faithfully, and suffer righteously. We are reminded that suffering is not the absence of God’s favor but often the evidence of it. If we endure hardship with joy, humility, and trust in the faithful Creator, we will share in the glory of our Savior when He is revealed.
Let the church not flinch in trial, not waver in hospitality, and not be found faithless in the use of spiritual gifts. The King is coming—and His bride must be found faithful.
