1 Peter 4:1-6

1 Peter 4:1-6

Analysis:—Exhortation to being armed with the mind of the sufferings of Christ, and to killing the flesh in order to make room for the life of the spirit

1     Forasmuch then1 as Christ hath suffered for us2 in the flesh, arm yourselves3 likewise with the same mind: for4 he that hath suffered in the flesh5 hath ceased6 from 2sin; That he7 no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.8 3For the time past of our life may suffice9 us to have wrought the will of the Gentiles, when10 we walked in11 lasciviousness, lusts, excess of wine, revellings, 4banquetings, and abominable12 idolatries: Wherein13 they think it strange that ye run not with them to the same excess of riot,14 speaking evil of you: 5Who shall give 6account to him that is ready to judge the quick and the dead. For, for this cause15 was the gospel preached also to them that are dead,16 that they might be judged17 according to men in the flesh, but live according to God in the spirit.

EXEGETICAL AND CRITICAL

1 Peter 4:1. Christ then, having suffered for us—do you also arm yourselves with the same mind.—οὖν takes up again 1 Peter 3:18, and shows that the subject developed in 1 Peter 3:19-22 is governed by the reference to the sufferings of Christ.—ὑπὲρ ἡμῶν, for our benefit and in our stead, cf. 1 Peter 3:18.—σαρκί; Roos rightly remarks that Peter never uses σάρξ in the bad sense in which Paul has used it several times, but only as denoting the weak, mortal nature belonging to our earthly condition.—ἔννοια; Wiesinger [and Calvin, Beza, Gerhard, Bengel and Erasm.-Schmidt.—M.] render it “thought,” but it denotes as much as mens, mind, intent, resolution, as appears from a passage from Isocrates, cited by Riemer. [οὐ γὰρ [οἱ Θεοὶ] αὐτόχειρες οὔτε τῶν , [τοῖς ], ἀλλ’ ἑκάστοιςτοιαύτην ἔννοιαν ἐμποιοῦσιν, ὤστε δἰ ; see also Eur. Hel. 1026; Diodor. Sic. II. 30.—M.] Exhibit a manly, constant readiness (intent) to suffer innocently for the sins of others and for their benefit (yet not vicariously) with the purpose, as much as you are able, to remove sin and to conduct, souls to God.—ὁπλίσασθε, cf. Rom 13:12; 2 Corinthians 10:4; Ephesians 6:11; use this purpose as a shield against temptation to sin.

[Arming oneself with a thought, without the intent or resolution of using it as a piece of armour for defensive warfare, conveys no very clear idea. The aforesaid commentators, who render ἐννοιαν, thought, and ὄτι, that, are clearly embarrassed about καὶ ὑμεῖς and τὴν αὐτήν, which are decisive for the interpretation given in the text. “Do ye also arm yourselves (καὶ ὑμεῖς) with the same (τὴν αὐτήν) mind, viz.: put on the purpose to suffer in the flesh, as Christ did, as a piece of armour.” This strikes us as being far more to the point than the paraphrase of Amyraut: “Mais encore nous nous devons armer de cette bonne pensie contre toutes sortes de tentations au mal. que celui qui a soufftrt en cette nature humaine, n’a desormais plus de commerce avec le péché” or the interpretation of Gerhard: “ὅτι rectius accipitur expositive, expoint enim Apostolus illam cogitationem ἔννοιαν qua nos vult armari: hæc cogitatio erit vobis uistar firmissimi scuti et munimenti contra peccatum.” It is, moreover, difficult to make good sense of these interpretations, unless the thought be clothed with intent.—M.]

ὅτι must not be joined with ἔννοια, as specifying the substance of this thought, this would require ταύτην instead of τὴν αὐτήν,—but it defines the exhortation more closely. [Rendering ὅτι because, as Alford does, makes his paraphrase very forcible, “and ye will need this arming, because the course of suffering according to the flesh which ye have to undergo ending in an entire freedom from sin, your warfare with sin must be begun and carried on from this time forward.”—M.]

Because He that hath suffered as to the flesh hath rest from sin.—ὁ παθὼν ἐν σαρκί, it appears to me, is best applied to Christ Himself; the expression then connects closely with that which precedes, and defines it. For He who has once suffered as to the flesh, which suffering includes His death, as in 1 Peter 3:18, has now rest from sin, He is fortified against all its assaults. [πάσχειν σαρκί means to suffer according to the flesh. Winer, p. 431. The Dative, relating to things, denotes that in reference to which an action is done, or a state exists. Winer, p. 228.—M.] He has died unto sin once, as Paul expresses it in Romans 6:10; Romans 6:7. Hence, he who puts on His mind, and is in communion with Him, henceforth must serve sin no more. The Aorist παθών denotes an action once existing, but having now absolutely passed away. All other explanations are liable to many grammatical and psychological objections. Weiss: “He that suffers on account of sin, because of opposition to sin, thereby breaks with sin, and testifies that he will no longer obey the will of the world.” But the Aorist παθών, not the Present πάσχων is used; again, many experiences might contradict the general statement, and the exhortation which follows would seem to be superfluous.—Others are compelled to have recourse to arbitrary supplements. So Steiger: “Christ suffering bodily freed us from sin, and we, participating by faith in the sufferings of Christ, die unto sin.” Grotius and others, contrary to all grammatical usage, understand the passage of the crucifying and the mortification of fleshly lusts.

1 Peter 4:2. To the end that. ye should not.—Join εἰς τὸ μηκέτι with ὁπλίσασθε, not with πέπευται, which concludes the parenthesis. Acquire the mind which has done with sin, so that your relation to sin may be that of one who has died and is risen again, as that of Christ after His exaltation, 1 Peter 3:21-22.

To the lusts of men, not to be taken as = fleshly, worldly lusts in general (κοσμικαί, σαρκικαὶ ἐπιθυμίαι, Titus 2:12; Romans 12:2), not as in 1 Peter 1:14; 1 Peter 2:11, but in a narrower sense with reference to 1 Peter 4:4, denoting the desire of worldly-minded men, that believers also ought to live as they do, and that they ought not to single themselves out at the world’s disposition to coerce them also to serve its idols. The will of God alone ought to be our pole-star. The Dative is the dativus commodi, to live to some one=to devote to him one’s life, to place oneself at his service, cf. 1 Peter 2:24; Galatians 2:19.

The rest of your time in the flesh,=the time of our pilgrimage, as in 1 Peter 1:17. This is to indicate that our earthly life constitutes only a small part of our existence, and that to individual Christians, after their conversion, only a brief term of grace is allotted. But there is also a reference to what follows.

1 Peter 4:3. For sufficient is the past time—to have wrought the will of the Gentiles.—ἀρκετὸς γὰρ ἡμῖν sc. ἐστιν.—The following Infinitive depends on these words; the time past is sufficient to have wrought the will of the Gentiles. Here is an implied irony. If you believe that you are debtors to the flesh (Romans 8:12), and obliged to serve sin, surely you have done enough, and more than enough of it, you have abundantly done your duty in the service of sin. Grotius quotes a passage from Martial: “Lusistis, satis est—”you have played, it is enough. This lessens the severity of the reproach. Otherwise Bengel, who avers that penitents are seized with a loathing of sin.

τὸ βούλημα τῶν ἐθνῶν.—(The Text. Rec. has θέλημα). On the demands made upon them by the heathen, among whom they were obliged to live, cf. 1 Peter 4:2. Suppose that the readers of Peter’s Epistle had been formerly heathens, his reproaching them with having formerly done the will of the Gentiles would surely be singular. This passage, therefore, renders it highly probable that he was addressing Jewish Christians, who, belonging to the chosen people of God, and having received extraordinary revelations, ought so much the less have placed themselves on a level with the heathen. Paul also reproaches the Jews with their heathenish, vicious life, Rom. ii. Only the expression ἀθέμιτοι εἰδωλολατρεῖαι might militate against our view.—Ἀθεμίτοις=things forbidden by, wrong and wicked before laws human and divine, especially opposed to the law of the Old Covenant, Acts 10:28. It is asked, Where is the evidence of such open participating on the part of the Jews of that time in such heathen iniquities? Weiss replies that the expression is susceptible of a wider meaning, that the use of the Plural intimates an enlarged application of the term, cf. Ephesians 5:5; Colossians 3:5; Philippians 3:19, and that ἀθεμίτοις relates to persons on whom the law of the Old Covenant was obligatory. Grotius calls attention to their participation in the common meals of heathen communities. Those who are not satisfied with these explanations may reflect that individual former heathen may have joined those Jewish Christian congregations. [On the other hand, the strong expressions used by the Apostle seem to contemplate a great deal more than isolated participation in heathen wickedness and abomination. There is absolutely no evidence that the Jews ever went so far as the language employed indicates. Moreover, there is nothing absurd, or even strange, in the Apostle’s reproach, if addressed to Gentile Christians; they had doubtless intimate relations with their friends in heathenism, and the danger of relapsing into their abominations must have been ever present, at all events, it was as great as that of modern Christians, from intercourse with worldly and ungodly people, of relapsing into the ways of an ungodly world.—M.]—κατειργάσθαι allude? to sexual sins.

Walking (as ye have done) in—idolatries.—πεπορευμένους like περιπατεῖν ἐν=הָלַךְ Luke 1:6; Acts 9:31; 2 Peter 2:10. Calov: “Not only because life is compared to a journey, but also in order to denote the eagerness with which they go on from sin to sin.”—ἀσέλγειαι, licentious practices, the outbreaks of intemperance, and excesses of every kind, while ἐπιθυμίαι denote hidden sins of voluptuousness, inward unchastity and lewdness, where the power to indulge in outward acts is wanting.—οἰνοφλυγίαι; φλύω to bubble up, overflow like boiling water, intoxication.—κῶμοι, cf. Romans 13:13; Galatians 5:21, festive processions on days sacred to Bacchus, characterized by wild revelling, licentious songs and jests, and folly in general. Then banqueting, convivial carousing, terminating, as Eustathius remarks, in deep sleep.—πότος, particularly drinking in common, drinking-bouts.

1 Peter 4:4. At which—speaking evil of you.—ἐν ᾦ relates to ἀρκετός. Suffering it to suffice, and giving up your former course, seems strange, and is altogether inexplicable to them. The fuller meaning is brought out by μὴ συντρεχόντων ὑμῶν, because you no longer join them and run with them.—εἰς τὴν αὐτὴν—ἀνάχυσιν, probably a place reached by the sea at the flood-tide, the flowed-out water forming a pool or puddle.—ἀσωτία from ἄσωτος, without salvation, past redemption, hence extravagant, voluptuous, profligate manner of life, Ephesians 5:18; Titus 1:6; Luke 15:13; εἰς τὴν αὐτήν into which formerly they had thrown themselves, and dragged you.

[Wordsworth:—A strong and expressive metaphor, especially in countries where after violent rain the gutters are suddenly swollen and pour their contents together with violence into a common sower. Such is the Apostolic figure of vicious companies rushing together in a filthy conference for reckless indulgence and effusion in sin, cf. Juvenal, 3, 63, “Jam pridem Syrus in Tiberim defluxit Orontes,” etc., and G. Dyer’s Description of the Ruins of Rome, 4:62–66.—M.]

βλασφημοῖντες.—Grotius:—Of Christians as those who leave civil society; Calov:—Of the Christian religion, because it leads to a different manner of life. The two ideas may be combined.

1 Peter 4:5. Who shall give account—dead.—Let not their evil speaking confuse you, they will have to render account.—τᾤ ἑτοίμως ἔχοντι. He is fully prepared, all the means and necessary conditions are already in His hand, as described in Psalms 7:12-17.—ζῶντας καὶ νεκρούς, cf. Acts 10:42. None can escape the judgment, it comprehends all, no matter whether at the appearing of the Judge one is alive or dead; and it may come at any moment. “Where the Apostles did not treat expressly of the time of Christ’s advent, they were wont to describe it as immediately impending.”

1 Peter 4:6. For to this end was the Gospel preached even to them that are dead.—This evidently goes back to the important passage, 1 Peter 3:19-20. The Apostle meets the objection: Can the dead also be judged? Yes, and for this very purpose Christ, as aforesaid, preached the Gospel in Hades to the dead. This is the most natural connection. Bengel takes it in conjunction with ἑτοίμως ἔχοντι, the Judge is ready, for the end must come after the Gospel has been preached. Steiger: “The verse is to prove not the reality, but the moral possibility, the justice of a judgment even on the dead, since the Gospel was preached to them also for the purpose of giving them the means of being delivered from the wrath of God.” So Weiss and Wiesinger.—νεκροῖς in our exposition is not to be taken generally, as 1 Peter 4:5, but as applying to those spirits in prison; these are adduced by way of example, from which we may draw a conclusion affecting all other dead men, who before Christ were surely as yet more or less in prison.—κηρύττειν 1 Peter 3:19, explains εὐηγγελίσθη; cf. Matthew 11:5; Romans 10:15. The above-mentioned example is therefore simply to prove the universality of the judgment as extending also to the dead; that it is just, is a secondary point. But what is the object of that preaching which was vouchsafed to the dead and particularly to the dead of the deluge?

That they might indeed be judged—as to the spirit.—Various expositions, arising from dogmatical prejudices, have been set up with regard to this passage, which we do not refute in this place. The right exposition depends on the correct meaning of κριθῶσι. The tense is designedly different from ζῶσι in the corresponding secondary sentence. The Aorist as contrasted with the Present points to some past action; it is used of past actions, see Winer.—ἵνα after εὐηγγελίσθη refers to something subsequent to the preaching of the Gospel. This apparent contradiction is solved, if κρίνεσθαι is taken to denote a judicial sentence, as such decisions are made by human tribunals (κατὰ ). On Christ’s appearing in the realms of death and preaching to them repentance and faith, the declaration that was to be published to them was as it were thus: “You have merited death both as to the body and to the soul, because of your disobedience you perished in the flood and were brought to this subterranean place of confinement; but a way of salvation has now been opened for you, so that you may live in the spirit as to God, according to the will of God.” This declaration, on the one hand, must have produced a painful impression upon them, but on the other, encouraged them to accept the offered salvation. However we are not informed whether few or many [or any.—M.] did thereby attain unto spiritual life. The apposition beginning with ἵνα relates not to 1 Peter 4:5, but to 1 Peter 3:19, thereby shedding more light on the latter passage. How forced, as contrasted with this exposition, is that of Hofmann, that salvation was published to the dead in order that they might secure a life surviving the judgment of death which they have incurred and must continue to incur, or that of Wiesinger, that the Gospel was preached to the dead for the purpose of shaping their condition so that, while on the one hand they are judged according to the flesh (the state of death viewed as a continuing judgment according to the flesh), on the other they might be able through the judgment (Aorist) to attain, in God’s way, to the immortal life of the spirit. Nor is the view of Köing more admissible, that in the resurrection their judgment in the body should consist in their receiving a less perfect resurrection-body. For other expositions consult Steiger and Wiesinger. [See also the Excursus on the Descensus ad Inferos at the end of the preceding section.—M.]

DOCTRINAL AND ETHICAL

1. The common view, which is shared also by Gerlach, sees in 1 Peter 4:1, the leading idea, that to the Christian, in virtue of the communion of his heart and life with Christ, suffering in the flesh is the dying of sin. So early an expositor as Justin says: “Suffering and temptation, like a medicine, render man more free from his evil intent, and make him more sound.” Tauler: “What the fire is to iron, what the crucible is to cold, such is temptation to the righteous.” But this is introducing the Pauline doctrine of the communion of suffering with Christ, although the original contains no allusion to it; besides the circumstance is lost sight of, that the original says “who hath suffered,” not “who is suffering.” According to the exposition given above, it should be the aim of believers not to let the sins of others find a point of support in themselves in order that not sinning after the example of Christ may become their second nature.

2. The abuse which the ungodly cast on the former companions of their sin has its final reason in the circumstance that they feel themselves reproved, opposed and judged by their conversion.3. Holy Scripture nowhere teaches the eternal damnation of those who died as heathens or non-Christians; it rather intimates in many passages that forgiveness may be possible beyond the grave, and refers the final decision not to death, but to the day of Christ, Act 17:31; 2 Timothy 1:12; 2Ti 4:8; 1 John 4:17. But in our passage, as in 1 Peter 3:19-20, Peter by Divine illumination clearly affirms that the ways of God’s salvation do not terminate with earthly life, and that the Gospel is preached beyond the grave to those who have departed from this life without a knowledge of the same. But this proves neither the doctrine of universal recovery, even that of Satan, the devils and the ungodly, nor the doctrine of purgatory to the cleansing of which the Romish Church affirms subjected all who reach the other world without being wholly purified, and further maintains, that the stay in it may be shortened by the performance of many good works in this life and even after death by the performance of good works and prayers for the dead on the part of survivors. Gerlach cites a passage from John Damasc., in which the doctrine of the ancient Church on the subject of Christ’s descent into hell is summed up as follows: “His glorified soul descends into Hades in order that like as the Sun of righteousness did rise to men on earth, so in like manner He might shine on those who under the earth sit in darkness and in the shadow of death; in order that as He did publish peace to men on earth, gave deliverance to the captives and sight to the blind, and became the Cause of eternal salvation to believers, while He convicted the disobedient of unbelief, so in like manner He might deal with the inhabitants of Hades, so that to Him every knee should bow of those who are in heaven, on earth and under the earth, and that having thus loosed the chains of those long-confined prisoners, He might return from the dead and prepare to us the way of the resurrection.” The divine truths contained in this passage may be abused against the cause of missions and the necessity of a holy life; but abuse does not cancel the right use.

HOMILETICAL AND PRACTICAL

The Christian’s best armour against the assaults of suffering is the believing, obedient and submissive mind of suffering in which Christ accepted His suffering as a cup tendered by the paternal, hand of God.—God’s chief design in sending suffering is to withdraw us from sin and the lusts of men up to Himself.—Sufferings under persecution and abuse are a means of purifying and refining.—Which are the dangers against which we ought to be especially armed under persecutions for righteousness’ sake?—Consider the comforting fact that Christ has suffered in the flesh for you. Look, 1. at His person; 2. at the greatness of His suffering in the flesh; 3. at His suffering for you; 4. at the result of it.—Preservatives against relapsing into heathenish ways: 1. the communion with and conformity to Christ; 2. frequent reflection on your former sinful condition; 3. the abuse of unbelievers; 4. the nearness of the impending account to be rendered: 5. prayer; 6. continuance in the communion of love with the brethren; 7. the founding of all your actions on the word and strength of God.—The unhappy consistency in the service of sin.—Will you continue in the service of sin, although Christ came to save you?—The appearing of Christ among the dead is both the last degree of His condescension and the turning-point of His exaltation.—The mercy of God extends even to the judgment-prison of the realms of death.—Who will preach to the untold thousands, who after Christ’s descent into Hades have been born and have died without a knowledge of the Gospel?—Why should that fact not check, but rather strengthen missionary zeal?

Starke:—Shall the disciple be greater than his master, and the servant greater than his Lord? Be content, if in the world it fares with you as with your Saviour, it is enough that you shall be like Him in heaven. Matthew 10:24-25.—Will you fret at sufferings and tribulations? If you knew the wholesomeness of this cup, you would joyfully empty it, Ezekiel 2:6.—The beloved cross is like strong salt: as the latter prevents corruption, so does the cross prevent the corruption of the flesh, Psalms 119:71.—Sin at a standstill is the well-being of sinners, continuance in sin the strongest barrier against grace, the best repentance is never to sin.—Christianity renders the best, service to the commonwealth, in that it most earnestly forbids the vices which are most dangerous to it.—The children of the world grieve most at your separating from their communion; by that they consider themselves put to shame and despised. Haughtiness and venomous malice are the sources of their abuse.—The remembrance of the last day and its judgment ought to be to us a constant sermon on repentance, Ecclesiastes 12:13-14; 2 Corinthians 5:10.

Lisco:—The blessed effect of suffering.—The Lord’s miracles of grace in His kingdom. The sufferings of Christ present us with a strong motive to arm ourselves with His mind.

[Pythagoras:

1 Peter 4:1. Summa religionis imitari quern colis.—M.]

[Leighton:—Love desires nothing more than likeness, and shares willingly in all with the party loved; and above all love, this Divine love is purest and highest and works most strongly that way, takes pleasure in that pain, and is a voluntary death, as Plato calls love.—M.]

[Atterbury:—“Forasmuch then as Christ hath suffered for us in the flesh, let us arm ourselves with the same mind,” with a resolution to imitate Him in His perfect submission and resignation of Himself to the Divine will and pleasure; in His contempt of all the enjoyments of sense, of all the vanities of this world, its allurements and terrors; in His practice of religious severities; in His love of religious retirement; in making it His meat and drink, His only study and delight, “to work the work of Him that sent Him”; in His choosing for that end, when that end could not otherwise be obtained, want before abundance, shame before honour, pain before pleasure, death before life; and in His preferring always a laborious uninterrupted practice of virtue to a life of rest and ease and indolence.—M.]

[Bengel:

1 Peter 4:2 “βιῶσαι. Aptum verbum; non dicitur de brutis.”—M.]

[Augustine:—Perdit quod vivit, qui te Deum non diligit; qui curat vivere, non propter te, Domine, nihil est et pro nihilo est; qui tibi vivere recusat mortuus est; qui tibi non sapit, desipit.—M.]

[Leighton:—Politic men have observed, that in states, if alterations must be, it is better to alter many things than a few. And physicians have the same remark for one’s habit and custom for bodily health upon the same ground, because things do so relate one to another, that except they be adapted and suited together in the change, it avails not; yea, it sometimes proves the worse in the whole, though a few things in particular seem to be bettered. Thus, half reformations in a Christian, turn to his prejudice; it is only best to be thoroughly reformed, and to give up with all idols; not to live one half to himself and the world and, as it were, another half to God; for that is but falsely so and in reality it cannot be. The only way is to make a heap of all, to have all sacrificed together, and to live to no lust, but altogether and only to God.—M.]

[Illustration of 1 Peter 4:3-4. The poet says of the orgies of Bacchus:—

“Turba, ruunt; mixtæque viris, matresque nurusque

Vulgusque, proceresque ignota ad sacra ferunturQuis furor—Femineæ voces, et mota insania vinoObscenique greges, et inania tympana.”

Ovid, Met. 3, 529, etc.—M.]

Footnotes:

1 Peter 4:1; 1 Peter 4:1. [οὖν=then, better than forasmuch; render, “Christ then having suffered.”—M.]

1 Peter 4:1; 1 Peter 4:1. [ὑπὲρ ἡμῶν inserted in Text. Rec., A. K. L., omitted in B. C. and by Lachmann and Tischendorf. Cod. Sin. reads ὑπὲρ ὑμῶν.—M.]

1 Peter 4:1; 1 Peter 4:1. [καὶ ὑμεῖς ὁπλίσασθε=“Do you also arm yourself with,” strongly emphatic.—M.]

1 Peter 4:1; 1 Peter 4:1. [ὅτι=because, gives a reason for τὴν αὐτὴν ἔννοιαν ὁπλίσασθε.—M.]

1 Peter 4:1; 1 Peter 4:1. [σαρκί. Text. Rec. inserts ἐν before second σαρκὶ with K., Vulgate and others; A. B. C. L., Cod. Sin., Alford omit it. σαρκί, used adverbially=quod ad carnem.—M.]

1 Peter 4:1; 1 Peter 4:1. [πέπαυται, Pass.,=is made to cease; he has rest from sin. Winer § 39, 3, p. 277.—M.]

1 Peter 4:2; 1 Peter 4:2. [εἰς τὸ μηκέτι=“with a view, to the end that”; depends on ὁπλίσασθε. The Greek has no pronoun, but the construction and sense require the continuance of the 2 p. Plural. The 3 p. Sing, of the English version is singularly unhappy, and obscures the sense.—M.]

1 Peter 4:2; 1 Peter 4:2. [Render, either with Alford, “With a view no longer (μηκέτι subjective) by the lusts of men, but by the will of God, to live the rest of your time in the flesh”; or to avoid the awkwardness of that rendering: “To the end that, as for the rest of your time in the flesh, ye should live no longer to (as conforming to) the lusts of men but to the will of God.”—M.]

1 Peter 4:3; 1 Peter 4:3. [ἀρκετὸς γὰρ ἡμῖν, Text. Rec., with C. K. L.; Lachmann, Tischendorf, Alford, with A. B. omit ἡμῖν, Cod. Sin. has ὑμῖν. τοῦ βίου after χρόνος inserted in Text. Rec. with K. L., omitted in A. B. C., Alford, Lachmann and Tischendorf. Translate: “For sufficient is the past time (or the time past of your life).”—M.]

1 Peter 4:3; 1 Peter 4:3. [Cod. Sin. has πορευόμενους, but read with Receptus, πεπορευμένους, and translate, “walking as you have done”, so Alford.—M.]

1 Peter 4:3; 1 Peter 4:3. [ἀσελγείαις, Plural.—M.]

1 Peter 4:3; 1 Peter 4:3. [ἀθεμίτοις=lawless, godless, nefarious.—M.]

1 Peter 4:4; 1 Peter 4:4. [ἐν ᾦ=at which.—M.]

1 Peter 4:4; 1 Peter 4:4. [τῆς =slough or puddle of profligacy.—M.]

1 Peter 4:5; 1 Peter 4:5. [εἰς τοῦτο γὰρ=for to this end.—M.]

1 Peter 4:6; 1 Peter 4:6. [καὶ νεκροῖς=even to dead men.—M.]

1 Peter 4:6; 1 Peter 4:6. [Translate: “That they might indeed be judged according to men as to the flesh (see note 5 under 1 Peter 4:1), but that they might (continue to) live (present tense) according to God, as to the spirit.”—M.]