SUFFERING IN LIGHT OF JUDGMENT: AN EXEGESIS OF 1 PETER 4:12-19

A Paper Submitted to

Dr. Craig Price

of the

New Orleans Baptist Theological Seminary

In Partial Fulfillment

Of the Requirements for

NTGK6318: Advanced New Testament Exegesis: 1 Peter

Joshua M. Watford

B.A., Baptist College of Florida, 2013

December 11, 2018
Text
1 Peter 4:12-19
12 Beloved, do not be surprised at the fiery ordeal that is coming upon you to test you, as though
something strange were happening to you, 13 but inasmuch as you share Christ's sufferings
rejoice, so that also in the revelation of his glory you may rejoice with great joy. 14 If you are
insulted for the name of Christ, you are blessed because the Spirit of glory, who is the Spirit of
God, rests upon you 15 But let none of you suffer as a murderer or a thief or a criminal or even
as a busybody. 16 But if [he suffers] as a Christian, let him not be ashamed, but let him glorify
God in this matter. 17 For it is time for the judgment to begin with the house of God; but if [it is]
with us first, what will be the end for those who disobey the gospel of God? 18 And if the
righteous are saved with difficulty, where will the ungodly and the sinner appear? 19 So then
those who suffer according to God's will should entrust their souls to a faithful Creator by doing
good.

Phrasing
Ἀγαπητοί,
μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασμὸν ὑμῖν γινομένῃ
ὡς ξένου ὑμῖν συμβαίνοντος,

ἀλλὰ
καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν, χαίρετε,
ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι.

εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ,

μακάριοι,
ὅτι τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα
ἐφʼ ὑμᾶς ἀναπαύεται.

μὴ γάρ τις ὑμῶν πασχέτω

ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος

εἰ δὲ ὡς Χριστιανός,
μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ μέρει τούτῳ.

ὅτι ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ·
εἰ δὲ πρῶτον ἀφʼ ἡμῶν,
τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ;

καὶ εἰ ὁ δίκαιος μόλις σῴζεται,

ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται;

ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ

πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐᾳ.

1
Main Idea
1 Peter 4:12-19: Peter encourages his readers to view their suffering in light of Christ's
return and judgment.

Outline
I. Peter urges his readers to rejoice in their suffering. (4:12-14)
a. Peter commands his readers to not be surprised in their suffering. (v. 12)
b. Peter exhorts his readers to rejoice as they share in Christ's sufferings. (v. 13a)
c. Peter reveals that rejoicing in present suffering results in rejoicing when Christ
returns. (v. 13b)
d. Peter encourages his readers that they are blessed because the Spirit rests on them.
(v. 14)
II. Peter explains that God can and should be glorified in suffering. (4:15-16)
a. Peter commands his readers to not to suffer as criminals. (v. 15)
b. Peter commands his readers to not be ashamed when suffering as a Christian (v.
16a)
c. Peter commands his readers to glorify God as suffering Christians. (v. 16b)
III. Peter warns of God's judgment. (4:17-18)
a. Peter recognizes that judgment starts with the household of God. (v. 17a)
b. Peter asks, "where will the sinner appear?" (v. 17b-18)
IV. Peter concludes that his readers are to entrust their souls to God. (4:19)
a. Peter qualifies those who are to entrust their souls as those who are suffering
according to God's will. (v. 19a)
b. Peter identifies God as faithful and Creator. (v. 19b)

2
 Introduction

Suffering is a universal human experience. One is either coming out of suffering, in the

middle of suffering, or about to face suffering. Suffering can come in many forms; however, the

matter Peter addresses is suffering because of one's beliefs. In America, severe persecution is far

removed from the church. Pastors and church members frequently share tales in prayer meetings

and pulpits of believers around the world who are jailed or even killed for their faith. Likewise,

Peter's readers were facing trying times. They needed a gospel-lensed view of their suffering. In

1 Peter 4:12-19, he does just that. Peter encourages his readers to view their suffering in light of

Christ's return and judgment. If Christ will return and implement judgment, with judgment

beginning even now among God's house, they can confidently walk through suffering,

unashamed and full of the Spirit.

Context

Historical

The most significant subject concerning the historical context of 1 Peter is authorship. If

Peter wrote the epistle, then many other issues become clear. If he did not, then those issues

become more difficult to determine. The matters surrounding authorship include the recipients,

their situation, date, place of writing, and theology. Until Herman Heimart Claudius sowed doubt

in 1808, the traditional view of Petrine authorship was universally recognized. 1 For nearly 1800

years, the church held that Peter wrote the letter that bore his name. When a view of Scripture

begins to change after 1800 years of universal acceptance, scholars should pause and see if they

are headed down the true hermeneutical path.

1
John H. Elliot, 1 Peter: A New Translation with Introduction and Commentary, The Anchor Bible (New
York: Doubleday, 2000), 118.

3
 Jobes summarizes the four main arguments against Petrine authorship as such: the author

used advanced Greek; the letter suggests a much later date than Peter's life; the letter shows

dependence on Paul's writings; and Christianity could not have reached Asia Minor in Peter's

lifetime.2 Jobes extensively debunks the first argument through a thorough syntactical analysis. 3

As for the later date argument, nothing in Peter's letter suggests government persecution. The

only explicit details of persecution he included were that it was coming from social peers (1 Pet

4:3-4) and possibly from within their own household (1 Pet 2:18-19; 3:1). Those who contend for

Peter's dependency on Paul point to 219 passages of Paul (mostly from Romans and Ephesians)

which in some form show up in Peter's writing. 4 Elliot adequately discredits those claims by

arguing for a "common use of preexistent tradition."5 This means the language between Paul and

Peter are so different that they cannot be linked, although the thoughts are the same. This proves

they were working from the same Christian tradition and common teachings. Finally,

Christianity could have reached Asia Minor by Peter's lifetime because three of the providences

mentioned in 1 Pet 1:1 (Pontus, Cappadocia, and Asia) are listed in the nations at Pentecost (Acts

2:9-11).

The arguments for Peter's authorship are far more substantial and convincing. The

internal evidence includes the author identifying himself as Peter (1 Pet 1:1). The author asserts

himself to be "a witness to the sufferings of Christ..." (1 Pet 5:1). The author claims to write the

letter from Rome ("Babylon" 1 Pet 5:13) which coincides with the tradition of Peter's residence

2
Karen H. Jobes, 1 Peter, Baker Evangelical Commentary on the New Testament, edited by Moisés Silva
(Grand Rapids, MI: Baker Academic, 2005), 6.
3
Jobes, 325-338.
4
Elliot, 20.
5
Elliot, 22.

4
there later in his life. He also mentions Silvanus, 6 who was known as a carrier of the apostles'

letters (Acts 15:22-23), and Mark, who hosted a church in his home where Peter was well known

(Acts 12:12-14). The external evidence of early church history points only to Peter. 7 The earliest

reference to 1 Peter is in 2 Pet 3:1, "This is now the second letter that I am writing to you,

beloved."8 Polycarp quotes 1 Peter in the Epistle to the Philippians several times.9 Eusebius says

that Papias "used testimonies... from that of Peter..." 10 In the late second century, Irenaeus

explicitly quotes 1 Peter 1:8, "Peter says in his Epistle: “Whom, not seeing, ye love; in whom,

though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable...” 11 These

external sources do not prove Petrine authorship, but they help the modern reader see that the

early church did not hold any other view.

Since Peter wrote the epistle, the date and place of writing can be narrowed down with

confidence. Schreiner’s estimate of AD 62-63 seems most reasonable. 12 This would have been

during the lifetime of Peter, and it is before the Neronian persecution. Peter mentions that he was

writing from "Babylon" (1 Pet 5:13). Old Testament prophets used the term Babylon for any

6
Arguing for Silvanus' authorship, some scholars point to the phrase dιὰ Σιλουανοῦ to argue for Silvanus
as Peter's amanuensis. Michaels demonstrates that using dιὰ plus someone's name commonly meant they were the
bearer of the letter, never a co-writer. J. Ramsey Michaels, 1 Peter, Word Biblical Commentary, (Dallas: Word, Inc.,
1998), 306.
7
These sources were first compiled by Wayne A. Grudem, 1 Peter: An Introduction and Commentary,
Tyndale New Testament Commentary, Vol. 17 (Downers Grove, IL: InterVarsity Press, 1988), 22.
8
Obviously, to make this argument, one must adhere to Petrine authorship of 2 Peter. Nevertheless,
whoever the author of 2 Peter was, he knew there was another letter that early Christians truly believed was from
Peter.
9
See 1.3 quoting 1 Pet 1:8, 2.1 quoting 1 Pet 3:9, and 8.1 quoting 1 Pet 2:24, 22. Grudem, 22.
10
Eusebius of Caesaria, The Church History of Eusebius, in Eusebius: Church History, Life of Constantine
the Great, and Oration in Praise of Constantine, Vol. 1, eds. P. Schaff & H. Wace, trans. A. C. McGiffert (New
York: Christian Literature Company, 1890), 173.
11
Irenaeus of Lyons, Irenæus against Heresies, In The Apostolic Fathers with Justin Martyr and Irenaeus,
Vol. 1, eds. A. Roberts, J. Donaldson, & A. C. Coxe (Buffalo, NY: Christian Literature Company, 1885), 472.
12
Thomas R. Schreiner, 1, 2 Peter, Jude, New American Commentary, Vol. 37 (Nashville: Broadman &
Holman Publishers, 2003), 37.

5
oppressive government, and John designates Rome as "Babylon" in Revelation 17-18. Eusebius

and other early church fathers used the nickname as well. 13 Therefore, Peter most likely wrote

his first epistle from Rome around AD 62-63.

Peter identifies his recipients at the beginning of his letter: "To those who are elect exiles

of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1 Pet 1:1). As mentioned

above, Christianity probably came to these areas through the Jewish pilgrims at Pentecost. So,

were Peter's recipients Jews or Gentiles? Much of the letter is saturated in quotes and allusions to

the Old Testament. However, in the letter, Peter seems to be addressing primarily Gentiles. The

three key texts are 1 Pet 1:18, "knowing that you were ransomed from the futile ways inherited

from your forefathers, not with perishable things such as silver or gold," 1 Pet 2:10, "Once you

were not a people, but now you are God’s people," and 1 Pet 4:3-4, "For the time that is past

suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness,

orgies, drinking parties, and lawless idolatry. With respect to this, they are surprised when you

do not join them in the same flood of debauchery, and they malign you." Considering these texts

and others, Michaels rightly notes, "Such words are scarcely intelligible in relation to a Jewish

Christian audience."14 Therefore, a primarily Gentile Christian audience with few Jewish

Christians seems most conceivable.

Literary

Like most New Testament epistles, 1 Peter divides into three broad sections: Greetings

(1:1-12), Body (1:33-5:11), and Conclusion (5:12-14). Achtemeier subdivides the body section

into three more sections: Body Opening (1:13-2:10), Body Middle (2:11-4:11), and Body

13
Eusebius, 116.
14
Michaels, xlvi.

6
Closing (4:12-5:11).15 Peter's use of δίο in 1:13 and the dominance of the imperative verb form

separates the body opening from the greeting. Aγαπητοί in 2:11 and 4:12 along with

benedictions in 4:11 and 5:11 identifies the middle and closing sections of the letter. 16

First Peter 4:12-19 thus follows the benediction in 4:11 that closes the Body Middle and

also opens up the Body Closing. The Body Closing can be further divided into three sections:

4:12-19, 5:1-5, and 5:6-11. Achtemeier sees a chiastic structure of aba' in the Body Closing.17 A

delves into suffering in an eschatological setting. B expounds upon conduct among the elders,

young people, and all believers. A' explores how Christians are to conduct themselves during

eschatological suffering.

The thematic connections in 4:12-19 can be traced throughout all of 1 Peter. Elliot

identifies eight themes in 4:12-19 that can be found throughout the letter. 18 More particularly,

verses 12-13 look back to 1:6-8.19 The whole 4:12-19 section reminds the reader of the form of

3:13-17.20 This passage is not introducing new ideas, but it is fleshing them out in a new way.

According to Elliot, "This unit does not mark a caesura or break in the line of thought but a

15
Paul J. Achtemeier, 1 Peter: A Commentary on First Peter, Edited by Eldon Jay Epp. Hermeneia-A
Critical and Historical Commentary on the Bible, (Minneapolis, MN: Fortress Press, 1996), 73.
16
Achtemeier, 73.
17
Achtemeier, 301.
18
"Thematic connections between 4:12–19 and 1:3–4:11 include the focus on unjust suffering (4:12–19; cf.
2:19–20; 3:13–17) resulting from reproach (4:14, 16; cf. 2:12; 3:9, 16; 4:4), the testing of faith through suffering and
joy in suffering (4:12; 1:6–7), and honor for the righteous sufferer (4:14; cf. 3:14); the community as the
house(hold) of God (4:17; cf. 2:5); salvation of believers (4:17; cf. 1:5, 9; 2:2; 3:21) and judgment of the disobedient
(4:17b; cf. 1:17; 2:7b–8; 3:16, 20a; 4:5); and perseverance in doing what is right (4:19; cf. 2:20; 3:6, 11, 13, 17)."
Elliot, 768.
19
Michaels notes the similar language in both passages. Peter makes ambiguous references in to “various
ordeals,” being “tested by fire,” and to ultimate “joy” in 1:6-8. In 4:12-13, he mentions a "fiery trial" that will "test"
them, but they should "rejoice" because of Jesus' return. Michaels, 258.
20
Michaels again observes this similar structure. Both passages have admonitions with a beatitude
(μακάριοι in 4:15-16, cf 3:14b-16). Both admonitions are framed by assurances (4:12-14 and 4:17-19, cf 3:13-14a
and 17), with the first ones involving a contrast with the use of ἀλλά in 4:13 and 3:14a. Michaels, 258.

7
crescendo."21 "Crescendo" is a helpful description. The recipients' trials are now described as the

πυρώσει "fiery trial" (v.12). They are not just suffering, but "share[ing] Christ’s sufferings"

(v.13). The Spirit is now portrayed as resting upon them for the first time of the letter (v.14).

Judgment is more immanent than the preceding chapters indicated (v. 17-18). Verse 19 serves as

"a fitting summary of much of the letter, with its stress on God’s goodness, sovereignty, and

purpose; on the imitation of Christ,... and on well-doing."22

Exegesis

Peter urges his readers to rejoice in their suffering. (4:12-14)

12 Beloved, do not be surprised at the fiery ordeal that is coming upon you to test you, as
though something strange were happening to you, 13 but inasmuch as you share Christ's
sufferings rejoice, so that also in the revelation of his glory you may rejoice with great
joy. 14 If you are insulted for the name of Christ, you are blessed because the Spirit of
that glory, who is the Spirit of God, rests upon you.

Peter addresses his recipients with the vocative ἀγαπητοί translated "beloved." As

mentioned above, he uses this term of endearment earlier in 2:11 to begin the Body Middle. It is

a common address in the New Testament (Rom 12:19; 1 Cor 10:14; 2 Cor 6:7; Phil 2:12; Heb

6:9; Jas 1:16; 2 Pet 3:14; 1 John 3:2; Jude 20). "Beloved" is an appropriate designation for Peter

to use considering his appeals for familial love throughout the letter (1:8, 22; 2:17; 3:8; 4:8;

5:14).23 He utilizes this term to set up his following command: "do not be surprised (μὴ

ξενίζεσθε) at the fiery ordeal..." Peter commands his readers to not be surprised in their

suffering. This phrase is the negative side of the negative-positive construction completed by the

21
Elliott, 770.
22
Joel B. Green, 1 Peter, The Two Horizons New Testament Commentary, (Grand Rapids, MI; Cambridge,
U.K.: William B. Eerdmans Publishing Company, 2007), 151.
23
Elliot, 771.

8
positive command (ἀλλὰ... χαίρετε) in the following verse. Dubis notes that this negative

imperatival clause serves to emphasize the positive. 24 Nevertheless, verse 12 is important in its

own right. Back in 4:4, Peter acknowledged the "surprise" (ξενίζονται) non-believers have when

Christians do not join them in unrighteousness. Here in 4:12, he seems to contrast 4:4 by saying

Christians should not be surprised by the wicked's unrighteousness.25 This "fiery ordeal" has

been the subject of much debate, 26 but its clear purpose is to test (πειρασμὸν). God never tempts

(Jas 1:13) but often tests (Gen 22:1; Ex 20:20; Deut 6:16, 8:2, 13:3; 1 Chr 29:17; 2 Chr 32:31; Ps

7:9, 66:10; Ecc 3:18; Zec 13:9; 1 The 2:4; Jas 1:12). He tests so that His children's faith may

become stronger and purer (1:7). God testing and nonbelievers persecuting believers are not

"strange" (ξένου), but they should be expectations of the Christian life.

In the following verse, ἀλλά indicates the Christian's proper reaction to the persecution:

rejoice (χαίρετε).27 Before Peter exhorts his readers to rejoice, he includes a qualifying

statement, "but inasmuch as you share (κοινωνεῖτε) Christ's sufferings (παθήμασιν)..." Believers

are not to rejoice if they are suffering because of sin (2:20, 4:15), but if they are suffering

unjustly for the name of Christ, then they are sharing in His suffering. Paul used similar language

in 2 Cor 1:5, "περισσεύει τὰ παθήματα τοῦ Χριστοῦ" and Phil 3:10, "κοινωνίαν τῶν

παθημάτων αὐτοῦ." Some see this as dependence on Paul, but Peter makes the believers'

24
Mark Dubis, 1 Peter: A Handbook on the Greek Text. Baylor Handbook on the Greek New Testament,
(Waco, TX: Baylor University Press, 2010), 146.
25
Michaels, 259.
26
Selwyn believes these Christians were possibly being burned at the stake because of Peter's use of
πυρώσει. See Edward Gordon Selwyn, The First Epistle of St. Peter with Introduction, Notes, and Essays, (London:
Macmillan & Co. Ltd, 1946), 221. Also see, in F. W. Beare, ed., The First Epistle of Peter: The Greek Text with
Introduction and Notes (Oxford: Blackwell and Mott, Ltd., 1958), 162-164. On the other hand, πυρώσει most likely
is talking about the same type of maligning, reviling, and insults that Peter has mentioned several times throughout
the letter. He is simply employing the imagery of a testing fire first introduced in 1:7.
27
Achtemeier, 306.

9
solidarity with Jesus in his suffering a key theme throughout the whole letter (e.g. 2:19-21; 3:17-

18).

Since they are sharing in Christ's sufferings, they should rejoice (χαίρετε). They are to

rejoice presently, but only because their joy will be even greater "in the revelation of his glory."

Peter uses the same root for "rejoice" as earlier, except now it is in the subjunctive (χαρῆτε)

which is typical in a ἵνα clause.28 Believers are to rejoice now, not because of any inherent good

in suffering itself, but it should be founded upon the specific events of Christ's suffering and

vindication along with the specific expectation of Christ's return and their vindication.29 Verse 13

as a whole indicates that those who do not now rejoice in Christ's sufferings will not rejoice in

his glory, thus they do not belong to God. 30

The first-class conditional clause of verse 14 opens with εἰ and is followed by an

indicative verb (ονειδίζεσθε) denoting the reality, not possibility, of the insulting. 31 The second

person, plural, present, passive, indicative form of ὀνειδίζω means "to insult, or denounce."32 It

used in the Septuagint fifty-five times where it is usually the translation of ‫" חָ ַרף‬to reproach or

taunt."33 In the immediate context of 1 Peter, the author's use of it in 4:14 solidifies the verbal

persecution theory. Other similar words Peter uses to denote his readers' situation are καταλαλέω

(2:12, 3:16) and βλασφημεω (4:4). Oνειδίζω occurs nine other times in the New Testament

28
Elliot, 777.
29
Achtemeier, 307.
30
Achtemeier, 306. Schreiner, 219-220.
31
Achtemeier, 307.
32
James A. Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament),
Electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997).
33
Donald Mills, "Blasphemy" Lexham Theological Wordbook, eds. D. Mangum, D. R. Brown, R.
Klippenstein, & R. Hurst, (Bellingham, WA: Lexham Press, 2007).

10
(Matt 5:11, 11:20, 27:44; Mk 15:32, 16:14; Lk 6:22; Rom 15:3; 1 Tim 4:10; Jas 1:5). In a couple

of cases, ὀνειδίζω must mean "rebuke," as in "confront somebody about their failure" because it

is used to describe actions of Jesus towards others (Matt 11:20; Mk 16:14). 34 The undebatable

parallel of this verse is Matt 5:11 "Blessed (μακάριοί) are you when others revile (ὀνειδίσωσιν)

you and persecute you and utter all kinds of evil against you falsely on my account (ἕνεκεν

ἐμοῦ)." As in 4:12 the persecution and insults are not the foundation of the blessing and joy, it is

the very presence of God in the midst of those situations that brings blessing and joy. 35

The latter part of verse 14 is among the most complicated in 1 Peter to translate. The

phrase τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα can be understood in three ways: a hendiadys, an

epexegetical expression, or expressing two distinct subjects of ἀναπαύεται.36 As a proponent of

the first view, Elliot argues for τὸ τῆς δόξης and τὸ τοῦ θεοῦ both modifying πνεῦμα.37 He

translates the phrase as "the divine Spirit of glory." Dubis adheres to the second view, claiming

Is 11:2 LXX, which Peter borrows from, "modifies πνεῦμα τοῦ θεοῦ with a number of

epexegetical genitival phrases."38 The NET gives an example of the epexegetical translation: "the

Spirit of glory, who is the Spirit of God." Michaels takes an epexegetical view while linking

"glory" to the Spirit and the eschaton mentioned in the previous verse. He translates the phrase as

"for the [spirit] of that glory, even the Spirit of God. 39 The third view is taken up by Achtemeier

and Schreiner. Schreiner points out a number of examples where this same type of construction

34
Paul A. Himes, Lexham Bible Guide: 1 Peter, eds. D. Mangum, E. Vince, & A. Salinger, (Bellingham,
WA: Lexham Press, 2017).
35
Jobes, 288.
36
These three views and the following descriptions of the views are the summary of Dubis, 150.
37
Elliot, 782.
38
Dubis, 150.
39
Michaels, 267.

11
is taken as two distinct subjects of the verb (LXX Lev 7:7; 1 Sam 6:4; Matt 21:21; 1 Cor 10:24;

Jas 4:14; 2 Pet 2:22). 40 Schreiner translates the phrase as "for the eschatological glory promised

in v. 13 and the Spirit of God." Michaels view is a middle road between the second and third and

seems most accurate. It takes into account how Peter is using Is 11:2 and how the rest of the

Bible uses a construction like what is found in 1 Pet 4:14. Regardless of translation issues, Peter

writes this to encourage his readers that they are blessed because the Spirit rests on them.

Peter explains that God can and should be glorified in suffering. (4:15-16)

15 But let none of you suffer as a murderer or a thief or a criminal or even as a

busybody. 16 But if [he suffers] as a Christian, let him not be ashamed, but let him glorify
God in this matter.

Peter returns to his theme of how a Christian should suffer. He elaborated on this idea

back in 2:20 and 3:17. The difference in 4:15 is his list of example wrongdoings. First, the reader

must not believe the Christians were actually participating in any of the listed activity. With that

in mind, the possibility of them being accused of such acts cannot and should not be ruled out. 41

The first three terms are connected by the one introductory ὡς. Φονεὺς (murder), κλέπτης (thief),

and κακοποιὸς (criminal) are all fairly common and stock words for doing evil. Peter most likely

expects his readers to agree on the evil of these three acts, the first two being illegal and the third

a general term.42 The fourth word in Peter's list, ἀλλοτριεπίσκοπος, is one of only three uses of

40
Schreiner, 221. Achtemeier fleshes out the language as such: "For such a construction, see LXX Lev
7:7*: τὸ περὶ τῆς ἁμαρτίας = the sin offering; τὸ τῆς πλαμμελείας = the trespass offering; 1 Sam 6:4*: τὸ τῆς
βασάνον = the offering for the plague; Matt 21:21*: τὸ τῆς συκῆς = the action with respect to the fig tree; 1 Cor
10:24*: τὸ τοῦ ἑτέρου = the concerns of the other; Jas 4:14*: τὸ τῆς αὔριον = conditions of tomorrow; 2 Pet 2:22*:
τὸ τῆς ἀληθοῦς παροιμίας = the situation covered by the true proverb. In each case, as Selwyn (222) notes, the
substantive to be understood (τό) is identified by the substantive in the genitive, and its precise meaning is
determined by the context." Achtemeier, 309, fn 67.
41
Jobes, 289.
42
Jobes, 289.

12
this word in Greek literature. 43 Peter himself probably coined the word by contracting ἀλλοτρίου

(of another) + ἐπίσκοπος (overseer).44 English translations generally agree on its meaning. 45

Several translations use "meddler" (ASV, ESV, HCSB, NASB, NIV), where some others use

"busybody" (CEV, NKJV). Being a meddler in others' affairs was a serious social and political

offense in Greco-Roman society.46 Peter was possibly concerned that Christians, in their anti-

idolatry/anti-pagan morality zeal, would become considered "guardians of public morality." 47

This word stands out in this list, not just because of its rarity, but Peter highlights it by preceding

it with a second ὡς. Peter did this most likely because Christians being meddlers was subtler and

more probable,48 not because it was less criminal.49

43
Forbes notes the other two uses: Epiphanius in the fourth century and Dionysis the Aereopagite in the
fifth century. Both uses it as "meddling" in others' affairs. Greg W. Forbes, 1 Peter, Exegetical Guide to the Greek
New Testament, edited by Andreas Köstenberger and Robert W. Yarborough (Nashville: B&H Publishing Group,
2014), 158.
44
Jobes, 296.
45
The most extensive treatment to a different translation can be attributed to Bigg. He argues that
ἀλλοτρίου should be translated "which do not befit a Christian." He goes on to smooth out the verse, "nor, in a
word, as a bad Christian." Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St.
Jude, The International Critical Commentary, (Edinburg: T. & T. Clark, 1902), 178-179.
46
Brown notes, "This type of interference in the social order has political ramifications and as such would
be understood as involving insubordination to the polis." Jeannine K. Brown, “Just a Busybody?: A Look at the
Greco-Roman Topos of Meddling for Defining Αλλοτριεπίσκοπος in 1 Peter 4:15,” Journal of Biblical Literature
125 (3), 2006: 549–68. By researching Greek and Romans texts about meddlers and the household code, she defines
meddling as "movement outside of one’s assigned sphere of activity or proper role." Brown, 557. Plutarch, who was
a first century historian and philosopher, wrote extensively of this type of behavior and has said, "But those that are
of this curious and busy humor cannot forbear searching into these, and other ills too that are of a more secret
nature; and—what makes the practice the more exceedingly odious and detestable—the intent is not to remedy, but
expose them to the world." Plutarch, Plutarch’s Morals Vol. 2, Ed. Goodwin, (Medford, MA: Little, Brown, and
Company, 1874), 433.
47
Michaels, 267. Davids, 169.
48
Elliot, 785.
49
Michaels, 268.

13
 Though verse 16 begins with a first-class conditional clause as verse 14 does, the implied

verb comes from verse 15 (τις πάσχει), not verse 14 (ὀνειδίζειν).50 The interesting part of this

verse is that Peter uses the word Χριστιανός.51 The etymology of the word has been mistaken in

the past. An incorrect, yet popular, explanation of the meaning of Χριστιανός has been "little

Christ."52 The true formation of the word comes the Latin suffix, -ianus, being used by the

Greeks, -ιανός.53 The title simply means then "followers, supporters, adherents, or partisans of

Christ."54 The only other mentions of the term in the NT is Acts 11:26 and 26:28. In Acts 11:26,

the language suggests outsiders deemed them as Christians for the first time. 55 King Agrippa,

who used it soon after, was an outsider, thus strengthening the theory. Agrippa's comment had a

strong negative overtone, thus Χριστιανός should be read as an insult.56 The way Peter phrases

verse 15 and 16, one might misunderstand him to mean that being a Christian was by then a

crime. The letters between Pliny and Trajan in AD 111-112 prove that even at that time, there

was no official Roman policy outlawing being a Christian. 57 The use of the word in 4:16 has

caused much debate, but Horrell sums up Peter's purpose concisely:

Achtemeier seems to lean towards ὀνειδίζειν. Achtemeier, 313. Dubis contends the connection between
50

ὡς Χριστιανός and ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος in verse 15 is strongest. Dubis, 152.
51
Bigg discusses the textual variants of Χριστιανός. ‫ א‬has Χρηστιανός. B has Χρειστιανός. He explains the
discrepancies by attributing them to etacism. Bigg, 179-180.
52
Grudem, 187.
53
Elliot, 789. A biblical example of this would be Ἡρῳδιανοί in Matt 22:16; Mk 3:6; 12:13; Mk 8:15.
54
David G. Horrell, “The Label Χριστιανός: 1 Peter 4:16 and the Formation of Christian Identity.” Journal
of Biblical Literature 126, 2007, 362.
55
Achtemeier, 313.
56
Elliot, 791, notes a similar instance with a group of Roman knights who dedicated themselves to the
praise of Nero, who claimed to be spiritual heir of Augustus. Tactus chronicled the "wanton reputation" of the
"Augustiani."
57
See Elliot's extensive treatment of the resemblance of these letters to the situation in 1 Peter. Elliot, 790-
794.

14
 There must be no truth in accusations of being murderers and thieves, or even "those
who meddle in others' affairs," for Christians are to be demonstrably those who do
good and not evil (cf. 4:15,19); but the accusation of being a Χριστιανός, evidently
a reality that was leading to suffering, should be embraced with rejoicing. 58

Despite all the debate over the development of Χριστιανός, as Horrell makes apparent, Christians

should rejoice and glorify (δοξαζέτω) God during this matter.59

Peter warns of God's judgment. (4:17-18)

17 For it is time for the judgment to begin with the house of God; but if [it is] with us
first, what will be the end for those who disobey the gospel of God? 18 And if the
righteous are saved with difficulty, where will the ungodly and the sinner appear?

Peter opens verse 17 with ὅτι which modifies all of 12-1660 and "provides an

eschatological warrant for [that] foregoing exhortation." 61 Judgment beginning at the house of

God is evident in the Old Testament. Several passages are possible allusions in this text (Jer

25:29; Ezek 9:5-6; Amos 3:2; Zech 13:9; Mal 3:1-5). These passages, especially the latter two

picture God beginning His judgment at the Temple then moving outward. Elliot sees οἴκου in

4:17 as communal, thus it should be translated "household."62 Conversely, Johnson argues

against that translation citing the LXX's use of οἶκος joined with the genitive θεοῦ or κυρίου

58
Horrell, 370.
59
Earlier versions of the UBS read ἐν τῷ ὀνόματι τούτῳ (in this name). The UBS5 reads ἐν τῷ μέρει τούτῳ
(in this matter). The former is attested by the earliest and most reliable texts (𝔓72 ‫ א‬A B Ψ copsa Tertullian etc.) The
latter doesn't appear until the 9th century. Μέρει is the lectio difficilior because of its vagueness and its non-use in 1
Peter. Ονόματι appears in 4:14 making it a candidate to be swapped with μέρει by a scribe. Forbes, Kok and Winter,
and Michaels agree that ἐν τῷ μέρει τούτῳ is the correct language based on internal evidence. For an extensive
treatment of this issue, see Jacobus Kok and Bastiaan de Winter, "What’s in the Name?: The Conundrum of Ἐν Τῷ
Ὀνόματι Τούτῳ versus Ἐν Τῷ Μέρει Τούτῳ? A Text-Critical Investigation of 1 Peter 4:16 and Its Implication for the
Afrikaans-Greek Interlinear Translation." In Die Skriflig 51, no. 3 (2017): 1–10. Also see Michaels 269-270 and
Forbes, 159.
60
Elliot, 797 and Forbes, 160 contra Michaels, 270 and Dubis 153 who believe it only modifies 15-16.
61
Elliot, 797.
62
Elliot, 798.

15
exclusively refers to a sanctuary where God's people meet. 63 Although οἶκος should be translated

as house, it is still referring to the Christian community which is the new "spiritual house" of

God made up of "living stones" (1 Pet 2:5). 64

If Peter is linking his declaration of judgment on the house of God to Old Testament

texts, a problem arises: these texts are about judgment coming because of the broken covenant,

yet Peter's readers are suffering precisely because they are being obedient and faithful. Since

Peter is not explicitly quoting from any Old Testament passage, then he is most likely drawing

from Jewish tradition to make a different point for his Christian readers. Jobes keenly observes

that "the suffering that Peter’s readers are experiencing is an integral part of God’s

eschatological judgment, which all human beings must face, but because of their faith in Christ

they need not fear it."65 God is using pagan ridicule and ostracization not as a way of

condemnation or punishment, but as a way of separating wheat from weeds and sheep from goats

(Matt 13:24-30, 25:31-33).66 The verse continues with the first class conditional sentence

functioning as an a fortiori argument.67 Though it is a rhetorical question, Peter is emphasizing

how terrible judgment will become for those who "disobey the gospel of God" (ἀπειθούντων τῷ

63
Dennis E. Johnson, “Fire in God’s House: Imagery from Malachi 3 in Peter’s Theology of Suffering (1
Pet 4:12-19).” Journal of the Evangelical Theological Society 29 (3), 1986: 291.
64
"The preferable rendering, then, of oikos tou theou in 1 Pet 4:17 is simply "house of God" in its OT
sense: the temple in which the fire of God's glory burns, which is now in fact the Christian community composed of
"living stones." Though the reference is certainly to persons ("And if from us first," ν 17b), the imagery stresses their
identity as the holy place of God, the true locus of the manifestation of the divine glory by the Spirit." Johnson, 292-
293.
65
Jobes, 292.
66
This idea of judgment being a separating of people is from Jobes 292-293.
67
This is an argument moving from the less to the stronger. Dubis, 155 and Selwyn, 226.

16
τοῦ θεοῦ εὐαγγελίῳ). To disobey God's news is to disobey God Himself, thus incurring His

judgment.68

Whereas verse 17 was ambiguous in its Old Testament references, 18 is clear. The

readers will now see the Scriptural basis for Peter's point in the previous verse. Peter essentially

quotes Prov 11:31 LXX. The word μόλις can mean "scarcely," as in Rom 5:7, or "with

difficulty" as in Acts 14:18; 27:7-8, 16. The nuances are very similar, but in the context of 1

Peter 4:17, the wrong nuance could conjure wrong interpretation. If one believes Christians are

"scarcely saved" then the imagery comes to mind of a Christian just about to go over the edge

into hell when God suddenly plucks him up. 69 That is not how Peter is trying to encourage his

readers. Their suffering is difficult, but God is using it to purify and to refine them. If the

believer's judgment is this bad, then "where will the ungodly and the sinner appear?" A similar,

yet interesting, parallel to this question can be found in 1 En 38:2 "where will the dwelling of

sinners be?" The writer's answer is "they shall be driven from the face of the earth." If Peter is

making the same point, the answer is, "the sinner will appear nowhere in God’s new creation." 70

Peter concludes that his readers are to entrust their souls to God. (4:19)

19 So then those who suffer according to God's will should entrust their souls to a faithful
Creator by doing good.

Peter concludes this unit by effectively summarizing his entire letter. Almost every theme

in this one verse can be traced throughout the epistle. Elliot identifies four in particular:

"innocent suffering (Paschontes; cf. 2:19, 20, 21, 23; 3:14, 17, 18; 4:1, 15; pathēmata, 1:11;

68
Achtemeier, 316.
69
Schreiner, 228-229.
70
Dubis, 156-157.

17
4:13; lypeō, lypē, 1:6; 2:19), the will of God (2:15; 3:17; 4:2; cf. 3:21), doing what is right (2:14,

15, 20; 3:6, 11, 13, 16, 17; cf. 2:12), and self-commitment to a faithful God (1:21; 2:23c)."71

Peter's intent, however, is to conclude verses 12-18. This is seen in Peter's use of ὣστε as an

inferential conjunction with καὶ modifying it72 instead of οἱ πάσχοντες or οἱ πάσχοντες.73 Bigg

translates ὣστε καὶ as "Wherefore also"74 whereas it is most accurately translated "so then."

Next, Peter specifies to whom he is talking: "those who suffer according to God's will."

Murderers, thieves, criminals, and busybodies who suffer because of their sin would suffer

technically "according to God's will." This is what God promised will happen in 17-18, although

they are not who is being addressed. Instead, he is addressing the Christians who are partaking in

the eschatological judgment, which is God's will. 75

As is characteristic, Peter echoes an Old Testament passage in the rest of verse 19. When

Peter commands his readers to "entrust their souls" (παρατιθέσθωσαν τὰς ψυχὰς αὑτῶν), he is

likely drawing from Ps 31:6, 76 which Jesus quoted on the cross, "Father, into your hands I

commit (παρατίθεμαι) my spirit!" (Lk 23:46). Peter has already mentioned this event back in

2:23. As Jesus entrusted himself to God as he suffered His judgment on the cross, so should

Christians entrust themselves to Him as they undergo God's eschatological judgment. Psalm 31:6

ends "you have redeemed me, O LORD, faithful God." When Peter calls God "faithful Creator"

(πιστῷ κτίστῃ), he is stating why they can trust God with their souls. Other passages in Scripture

71
Elliot, 804.
72
Selwyn, 226; Michaels, 272-73; Achtemeier, 317.
73
Bigg, 181. This insight came from Schreiner, 229, fn 49.
74
Bigg, 181.
75
Michaels, 273.
76
Michaels, 273.

18
use God's faithfulness (Rom 3:3-4; 1 Cor 1:9; 10:13; 2 Cor 1:18; 2 Tim 1:12; 2:13; Heb 10:23)

and Him being Creator (Matt 6:25-33; 10:29-31) to instill trust in Him. They are to express that

trust "by doing good" (ἐν ἀγαθοποιΐα).77 As seen throughout the letter, when Christians do good,

they will suffer. Therefore, doing good is entrusting their souls to God, who is faithful and

omnipotent.

Application

First Peter 4:12-19 is not a passage meant to be debated over; it is meant to be lived.

Biblical scholarship and textual criticism are good and necessary, but it is only a means to the

end, which is knowing what to obey and then obeying it. Peter's audience was facing strong

social pressure to deny the faith. Most likely, they were losing life-long friends and business

partners. Their relationships with their spouses were becoming tense. So, he encouraged them to

view their suffering in light of Christ's return and judgment. They needed to know that this is not

something out of the ordinary. There was no reason for them to be surprised at how they were

being treated. They needed to hope in Christ's return which will give them reason to rejoice, and

it gives them reason to rejoice in the present as well. They needed to be reminded of their

blessing of the Spirit they had received, that even though they were being insulted, they were

ultimately blessed. They needed to hear that only suffering for wrongdoing is shameful; suffering

for Christ can be a means of glorifying God. They needed to be warned that God judgment has

already come for them, and if it is this bad for them, it will be all the more so for the disobedient.

They needed to see Jesus, one more time, entrusting himself to God on the cross so that they

could follow in his footsteps.

77
This is the only time ἀγαθοποιΐα appears in the New Testament. Achtemeier, 318.

19
 In America today, the culture is moving closer to looking like what Peter's readers were

facing. Thankfully, it has not arrived, though it looks inevitable. In some countries, fellow

Christians are facing this type of ridicule and ostracization every day. In others, they face even

worse: torture and death. How now shall Christians live? In the southern United States, a popular

reply would be to fight back. They may even take out guns and other weapons to defend

themselves against the persecution. However, all of the principles in 4:12-19 apply to Christians,

no matter where they live, today. Peter seems to have another way. Peter's answer is by doing

good, through the Spirit, while blessing those who persecute, because we know Jesus will return

to make all things right.

20
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22