#8. Serving God in Everything (1 Peter 4:1-11)
by Dr. Ralph F. Wilson
http://www.jesuswalk.com/1peter/8_serving.htm
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Text
Peter using his spiritual gifts. Albrecht Dürer (1471-1528), "St
Peter and St John Healing the Cripple" (1513), engraving, 118 x 74 mm,
Metropolitan Museum of Art, New York.
Larger image.
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1 Peter 4:1-11
[1] Therefore, since Christ suffered in his body, arm yourselves also with
the same attitude, because he who has suffered in his body is done with sin. [2]
As a result, he does not live the rest of his earthly life for evil human
desires, but rather for the will of God. [3] For you have spent enough time in
the past doing what pagans choose to do -- living in debauchery, lust,
drunkenness, orgies, carousing and detestable idolatry. [4] They think it
strange that you do not plunge with them into the same flood of dissipation, and
they heap abuse on you. [5] But they will have to give account to him who is
ready to judge the living and the dead. [6] For this is the reason the gospel
was preached even to those who are now dead, so that they might be judged
according to men in regard to the body, but live according to God in regard to
the spirit.
[7] The end of all things is near. Therefore be clear minded and
self-controlled so that you can pray. [8] Above all, love each other deeply,
because love covers over a multitude of sins. [9] Offer hospitality to one
another without grumbling. [10] Each one should use whatever gift he has
received to serve others, faithfully administering God's grace in its various
forms. [11] If anyone speaks, he should do it as one speaking the very words of
God. If anyone serves, he should do it with the strength God provides, so that
in all things God may be praised through Jesus Christ. To him be the glory and
the power for ever and ever. Amen.
Exposition
Christians are sinners, but this is nothing to brag about. I've heard people
recite as their spiritual mantra, "I'm just a sinner, saved by grace." True. But
if you haven't turned away from sin with hearty repentance, then you are
rebellious.
Shame on us, if we sin knowingly and shamelessly. Peter tells us in this
passage that there's no excuse for Christians to live like pagans. Rather we
Christians have come from a place of sin (past tense) and should be grateful to
God for deliverance. We may struggle as God purifies our thoughts, hearts,
and motives. But we must abstain fully from acts of sin that
characterized our life before Christ.
Done with Sinning (4:1)
"Therefore, since Christ suffered in his body, arm yourselves also
with the same attitude, because he who has suffered in his body is done with
sin. As a result, he does not live the rest of his earthly life for evil
human desires, but rather for the will of God." (4:1-2)
If you saw Mel Gibson's movie "The Passion of the Christ" (2004) -- or read
the Gospel passages on which the movie is based -- then you know that Jesus
suffered for sins, your sins. "Suffered" is the Greek verb pascho,
"suffer, endure."[1].
But this passage raises an interesting question. What was Jesus' attitude as
he suffered on the cross? "Attitude" (NIV), "mind" (KJV), or "intention" (NRSV)
is the Greek noun ennoia, "the content of mental processing, thought,
knowledge, insight."[2] Specifically, what was Jesus' thought about sin -- since
sin is the focus of this passage -- as he bore the scourging he received. What
was his attitude about sin as they drove the nails into his hands? As he hung on
the cross for six hours, finally succumbing to his wounds? What was his insight
toward sin? What was his understanding of God's desire for you and me to be free
from sin's pollution and degradation in our lives?
In Lesson 7 we learned that Jesus "died for sins once for all, the righteous
for the unrighteous, to bring you to God" (3:18). He was done with sin. He paid
an awful price to set us free from it and now he longer has anything to do
with it. That's his attitude.
Peter says to "arm yourselves" with this attitude. The Greek verb is
hoplizō, "equip, arm," from hoplon, "tool, weapon,
implement."[3] The insight that Jesus died a horrible death because of our sin
ought to be a sword in our hand to defend us from sin returning to harass and
defeat us. Just as Jesus died for sins "once for all," so we are to be "done"
with sin ourselves. "Done" (NIV), "ceased" (KJV), or "finished" (NRSV) is the
Greek verb pauō, "to cease doing
something, stop (oneself), cease."[4]
Living for the Will of God (4:2)
Peter is saying, if we have suffered for what is right (3:13), then we, too,
have a stake in this suffering. Too much stake to go back to our old sinful
ways. "As a result," Peter says, "he does not live the rest of his earthly life
for evil human desires,[5] but rather for the will of God" (4:2).
Instead of living in order to fulfill our petty desires and lusts, we live
with a higher purpose -- to live the rest of our earthly lives ... for the will
of God." That is God's desire for us, his plan for us, to learn to pattern our
lives and our lifestyles after his will. It is not boring and old fashioned, but
a challenge, an adventure, and the only way our lives can really be fulfilled.
A Catalog of Vices (4:3)
But Peter is not finished talking about sin. There was sin among people in
the church. We may think that we live in a decadent society -- and we do,
increasingly. But life in the cities of the Roman provinces was worse -- sin,
unrestrained by any belief in a righteous God. The gods of Greece and Rome
themselves were lustful, fornicating, raping, sinning, hating, and taking
revenge upon one another. So Peter spells it out rather clearly.
"For you have spent enough time in the past doing what pagans choose
to do -- living in debauchery, lust, drunkenness, orgies, carousing and
detestable idolatry." (4:3)
Let's examine each of these words with some accuracy so we know what he was
referring to:
"Debauchery" (NIV) or "lasciviousness" (KJV, NRSV) is the Greek noun
aselgeia, "lack of self-constraint which involves one in conduct that
violates all bounds of what is socially acceptable, self-abandonment" The word
is used especially of sexual excesses.[6] Our society glorifies debauchery in
countless films and romance novels. Without exercising self-control, we'll never
see the will of God worked out in our lives.
"Lust" (NIV, KJV) or "passions" (NRSV) is the Greek noun epithumia
used in verse 1 -- "desire for something forbidden."[5] God has built sexual
desire into humans. But we are to restrict that desire to the one we marry. In
that context it is a legitimate and godly desire and joy. But we are not to live
in unrestrained lust for any member of the opposite sex (or same sex) that
strikes our fancy. We can't do that and fulfill the will of God.
"Drunkenness" (NIV, NRSV) or "excess of wine" (KJV) is the Greek noun
oinophlugia, "drunkenness," from oinos, "wine."[7] When we seek to
intoxicate or drug ourselves in order to escape our lives or so we don't have to
face our problems, we sin and fail to let the will of God be worked out in our
lives.
"Orgies" (NIV), "revels" (NRSV, KJV) is the Greek noun
kōmos, "excessive feasting, carousing, revelry."[8] "Party hearty" is
the watchword of an entire generation. Jesus enjoyed parties and dinners. He was
not an ascetic like John the Baptist. But partying for the excesses keeps the
will of God from being fulfilled in us.
"Carousing" (NIV, NRSV) or "banquetings" (KJV) is the Greek noun potos,
"drinking party," probably here "carousal."[9] How many times have you heard a
young person brag to another about going out to get drunk? For some people,
that's their understanding of a good time. But the will of God gets left behind.
"Idolatry" is the Greek noun eidōlatria,
a derogatory term, "image worship, idolatry," from eidos, "image."[10] In
Peter's day, every Greek and Roman city had its own patron gods. Sacrifices were
made to these gods and much of the city life was bound up in this idol worship.
Many Christians, too, were entangled in it. They had been raised in idolatry,
but even after becoming Christians there was the temptation to just "go with the
flow," and not make others angry by refusing to take part in idol worship.
Today we understand idolatry in a figurative sense -- anything that takes the
place of God in our lives. Money, power, the weekend get-a-way, a fast car.
Whatever it is, it must take second place to God, for Jesus taught us very
clearly,
"No one can serve two masters. Either he will hate the one and love
the other, or he will be devoted to the one and despise the other. You
cannot serve both God and Money." (Matthew 6:24)
In Paul's letters, idolatry is identified with greed or covetousness (1
Corinthians 5:10-11; Ephesians 5:5; Colossians 3:5). If you consider our culture
and the advertising that drives it, you can see how difficult it is to keep
possessions in their proper place.
Going Along with the Crowd (4:4)
"They think it strange that you do not plunge with them into the
same flood of dissipation, and they heap abuse on you." (4:4)
"Dissipation" (NIV, NRSV) or "riot" (KJV) is the Greek noun
asōtia, "reckless abandon, debauchery, dissipation, profligacy,
especially exhibited in convivial gatherings."[11] In this verse it is described
as a "flood of dissipation" (NIV) or "excesses" (KJV), literally, "pouring out,"
then "wide stream."[12] If you've been a Christian for very long, you've no
doubt observed that if you don't go along[13] with others' deceptions or sins,
you are picked on as "holier than thou," as a "goody-goody." People take your
non-participation in their sins as you judging them. So they try to shame you
into sinning with them. If you give in, they hold it up as proof that you aren't
any better than they are.
(Incidentally, if you do fall into sin around non-Christians, ask their
apology for what you did and acknowledge that it was wrong, that it doesn't
represent very well the Christ you are trying to serve. Don't say tritely, "I'm
just a sinner, but I'm forgiven." Show remorse. They may disparage you, but they
will respect your desire to be a consistent follower of Jesus.)
Giving Account before God (4:5)
The awesome truth is that those who live in sin will meet terrible judgment
unless they repent and turn to Christ. That's why your lifestyle around them is
so important. Someone said well, "The only Bible they'll read is you."
"But they will have to give account to him who is ready to judge the
living[14] and the dead." (4:5)
The lie, of course, is that we can get away with our sins. To attract people
to spend the weekend in Las Vegas, Nevada, the city discarded its once
family-friendly advertising campaign and adopted a new slogan: "What happens in
Vegas, stays in Vegas." In other words, whatever foolish or degraded thing you
do here, no one will ever know about.
But The Bible is quite clear that we will have to give an accounting to God.
"Account" is the Greek noun logos which has a variety
of meanings, depending upon context. Here it means "computation, reckoning.
A formal accounting, especially of one's actions, and frequently with figurative
extension of commercial terminology, account, accounts, reckoning" (also found
in this sense in Matthew 12:36; Luke 16:2; Acts 19:40; Romans 14:12; and Hebrews
13:17).[15]
In our secular society, judgment isn't a very popular topic. These days,
people want a God who will love and forgive them when they feel guilty, but
resist a God that has rules and who is "judgmental." Dear friends, judgment is
an essential part of the Gospel of Jesus Christ -- not a peripheral issue that
can be ignored or glossed over. Nor is it the invention of some angry
fundamentalists, but of Jesus himself. Consider the following verses:
"Jesus went into Galilee, proclaiming the good news of God. 'The
time has come,' he said. 'The kingdom of God is near.
Repent and believe the good news!'" (Mark 1:14-15)
"I have not come to call the righteous, but sinners to repentance."
(Luke 5:32)
"There is a judge for the one who rejects me and does not accept my
words; that very word which I spoke will
condemn him at the last day." (John 12:48)
"For the Son of Man is going to come in his Father's glory with his
angels, and then he will
reward each person according to what he has done." (Matthew 16:27)
"Repent and be baptized, every one of you, in the name of
Jesus Christ for the forgiveness of your sins. And you will receive the gift
of the Holy Spirit." (Acts 2:38)
"But because of your stubbornness and your unrepentant heart, you
are storing up wrath against yourself for
the day of God's wrath, when his righteous judgment will be
revealed." (Romans 2:5)
"For we must all appear before the judgment seat of Christ,
that each one may receive what is due him for the things done while in the
body, whether good or bad." (2 Corinthians 5:10)
"Man is destined to die once, and after that to face judgment."
(Hebrews 9:27)
This is just a scattering of verses; there are literally dozens. You cannot
remove the concept of future judgment from the New Testament without grossly
distorting the Christian message. Thankfully, through God's love, those who put
their trust in Jesus Christ receive forgiveness from their sins and escape being
judged for them. That, too, is the Gospel.
Preaching to the Dead (4:6)
"For this is the reason the gospel was preached even to those who
are now dead, so that they might be judged according to men in regard to the
body, but live according to God in regard to the spirit." (4:6)
This is a difficult verse to understand. Some believe that Peter is referring
back to "preaching to the spirits in prison" in 3:19-20. Rather than spending a
lot of time in speculation about an obscure verse, let me give you what I think
is the sense of it and move on -- "It is because of the coming final judgment
that the gospel was preached, even to those who believed in Christ and then
later died."[16]
Self-Control in Preparation for Christ's Coming (4:7)
In light of the coming judgment, Peter continues to exhort his readers with
all seriousness.
"The end of all things is near. Therefore be clear minded and
self-controlled so that you can pray." (4:7)
"Is near" (NIV, NRSV), "at hand" (KJV) is the Greek verb
engizō, to draw near in a temporal sense, draw near, come near,
approach."[17] Peter, Paul, and the other apostles expected the coming of Christ
in their generation -- and rightly so. We, too, are to watch and be ready and
have an attitude of expectation, rather than fall into the error that Christ
isn't coming after all, or if he is, not any time soon. People were like that in
Peter's time:
"In the last days scoffers will come, scoffing and following their
own evil desires. They will say, 'Where is this "coming" he promised? Ever
since our fathers died, everything goes on as it has since the beginning of
creation.'" (2 Peter 3:3-4)
But Peter warned them:
"The Lord is not slow in keeping his promise, as some understand
slowness. He is patient with you, not wanting anyone to perish, but everyone
to come to repentance. But the day of the Lord will come like a thief...."
(2 Peter 3:9-10)
So our attitude should be one of alertness. Peter uses two words in our
passage to describe this:
"Clear minded" (NIV), "serious" (NRSV), "sober" (KJV) is the Greek verb
sōphroneō, which first means "of sound mind" in a mental health
sense. Then it means "to be prudent, with focus on self-control, be reasonable,
sensible, serious, keep one's head."[18]
"Self-controlled" (NIV), "discipline yourselves" (NRSV), "watch" (KJV) is the
Greek verb nēphō, "be well-balanced,
self-controlled." The word originally meant to be sober, not drunk. In the New
Testament the word is used figuratively: "to be free from every form of mental
and spiritual 'drunkenness,' from excess, passion, rashness, confusion,
etc."[19]
Peter is passing on to us the same teaching that Jesus had taught him years
before:
"Therefore keep watch, because you do not know on what day your Lord
will come." (Matthew 24:42)
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Q3. (4:5-7) Why don't non-Christians like the idea of giving an account of
their actions? Why don't we Christians like it? What should the realization that
we must give an account of our actions inspire in us? With what attitude should
we live as a result?
http://www.joyfulheart.com/forums/index.php?act=ST&f=40&t=179
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Love and Hospitality (4:8-9)
"Above all, love each other deeply, because love covers over a
multitude of sins. Offer hospitality to one another without grumbling."
(4:8-9)
Not only are we Christians to love (agape) each other, but we are to
love "deeply" (NIV); love should be "fervent" (KJV), and "constant" (NRSV). The
Greek adverb is ektenēs, "pertaining
to being persevering, with implication that one does not waver in one's display
of interest or devotion, eager, earnest."[20]
Think about your church. One of the reasons for pettiness and bickering is
that our love isn't constant and persevering. Our love lacks depth. If we will
love our Christian brothers and sisters as we should, then our love for them
will "cover up, remove from sight"[21] many, many sins.
Instead of loving our brothers and sisters -- warts and all -- many have gone
on a quest for the perfect church and when they realized that all churches have
immature people in them, dropped out of church altogether.
Dear friends, it is God's plan that we grow to spiritual maturity amidst
immature people so that our love will be perfected. While it might be
possible to be a believer and be separated from the church, it is not
possible to grow into maturity in Christ and use your spiritual gifts to
build up the Body of Christ when you are severed from that Body.
Love deeply, fervently, without quitting, the Apostle Peter tells us, because
our love must cover a multitude of sins. As an example of that love, Peter
admonishes us, instead of complaining about the imposition of visiting
Christians, we are to be "hospitable" to each other, literally, show "love of
strangers."
Gifts Meant for Sharing (4:10)
This passage concludes with an exhortation about spiritual gifts. They are
not meant to be used selfishly or be hidden away (Matthew 25:24-30), but used to
serve others.
"Each one should use whatever gift he has received to serve others,
faithfully administering God's grace in its various forms." (4:10)
Let's examine this passage. "Gift" is the Greek noun charisma, "that
which is freely and graciously given, favor bestowed, gift."[22] Notice that
Peter doesn't include any distinction between spiritual gifts and natural
talents or abilities. If we find a "gifted" musician, we don't question the
source of the gift -- obviously the musical gift is from God. Whether it is
"spiritual" or not depends upon how it is used. If it is used to earn a living
it is no less from God, than if it were used on the worship team in a church to
build up the Body. But it becomes a "spiritual gift" when it is yielded to the
Holy Spirit to be used for God's glory and to serve others in the Body of
Christ.
Christians are exhorted in this passage to consider every gift from God as a
trust to be used to serve others. Look at two keywords in verse 10.
"Serve" (NIV, NRSV) or "minister" is the Greek verb
diakoneō, "perform duties, render assistance, serve."[23] This verb
can indicate menial tasks, such as waiting on someone at the table or more
exalted tasks, such as serving God himself. If we have gifts from God, then we
are obligated to use them to serve others.
"Stewards" (KJV, NRSV) or "faithfully administering" (NIV) is the Greek noun
oikonomos, "manager of a household or estate, (house) steward, manager."[24]
A steward works for the master or house owner, and is responsible to see that
the needs of all the members of the household are met (see Luke 12:42-46). The
steward is held responsible by the master to fulfill the responsibilities
completely and thoroughly.
When God gives us gifts -- spiritual or natural -- we are to see ourselves
as: (1) servants of others and (2) stewards of God's property.
Our gifts are referred to in two ways:
1. "Manifold" and "various" is the Greek poikilos, "pertaining to
existence in various kinds or modes, diversified, manifold."[25] When people
count up spiritual gifts, some come up with 9, others 19, other 27, etc. But
when you multiply the number of spiritual gifts times the varieties of talents,
personalities, temperaments, passions, visions, and personalities, God's
packages of gifts in each person are truly unique, wonderful, and unpredictable,
since they are empowered by the Holy Spirit.
2. "Grace of God," that is, gifts that God bestows upon us without any
thought to us deserving them or earning them. We shouldn't ever get puffed up
because God has chosen to use us in a certain way. It is all God. It is all
grace. It is all a gift -- not for us to keep, but for us to share.
Use Your Gifts to the Uttermost (4:11)
Now we look at some specific gifts:
"If anyone speaks, he should do it as one speaking the very words of
God. If anyone serves, he should do it with the strength God provides, so
that in all things God may be praised through Jesus Christ. To him be the
glory and the power for ever and ever. Amen." (4:11)
Peter mentions two kinds of gifts in verse 11, gifts of speaking (Greek
laleō) and gifts of serving (diakoneō).
There's nothing especially memorable about the Greek words -- they are used
very, very commonly. But it's the manner in which we exercise God's gifts
of speaking and service that is remarkable.
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Speaking |
... as one speaking the very words of God.[26] |
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Serving |
... with the strength God provides. |
Notice that in both cases, while God provides the substance, we must provide
the willingness to be available and obedient. We are spokesmen for God, not for
ourselves. We are serving on behalf of God. It doesn't come from us, but from
God, and we are to minister the gifts with this clear recognition. The glory is
to go to God and not to us.
Many years ago when I was still in college, a young woman spoke some words to
my friend and me that I believe were prophetic. "You will speak for me before
many people," she said. "When people praise you, never take the glory for
yourself. Remember that it is I who give this through you. Always pass that
glory on to me."
Peter gives an identical instruction in a doxology that closes this section:
"So that in all things God may be praised through Jesus Christ. To
him be the glory and the power for ever and ever. Amen." (4:11b)
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Q4. (4:10-11) If people are always promoting themselves and pointing to
how God is using them, what does that say about them? Their sense of self-worth?
Their maturity? Their realism? Their humility? What spiritual gifts has God
given you, and how are you using them to his glory?
http://www.joyfulheart.com/forums/index.php?act=ST&f=40&t=180
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Prayer
Lord, when I consider where my brothers and sisters and I have come from, I
realize how unworthy any of us is of glory. Rather I give you praise and
thanks and glory. You have been so merciful to me. And so gracious, to use me
and speak through me and show love through me. Let me be a clean, dedicated
vessel available for your service whenever you choose to use me. And Lord, let
that which comes through me come with a purity of message that marks it as from
God. In Jesus' name, I pray. Amen.
Key Verse
"Each one should use whatever gift he has received to serve others,
faithfully administering God's grace in its various forms." (1 Peter 4:10)
References
Standard Abbreviations
http://www.jesuswalk.com/1peter/refs.htm
- BDAG 785-786
- BDAG 337
- BAGD 575; A. Oepke, "hoplon," TDNT 5:292-315.
- BDAG 790.
- "Evil human desires" (NIV) or "lusts" (KJV) is the Greek noun epithumia,
which means "desire, longing," especially, "a desire for something forbidden or
simply inordinate craving, lust" (BDAG 372).
- BDAG 141.
- BDAG 701.
- BDAG 580.
- BDAG 857.
- BDAG 148.
- BDAG 280.
- Greek anachusis, BDAG 75.
- In verse 4, the KJV translates the verb suntrecho, rather accurately
as "run ... with them." Here it means figuratively "to be in league with, go
with," in imagery of close association in some activity. (BDAG 976; "plunge
with" (NIV), "join" (NRSV)).
- The KJV phrase "the quick and the dead" is rendered in modern translations
as "the living and the dead." "Quick" (KJV) is an archaic word meaning "not
dead, alive." However, this root still appears in the English verb "to quicken,"
"to reach the stage of gestation at which fetal motion is felt."
- BDAG 600-601.
- Grudem 170-172; Kelly 172-176.
- BDAG 270.
- BDAG 986.
- BDAG 672.
- BDAG 310.
- Greek verb is kaluptō, "cover,"
here "to cause something not to be known, hide, conceal, keep secret" (BDAG
505).
- BDAG 1081.
- BDAG 229-230.
- BDAG 698.
- BDAG 842.
- "The very words" (NIV, NRSV) and "oracles" (KJV) is the Greek noun logia,
"a saying" (BDAG 598). In this case our words need to be "sayings of God," not
just our opinions.
1 Peter: Discipleship
Lessons from the Fisherman
Copyright © 1985-2012, Ralph F. Wilson. <pastor
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