4:1 {For as much then as Christ suffered in the flesh} (Christou oun pathontos sarki). Genitive absolute with second aorist active participle of pasch“, to suffer, and the locative case of sarx (flesh). The oun (then, therefore) draws and applies the main lesson of 3:18-22, the fact that Christ suffered for us.
{Arm ye yourselves also} (kai humeis hoplisasthe). Direct middle first aorist imperative of hopliz“, old verb from hoplon (weapon, Joh 18:3), in metaphorical sense, here only in N.T.
{With the same mind} (tˆn autˆn ennoian). Accusative of the thing (content), ennoian, old word (from en, nous), putting in mind, thinking, will, in N.T. only here and Heb 4:12. "Here again "Christus Patiens" is our hupogrammos" (Bigg).
{For} (hoti). Reason for the exhortation.
{Hath ceased from sin} (pepautai hamartias). Perfect middle indicative of pau“ to make cease and the ablative singular hamartias, but B reads the dative plural hamartiais (cf. Ro 6:1f.). Temptation has lost its appeal and power with such a man.

4:2 {That ye no longer should live} (eis to mˆketi bi“sai). Purpose clause with eis to (negative mˆ) and the first aorist (for the Attic second aorist bi“nai) active infinitive of bio“, old verb, to spend a life (from bios, course of life, Lu 8:14), here only in N.T.
{The rest of your time in the flesh} (ton epiloipon en sarki chronon). Accusative of time (chronon, period of time). Epiloipon is old adjective (epi, loipos, remaining in addition), here only in N.T. But eis to here can be result (so that) as in Ro 1:20; 4:18.

4:3 {Past} (parelˆluth“s). Perfect active participle of the compound verb parerchomai, old verb, to go by (beside) as in Mt 14:15 with h“ra (hour).
{May suffice} (arketos). No copula in the Greek, probably estin (is) rather than dunatai (can). Late and rare verbal adjective from arke“, to suffice, in the papyri several times, in N.T. only here and Mt 6:34; 10:25, apparently referring to Christ's words in Mt 6:34 (possibly an axiom or proverb).
{To have wrought} (kateirgasthai). Perfect middle infinitive of katergazomai, common compound (kata, ergon work) as in 1Co 5:3.
{The desire} (to boulˆma). Correct text, not thelˆma. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Ro 2:21-24; 3:9-18; Eph 2:1-3) as today some Christians copy the ways of the world.
{And to have walked} (peporeumenous). Perfect middle participle of poreuomai in the accusative plural of general reference with the infinitive kateirgasthai. Literally, "having walked or gone."
{In lasciviousness} (en aselgeiais). All these sins are in the locative case with en. "In unbridled lustful excesses" (2Pe 2:7; 2Co 12:21).
{Lusts} (epithumiais). Cf. 2:11; 4:2. {Winebibbings} (oinophlugiais). Old compound (oinos, wine, phlu“, to bubble up), for drunkenness, here only in N.T. (also in De 21:20).
{Revellings} (komois). Old word (from keimai, to lie down), rioting drinking parties, in N.T. here and Ga 5:21; Ro 13:13.
{Carousings} (potois). Old word for drinking carousal (from pin“, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty" to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).
{Abominable idolatries} (athemitois eid“lolatriais). To the Christian all "idolatry," (eid“lon, latreia), worship of idols, is "abominable," not allowed (alpha privative and themitos, themistos the old form, verbal of themiz“, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Ac 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, "Bible Studies", p. 274).

4:4 {Wherein} (en h“i). "In which thing" (manner of life). {They think it strange} (xenizontai). Present passive indicative of xeniz“, old verb (from xenos, stranger), to entertain a guest (Ac 10:23), to astonish (Ac 17:20). See also 4:12. "They are surprised or astonished."
{That ye run not with them} (mˆ suntrechont“n hum“n). Genitive absolute (negative mˆ) with present active participle of suntrech“, old compound, to run together like a crowd or a mob as here (just like our phrase, "running with certain folks").
{Into the same excess of riot} (eis tˆn autˆn tˆs as“tias anachusin). Anachusin (from anache“ to pour forth) is a late and rare word, our overflowing, here only in N.T. As“tias is the character of an abandoned man (as“tos, cf. as“t“s in Lu 15:13), old word for a dissolute life, in N.T. only here, Eph 5:18; Tit 1:6.
{Speaking evil of you} (blasphˆmountes). Present active participle of blasphˆme“ as in Lu 22:65. "The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race" (Bigg).

4:5 {Who shall give account} (hoi apod“sousin logon). Future active indicative of apodid“mi. For this use with logon (account) see Mt 12:36; Lu 16:2; Ac 19:40; Heb 13:17. For the sudden use of the relative hoi see Ro 3:8.
{To him that is ready to judge} (t“i hetoim“s krinonti). Dative, "to the one readily judging," correct text, not hetoim“s echonti krinai, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1:13; 2Co 5:10), but the Father in 1:17.
{The quick and the dead} (z“ntas kai nekrous). "Living and dead." Those living at the time and those already dead (1Th 4:15).

4:6 {Was the gospel preached} (euˆggelisthˆ). First aorist passive indicative of euaggeliz“. Impersonal use.
{Even to the dead} (kai nekrois). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take "dead" here in the spiritual sense (dead in trespasses and sins as in Col 2:13; Eph 2:1), but consider it "impossible" for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of psuchˆ (life) in Mt 16:25. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment.
{That they might be judged} (hina krith“sin men). Purpose clause with hina and the first aorist passive subjunctive of krin“, to judge, whereas z“sin de (by contrast) is the present active subjunctive of za“, to live. There is contrast also between kata anthr“pous (according to men) and kata theon (according to God).

4:7 {But the end of all things is at hand} (pant“n de to telos ˆggiken). Perfect active indicative of eggiz“, to draw near, common late verb (from eggus), same form used by the Baptist of the Messiah's arrival (Mt 3:2) and by James in 5:8 (of the second coming). How near Peter does not say, but he urges readiness (1:5f.; 4:6) as Jesus did (Mr 14:38) and Paul (1Th 5:6), though it is drawing nearer all the time (Ro 12:11), but not at once (2Th 2:2).
{Be ye therefore of sound mind} (s“phronˆsate oun). In view of the coming of Christ. First aorist (ingressive) active imperative of s“phrone“ (s“s, sound, phrˆn, mind) as in Mr 5:15.
{Be sober unto prayer} (nˆpsate eis proseuchas). First aorist (ingressive of nˆph“ (see 1:13) and plural proseuchas, (prayers). Cf. Eph 6:18.

4:8 {Above all things} (pro pant“n). See this phrase in Jas 5:12.
{Being fervent} (ektenˆ echontes). Present active participle of echontes and predicate accusative of adjective ektenˆs (from ektein“, to stretch out), stretched out, here only in N.T., "holding intent you love among yourselves."
{For love covereth a multitude of sins} (hoti agapˆ kaluptei plˆthos hamarti“n). See Jas 5:20 for meaning, sins of the one loved, not of the one loving.

4:9 {Using hospitality} (philoxenoi). "Friendly to strangers," old word (from philos, xenos), in N.T. only here and 1Ti 3:2; Tit 1:8. No verb here in the Greek.
{Without murmuring} (aneu goggusmou). Like ch“ris goggusm“n in Php 2:14. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Mt 25:35). Inns were rare and very poor. Hospitality made mission work possible (3Jo 1:5).

4:10 {Gift} (charisma). Late N.T. word (in late papyri) from charizomai, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Co 12:4,9,29-31; Ro 12:6). {Ministering} (diakonountes). Present active participle plural of diakone“, common verb (Mt 20:28), though hekastos (each) is singular.
{As good stewards} (h“s kaloi oikonomoi). For "steward" (oikonomos, house-manager) see Lu 16:1; 1Co 4:1 (used by Paul of himself) and of any bishop (Tit 1:7), but here of any Christian. See kalos used with diakonos in 1Ti 4:6. {Of the manifold grace of God} (poikilˆs charitos theou). For poikilos (many-colored) see on ¯1:6; Jas 1:2.

4:11 {If any man speaketh} (ei tis lalei). Condition of first class, assumed as a fact.
{Speaking as it were oracles of God} (h“s logia theou). No predicate in this conclusion of the condition. For logia theou see Ac 7:38 (Mosaic law); Ro 3:2 (the Old Testament); Heb 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Logion (old word) is a diminutive of logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.
{If any one ministereth} (ei tis diakonei). First-class condition again. See Ac 6:2-4 for the twofold division of service involved here.
{Which God supplieth} (hˆs chorˆgei ho theos). Ablative case (hˆs) of the relative attracted from the accusative hˆn, object of chorˆgei (present active indicative of chorˆge“, old verb, to supply from chorˆgos, chorus leader, in N.T. only here and 2Co 9:10). Peter has the compound epichorˆge“ in 2Pe 1:5,11. God is the supplier of strength.
{That God may be glorified} (hina doxazˆtai ho theos). Purpose clause with hina and the present passive subjunctive of doxaz“. See Joh 15:8.
{Whose is} (h“i estin). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in Ro 16:27; Jude 1:25 the doxology is to God through Christ. For other doxologies see 1Pe 5:11; 2Pe 3:18; Ga 1:5; Ro 9:5; 11:36; Php 4:20; Eph 3:21; 1Ti 1:17; 6:16; 2Ti 4:18; Heb 13:21; Re 1:6; 5:13; 7:12. The others addressed to Christ are 2Pe 3:18; 2Ti 4:18; Re 1:6.

4:12 {Think it not strange} (mˆ xenizesthe). Prohibition with mˆ and the present passive imperative of xeniz“, for which verb see 4:4. "Be not amazed."
{Concerning the fiery trial among you} (tei en humin pur“sei). Instrumental case, "by the among you burning," metaphorical sense of old word (since Aristotle), from puro“, to burn (pur fire). See 1:7 for the metaphor. See Re 18:9,18 only other N.T. examples. It occurs in Pr 27:21 for the smelting of gold and silver and so in Ps 56:10 (LXX 65:10): "Thou didst smelt us as silver is smelted" (epur“sas hˆmƒs h“s puroutai to argurion).
{Which cometh upon you} (humin ginomenˆi). Present middle participle of ginomai (already coming) with dative case humin.
{To prove you} (pros peirasmon). "For testing."
{As though a strange thing happened unto you} (h“s xenou humin sumbainontos). Genitive absolute with h“s, giving the alleged reason, and humin, dative case with sumbainontos (present active participle of sumbain“, to go together, to happen (Mr 10:32), agreeing with xenou (strange, Heb 13:9).

4:13 {Inasmuch} (katho). "In so far forth as" ("according to which thing"), old conjunction, in N.T. only here and 2Co 8:12; Ro 8:26.
{Ye are partakers of} (koin“neite). Present active indicative of koin“ne“, old verb (from koin“nos, partner), to share in either with genitive (Heb 2:14) or dative as here (pathˆmasin).
{That ye may rejoice with exceeding joy} (hina charˆte agalli“menoi). Purpose clause with hina and second aorist passive subjunctive of chair“, with the present middle participle of agallia“ to exult (1:8), "that ye may rejoice exulting." See 1:6-8 for this same idea associated with the second coming of Christ as here.

4:14 {If ye are reproached} (ei oneidizesthe). Condition of first class assumed as true with ei and present passive indicative of oneidiz“, for which verb see Jas 1:5.
{For the name of Christ} (en onomati Christou). "In the matter of the name of Christ." For the idea see Mt 5:11f.; 19:29; Ac 5:41; 9:16; 21:13. This is the only N.T. example of just onoma Christou, here used because of the use of Christianos in verse 16. For the beatitude makarioi see Mt 5:11f.
{The Spirit of glory and the Spirit of God} (to tˆs doxˆs kai to tou theou pneuma). Note repetition of the article (to) though pneuma only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God.
{Resteth upon you} (eph' hˆmas anapauetai). Quotation from Isa 11:2. Present middle indicative of anapau“, to give rest, refresh (Mt 11:28). "He rests upon the Christian as the Shechinah rested upon the tabernacle" (Bigg). Cf. 1:8; Mt 3:16.

4:15 {Let no one of you suffer} (mˆ tis hum“n paschet“). Prohibition with mˆ and present active imperative (habit prohibited).
{As} (h“s). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (kakopoios, evildoer, 1Pe 2:12,14), and one unusual term allotriepiscopos (a meddler in other men's matters). Note ˆ h“s (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from allotrios (belonging to another, 2Co 10:15) and episkopos, overseer, inspector, 1Pe 2:25). The idea is apparently one who spies out the affairs of other men. Deissmann ("Bible Studies", p. 224) gives a second-century papyrus with allotri“n epithumˆtˆs a "speculator alienorum". Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay ("Church in the Roman Empire", pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in 1Th 4:11; 2Th 3:11 and women as gossipers in 1Th 5:13. It is interesting to note also that episkopos here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.

4:16 {But if as a Christian} (ei de h“s Christianos). Supply the verb paschei (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Ac 11:26; 26:28; 1Pe 4:16). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Ac 11:26). Each instance bears that idea. It is not the usual term at first like mathˆtai (disciples), saints (hagioi), believers (pisteuontes), etc. The Jews used Naz“raioi (Nazarenes) as a nickname for Christians (Ac 24:5). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled Chrˆstianoi (i, ei and ˆ pronounced alike).
{Let him not be ashamed} (mˆ aischunesth“). Prohibition with mˆ and present passive imperative of aischun“. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mr 14:68). See the words of Jesus in Mr 8:38 and Paul's in 2Ti 1:12. Peter is not ashamed now. In this name (en t“i onomati tout“i). Of Christian as in Mr 9:41, "because ye are Christ's."

4:17 {For the time is come} (hoti ho kairos). No predicate, probably estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter Eze 9). The construction is unusual with tou arxasthai (genitive articular aorist middle infinitive of arch“), not exactly purpose or result, and almost in apposition (epexegetic), but note tou elthein used as subject in Lu 17:1. The persecution on hand (1:7) was a foretaste of more to come. By "house of God" he can mean the same as the "spiritual house" of 2:5 or a local church. Biggs even takes it to refer to the family.
{And if it begin first at us} (ei de pr“ton aph'hˆm“n). Condition of first class again, with the verb archetai understood. "From us" (aph' hˆm“n) more exactly.
{End} (telos). Final fate.
{Of them that obey not the gospel of God} (t“n apeithount“n t“i tou theou euaggeli“i). "Of those disobeying the gospel of God." See the same idea in Ro 2:8. See Mr 1:14 for believing in the gospel.

4:18 {And if the righteous is scarcely saved} (kai ei ho dikaios molis s“zetai). First-class condition again with ei and present passive indicative of s“z“. Quotation from Pr 11:31. See 3:12,14; Mt 5:20. But the Christian is not saved by his own righteousness (Php 3:9; Re 7:14). For molis see Ac 14:18 and for asebˆs (ungodly, without reverence) see Ro 4:5; 2Pe 2:5.
{Will appear} (phaneitai). Future middle of phain“, to show. For the question see Mr 10:24-26.

4:19 {Wherefore} (h“ste). Picking up the thread of consolation again (Bigg).
{Commit their souls} (paratithesth“san tas psuchas). Present (continuous) middle imperative third plural of paratithˆmi, old word, a banking figure, to deposit, as in 1Ti 1:18; 2Ti 2:2, the word used by Jesus as he died (Lu 23:46). {In well-doing} (en agathopoiiƒi). Late and rare word, only here in N.T., from agathopoie“ (1Pe 2:15,20).