1 Peter 4:1

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1 Peter 4:1 in Multiple Translations

Berean Standard Bible BSB

Therefore, since Christ suffered in His body, arm yourselves with the same resolve, because anyone who has suffered in his body is done with sin.

King James Version KJV

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

American Standard Version ASV

Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin;

Bible in Basic English BBE

So that as Jesus was put to death in the flesh, do you yourselves be of the same mind; for the death of the flesh puts an end to sin;

Free Bible Version FBV

Since Christ suffered physically, you must prepare yourselves with the same attitude he had—for those who suffer physically have turned away from sin.

Geneva Bible 1599 GNV

Forasmuch then as Christ hath suffered for vs in the flesh, arme your selues likewise with the same minde, which is, that he which hath suffered in the flesh, hath ceased from sinne,

Young's Literal Translation YLT

Christ, then, having suffered for us in the flesh, ye also with the same mind arm yourselves, because he who did suffer in the flesh hath done with sin,

World English Bible WEB

Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin,

Noah Webster Bible WBS

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

Douay-Rheims 1899 DRV

Christ therefore having suffered in the flesh, be you also armed with the same thought: for he that hath suffered in the flesh, hath ceased from sins:

Translation for Translators T4T

Therefore, because Christ suffered physically, you also must think the way that he did when he was willing to suffer, because those who suffer physicallybecause of belonging to Jesus have stopped sinning the way they used to sin.

Plain English Version PEV

Remember that Jesus Christ got trouble while he lived on earth. Well, you will get trouble too, so get ready for it and don’t get upset about it. If you get trouble because you belong to Jesus, that shows that you want to live God’s way and don’t do bad things any more.

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Berean Amplified Bible — 1 Peter 4:1

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Word Study

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1 Peter 4:1 Interlinear (Deep Study)

BIB

GRK χριστου ουν παθοντος υπερ ημων σαρκι και υμεις την αυτην εννοιαν οπλισασθε οτι ο παθων εν σαρκι πεπαυται αμαρτιας

χριστου Christos G5547 Christ Noun-GSM

ουν oun G3767 therefore/then Conj

παθοντος paschō G3958 to suffer Verb-2AAP-GSM

υπερ huper G5228 above/for Prep

ημων egō G1473 I/we Pron-1GP

σαρκι sarx G4561 flesh Noun-DSF

και kai G2532 and Conj

υμεις su G4771 you Pron-2NP

την ho G3588 the/this/who Art-ASF

αυτην autos G846 it/s/he Pron-ASF

εννοιαν ennoia G1771 thought/purpose Noun-ASF

οπλισασθε hoplizō G3695 to arm Verb-AMM-2P

οτι hoti G3754 that/since: that Conj

ο ho G3588 the/this/who Art-NSM

παθων paschō G3958 to suffer Verb-2AAP-NSM

εν en G1722 in/on/among Prep

σαρκι sarx G4561 flesh Noun-DSF

πεπαυται pauō G3973 to cease Verb-RPI-3S

αμαρτιας hamartia G266 sin Noun-GSF

Greek Word Study

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Greek Word Reference — 1 Peter 4:1

χριστου Christos G5547 "Christ" Noun-GSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

παθοντος paschō G3958 "to suffer" Verb-2AAP-GSM

To suffer means to experience pain or hardship, as seen in Luke 22:15 and Acts 1:3. It can also refer to enduring misfortunes or difficulties, such as those faced by Jesus and the apostles.

Definition: πάσχω [in LXX: Amo.6:6 (חָלָה ni.), Wis.12:27, Sir.38:16, al. ;] to suffer, be acted on, as opposite to acting, often limited by a word expressive of good or evil; __(a) of misfortunes (most frequently without any limiting word) : absol., Luk.22:15 24:46, Act.1:3 3:18 17:3, 1Co.12:26, Heb.2:18 9:26 13:12, 1Pe.2:19-20 2:23 3:17 4:15 4:19; before ὑπό, with genitive, Mat.17:12; ὑπέρ, Act.9:16, Php.1:20, 2Th.1:5, 1Pe.2:21; with dative ref., 1Pe.4:1; περί, with genitive (before ὑπέρ), 1Pe.3:18; διά, with accusative, 1Pe.3:14; ὀλίγον (a little while), 1Pe.5:10; with accusative, Mat.27:19, Mrk.9:12, Luk.13:2 24:26, Act.28:5, 2Ti.1:12, Heb.5:8, Rev.2:10; παθήματα, 2Co.1:6; ταῦτα, Gal.3:4 (EV; cf. Lft., in l, but see infr.); accusative before ἀπό, Mat.16:21, Luk.9:22 17:25; ὑπό, Mrk.5:26, 1Th.2:14; __(b) of pleasant experiences (but always with qualifying word, εὖ or accusative of thing(s)) : Gal.3:4 (cf. Grimm-Thayer, see word; Interp. Corn., in l, but see supr.) (cf. προ-, συν-πάσχω).† (AS)

Usage: Occurs in 41 NT verses. KJV: feel, passion, suffer, vex See also: 1 Corinthians 12:26; Acts 28:5; 1 Peter 2:19.

υπερ huper G5228 "above/for" Prep

Above or for something, often used to describe doing something for someone's benefit. In Matthew 5:44 and Romans 10:1, it means praying for or on behalf of others.

Definition: ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., 2Co.11:23), prep. with genitive, accusative __I. C. genitive, primarily of place (rest or motion), over, above, across, beyond, hence, metaphorically, __1. for, on behalf of: of prayer, Mat.5:44, Act.8:24, Rom.10:1, Jas.5:16, al.; of laying down life, Jhn.10:11, Rom.9:3, al.; esp. of Christ giving his life for man's redemption, Mrk.14:24, Jhn.10:15, Act.21:13, Rom.5:6-8, al.; opposite to κατά, Mrk.9:40, Luk.9:50, Rom.8:31. __2. Causal, for, because of, for the sake of: with genitive of person(s), Act.5:41, Rom.1:5, Php.1:29, 2Co.12:10, al.; with genitive of thing(s), Jhn.11:4, Rom.15:8, 2Co.1:6, al. __3. = ἀντί (see M, Pr., 105), for, instead of, in the name of: 1Co.15:29, 2Co.5:15, 21 Gal.3:13, Col.1:7, Phm 13 (cf. Field, Notes, 225). __4. In more colourless sense, = περί (M, Pr., l.with), for, concerning, with regard to: Rom.9:27, 2Co.1:6 8:23 12:8, Php.1:7, 2Th.2:1, al. __II. C. accusative, primarily of place, over, beyond, across, hence, metaphorically, of measure or degree in excess, above, beyond, over, more than: Mat.10:24, 37 Luk.6:40, Act.26:13, 1Co.10:13, 2Co.1:8, Eph.1:22 3:20, Phm 16, al.; after comparatives = than (Jdg.11:25, al.), Luk.16:8, Heb.4:12. __III. As adv. (see supr. ad init.), more: ὕπερ ἐγώ, I more, 2Co.11:23; in compounds, see: ὑπεράνω, ὑπερλίαν, ὑπερπερισσῶς. __IV. In composition: over (ὑπεραίρω), beyond (ὑπερβάλλω), more (ὐπερνικάω), on behalf of (ὐπερεντυγχάνω). (AS)

Usage: Occurs in 142 NT verses. KJV: (+ exceeding, abundantly) above, in (on) behalf of, beyond, by, + very chiefest, concerning, exceeding (above, -ly), for, + very highly, more (than), of, over, on the part of, for sake of, in stead, than, to(-ward), very See also: 1 Corinthians 1:13; Ephesians 3:20; 1 Peter 2:21.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

σαρκι sarx G4561 "flesh" Noun-DSF

Flesh refers to the physical body, like the meat of an animal or the human body, as seen in 1 Corinthians 15:39 and Luke 24:39.

Definition: σάρξ, σαρκός, ἡ [in LXX chiefly for בָּשָׂר ;] flesh; __1. as in cl. generally, __(a) prop., of the soft substance of the animal body: 1Co.15:39, 2Co.12:7, Gal.6:13, al.; σ. καὶ αἷμα, 1Co.5:50; σ. καὶ ὀστέα, Luk.24:39; pl., of the flesh of many or parts of the flesh of one (cl.), Rev.17:16 19:18; φαγεῖν, Re, ll. with (cf. κατεσθίειν, 4Ki.9:36, al., and βιβρώσκειν, frequently in l.); metaphorically, Jas.5:3; mystically, φ. (τρώγειν) τὴν σ. τοῦ υἱοῦ τ. ἀνθρώπου, Jhn.6:52-56; __(b) Of the whole substance of the body, = σῶμα: Act.2:26 (LXX), 31, 2Co.12:7, Gal.4:14, Eph.5:29; μία σ., Mrk.10:8; εἰς σ. μίαν (Gen.2:24), Mat.19:5, Mrk.10:8, 1Co.6:16, Eph.5:31; hence, of the material as opposite to the immaterial part of man (cf. Lft., Notes, 88): opposite to πνεῦμα, 1Co.5:5, 2Co.7:1, Col.2:5, 1Pe.3:18, 4:6; to ψύχη, Act.2:31, Rec.; of the present life, ἐν (τῇ) σ., Rom.7:5, Gal.2:20, Php.1:22, 24 1Pe.4:2; of Christ's life on earth, αἱ ἡμέραι τ. σαρκὸς αὐτοῦ, Heb.5:7; of things pertaining to the body, ἐν (τῇ) σ., Gal.6:12, 13 Php.3:3, 4. __2. As in Heb. idiom, __(a) of a living creature: πᾶσα σ. (Heb. כָּל־בָּשָׂר; cf. Bl., §47, 9), Mat.24:22, Mrk.13:20, 1Pe.1:24; esp. of man and his mortality (Psa.55 (56):5, Sir.28:5, al.), Jhn.1:14; πᾶσα σ. (see supr.), Luk.3:6, Jhn.17:2, Act.2:17, ἐν σ., 1Jo.4:2, 1Ti.3:16; __(b) of natural origin and relationship (Gen.2:24, Isa.58:7, al.): τέκνα τῆς σ., Rom.9:8; κατὰ σάρκα, ib. 3, 5, 1Co.10:18, Gal.4:23, 29; ἡ σ. μου, Rom.11:14 (cf. Jdg.9:2, 2Ki.5:1, al.). __3. Of the physical nature as subject to sensation and desire (Plut.), __(a) without any ethical disparagement: Rom.7:18 13:14; opposite to πνεῦμα, Mat.26:41, Mrk.14:38; τ. θέλημα τῆς σ., Jhn.1:13; ἡ ἐπιθυμία τῆς σ., 1Jn.2:16; pl., 2Pe.2:18; παθεῖν σαρκί, 1Pe.4:1; __(b) in ethical sense, esp. in Pauline Epp., of the flesh as the seat and vehicle of sinful desires: opposite to νοῦς, Rom.7:25; to πνεῦμα, Rom.8:4-9, 12, 13, Gal.5:16, 17 19 6:8 (cf. DB, ii, 14f.; iv, 165f.; Cremer, 844ff.). (AS)

Usage: Occurs in 130 NT verses. KJV: carnal(-ly, + -ly minded), flesh(-ly) See also: 1 Corinthians 1:26; Galatians 6:12; 1 Peter 1:24.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

υμεις su G4771 "you" Pron-2NP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αυτην autos G846 "it/s/he" Pron-ASF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εννοιαν ennoia G1771 "thought/purpose" Noun-ASF

This word refers to thoughtfulness or moral understanding, as seen in Hebrews 4:12 and 1 Peter 4:1. It involves having a purpose or intention in mind, often related to making good choices.

Definition: ἔννοια, -ας, ἡ (νοῦς), [in LXX: Pro.1:4 2:11 3:21 4:1 5:2 8:12 16:22 18:15 19:7 23:4, 19 24:7 (מְזִמָּה, etc.), Wis.2:14, Da TH Sus 1:28* ;] __1. thinking, consideration. __2. a thought, purpose, design: Heb.4:12, 1Pe.4:1.† SYN.: ἐνθῦμησις, which see (Cremer, 439) (AS)

Usage: Occurs in 2 NT verses. KJV: intent, mind See also: 1 Peter 4:1; Hebrews 4:12.

οπλισασθε hoplizō G3695 "to arm" Verb-AMM-2P

This word means to arm or equip, often with weapons. In 1 Peter, it's used figuratively to describe preparing oneself for spiritual battle by adopting a brave mindset.

Definition: ὁπλίζω (ὅπλον), [in Sm.: Jer.52:25 * ;] to make ready, equip; of soldiers, to arm. Mid., to arm oneself; figuratively, ἔννοιαν: 1Pe.4:1 (cf. θράσος ὁ., Soph., Elec., 995), (cf. καθ-ὁπλίζω).† (AS)

Usage: Occurs in 1 NT verses. KJV: arm self See also: 1 Peter 4:1.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

παθων paschō G3958 "to suffer" Verb-2AAP-NSM

To suffer means to experience pain or hardship, as seen in Luke 22:15 and Acts 1:3. It can also refer to enduring misfortunes or difficulties, such as those faced by Jesus and the apostles.

Usage: Occurs in 41 NT verses. KJV: feel, passion, suffer, vex See also: 1 Corinthians 12:26; Acts 28:5; 1 Peter 2:19.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

σαρκι sarx G4561 "flesh" Noun-DSF

Flesh refers to the physical body, like the meat of an animal or the human body, as seen in 1 Corinthians 15:39 and Luke 24:39.

Usage: Occurs in 130 NT verses. KJV: carnal(-ly, + -ly minded), flesh(-ly) See also: 1 Corinthians 1:26; Galatians 6:12; 1 Peter 1:24.

πεπαυται pauō G3973 "to cease" Verb-RPI-3S

To cease means to stop or quit something, as seen in Luke 8:24 and 1 Corinthians 13:8. This verb can be used to describe the end of an action or a habit.

Definition: παύω [in LXX for כָּלָה pi., etc. ;] to make to cease, restrain, hinder: with accusative of thing(s), before ἀπό 1Pe.3:10 (LXX). Mid., to cease, leave off: Luk.8:24 11:1, Act.20:1, 1Co.13:8; with ptcp., Luk.5:4, Act.5:42 6:13 13:10 20:31 21:32, Eph.1:16, Col.1:9, Heb.10:2; with genitive, ἀμαρτίας, 1Pe.4:1 (WH, mg., R, txt.); with dative, ib. (WH, txt., R, mg.).† (AS)

Usage: Occurs in 15 NT verses. KJV: cease, leave, refrain See also: 1 Corinthians 13:8; Acts 20:31; 1 Peter 3:10.

αμαρτιας hamartia G266 "sin" Noun-GSF

In the Bible, sin refers to missing the mark or falling short of God's standards, as seen in Romans. It's a principle of action that leads to guilt and fault. Jesus teaches about sin in various parables.

Definition: ἁμαρτία, -ας, ἡ (ἁμαρτάνω, which see), [in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc. ;] prop. a missing the mark; in cl. (see reff. to CR in MM, VGT, see word); __(a) guilt, sin (Plat., Arist., al.); __(b) more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense; __1. as a principle and quality of action, = τὸ ἁμαρτάνειν, a sinning, sin: Rom.5:12, 13 20; ὑφ᾽ ἁμαρτίαν εἶναι, Rom.3:9; ἐπιμένειν, Rom.6:1; ἀποθνήσκειν, νεκρὸν εἶναι τῇ ἁ., Rom.6:2, 11; τὴν ἀ. γινώσκειν, Rom.7:7; σῶμα τῆς ἁ., Rom.6:6; ἀπάτη τῆς ἁ., Heb.3:13; personified as a ruling principle, ἁ. βασιλεύει, κυριεύει, etc., Rom.5:21 6:12, 14 7:17, 20; δουλεύειν, Rom.6:6; δοῦλος τῆς ἁ., ib. 17; νόμος τῆς ἁ., Rom.7:23 8:2; δύναμις τῆς ἁ., 1Co.15:56 (cf. Gen.4:7). __2. As a generic term (disting. fr. the specific terms ἁμάρτημα, which see, etc.) for concrete wrongdoing, violation of the divine law, sin: Jhn.8:46, Jas.1:15, al.; ποιεῖν (τὴν) ἁ., Jhn.8:34, 2Co.11:7, 1Jn.3:8; εἴχειν ἁ., Jhn.9:41 15:22, 24 19:11, 1Jn.1:8; in pl. ἁμαρτίαι, sin in the aggregate, 1Th.2:16 (see Milligan, in l.); ποιεῖν ἁμαρτίας, Jas.5:15; πλῆθος ἁμαρτιῶν, Jas.5:20, 1Pe.4:8; ἄφεσις ἁμαρτιῶν, Mat.26:28, Mrk.1:4, al.; ἐν ἁμαρτίαις εἶναι, 1Co.15:17; collectively, αἴρειν τὴν ἁ. τ. κόσμου, Jhn.1:29; ἀποθνήσκειν ἐν τῇ ἁ., Jhn.8:21. __3. = ἁμάρτημα, a sinful deed, a sin: Mat.12:31, Act.7:60, 1Jn.5:16. SYN.: see: ἁμάρτημα. (AS)

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

Study Notes — 1 Peter 4:1

Show Verse Quote Highlights

Context
Cross References
1 Peter 4:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 4:1
Jamieson-Fausset-Brown on 1 Peter 4:1
Matthew Poole's Commentary on 1 Peter 4:1
Trapp's Commentary on 1 Peter 4:1
Ellicott's Commentary on 1 Peter 4:1
Adam Clarke's Commentary on 1 Peter 4:1
Cambridge Bible on 1 Peter 4:1
Barnes' Notes on 1 Peter 4:1
Whedon's Commentary on 1 Peter 4:1
Sermons on 1 Peter 4:1

Context — Living for God’s Glory

1Therefore, since Christ suffered in His body, arm yourselves with the same resolve, because anyone who has suffered in his body is done with sin.

2Consequently, he does not live out his remaining time on earth for human passions, but for the will of God. 3For you have spent enough time in the past carrying out the same desires as the Gentiles: living in debauchery, lust, drunkenness, orgies, carousing, and detestable idolatry.

Cross References

	Reference	Text (BSB)
1	Galatians 5:24	Those who belong to Christ Jesus have crucified the flesh with its passions and desires.
2	1 Peter 3:18	For Christ also suffered for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit,
3	Colossians 3:3–5	For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with Him in glory. Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry.
4	Romans 6:11	So you too must count yourselves dead to sin, but alive to God in Christ Jesus.
5	Galatians 2:20	I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.
6	Romans 6:7	For anyone who has died has been freed from sin.
7	Ephesians 6:13	Therefore take up the full armor of God, so that when the day of evil comes, you will be able to stand your ground, and having done everything, to stand.
8	Isaiah 1:16	Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil!
9	Romans 13:12–14	The night is nearly over; the day has drawn near. So let us lay aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Instead, clothe yourselves with the Lord Jesus Christ, and make no provision for the desires of the flesh.
10	Philippians 2:5	Let this mind be in you which was also in Christ Jesus:

1 Peter 4:1 Summary

This verse means that because Jesus suffered in His body, we should be willing to suffer too, and to use that suffering to help us stop sinning. When we suffer, it can help us to focus on what God wants us to do, rather than what we want to do, as seen in 1 Peter 4:2. It's like when Jesus said that if we want to follow Him, we have to take up our cross and follow Him, as seen in Luke 9:23-25. By suffering with Jesus, we can learn to live for God's will, rather than our own desires.

Frequently Asked Questions

What does it mean to arm ourselves with the same resolve as Christ?

It means to have the same mindset and determination as Christ, who suffered in His body for the sake of others, as seen in Philippians 2:5-8, and to be willing to endure suffering for the sake of following Him.

How can suffering in our bodies help us to be done with sin?

Suffering in our bodies can help us to be done with sin because it allows us to identify with Christ's sufferings and to put to death the sinful desires of our flesh, as seen in Romans 6:6-7 and Galatians 5:24.

What is the relationship between suffering and living for God's will?

There is a direct relationship between suffering and living for God's will, as seen in 1 Peter 4:2, because when we suffer, we are forced to re-evaluate our priorities and to seek God's will above our own desires.

How does this verse relate to our everyday lives?

This verse relates to our everyday lives because it reminds us that as followers of Christ, we are called to suffer with Him and to put to death our sinful desires, in order to live for God's will, as seen in Luke 9:23-25.

Reflection Questions

What are some ways in which I can arm myself with the same resolve as Christ in my daily life?
How have I experienced suffering in my body, and how has it helped me to be done with sin?
What are some sinful desires that I need to put to death in my life, and how can I do so through suffering and identifying with Christ?
How can I live out my remaining time on earth for the will of God, rather than for my own desires?
What does it mean for me to identify with Christ's sufferings, and how can I do so in a way that is meaningful and impactful in my life?

Gill's Exposition on 1 Peter 4:1

Forasmuch then as Christ hath suffered for us in the flesh..... The apostle having finished his digression concerning Christ's preaching in the ministry of Noah, to men whose spirits were now in

Jamieson-Fausset-Brown on 1 Peter 4:1

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; Suffered. 'Aleph ('), 'died,' [apothanontos]. For us.

Matthew Poole's Commentary on 1 Peter 4:1

1 PETER CHAPTER 4 The apostle exhorteth to cease from sin, in regard of Christ’ s having suffered for it, and of a future judgment. From the approaching end of all things, he urgeth to sobriety, watchfulness, a prayer, to charity, hospitality, ,11 and a right use of spiritual gifts. Sundry motives of comfort under persecution. The apostle having in the former chapter exhorted believers to patient bearing of afflictions by the example of Christ, , proceeds in this to persuade them to improve the crosses they bore outwardly to inward mortification. Christ’ s death is proposed to us in Scripture as an exemplar both of external mortification in bearing reproaches, persecutions, &c., (this the apostle prosecutes in the former chapter), and of internal, in the destroying the body of sin; this he exhorts to in this chapter, and indeed draws his argument from Christ’ s death, not only as the exemplary, but efficient and meritorious, cause of our mortification, and which hath a real influence upon it, in that Christ by his death did not only merit the pardon of sin, but the giving the Spirit, whereby corruption might be destroyed, and our natures renewed. Forasmuch then as Christ hath suffered for us; viz. not only as an exemplar of patience and submission to the will of God, but for the taking away of sin, both in the guilt and power of it, and that he might be the procurer as well as pattern of our mortification. In the flesh; in his human nature, as . Arm yourselves likewise with the same mind; strengthen and fortify yourselves against all temptations, and unto the mortification of your lusts, with the consideration of these ends, and the mighty efficacy of Christ’ s death, he suffering in his flesh, i.e. in his human nature, that you might suffer in your flesh, i.e. in your sinful, corrupt nature; or, (which comes to the same), with the same mind which Christ had, who, in his death, aimed not only at the pardon of your sin, but the destruction of it, and the renovation of your natures: or, arm yourselves with the same mind, viz. a purpose of suffering in the flesh, i.e. of dying spiritually with Christ in the mortification of your flesh, ,7; as Christ died, and suffered in the flesh, so reckon that you, by the virtue of his death, must die to sin. and crucify your flesh, with its affections and lusts, : or else, what the same mind is, he declares in the following clause. For; or rather, that, the Greek word here seems rather to be explicative than causal. He that hath suffered in the flesh; i.e. the old man, his corrupt flesh, (flesh being taken here in a different sense from what it was in the former part of the verse), he that is spiritually dead with Christ, whose old man is crucified with him.

Trapp's Commentary on 1 Peter 4:1

1 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; Ver. 1. Christ hath suffered] As 1 Peter 3:18. In the flesh] In human nature; so must we suffer in sinful nature, subduing it to God, and ceasing from sin, hailing it and nailing it to the cross of Christ. First have sin to the cross of Christ; force it before the tree on which he suffered: it is such a sight as sin cannot abide. It will begin to die within us upon the first sight of Christ upon the cross. For the cross of Christ accuseth sin, shameth it, and by a secret virtue feedeth upon the very heart of it. 2. Use sin as Christ was used when he was made sin for us; lift it up, and make it naked by confession to God. And then pierce, 1. The hands of it, in respect of operation, that it may work no more. 2. The feet of it, in respect of progression, that it go no further. 3. The heart, in respect of affection, that it may be loved no longer.

Ellicott's Commentary on 1 Peter 4:1

IV. (1) Forasmuch then . . .—Literally, a participial phrase: Christ, then, having suffered in (or, to) the flesh—i.e., so far as the flesh is concerned. The reference is to the words “killed in (or, to) the flesh” in 1 Peter 3:18, to which the word “then” takes us back. It is difficult to decide about the right of the words “for us” to stand in the text. Tischendorf and Lachmann strike them out, and they are probably right in doing so. The authority for the reading “for you” is nearly as strong; but in fact neither is wanted here, as the point is not the atoning character of Christ’s death, but the death itself. Arm yourselves likewise with the same mind.—Or rather, with the same conception. It does not mean merely “put yourselves into the same disposition:” that is, “resolve to die with Him.” Though the word which is here rendered “mind” may possibly bear the meaning “intent” assigned to it in Hebrews 4:12 (the only other place in the New Testament where it occurs), the more natural and common sense is that of conception, notion, view. Christ is therefore said to have been “armed” with a particular “conception” or “view,” which He found to be sufficient shield in the day of suffering; and we are exhorted to try the same defensive armour. The “view” which Christ found so efficacious was the view He took of the “suffering” itself. What that view was is forthwith explained. For he that hath suffered in the flesh . . .—Rather, that he that hath suffered to the flesh is at rest from, sin. This is the “view” which we are to take. The thought is probably derived from Romans 6:7. The death of the body puts a stop (at any rate, for the redeemed) to any further possibility of sin. Welcome, death! A slight difficulty is caused by the implied fact that Christ, too, in dying “ceased from sin.” But the Greek word for “hath ceased” literally means hath been caused to rest, St. Peter using expressly (for the only time in the New Testament) that part of the verb which does not mean a voluntary cessation from what one was doing before, but a pause imposed from without. And that Christ looked upon His death as a boon of rest from sin (it does not say from sinning) is not only a true and impressive thought, but is fully justified by Romans 6:10, “He died unto sin,” and even by His cry, “It is finished.” Whatever harshness there is in the thought is much softened by the fact that St. Peter names it as the view we are to take, not directly as the view He took; so that it admits of some adjustment when applied to Him.

Adam Clarke's Commentary on 1 Peter 4:1

CHAPTER IV. We should suffer patiently, after the example of Christ, 1. And no longer live according to our former custom, but disregard the scoffs of those who are incensed against us because we have forsaken their evil ways, who are shortly to give account to God for their conduct, 2-5. How the Gospel was preached to Jews and Gentiles, 6. As the end of all things was at hand, they should be sober, watchful, charitable, benevolent, good stewards of the bounty of Providence; and, when called to instruct others, speak as the oracles of God, 7-11. Of the persecutions and trials which were coming upon them, and how they were to suffer so as not to disgrace their Christian character, 12-16. Judgment was about to begin at the house of God, and even the righteous would escape with difficulty from the calamities coming upon the Jews; but they must continue in well-doing, and thus commit the keeping of their souls to their faithful Creator, 17-19. NOTES ON CHAP. IV. Verse 1. As Christ hath suffered] He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession. He that hath suffered in the flesh, hath ceased from sin] This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God's mercy, he is delivered from his sin. Some suppose the words are to be understood thus: "Those who have firmly resolved, if called to it, to suffer death rather than apostatize from Christianity, have consequently ceased from, or are delivered from, the sin of saving their lives at the expense of their faith." Others think that it is a parallel passage to Romans 6:7, and interpret it thus: "He that hath mortified the flesh, hath ceased from sin." Dr. Bentley applies the whole to our redemption by Christ: He that hath suffered in the flesh hath died for our sins. But this seems a very constrained sense.

Cambridge Bible on 1 Peter 4:1

1. Forasmuch then as Christ hath suffered … in the flesh] The thoughts of the Apostle go back, somewhat after the manner of St Paul after a dogmatic digression, to the point from which he had started. Christ had suffered in the flesh. If those who had been baptized in His name were called so to suffer, they, looking to the glory that had followed on His sufferings, were to follow His example. They were, it might be, engaged in a tremendous conflict, but they needed no other armour than “the mind of Christ,” the temper of patient submission and unwavering trust in the wisdom and love of the Father.for he that hath suffered in the flesh hath ceased from sin] If this had been the close of the sentence we might have looked on the “suffering” of which the Apostle speaks, as including death, as it had included it in the case of Christ. So taken, the words might seem to express the familiar thought that “Death only can from sin release,” as in the Rabbinic maxim “He that is dead is freed from sin” (Romans 6:7), that men were to welcome the sufferings that brought death near to them, as working out their complete emancipation. The words that follow, however, make this interpretation impossible, and the “ceasing from sin” must therefore be understood of that “deadness to sin,” “sin no longer having dominion over us,” of which St Paul speaks in Romans 6:7-11. That Apostle, it may be noted, though he quotes the Rabbinic proverb, transfers its application from literal to spiritual death, and St Peter, following a like train of thought, affirms as a general law of the spiritual life that the very act of suffering in the mind of Christ and for Him so strengthens the powers of will and faith that the sufferer is ipso facto delivered from the life in which sin is dominant. It is hard to think of a martyr in the hour of death, or of a confessor patiently bearing his cross, as malignant or fraudulent or impure.

Barnes' Notes on 1 Peter 4:1

Forasmuch then as Christ hath suffered for us in the flesh - Since he as a man has died for us. See the notes at 1 Peter 3:18. The design was to set the suffering Redeemer before them as an example in their trials.

Whedon's Commentary on 1 Peter 4:1

4. Christ’s example, also, of holiness to be followed, 1 Peter 4:1-6.1. Christ hath suffered—1 Peter 3:18. Arm yourselves—As a soldier called to a warfare.

Sermons on 1 Peter 4:1

	Sermon	Description
	Be Ye Holy for I Am Holy by Keith Daniel	In this sermon, the preacher emphasizes the importance of being transformed and renewed in our minds to align with God's will. He quotes from 1 Peter 1:14, urging believers to be o
	(In the Word) 03 - Who Are the Children of God by Milton Green	In this sermon, the speaker shares a personal experience of ministering in a foreign country. Despite language barriers, the speaker led a prayer for rain, which hadn't fallen in f
	Living for What God Wills by J. Glyn Owen	In this sermon, the preacher focuses on the first two verses of 1 Peter chapter 4. He emphasizes the importance of having the same attitude as Christ, who suffered in his body. The
	A Proper Orientation by Robert B. Thompson	In this sermon, the preacher emphasizes the importance of accepting Christ in order to avoid going to hell. He refers to Matthew chapter 25 and highlights the scriptural basis of h
	Enough Is Too Much by J. Glyn Owen	In this sermon, the preacher focuses on 1 Peter chapter 4, specifically verses 1 to 7. The main theme is about living a life that is aligned with the will of God, rather than indul
	The Canaanite Nations Are on the Land by Milton Green	In this sermon, the preacher emphasizes the importance of repenting from the nature and character of Satan and embracing the nature and character of God. Repentance involves laying
	Pain a Sign of Life by Reuben Walter	In this sermon, the speaker discusses the story of Job and how God spoke to him after he remained silent. The speaker highlights verse 14 of chapter 33, which states that God speak