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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 4:1–3. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle here draws a new inference from the consideration of Christ's sufferings. As he had before made use of it to persuade to patience in suffering, so here to mortification of sin. Observe,
I.How the exhortation is expressed.
The antecedent or supposition is that Christ had suffered for us in the flesh, or in his human nature. The consequent or inference is, "Arm and fortify yourselves likewise with the same mind, courage, and resolution." The word flesh in the former part of the verse signifies Christ's human nature, but in the latter part it signifies man's corrupt nature. So the sense is, "As Christ suffered in his human nature, do you, according to your baptismal vow and profession, make your corrupt nature suffer, by putting to death the body of sin by self-denial and mortification; for, if you do not thus suffer, you will be conformable to Christ in his death and resurrection, and will cease from sin." Learn,
1.Some of the strongest and best arguments against all sorts of sin are taken from the sufferings of Christ. All sympathy and tenderness for Christ as a sufferer are lost of you do not put away sin. He dies to destroy it; and, though he could cheerfully submit to the worst sufferings, yet he could never submit to the least sin.
2.The beginning of all true mortification lies in the mind, not in penances and hardships upon the body. The mind of man is carnal, full of enmity; the understanding is darkened, being alienated from the life of God, Eph 4:18. Man is not a sincere creature, but partial, blind, and wicked, till he be renewed and sanctifies by the regenerating grace of God.
II.How it is further explained, Pe1 4:2.
The apostle explains what he means by being dead to sin, and ceasing from sin, both negatively and positively. Negatively, a Christian ought no longer to live the rest of his time in the flesh, to the sinful lusts and corrupt desires of carnal wicked men; but, positively, he ought to conform himself to the revealed will of the holy God. Learn,
1.The lusts of men are the springs of all their wickedness, Jam 1:13, Jam 1:14. Let occasional temptations be what they will, they could not prevail, were it not for men's own corruptions.
2.All good Christians make the will of God, not their own lusts or desires, the rule of their lives and actions.
3.True conversion makes a marvellous change in the heart and life of every one who partakes of it. It brings a man off from all his old, fashionable, and delightful lusts, and from the common ways and vices of the world, to the will of God. It alters the mind, judgment, affections, way, and conversation of every one who has experienced it.
III.How it is enforced (Pe1 4:3):
For the time past of our life may suffice us to have wrought the will of the Gentiles, etc. Here the apostle argues from equity. "It is but just, equal, and reasonable, that as you have hitherto all the former part of your life served sin and Satan, so you should now serve the living God." Though those were Jews to whom the apostle wrote, yet the living among the Gentiles they had learned their way. Observe,
1.When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent; the hazard he has run so many years, the mischief he has done to others, the dishonour done to God, and the loss he has sustained, are very afflicting to him.
2.While the will of man is unsanctified and corrupt, he walks continually in wicked ways; he makes them his choice and delight, his work and business, and he makes a bad condition daily worse and worse.
3.One sin, allowed, draws on another. Here are six named, and they have a connection and dependence one upon another.
(1.)Lasciviousness or wantonness, expressed in looks, gesture, or behaviour, Rom 13:13.
(2.)Lusts, acts of lewdness, such as whoredom and adultery.
(3.)Excess of wine, though short of drunkenness, an immoderate use of it, to the prejudice of health or business, is here condemned.
(4.)Revellings, or luxurious feastings, too frequent, too full, or too expensive.
(5.)Banquetings, by which is meant gluttony or excess in eating.
(6.)Abominable idolatry; the idol-worship of the Gentiles was attended with lewdness, drunkenness, gluttony, and all sorts of brutality and cruelty; and these Jews living long among them were, some of them at least, debauched and corrupted by such practices.
4.It is a Christian's duty not only to abstain from what is grossly wicked, but also from those things that are generally the occasions of sin, or carry the appearance of evil. Excess of wine and immoderate feasting are forbidden as well as lust and idolatry.
Historical interpretation
Seven Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The will of God which we live by is the witness of the gospel, which kills any interest we may have in human glory.
Since Christ suffered in the flesh for you, arm yourselves with the same thought: for he who has suffered in the flesh has ceased from sin, that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.
The order is as follows: Therefore, since Christ has died in the flesh, you also should arrange yourselves according to the same thought: for you have died, namely, to the world: moreover, he who has died has ceased from sin, etc.
"the same thought." That is, according to the same intention and the same purpose. For due to the lack of intention, it is said κατὰ, that is, "according to".
"he who has suffered in the flesh:" that is, He has died, saying similar things with Paul: "If we have died with Christ, we shall also live with Him. And indeed we will be dead to sin, but we will live to God." (Rom. 6:8-10)
Compare this with what Paul wrote: “If we are dead with Christ, we shall also live with him” and “dead therefore to sin but alive to God.”
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Summary
This verse serves as a powerful exhortation for believers to undergo a radical transformation, marking a decisive break from their former way of life. Having spiritually identified with Christ's suffering and death to sin, the Christian is called to no longer live according to the self-serving desires and worldly passions that characterize fallen humanity, but rather to orient the remainder of their earthly existence in full submission and obedience to the divine purpose and holy will of God.
Context
Literary Context
This verse stands in direct continuity with 1 Peter 4:1, which declares that "he that hath suffered in the flesh hath ceased from sin." Peter is building a theological argument that connects Christ's suffering and death to the believer's experience. Just as Christ suffered physically to accomplish redemption, believers, by virtue of their union with Him, are called to a spiritual "suffering in the flesh"—a crucifixion of the old self and its sinful desires. This suffering is not merely passive endurance but an active identification with Christ's death to sin, leading to a profound and permanent reorientation of life. The implication is that this decisive break from sin's dominion in 1 Peter 4:1 naturally leads to the new way of living described in 1 Peter 4:2. The passage moves from the basis of transformation (suffering with Christ) to its outcome (living for God's will), setting the stage for subsequent exhortations regarding Christian conduct in the face of persecution.
Historical & Cultural Context
Peter's epistle is addressed to "elect exiles" scattered throughout Asia Minor (1 Peter 1:1), implying a community facing significant social pressure and active persecution for their faith. These believers were living in a predominantly pagan Roman society, where idolatry, immorality, and self-indulgence were pervasive. To embrace Christianity meant a radical departure from established social norms, including participation in pagan festivals, emperor worship, and the prevalent moral laxity. The "lusts of men" would have encompassed the very fabric of the surrounding culture, making the call to live "to the will of God" a counter-cultural and potentially dangerous commitment. This context underscores the radical nature of the transformation Peter demands, as it required believers to actively resist the powerful pull of their society and former way of life, even at the cost of suffering.
Key Themes
The overarching theme in this section of 1 Peter is Sanctification through Suffering. Peter emphasizes that suffering, when endured for Christ's sake, serves as a refining process that purifies believers and strengthens their resolve to live righteously. This leads directly to the theme of Radical Transformation and New Identity, where the believer's union with Christ's death implies a definitive break from the dominion of sin and a new purpose for living. The epistle consistently calls for Holy Living in a hostile world, urging believers to align their conduct with their new identity in Christ, even when it brings opposition (1 Peter 1:15-16). Furthermore, the passage highlights the Sovereignty of God's Will, presenting it as the ultimate standard and guiding principle for the transformed life, contrasting sharply with the fleeting and corrupting "lusts of men" that once held sway. This transformation is not merely behavioral but a fundamental shift in allegiance and purpose, echoing the call for spiritual renewal found in Romans 12:2.
Exposition and Analysis
Key Word Analysis
This adverb signifies a cessation of a previous state or action, indicating a decisive and permanent break. In this context, it emphasizes that the believer's former way of life, characterized by living for human desires, is definitively over. It is not a temporary pause but a fundamental shift in direction and purpose, underscoring the radical nature of the transformation.
While this word can denote any strong desire, in the New Testament, particularly in ethical contexts, it frequently carries a negative connotation, referring to ungodly, selfish, or illicit cravings. Here, "lusts of men" points to the corrupt and self-centered desires that originate from fallen human nature, which stand in opposition to God's holy character and purposes. It encompasses all forms of worldly and sinful passions that draw one away from God.
This term refers to a determination, purpose, or decree, often signifying God's divine intention or design. In contrast to the "lusts of men," "the will of God" represents God's perfect, holy, and sovereign plan for humanity. It implies an active, conscious, and joyful submission to God's revealed desires, commands, and redemptive purposes for the believer's life, serving as the new guiding principle for all actions and motivations.
Verse Breakdown
"That he no longer should live the rest of [his] time in the flesh"
This clause establishes the profound and definitive change in the believer's life. The phrase "no longer" (G3371, mēkéti) signifies a complete cessation of a former manner of existence. "The rest of [his] time" (G1954, epíloipos and G5550, chrónos) refers to the remaining duration of one's earthly life after conversion. To live "in the flesh" (G1722, en and G4561, sárx) here does not refer to physical existence, but rather to a life dominated by the sinful, unredeemed human nature and its impulses. The implication is that the believer, having identified with Christ's death to sin, is now liberated from the compulsion to live according to their fallen desires for the remainder of their earthly journey.
"to the lusts of men"
This phrase specifies the former orientation of life that is now to be abandoned. "Lusts" (G1939, epithymía) denotes strong, often illicit or selfish desires, while "men" (G444, ánthrōpos) refers to humanity in its unregenerate state. This indicates that the believer's life was previously directed by the corrupt, worldly cravings and self-centered passions common to fallen humanity, which are inherently opposed to God's righteousness. This is the negative pole, the way of living that has been decisively rejected.
"but to the will of God"
This final clause presents the new, divinely ordained orientation for the believer's transformed life. The conjunction "but" (G235, allá) introduces a strong contrast. "The will of God" (G2307, thélēma and G2316, theós) refers to God's holy, sovereign, and redemptive purpose. This signifies that the believer's remaining time on earth is now to be lived in active, conscious submission and obedience to God's revealed desires and commands. This is the positive pole, the new standard and ultimate purpose for every aspect of the Christian's existence.
Literary Devices
Peter employs Contrast as a primary literary device in this verse, juxtaposing "the lusts of men" with "the will of God." This stark opposition highlights the fundamental shift in allegiance and purpose required of the transformed believer. The former represents the old, sinful, human-centered way of life, while the latter signifies the new, holy, God-centered existence. Furthermore, the phrase "in the flesh" functions as a Metonymy or Synecdoche, where "flesh" (sárx) stands not merely for the physical body but for the entire fallen human nature, with its inherent weaknesses, sinful inclinations, and passions. The verse also carries a strong Exhortation or implicit Imperative, even though it is phrased as a statement of outcome from 1 Peter 4:1. By declaring that one should no longer live for lusts but for God's will, Peter is effectively commanding and encouraging believers to embody this radical transformation in their daily lives.
Theological and Thematic Connections
This verse articulates a core theological truth: the Christian life is one of radical reorientation, marked by a decisive break from the dominion of sin and a new allegiance to God's sovereign will. This transformation is not merely behavioral modification but a profound change in identity and purpose, rooted in the believer's union with Christ's death and resurrection. It underscores the concept of sanctification as a progressive process where believers actively put off the old self and put on the new, living out the implications of their redemption. The contrast between "lusts of men" and "the will of God" establishes the ethical framework for Christian living, calling for a life characterized by intentional obedience and a pursuit of divine purposes rather than self-gratification or worldly conformity.
Reflection and Application
1 Peter 4:2 challenges every believer to a profound self-examination regarding the ultimate authority and guiding principle of their lives. It calls us to honestly assess whether our remaining time on earth is truly being lived "to the will of God" or if we are still subtly, or overtly, yielding to "the lusts of men"—those desires, ambitions, and pursuits that originate from our fallen nature or the world's corrupting influence. This verse is not about achieving sinless perfection, but about a fundamental shift in direction and allegiance. It encourages us to cultivate a posture of intentional submission to God, seeking His wisdom in every decision, prioritizing His kingdom in our daily actions, and allowing His Spirit to transform our desires. Practically, this means consciously choosing to align our thoughts, words, and deeds with biblical principles, even when it is difficult or counter-cultural. It invites us to ask, "Is this choice, this habit, this pursuit, truly for God's will, or is it merely a reflection of my own or the world's desires?" Living out this verse requires ongoing spiritual discipline, a renewed mind, and a deep commitment to the sanctifying work of the Holy Spirit in our lives.
Questions for Reflection
FAQ
Does "ceasing from sin" in the preceding verse (1 Peter 4:1) imply sinless perfection, and how does that relate to living "to the will of God" here?
No, "ceasing from sin" does not imply sinless perfection in this context. Rather, it signifies a decisive break from living for sin, from being enslaved by its power and dominion. It means that the believer's fundamental orientation has changed: sin is no longer the master or the driving force of their life. This is a spiritual reality that begins at conversion, where one dies to the old self and is raised to new life in Christ. Therefore, living "to the will of God" in 1 Peter 4:2 is the practical outworking of this spiritual cessation from sin. It's about a new, intentional commitment to obey God's commands and pursue His purposes, even though the struggle with indwelling sin continues throughout life (Romans 7:14-25). The emphasis is on the direction of one's life—no longer towards sin, but towards God.
Christ-Centered Fulfillment
1 Peter 4:2 finds its ultimate fulfillment and enabling power in the person and work of Jesus Christ. He is the perfect embodiment of one who lived His entire life "to the will of God," never yielding to the "lusts of men." From His submission in Gethsemane (Luke 22:42) to His obedience unto death on the cross (Philippians 2:8), Christ perfectly exemplified living solely for the Father's purpose. The believer's ability to "no longer live... to the lusts of men, but to the will of God" is not achieved through mere human effort or willpower, but through spiritual union with Christ. When we are "crucified with Christ" (Galatians 2:20), we die to the dominion of sin, and His resurrection life empowers us to live righteously. He is the Lamb of God who takes away the sin of the world (John 1:29), and through His suffering in the flesh, He has provided the means for us to cease from sin's reign. Therefore, our transformation is not just an imitation of Christ, but a participation in His death and resurrection, enabling us to walk in newness of life, empowered by His Spirit to fulfill the very will of God He perfectly accomplished (Romans 6:4-11).