The above title should serve as a reminder to each of us that we must maintain vigilance in making sure our manner of life is consistent with our calling (cf. Eph. 4:1). It is possible for children of God to lose sight of their faith and live like the world. In fact, it is possible for children of God to live morally worse lives than people of the world (cf. 1 Cor. 5:1). Therefore, periodical examination of oneself in regard to the faith is healthy (2 Cor. 13:5). The more we examine ourselves and make the proper adjustments, the better we will become in the sight of God. As Christians, we must conduct ourselves in such a way that we are different from the world (cf. 1 Pet. 2:9). But how does our conduct measure up? Is our conduct like Christ, or like the world? Let us note from 1 Peter 4:1-6 the characteristics of a manner of life which measures up to Christ and the characteristics of a manner of life which measures up to the world, and then note the implications thereof.

First, to live as Christ is to cease from sin. "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; 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" (1 Pet. 4:1-2). Christians must have the same "mind" as Christ (Phil. 2:5). "Forasmuch then" connects these thoughts to the contexts of suffering mentioned earlier (1 Pet. 2:21; 3:18). Christ suffered on our behalf (Isa. 53:5). To have the "mind" of Christ is to have the same attitude of Christ. This kind of attitude is based upon insight, understanding, and a willingness to do right. We must be influenced by the same purposes, thoughts, and intentions which characterized our Savior. When we have this "mind" then we will "cease from sin." "He that hath suffered in the flesh" does not here refer to Christ, but to the one who has the "mind" of Christ. Jesus never began sin, so He could not have "ceased from sin." Those having the "mind" of Christ, however, are willing to suffer persecution for living a God-consistent life (cf. Mt. 5:10-12; 2 Tim. 3:12; 1 Pet. 4:12-16). One willing to suffer for the Gospel is least likely to fall into the temptations of the flesh, and so this person "ceases from sin."

As a result of having this "mind," we no longer live after the "lusts of men," but after the "will of God." What a contrast! The "lusts of men" versus the "will of God" is an "either/or proposition." We cannot live according to both at the same time (cf. Mt. 6:24). To live according to the "lusts of men" is to rule out a life according to the "will of God," and to live according to the "will of God" is to rule out a life according to the "lusts of men" (cf. Rom. 8:5-8). Do we have the "mind" of Christ? Are we ready and willing to suffer for Christ and His church, or do we use any little "inconvenience" as an excuse for being unfaithful? Are we controlled by our own lusts, or by the "will of God?" Let us examine ourselves.

Second, to live as the world (i.e. "the Gentiles" in this text) is to walk in the lust of the flesh. "For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you" (1 Pet. 4:3-4). The first readers of this epistle lived in these sins before their conversion (cf. the Corinthians in 1 Cor. 6:9-11). Note the distinct contrast between the "will of the Gentiles" versus "the will of God" (verse 2). Again, living according to one automatically eliminates living according to the other.

Some have suggested these sins represent two categories; namely, personal sins and social sins.¹ "Lasciviousness" (from aselgeia) is sensuality which manifests itself in multiple acts of lust and lawlessness. Thayer defines this word as "unbridled lust . . . lasciviousness . . . shamelessness . . .wanton (act or) manners, as filthy words, indecent bodily movements, unchaste handling of males and females."² According to this definition, "lasciviousness" would be involved in such activities as modern dancing and unmarried couples "making out" in the back seat of the car (or any other place). "Lusts" (from epithumia) are those inward desires and cravings of the flesh. "Lust" is an overwhelming desire for that which is unlawful. Although it is more of an attitude than an action, the mind infested with lust will inevitably result in sinful actions (cf. Pr. 23:7; Mt. 5:28). "Excess of wine" (from oinophlugia) refers to drunkenness; the amount of strong drink that characterizes drunkards. One does not have to be staggering, falling down drunk to live in "excess of wine." Drunkenness begins when judgment is impaired by alcohol so that to the extent one's judgment is impaired by alcohol, to that extent he or she is drunk (cf. the various admonitions to be "sober," such as in Tit. 2:1-6). The word translated "revellings" (from komos) literally refers to "merrymaking," but came to be associated with rioting, drinking parties, and orgies. "Banqueting" (from potos) refers to a "drunken orgy."³ It also consisted of gatherings where people competed against one another to see who could drink the most. "Abominable idolatries" refer to idolatrous activity that not only violated the sovereignty of God, but also involved sexually immoral acts. "Abominable" (from athemitos) refers to that which is forbidden and/or disgusting. All these sins were descriptive of common society in the first century Roman world (cf. Gal. 5:20-21). It seems that people have not changed much.

However, those with the "mind" of Christ must not run with this crowd or participate in these activities, even though they may have at one time in their lives before converting to Christ. When one gives up this way of life to become a Christian, the world thinks it strange. Sadly, there are even those in the church who think it is "strange" when one teaches and lives what the Bible says concerning moral living. For example, how many parents of our teenagers would "think it strange" when the preacher speaks out against the sin (i.e. lasciviousness) of modern dancing (including proms and homecomings)? How many members of the church would "think it strange" when the preacher spoke out against "social drinking"? How many preachers and teachers would "think it strange" when a messenger relayed the truth concerning marriage, divorce, and remarriage? Yes, in a world of sin, faithful children of God are strangers and pilgrims (1 Pet. 2:11). As a result Christians are often unjustly spoken against (1 Pet. 3:16), even by those who are supposed to be God's people (cf. Jn. 1:11). Do we live as the world? Does the world see a difference in our behavior from them? If we were accused of being a Christian, would there be enough evidence to convict us? Let us examine ourselves.

Third, let us note that no matter how we live -- whether like Christ or like the world -- we will give an account of our life to the Judge. "Who shall give account to him that is ready to judge the quick and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit" (1 Pet. 4:5-6). Those who live in sin and speak evil of Christians may seem victorious now, but one day they, like all, will face the Judge (2 Cor. 5:10). "Give account" comes from an expression associated with bookkeeping and means to report, give explanation, or answer to (cf. Mt. 12:36). It is clear that no one will escape facing God in Judgment (Heb. 9:27; Rev. 20:11-15). In fact, says Peter, it is because of the Judgment that the Gospel was preached. The Gospel has the power to make those who are dead in sin live "according to God in the spirit" (Rom. 1:16). "[T]he gospel preached also to them that are dead" is an expression that has been "twisted" by some to teach the false doctrine of purgatory. However, the context, as well as the total teaching of the Bible, indicates that the Gospel was preached to these people while they were living, even though at the time Peter wrote, these individuals were dead. Although the people who lived according to the "will of the Gentiles" condemned and abused these Christians, some even to the point of death, these same Christians now live with God's approval. What an encouragement this is to those who live according to the will of God!

All of us are accountable to God (Rom. 14:11-12). The way in which we live here is a choice we must make. To be a Christian we must have the "mind" of Christ. To be a Christian is to "cease from sin," no longer being dominated by sin. The fact that all of us will stand before the Judge should motivate us to be like Him. May God help us to live like Him, and not like the world.

¹ See comments on this verse in Guy N. Woods, A Commentary on the New Testament Epistles of Peter, John, and Jude (Nashville, TN: Gospel Advocate, 1953).

² Joseph Henry Thayer, Greek-English Lexicon of the New Testament (1885; Grand Rapids: Zondervan, 1975) 79-80.

³ Barclay M. Newan, Jr., "A Concise Greek-English Dictionary of the New Testament," The Greek New Testament, 4th rev. ed., Barbara Aland et al. eds. (Stuttgart, Germany: United Bible Societies, 1993) 148.