(2) That he no longer.--The Greek admits at least equally of the translation, That ye no longer, Thus, this second verse will attach itself, not to the clause "that he that hath suffered," but to the clause "arm yourselves." And unless this be understood, we become involved in the difficulty that whereas, up to this very point, St. Peter has been urging the future martyrs, by the example of Christ, to face the death of the body bravely, he would now be sliding confusedly into treating of the baptismal death to sin, and indeed actually saying that a martyr's death was a step to leading the rest of the life on earth becomingly! But if we attach 1Peter 4:2 to the clause "arm yourselves," it runs, without any confusion, thus: "As Christ suffered to the flesh without shrinking, take for your protection and support the same thought which proved. a protection and support to Him--viz., that to be rid of sin for ever was the greatest of all possible blessings, and that this is only attainable through the bodily death; and the result of embracing this thought will be, that for the rest of your lives on earth (so soon, perhaps, to be cut violently short.) you may no longer live to men's lusts, but to God's will."

Verse 2. - That he no longer should live the rest of his time in the flesh. On the whole, it seems better to connect this clause with the imperative: "Arm yourselves with the same mind, that ye no longer should live the rest of your time;" rather than with the clause immediately preceding: "He that hath suffered in the flesh hath ceased from sin; that he no longer should live," etc.; though both connections give a good sense. The Greek word for "live" (βιῶσαι) occurs only here in the New Testament. Bengel says, "Aptum verbum, non die fur de brutis.' "In the flesh "here means simply "in the body," in this mortal life. "The rest of your time" suggests the solemn thought of the shortness of our earthly pilgrimage: bye for eternity. To the lusts of men, but to the will of God. The datives are normal; they express the pattern or rule according to which our life ought to be fashioned. God's will is our sanctification (1 Thessalonians 4:3). That will is ever the same, a fixed, unchanging rule; the lusts of men are shifting, uncertain, restless.

4:1-6 The strongest and best arguments against sin, are taken from the sufferings of Christ. He died to destroy sin; and though he cheerfully submitted to the worst sufferings, yet he never gave way to the least sin. Temptations could not prevail, were it not for man's own corruption; but true Christians make the will of God, not their own lust or desires, the rule of their lives and actions. And true conversion makes a marvellous change in the heart and life. It alters the mind, judgment, affections, and conversation. When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent. One sin draws on another. Six sins are here mentioned which have dependence one upon another. It is a Christian's duty, not only to keep from gross wickedness, but also from things that lead to sin, or appear evil. The gospel had been preached to those since dead, who by the proud and carnal judgment of wicked men were condemned as evil-doers, some even suffering death. But being quickened to Divine life by the Holy Spirit, they lived to God as his devoted servants. Let not believers care, though the world scorns and reproaches them.That he no longer should live,.... The Arabic version reads, "that ye no longer should live". This expresses the end of being armed with the above thought, that a suffering saint after death is clear of sin; and the use that is to be made of it in the present time of life, and the remainder of it, that such a person who so thinks, and is thus guarded and fortified against the fears of death, should no more, or any longer live,

the rest of his time in the flesh, to the lusts of men, but to the will of God: the phrase, "his time in the flesh", means the present time of life, in the body, and is the same with those phrases, in the days of his flesh, to abide in the flesh, and be at home in the body; and the words of the text suppose the former part of this time to have been spent in sinful lusts and pleasures, as the former part of the time of God's elect, even that before conversion, is; and that the remaining part of it, be it longer or shorter, ought to be spent otherwise: "not to the lusts of men"; of wicked and unregenerate men, unconverted Gentiles; which they are addicted to, immersed in, and serve; and which they are desirous others should live in; and which are sometimes called divers worldly and fleshly lusts; and are foolish, and hurtful, and deceitful, and drown men in perdition, and therefore not to be lived unto: "but to the will of God"; revealed in his word, and which is good, acceptable, and perfect; one part of which is sanctification, holiness of heart, life, and conversation, as also patient suffering all reproach, injury, and persecution, for the sake of the Gospel; to live soberly, righteously, and godly, to study to exercise a conscience void of offence towards God and men, and to suffer patiently for his name's sake, is to live to the will of God; and nothing more strongly should engage to this than the consideration of a sinless life after death; see 2 Peter 3:11. The lusts of men, and the will of God, being opposed to each other, shows that the nature of man is sadly corrupted, and is opposite to God; and that the will of man is depraved, and that the desires of it are not to that which is good, but are contrary to the will of God.