The Proper Attitude in suffering - part 2

This is part two of a lesson entitled The Proper Attitude in Suffering. Sometimes I like to talk a lot about the titles, but nevertheless, this is the title we have here in the course. They're not inspired. I'm just teasing you. The titles are fine. The idea of part one and part two, you know, you kind of think, well, let's see, where did we leave off last week? Jeremy taught last week and did a good job. So let's read the first six verses of chapter four, because this is part two, and that's the text before us. All right.

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. that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God. For we have spent enough of our past lifetime in doing the will of the Gentiles, when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you, They will give an account to him who is ready to judge the living and the dead. For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Now let me just preface the lesson today by indicating that verse 6 is full of controversies and discussion. So verse 6 is a lot of fun. So I'm going to hopefully spend more of my time in verse 6 than we do in 4 and 5. But the whole text is of great interest. But verse 6 is really a fun one to discuss. So we'll look forward to a lot of lively discussion there. All right, verse 4.

In regard to these, they think it strains that you do not run with them in the same flood of dissipation. Speaking evil, in parenthesis, of you, not in the original Greek. Of you is not in the original text. Speaking evil, presumably of you and me, and every other member of the body of Christ.

In regard to what? Kind of like therefore, what's it there for? This first starts in regard to these. In regard to what? All of those things preceding the sin, the wild life. So you've given that up. Read them, verse 3. Lassiviousness, lust, excess of wine, revelings, banqueting, and abominable idolatrous. All those things you've left behind. in regard to these. That's what these pertains to, verse 3.

Alright, do we care what the world thinks? Is this something we should be concerned about? No, we're not of this world. Do we honor the opinions of others that are not of the Lord? really get bothered by what they think of our lifestyle? Presumably if we're living by faith?

In a way, because you want to influence them. Because why? Because you want to influence them for the good. Alright, so there is a concern about what their perception is of how we're walking or living. Oh, I think too, you know, you notice this especially in a workplace where you're not maybe interested in all of those things, but at the same time you do have to live in the world and you have to be part of it as far as living here and your job depends on it but sometimes people are quote-unquote discriminated against even in the workplace and certainly with friends that because you're you're not going along with that and it is difficult I think sometimes.

Alright if we look back at verse 3 again, lasciviousness, lust, excess of wine, revelings, arousings, abominable idolatry. Is that the world system you knew before you got saved? Well, vanity and pride took the Lord to the cross too. We list all these outward sins with consequences that are substantial. Bill, am I on? Am I okay? So we look at all these outward things that have clearly an impact on not only ourselves in terms of the consequences of these things, but in fact on others. But in fact, I would say that even though you may not be able to identify with many of these things, our self-righteousness is in fact equally non-glorifying to God.

Just a reminder. Strange, not meaning unusual or odd, But the interpretation here is foreign in nature. So something strange might be something we don't understand or know about. It doesn't have to be unusual or odd. And that's really the interpretation here. In regard to these, they think it's strange, something they don't understand, not necessarily being unusual or odd. And I think it's important to look at it in that respect. And do we expect those of the world system to understand the way We carry ourselves by faith? No. What was Christ to the Jew? Stumbling block. And what was Christ to the Gentiles? Foolishness.

Do we expect a world of Gentile unbelievers to understand where we're coming from? And you know, I've had, I think I've shared this before, I'll share it again, I've had more opportunity over the years to share with Jewish people than I have with Gentiles.

And I think that's because Christ is a stumbling block. You have a conversation. But with the Gentile, they think you're foolish. I mean, because you're not, I mean, particularly in the academic life that I live, in terms of science and medicine and things. I mean, everybody who's a Gentile kind of, and that doesn't say there haven't been opportunities. There have been, but the point is that the Jew is often one who's interested in where you're coming from. I'm not seeing a lot of conversions, but there's often a lot of conversation.

But the Gentile, Christ is foolishness. So anyway, I don't expect the world system to understand. And remember, you may be the only Bible people ever see. So the way we walk, embraced by faith, really is a witness to an unsaved world. And the last point is, again, do we care what they think? But just reemphasizing the world system. Yeah, we care. But we care only because of their being lost. and meeting salvation.

Describe flood of dissipation in which we are not to run in. Flood of dissipation, big word. Lots of evil going on. What's that? Lots of evil going on. Two Greek words here that define this. The first is a word that means dissolute, and that's where dissipation comes from. And the second word is overflowing or pouring out. So this is kind of a flood. Alfred, I liked his definition here.

It's a state of moral degradation or spiritual dejection into which one sinks, or from which one cannot free oneself. So this is an overabundance of world systems, sin nature, Satan influence, whatever. Now keep in mind, this is an exaggerated commentary on the unsaved world.

But again, there are plenty of self-righteous people who don't enter into this space, at least in an obvious manner who are equally as unsafe. I like the idea of the cross as having no prejudice. Everybody is the same at the foot of the cross. No matter how rich, how poor, how educated, how uneducated, how black, how white, how tan, everybody is the same at the cross. So this is really looking at now the ultimate of being separated from God in terms of an a flood, if you will, of separation. So, one of the examples, this term is not used frequently in the Bible, but one place it is used is Luke 15, 13.

We don't have to turn there, but this is a description of the prodigal son, in terms of the type of life he was living. Remember, what was his welcoming party? Pretty special, wasn't it, when he came home? So this is the lifestyle of the prodigal son. And that's really the only other place in the New Testament where a description like this is given.

And run means to keep company with, or run as if with a troop, kind of a mass of people going in a certain direction. And so this running is just not an individual kind of process. This is really hanging out with people with wrong motives, wrong desires, and unsafe.

What kind of speaking evil is this? They said they're speaking evil of you, of us. Well, this isn't kind words. This is reproaching, railing at, reviling, blaspheming. These are not gentle things. Gee, I think Roger's a little unusual. Well, strange, I mean, different, foreign.

This is really people who are openly critical about who we are and the way we walk. Don't you think a lot of times that's because when they look at you and you're not participating in what they're doing or what they're talking about or whatever it is, I think it makes them feel guilty. I think it brings to the forefront sort of what they're doing is maybe not right and they don't like someone that makes them feel guilty. Well, let me extend that thought further. I think it's a good point. What happens when we fall short? People are quick to point it out. Alright, they're quick to point it out.

But what should be our response if we fall short? Let's say the flesh acts out and either something we said or something we did ultimately is offensive to the non-believer. It's not a good witness, is it? So what should our response be? To ask forgiveness? Absolutely.

There's nothing like acknowledging that we've fallen short, forgive me, and get back in fellowship with the Lord and move on. I think sometimes we try to hide the fact that we've fallen short, and I think the unsafe world appreciates being told that we were wrong. We need to be very, very transparent there, I think. This is kind of tangential to the text here, but I still think they're being critically, you know, injurious in terms of the blaspheming that we're receiving on the end of walking in grace. But we don't walk perfectly. We've been declared perfectly righteous, blessed with all spiritual blessings, but we fall short. And I think we've got to be very transparent and acknowledge that. Any further thoughts about that? All right, let's move on. Actually, one text that I think relates to this.

And we labor, working with our own hands, being reviled, we bless. That kind of relates to what I just said. Being persecuted, we endure. Being defamed, we entreat. And we've been made, as the filth of the world, the offscoring of all things until now. Look like Paul and Peter on the same page here, aren't they? in terms of the kind of ways we deal with the unsafe world surrounding us.

Remember, our citizenship is not here. This is our business address. All right, verse 5 then. They will give an account to him who is ready to judge the living and the dead. Interesting verse in terms of dissecting it down. Notice the verb tenses here. Will give, future, active, indicative, one day, whenever, him, the Lord God. Him who is present, meaning he is, active, always ready, to judge, airs tense, presumably one point in time, active, the Lord will judge, and he will do it at any time, again, whenever. So the verb tense is They will give, meaning in the future, active, indicative, one day, whatever, they will give an account.

So the unbeliever or the believer will give an account. Now our account is wood, hay, and stubble, but it falls short. We don't have anything other than praise when we meet with the Lord Jesus Christ. But Him who is the Lord is always ready to in fact judge the living and the dead. And to judge means He's going to be doing it, and it's going to be at one point in time. So presumably, that relates to the future.

So how will they give an account or plead their case to him who is ready? Who's they? Well, it seems like in the context of it, it's referring back to the group that's maligning you. I think they pertains to the unbeliever who opportune to giving scathing comments or blaspheming us or our Lord based on who we are and the way we carry ourselves. How will they give an account? Some people said that the ultimate casting down is really God's grace for the unsaved.

We don't need to go there today, but are people going to say that they've done good things for the most part? I think they will. They'll try to plead their case. I was a good person. I gave a lot of money to charity. I volunteered my services. I think the Lord will give an account to them of what they've done. You'll have it all outlined. Yeah, he knows all things, right? For all time. So there's not going to be much of a plea here, is there? There's not going to be much of an argument either.

Some people think, and I think scripture does support this, I didn't drill down on the verses, but the idea of the person who's unsaved, there is relative punishment based on their lives. Roger, can you comment on that? Do you recall that? The idea of the unsaved, there may be different levels of separation. I've heard people talk about that, but I found it tough to find that in scripture.

People will say that. It's a good thought to think about. It seems merciful with the Lord. They will get the punishment commensurate with their lives. Of course, they're outside of Christ. And I wonder if this isn't kind of focusing on the great white throne judgment. Well, that would have to be ultimately for the eternal judgment, right? That's where the accounting is going to happen, and that's where they could plead their case, but the Lord is going to say, well, here's the real deal.

I gave the opportunity to accept my son, and you said I don't want him. Actually, that's not back to him. We're kind of going back to the verse before. I had a guy in my office over the years that He's retired now. And I talked with him over the years. Eventually he came to the point, he said, Roger, I don't want to be like you. Very much like you said. Can we talk privately?

He said, I don't want to be carrying a Bible. I had a Bible study at work. I don't want to carry a Bible around with me. I don't want to do the things that you do. Basically what he was saying is what we just talked about. He didn't like my lifestyle because it impacted him. I'm not saying that I did anything personally. I just wanted to teach Bible study and I wanted to talk about the Lord. So I did that and it bothered him. He said, I don't want to be like you. At first it's just like, you don't want to be like me? Because that hurts. That makes me feel bad. My brother, ultimately the gospel became offensive to him so I took a big step back.

I worked the hard way not to overbear him with the truth but ultimately his defense was I've lived a good life, I've done a lot of good things and that's all that matters in the end. And so, you know, going to his service at the time of his death, I was really ministered to by, first of all, his wife, who's a Catholic. It's interesting that she asked a pastor who was not a priest, but in fact a guy who's clearly saved and knew the gospel.

And it was gruesome because my dad was in hell, or at least cast away. He reminded me and administered me a little bit and said, you don't know what happened at the very end. So that's true. We don't really know what happens to our unsaved friends and relatives at the very end.

Think of the cross and the nature of God's grace poured out of the cross. person who is being crucified next to the Lord Jesus. Anyway, all that aside, I think there will be a judgment day. God is ready to judge. It will be one point in time. I think Roger is correct time-wise. He says, this is the great white throne judgment. Remember, we don't go there. But the unbeliever does. All right. And notice he's ready.

God is ready always to enact judgment. Now we know that that judgment in terms of the great white throne judgment is a last process and that has yet to occur, but will occur and he is ready and capable of judging. And this being ready, be therefore ready also. This is to us too in terms of being ready. We need to be ready in the same mindset as the Lord is to to carry out judgment, for the Son of Man cometh in an hour when you think not. So are we constantly thinking about being ready for his return?

We pray for that, and I think sometimes we pray for it selfishly, get me out of this worldly system. Our motives should be a little bit different here. We want him to come because of the continuation of our eternal presence and fellowship with him. But yet many times we pray for his coming to get us out of our circumstances. and remove us from the atmosphere of sin in the world we live in. Give us accounts. Interesting, in terms of the unbeliever giving an account.

The term here is logos. And when we think of logos, you can interpret logos in 15 different ways. And of course, logos, the word of God, is the Lord Jesus Christ himself. But here, logos means to provide an explanation. Can't you see the unbeliever pleading his or her case of unbelief? I mean, keep in mind the pair of glances we look through.

It's so, so different than what the world is considering as it walks day by day. And how will a gracious God respond to this account that the unsafe world is going to give them? When in that extenuating questions you might ask, well what about somebody who's never heard the gospel? We don't want to go there today.

But we're all accountable. And ultimately we'll have to be judged by the great white judge Medogoram said. Now, why do you think we're dealing here with the living and the dead? Well, nobody's answering. Could it mean the saved and the unsaved? How about being alive and dead? Of course the judgments not incurred to someone who is alive. I think this relates to the time of his coming. The living alive on earth. and post Timothy 36, but she who lives in pleasure is dead while she lives. So in a sense, there could be someone who is experiencing breath by breath, heartbeat by heartbeat, a living existence. Or alternatively, the dead probably maybe fits a little bit better. So I pulled something from the Old Testament, because I thought it was pretty interesting, and also a passage from Jude. Malachi 3, 13 to 15.

Your words have been stout against me, said the Lord. Yet you say, what? We've spoken so much against thee, Lord. You have said it is vain to serve God. And what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hosts?

Applying to someone ultimately who is then physically dead. And two, to execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodly committed, and of all their horror speeches, which ungodly sinners have spoken against them. So this is kind of the basis of that eternal judgment that will ultimately take place. So whether we're talking about his judgment on the living is not an eternal judgment. But the idea of walking in sin, you know, there's a consciousness of the spirit in the world in which we live, even though people may deny the Lord Jesus Christ and all he is and stands for.

And then John 5, 25 to 29. Let's turn to that passage in the Gospel of John. And I'd like somebody that just, whoever gets it first, I'll let you read that for us, please. Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live. For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself. And He gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this, for an hour is coming in which all who are in the tombs will hear His voice, and will come forth. those who did the good deeds to a resurrection of life, and those who committed the evil deeds to a resurrection of judgment. The two resurrections described very very nicely by the Lord Jesus Christ.

Judgment will follow for all are saved. All right, verse six now. This is the fun verse in terms of breaking down the various possible interpretations. Not that we've perfectly interpreted the other ones, but anyway. For this reason, the gospel is preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

For what reason? For this reason, what's the reason? That there will be judgment. One good reason. Some people are saved by fear. Yeah, I think the events that ultimately are future and will ultimately play out with time, that's a good reason why the gospel is preached. The gospel is also preached, obviously, to bring people to a saving relationship, not simply to avoid judgment, but to be saved for the right reasons. The gospel was preached also to those who are dead. What's that all about? Is that a second chance to be saved? No, does that mean, as Roger pointed out, people who are separated? Who are unbelievers? They're dead in Christ. I mean, they are not believers. Was preached, is passive indicative? It's interesting, it was preached, but yet it's passive.

It's the idea that it was factual, and it was done at presumably one time, but could have extenuating circumstances. And it was preached, meaning that someone has been preached to. And the reception is up to them. And when persecution occurs in the name of the Lord Jesus Christ, that's really something that should be expected. So when we look at this, for this reason the gospel is preached also to those who are dead, meant that it could be dead physically or it could be dead spiritually.

And there's some great debate here. But I really don't know that this really is much of a debate. Physically is by far best. And if we refer back to verse 5, it relates to the eternal judgment that ultimately is to judge the living and the dead. Now, the dead will not be judged eternally when they're alive. So the eternal judgment will be based on physical death for the unsaved. And the verb is interpreted as once preached. It was once preached that there'd be an eternal judgment for those who, in fact, are unsaved once they die. The only other interpretation would be for the dead was a second chance, right? I mean, is there an opportunity to become saved after we're dead?

Well, Hebrews 9.27 addresses that pretty well. And as it is appointed for men once to die, then after this the judgment. So no, there's not a second chance. So if they're physically dead, it relates, perhaps, back to verse 5.

But then, ultimately, it could be, for this reason, the gospel is preached also to those who are dead, meaning the believer who is dead in trespasses and sins before he or she got saved. So that they might be judged according to men in the flesh that live according to God the Spirit. So let's look at that in a little bit more detail. might be judged, subducted, could be, maybe won't be. And that's really the opportunity I think when we think of each one of ourselves being saved while we're still yet alive.

And this could be actually the judgment of believers by unbelievers or unbelievers by God. What do you think here? Is this perhaps a judgment of us who are walking righteously who are then being riled and blasphemed by an unsaved world? Or is it related to the unbelievers who are being judged while still alive by God? Another controversy. What's that?

I'm sorry, Jack, I didn't quite understand that. When the Lord, excuse me, when a Christian who is in strife He is tight, and God deals with him by giving him blessings. In 1 Corinthians, Paul says we're judging ourselves, we're doing well here if we're not the Lord will judge us. Yes, I think that's it.

But the idea about being judged by the unbelieving world is something we also should be thinking about. We're being judged by unbelievers based on the verses that preceded this by our law. So again, another controversy here in terms of the interpretation. So by the Gentiles who walked in lewdness, lust, drunkenness, revelries, the first three that we've already been through, in a sense, that's persecution. And as Jeremy outlined very nicely last week, this whole theme is in the setting of persecution.

So in a sense, our judgment here by an unsaved world is really a judgment on us be unsaved in terms of our walk. So that's clearly the interpretation that many of the commentators give, but not all. Not all are in favor of this. They think this is clearly after life has terminated.

Weiss says, these Christians were judged with respect to their flesh, that is, respect to their earthly existence of the body. So he thinks that this judgment now is not of God, but the judgment is of the unbeliever, who is judging our lives and actions.

And 1 Peter 4.14, which will be covered probably a month from now, that if you are reproached for the name of Christ, blessed are you for the spirit of glory and of God rests upon you. And on their part, he is blessing. But on your part, he is glorifying. So this theme of Christian behavior, which will be covered the next couple of weeks that follow this, really reflects a potential persecution of us and judgment of us by the world that surrounds us. and welcome to the life that we live that ultimately brings glory to God when we're persecuted for being righteous.

And first Corinthians 11.32, that when we're judged, we're chastened by the Lord that we may not be condemned for the world. So back to Jack's comment here a minute ago. We clearly are in a position of being judged by the world or judged by the Lord. But either way, ultimately, we're not condemned because we're set apart, sanctified, safe.

Thoughts about this? Darian. I think it's helpful to understand who this passage is directed to. I think it's directed to us believers, the overall purpose of 1 Peter is to encourage us, as you said, in the midst of our suffering, in the midst of our persecution. So I think in that context that the last interpretation you said is correct. It's to encourage us that the world's going to revile us.

Well, we can rest assured that they're going to have to give account before God, whether that's now or in the judgment. I think the important part is, as we saw in chapter 1, We're obedient to the Father as judge. We know that God is the judge. This idea that ultimately judgment in this world rests on God, then we can know, well it doesn't matter what happens to us, because these people that are mocking us, or maligning us, have to give account before God.

So then, thinking about that, as we go into verse Six, what says for the gospel? What is the gospel? It's that Christ suffered, died, rose again. The meaning of that for us who are dead to the world, dead to sin, I think you could almost interpret those that are dead going back to verse 1, because he who has suffered in the flesh has ceased from sin, has done the sin, has basically done the sin. So if we look at it as encouraging us believers, More than just getting us saved, the gospel has been proclaimed to us that are dead to sin, knowing that, because of Christ's suffering and the results that that had, even though the world judges us in the flesh, even though the world just looks at us and says, you're not acting the way we are, you're not doing the things we do.

We have the gospel, so we may be able to live the spirit according to the will of God. So, I don't know if he's making any grand pronouncement here on the judgment seat of Christ, or the end times, or anything. I think that feeds into it. But I think most importantly, he's encouraging us believers and realizing this is why the gospel is important to us now. It's because knowing that Christ suffered and rose again, knowing that we are going to be resurrected with Christ one day, and that God is going to judge all things, that helps us endure whatever the world can throw at us.

Well said. I think that really is a good scenario of kind of what we've been trying to teach here this morning. So remember we're dead in trespasses and sins and ultimately now have a new life in Christ Jesus and in fact the persecution that is the setting of first Peter really if you could summarize the whole epistle in one word it would be ultimately to benefit us and the Lord where the glory really goes. So I think that was really a nice scenario.

So live is here present, active, meaning we're in the process of living. So if we turn back to that they might be judged according to man and flesh, but live according to God the Spirit, that has to relate back to us, doesn't it? Because we're currently alive and living in the Spirit. On earth or in heaven? Well this is another debated topic if you look at the commentators. I tend to want to interpret it as the life we are currently living. Because it is being modified by living according to God in the spirit. But some people interpret this as the eternal life, well we have that now, but the eternal life in the heavenlies.

1 Peter 4.17, for the time has come for judgment to begin at the house of God, and it begins with us first. And what will be the end of those who do not obey the gospel of God? So if it's beginning with us now, ultimately this is the persecution that we're speaking about here that's coming from the unbeliever about our walk, right? About something different. And that is a persecution at times. from the unsaved world.

So 1 Peter 4.17, which, again, is something we'll be talking about in weeks to come yet, it relates both to the unsaved and the saved. But the time has come for judgment to begin at the house of God. And that judgment is, again, that judgment of an unsafe world that we're part of in context here. That's persecution for righteousness sake. To God be the glory. But we'll end of those who do not obey the gospel. And that's presumably a judgment that would be an eternal judgment, kind of great white throne judgment yet to come.

Does that fit? Everybody think that fits OK? John, 658, this is the bread which came out of heaven. Not as your fathers ate the man, but that he who eats this bread lives forever. So we're talking about now something we do here, eating the bread of Christ.

And it's kind of, I think of the Lord's table in the main rock here? Yes. The thing about the Lord's table a little bit, I think, the bread and the cup, I ultimately think of this, kind of simplistically maybe, The bread is his body and he is the bread of life. And when we take the bread, we're thinking about the crucifixion that relates to the old man of sin nature being crucified. And that now we live by the bread of life, which is the indwelling new man in Christ Jesus. Whereas the cup is the cross for all sins of all men, having been paid for all time. So when you think about the Lord's table that we had this morning. I often find that provides a little bit more understanding about bread and cup and why the order is what it is. We do the bread first because the sin nature, the source of sin has been crucified for each and every believer. Remember, that's why the unbeliever doesn't go there. That's why Paul warns against the unbeliever not going there. Because the bread relates to the bread of life. The Lord Jesus Christ has been crucified.

The sin nature has been taken and eliminate it. And then, oh by the way, the cup is not only our sins, but the sins of the entire world. And so, ultimately, this bread which came down from heaven, not as your fathers ate manna who are dead, but he who eats the bread lives forever.

So again, this living in the spirit really could relate, I think it mostly relates to us who are alive and ongoing and suffering persecution from the world system, but also Some people feel, some of the commentators feel that this relates to the eternal life that we have in Christ Jesus.

Either way, you're okay. But I sense in context it relates more to us living here in the earthly system right now. Clark? Then why does he say he who eats this bread lives forever? Our separation, if we're partaking of the bread, our separation from the earthly world is shown by eating that bread and our understanding of what that bread is.

Doesn't the word forever Very much related. Is that a question or a comment? Yeah, it's a clarification. All right. So the way I think about this is in terms of this living, it's present active, which again would suggest that this is where we're at right now. And although life forever is clearly part of God's promises to us, ultimately the life we now live, and I think either way you win here, whether or not you're looking at this as present Now, and active, we're living a life that's basically one led by the spirit, separated from the world and its persecution. And also, it's a rest that we have for eternal life. Questions, comments?

What does subjunctive mean? I'm sorry? What does subjunctive mean? I understand present, I understand active. Subjunctive? I don't understand subjunctive. Subjective is sometimes true, sometimes not true. But you're saying, how do we interpret that here? Well, no, I was just wondering what the word means. I wasn't real sure of it. Why is it subjunctive? Because maybe it will happen. Maybe it won't happen.

It's one of those what if situations. So in terms of the subjunctive mood here, that's what the mood is. The mood is a subjunctive mood. So the verse says, for this reason, the gospel is preached also to those who are dead, that they might be judged according to man and flesh, but live according to God and the Spirit. Is it saying maybe they will be judged, and maybe they will live? Or maybe not? Maybe the subjective. That was a good question. I didn't look at that carefully. But the present active means now. But I guess the question comes up is, is subjective meaning maybe it's for those who are alive versus those who are not.

He talks about the living and the dead. My version says, so that they might live by God. In other words, we have a choice. Well, in a sense, if we're looking at this directed to the believer while he or she's alive, then ultimately we've been made, but the crosses were dead in trespasses and sins, right? That's history. But in terms of, And this may be a good idea. You know, a walk. We could fall back and live in the flesh. Right. Right. And so. Well, yeah, in one area, ready reference on Greek verbs and rules in this objective, he says action that is objectively possible mode of probability. What kind of probability? Mode. Mode. Probability is how he defines it. Your ear. That's what you keep feeling it. It's in the back. It's falling off your ear. There we go. Oh really? That's the simplest thing we've done today.

So how would you interpret that then? Well maybe in the Greek the word is translated might. They might be judged or they might live according to. The word is translated might. Am I? Well, that's the seductive mood, I think. So then how would we interpret that in context? Well, is it possible that maybe this could have implications for the unsaved and the saved?

For this reason, the gospel is preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. It would seem to me, if they're living according to the spirit, they've got to be saved, right? Might they be judged if in fact they fall back as Jim had said into the flesh, into the old man?

Remember the first Corinthians verse I shared, God is in the business of judging us if we are not judging ourselves. But that judgment is not an eternal judgment. The judgment is simply for our behavior, our thought process. I read it as might be judged, like we said before, from unbelievers. Some believers are judged, some believers... They're permanently judged, right? Yeah, and some believers are kind of unscathed. They don't get as much judgment as others.

So that's kind of where I see the might comes in. And then with the live according to God, it's about, you said before, about the walk. Like some people walk straight and narrow and some people fear a little bit and then come back and fear and come back. I mean, the judgment that occurs for us on a day-to-day basis is not an eternal damnation kind of judgment. It's a judgment to say, how are you doing there? By the way, you fell short here. Get back in line. You've confessed your sins. You can move on. There's no condemnation to those who are in Christ Jesus. There's no permanent eternal judgment for our fallen short. But for the unbeliever, that judgment is eternal and meritorious for their lack of salvation and their lack of belief.

Other thoughts? Well, I listened to Jeremy last week. I said, this week's going to be easier. Never true. Roger, any other thoughts here? I'm not sure. It's an interesting birth. I don't know. All right, so good. You did a good job. Well done. It's tough.

And again, these three areas of verse six are all kind of debated among the commentaries. And by the way, when all the commentaries are debating an issue, that doesn't mean that any of us have perfect wisdom. best examine the word of God, cure that, I hope, and then ultimately try to provide the best interpretation we can. But there are some areas of scripture that really are a little bit less than perfectly clear. So next, please, Roger, you're teaching this?

Yes. So we're going to move into the conduct of a believer and how that relates to all the texts that have related to persecution that have occurred before us. Dear Heavenly Father, we thank you Lord for our time today. Lord, we thank you for your word. We pray that the Spirit would guide us into the truth. Lord, we thank you that that's his purpose. Father, we ask this in Christ's name. Amen.