The MacArthur Study Bible, NKJV

by John MacArthur

  2:9 a chosen generation. Peter uses OT concepts to emphasize the privileges of NT Christians (cf. Deut. 7:6–8). In strong contrast to the disobedient who are appointed by God to wrath (v. 8), Christians are chosen by God to salvation (cf. 1:2). a royal priesthood. The concept of a kingly priesthood is drawn from Ex. 19:6. Israel temporarily forfeited this privilege because of its apostasy and because its wicked leaders executed the Messiah. At the present time, the church is a royal priesthood united with the royal priest, Jesus Christ. A royal priesthood is not only a priesthood that belongs to and serves the king, but is also a priesthood which exercises rule. This will ultimately be fulfilled in Christ’s future kingdom (1 Cor. 6:1–4; Rev. 5:10; 20:6). a holy nation. Another allusion to Ex. 19:6 (cf. Lev. 19:2; 20:26; Deut. 7:6; Is. 62:12). Tragically, Israel temporarily forfeited the great privilege of being the unique people of God through unbelief. Until Israel’s future acceptance of its Messiah, God has replaced the nation with the church. See notes on Rom. 11:1, 2, 25–29 for Israel’s salvation. His own special people. This combines phraseology found in Ex. 19:5; Is. 43:21; Mal. 3:17. Cf. Titus 2:14. proclaim the praises. “Proclaim,” an unusual word found in no other place in the NT, means to tell forth, to tell something not otherwise known. “Praises” are excellencies, virtues, eminent qualities. darkness…light. Cf. Acts 26:18; Eph. 5:8; Col. 1:13.

  2:10 the people of God. The ideas of this verse come from Hos. 1:6–10; 2:23. Cf. Rom. 9:23–26 where the reference is explicitly to the calling of a people made up of Jews and Gentiles. now have obtained mercy. God generally has temporal mercy and the compassion of common grace on His creation as a whole (Ps. 145:9; Lam. 3:22). Paul made reference to this when he said that God is the “Savior of all men” (see note on 1 Tim. 4:10). But God has eternal mercy on His elect church by forgiving their sins and eliminating their judgment (cf. Rom. 9:15; Titus 3:5). In the OT, the prophet Hosea promised that Israel, though remaining outside of God’s blessings for a long period of time, would eventually come under God’s mercy. God’s dealing with Israel was somewhat of a pattern for His dealings with the believers under the New Covenant, who previously were outside God’s covenant, but have been brought under the mercy of God by faith in Christ (cf. Eph. 2:4–13).

  2:11 sojourners and pilgrims. In this section, Peter called his readers to a righteous life in a hostile world. Christians are foreigners in a secular society because their citizenship is in heaven. There are 3 perspectives from which Christians can look at their obligations: 1) pilgrims (vv. 11, 12); 2) citizens (vv. 13–17); and 3) servants (vv. 18–20). In vv. 21–25, Peter shows how Christ set the example by living a perfect life in the midst of His hostile environment. abstain from fleshly lusts. Perhaps more lit. “hold yourself away from fleshly lusts.” In order to have an impact on the world for God, Christians must be disciplined in an inward and private way by avoiding the desires of the fallen nature (cf. Gal. 5:19–21, where “fleshly lusts” include much more than sexual temptations). which war against the soul. “War,” i.e., to carry on a military campaign. Fleshly lusts are personified as if they were an army of rebels or guerrillas who incessantly search out and try to destroy the Christian’s joy, peace and usefulness (cf. 4:2, 3).

  2:12 conduct honorable. The Gr. word for “honorable” is rich in meaning and implies the purest, highest, noblest kind of goodness. It means “lovely,” “winsome,” “gracious,” “noble,” and “excellent.” Having been disciplined in the inward and private side, the Christian must outwardly live among non-Christians in a way which reflects that inward discipline. evildoers. The early Christians were falsely accused of rebellion against the government with such false accusations as: terrorism (burning Rome; see Introduction: Background and Setting), atheism (no idols or emperor worship), cannibalism (rumors about the Lord’s Supper), immorality (because of their love for one another), damaging trade and social progress, and leading slaves into insurrection. Cf. Acts 16:18–21; 19:19, 24–27. day of visitation. A common phrase in the OT (Is. 10:3; Jer. 27:22) warning of God’s “visitation,” His drawing near to people or nations in either judgment or blessing. In the NT, “visitation” speaks of redemption (Luke 1:68; 7:16; 19:44). Peter was teaching that when the grace of God visits the heart of an unbeliever, he will respond with saving faith and glorify God because he remembers the testimony of believers he had observed. Those who don’t believe will experience the visitation of His wrath in the final judgment.

  2:13 submit yourselves. “Submit” is a military term meaning “to arrange in military fashion under the commander,” “to put oneself in an attitude of submission.” As citizens in the world and under civil law and authority, God’s people are to live in a humble, submissive way in the midst of any hostile, godless, slandering society (cf. vv. 21–23; Prov. 24:21; Jer. 29:4–14; Matt. 22:21; Rom. 13:1ff., 1 Tim. 2:1; Heb. 10:32–34). for the Lord’s sake. Though the Christian’s true citizenship is in heaven, (Phil. 3:20) he still must live as an obedient citizen in this world so that God will be honored and glorified. Rebellious conduct by a Christian brings dishonor on Christ. See notes on Rom. 13:1–5; Titus 3:1, 2.

  2:14 governors. Christians are to live in obedience to every institution of civil and social order on earth. This includes obedience to the national government (v. 13, “king”), the state government, the police, and judges. Only when the government tries to force a Christian to do what is against the law of God explicitly stated in Scripture, should he refuse to submit (cf. Acts 4:18–20; 5:28, 29; Titus 1:6; 3:1, 2).

  2:15 silence…foolish men. Here is the purpose for our submission to authority, in order that we should avoid condemnation and win commendation that shuts the mouth of those obstinately set against the faith who are looking for reasons to criticize believers.

  2:16 liberty as a cloak for vice. Believers should enjoy their freedom in Christ, but ought not to put on a veil or mask of freedom to cover what really is wickedness. Christian freedom is never to be an excuse for self-indulgence or license. Cf. 1 Cor. 7:22; 8:9–13; 2 Thess. 3:7–9; see notes on Rom. 14:1—15:3.

  2:17 Honor. Highly esteem is the idea, and it refers not just to obedient duty but inner respect. brotherhood. The church. Cf. 1:22; 3:8; 4:8; 5:14.

  2:18 Servants, be submissive. One’s Christianity does not give the right to rebel against one’s superior in the social structure (see notes on 1 Cor. 7:21–23; Eph. 6:5; Col. 3:22; Philem.; see also Ex. 21:26, 27; Lev. 25:39–43; Deut. 23:15, 16), no matter how unfair or harsh he may be.

  2:19, 20 commendable before God. Favor with God is found when an employee, treated unjustly, accepts his poor treatment with faith in God’s sovereign care, rather than responding in anger, hostility, discontent, pride, or rebellion (cf. Matt. 5:11).

  2:21 to this. Patient endurance (v. 20). you were called. The “call,” as always in the NT epistles, is the efficacious call to salvation (v. 9; 5:10; Rom. 8:30). Peter’s point is that a person called to salvation will, sometimes at least, have to endure unfair treatment. Commendable behavior on the part of the believer in the midst of such trials results in the strengthening and perfecting of the Christian on earth (5:10; cf. James 1:2–4), and his increased eternal capacity to glorify God (cf. Matt. 20:21–23; 2 Cor. 4:17, 18; 2 Tim. 2:12). leaving us an example. The word “example” lit. means “writing under.” It was writing put under a piece of paper on which to trace letters, thus a pattern. Christ is the pattern for Christians to follow in suffering with perfect patience. His death was efficacious, primarily, as an atonement for sin (2 Cor. 5:21); but it was also exemplary, as a model of endurance in unjust suffering.

  2:22 This is a quote from Is. 53:9. He was the perfect example of patient endurance in unjust suffering because He was sinless, as the prophet said He would be. Cf. 1:19.

  2:23 reviled. To “revile” is to pile up abusive and vile language against someone. Though verbally abused, Christ never retaliated with vicious words and threats (3:9; cf. Matt. 26:57–65; 27:12–14; Luke 23:7–11). committed Himself. �
�To commit” was “to hand over to someone to keep.” Christ was “handed over” to Pilate (John 19:11); Pilate “handed Him over” to the Jews (John 19:16); Christ “handed over” Himself to God, suffering in surprising silence, because of His perfect confidence in the sovereignty and righteousness of His Father (cf. Is. 53:7).

  2:24 bore our sins. Christ suffered not simply as the Christian’s pattern (vv. 21–23), but far more importantly as the Christian’s substitute. To bear sins was to be punished for them (cf. Num. 14:33; Ezek. 18:20). Christ bore the punishment and the penalty for believers, thus satisfying a holy God (3:18; see notes on 2 Cor. 5:21; Gal. 3:13). This great doctrine of the substitutionary atonement is the heart of the gospel. Actual atonement, sufficient for the sins of the whole world, was made for all who would ever believe, namely, the elect (cf. Lev. 16:17; 23:27–30; John 3:16; 2 Cor. 5:19; 1 Tim. 2:6; 4:10; Titus 2:11; Heb. 2:9; 1 John 2:2; 4:9, 10). we, having died to sins. This is true by the miracle of being in Christ. We died to sin in the sense that we paid its penalty, death, by being in Christ when He died as our substitute. See notes on Rom. 6:1–11. live for righteousness. Not only have we been declared just, the penalty for our sins paid by His death, but we have risen to walk in new life, empowered by the Holy Spirit (see notes on Rom. 6:12–22). by whose stripes you were healed. From Is. 53:5 (see note). Through the wounds of Christ at the cross, believers are healed spiritually from the deadly disease of sin. Physical healing comes at glorification only, when there is no more physical pain, illness, or death (Rev. 21:4). See notes on Is. 53:4–6; Matt. 8:17 for comments on healing in the atonement.

  2:25 returned. Means “to turn toward,” and refers to the repentant faith a person has at salvation. Shepherd and Overseer. Christ is not only the Christian’s standard (vv. 21–23) and substitute (v. 24), but He is also the Christian’s shepherd (5:4; cf. Is. 53:6; John 10:11). In the OT, the title of “shepherd” for the Lord was often messianic (Ezek. 34:23, 24; 37:24; cf. John 10:1–18). Beyond that, “Shepherd and Overseer” were the most appropriate descriptions of Christ for Peter to use in order to comfort Christians who were being persecuted and slandered (v. 12). These two terms are also used for human spiritual leaders. “Shepherd” is the word for pastor, and “overseer” is the word for bishop (cf. Eph. 4:11; Titus 1:7), both referring to the same persons who lead the church (cf. Acts 20:28).

  1 Peter 3

  3:1 likewise. In chap. 2, Peter taught that living successfully as a Christian in a hostile world would require relating properly in two places: the civil society (2:13–17), and the work-place (2:18–25). At the start of this chapter, he added two more places: the family (vv. 1–7) and the local church (vv. 8, 9). be submissive. Peter insisted that if Christians are to be a witness for their Lord, they must submit not only to the civil, but also to the social order which God has designed. own husbands. Women are not inferior to men in any way, any more than submissive Christians are inferior to pagan rulers or non-Christian bosses (cf. Gal. 3:28). But wives have been given a role which puts them in submission to the headship which resides in their own husbands (see notes on 1 Cor. 11:1–9; Eph. 5:22; Col. 3:18; Titus 2:4, 5). some do not obey the word. Since obedience has been used in this letter to refer to believers and disobedience to non-believers (see notes on 1:2; 2:8), this is a non-Christian husband. In a culture in which women were viewed as lower than men, the potential for conflict and embarrassment in the marriage of a believer and unbeliever was significant, even as it is in contemporary society. Peter did not urge the Christian wife to leave her husband (cf. 1 Cor. 7:13–16), to preach to her husband (“without a word”), or to demand her rights (“be submissive”). won by the conduct of their wives. The loving, gracious submission of a Christian woman to her unsaved husband is the strongest evangelistic tool she has. Added to submission is modesty, meekness, and respect for the husband (vv. 2–6).

  3:2 chaste…fear. Purity of life with reverence for God is what the unsaved husband should observe consistently.

  3:3 outward. Peter was not here condemning all outward adornment. His condemnation is for incessant preoccupation with the outward to the disregard of one’s character (v. 4; cf. 1 Tim. 2:9, 10). But every Christian woman is especially to concentrate on developing that chaste and reverent Christlike character.

  3:4 gentle and quiet spirit. Here is beauty that never decays, as the outward body does. “Gentle” is actually “meek or humble” and “quiet” describes the character of her action and reaction to her husband and life in general. Such is precious not only to her husband, but also to God.

  3:5 holy women. Certain OT saints (particularly Sarah, v. 6) are models of inner beauty, character, modesty, and submissiveness to their husbands (see notes on Prov. 31:10–31).

  3:6 not afraid with any terror. There are potential fears for a Christian woman who sets out to be submissive to her unsaved husband, as to where such submission might lead. But Peter’s instruction to the wife is not to be intimidating or fearful, but as a principle, she is to submit to her husband. This precludes any coercion to sin, disobedience to God’s Word, or imposition of physical harm (cf. Acts 4:18–20; 5:28, 29; Titus 1:6).

  3:7 Husbands, likewise. Submission is the responsibility of a Christian husband as well (cf. Eph. 5:21). Though not submitting to his wife as a leader, a believing husband must submit to the loving duty of being sensitive to the needs, fears, and feelings of his wife. In other words, a Christian husband needs to subordinate his needs to hers, whether she is a Christian or not. Peter specifically notes consideration, chivalry, and companionship. weaker vessel. While she is fully equal in Christ and not inferior spiritually because she is a woman (see Gal. 3:28), she is physically weaker, and in need of protection, provision, and strength from her husband. heirs together of the grace of life. Here the “grace of life” is not salvation, but marriage—the best relationship earthly life has to offer. The husband must cultivate companionship and fellowship with his wife, Christian or not (cf. Eccl. 9:9). prayers may not be hindered. This refers specifically to the husband’s prayer for the salvation of his wife (see note on v. 1). Such a prayer would be hindered if he were not respectful of her needs and fellowship.

  3:8 be of one mind. From two Gr. words, meaning “to think the same,” “to be like-minded.” The idea is to maintain inward unity of heart. All Christians are to be examples and purveyors of peace and unity, not disruption and disharmony (John 13:35; 17; Rom. 12:16; 15:5; 1 Cor. 1:10; Phil. 2:1, 2). love as brothers. A recurring theme in 1 Peter (see 1:22; 2:17; 4:8; 5:14).

  3:9 on the contrary blessing. “Blessing” means “to speak well of,” “to eulogize.” The blessing that a Christian is to give to the reviler includes finding ways to serve him, praying for his salvation or spiritual progress, expressing thankfulness for him, speaking well of him, and desiring his well-being (2:23; cf. Lev. 19:18; Prov. 20:22; Luke 6:38). you were called to this. A person to whom God has given undeserved blessings instead of judgment, should seek the blessing he will receive when giving a free gift of forgiveness to someone who has wronged him (cf. v. 21; Matt. 18:21–35).

  3:10 love life and see good days. Peter employed apt scriptural confirmation of his exhortation in v. 9, by quoting from Ps. 34:12–16. The believer has been granted the legacy to enjoy his life (John 10:10). In this section, Peter gave straightforward advice on how to experience that rich joy and fullness of life, even in the midst of a hostile environment. The requirements of the fulfilled life include a humble, loving attitude toward everyone (v. 8), a non-vindictive response toward revilers (v. 9), pure and honest speech (v. 10), a disdain for sin and pursuit of peace (v. 11), and a right motive, i.e., to work the righteousness that pleases the omniscient Lord (v. 12; cf. Matt. 5:38–48; Rom. 12:14, 17; 1 Cor. 4:12; 5:11; 1 Thess. 5:15).

  3:13 who will harm you. It is unusual for people to mistreat those who are zealous for good. Even a hostile world is slow to hurt people who are benefactors of society, who are kind and caring (cf. 4:12), but it does happen (v. 14).<
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  3:14 blessed. Here the idea is “privileged” or “honored” (cf. Matt. 5:10). do not be afraid. The idea here is borrowed from Is. 8:12, 13.

  3:15 sanctify the Lord God in your hearts. “Christ” is to be preferred here, so the reading is “set apart in your hearts Christ as Lord.” The heart is the sanctuary in which He prefers to be worshiped. Live in submissive communion with the Lord Jesus, loving and obeying Him—and you have nothing to fear. always be ready to give a defense. The Eng. word “apologetics” comes from the Gr. word here translated “defense.” Peter is using the word in an informal sense (cf. Phil. 1:16, 17) and is insisting that the believer must understand what he believes and why one is a Christian, and then be able to articulate one’s beliefs humbly, thoughtfully, reasonably, and biblically. the hope that is in you. Salvation with its anticipation of eternal glory.

  3:16 a good conscience. The conscience accuses (cf. Rom. 2:14, 15) by notifying the person of sin by producing guilt, shame, doubt, fear, anxiety, or despair. A life free of ongoing and unconfessed sin, lived under the command of the Lord, will produce a conscience “without offense” (Acts 24:16; see notes on 2 Cor. 1:12; 4:2). This will cause your false accusers to feel the “shame” of their own consciences (cf. 2:12, 15).

  3:18 For Christ also suffered. Peter wished to encourage his readers in their suffering by again reminding them that even Christ suffered unjustly because it was God’s will (v. 17). Ultimately, however, Christ was marvelously triumphant to the point of being exalted to the right hand of God while all of those demon beings who were behind His suffering were made forever subject to Him (v. 22). God also caused Peter’s suffering readers to triumph. once for sins. Under the Old Covenant, the Jewish people offered sacrifice after sacrifice, and then repeated it all the next year, especially at the Passover. But Christ’s one sacrifice for sins was of such perpetual validity that it was sufficient for all and would never need to be repeated (see notes on Heb. 7:27; 9:26–28). the just for the unjust. This is another statement of the sinlessness of Jesus (cf. Heb. 7:26) and of His substitutionary and vicarious atonement. He, who personally never sinned and had no sin nature, took the place of sinners (cf. 2:24; 2 Cor. 5:21). In so doing, Christ satisfied God’s just penalty for sin required by the law and opened the way to God for all who repentantly believe (cf. John 14:6; Acts 4:12). bring us to God. In this life spiritually, and in the next life, wholly (cf. Mark 15:38). put to death in the flesh. A violent physical execution that terminated His earthly life (cf. Heb. 5:7). alive by the Spirit. This is not a reference to the Holy Spirit, but to Jesus’ true inner life, His own spirit. Contrasted with His flesh (humanness) which was dead for 3 days, His spirit (deity) was alive, lit. “in spirit” (cf. Luke 23:46).