The MacArthur Study Bible, NKJV

by John MacArthur

  3:19 preached. Between Christ’s death and resurrection, His living spirit went to the demon spirits bound in the abyss and proclaimed that, in spite of His death, He had triumphed over them (see notes on Col. 2:14, 15). spirits in prison. This refers to fallen angels (demons), who were permanently bound because of heinous wickedness. The demons who are not so bound resist such a sentence (cf. Luke 8:31). In the end, they will all be sent to the eternal lake of fire (Matt. 25:41; Rev. 20:10).

  3:20 disobedient…in the days of Noah. Peter further explains that the abyss is inhabited by bound demons who have been there since the time of Noah, and who were sent there because they severely overstepped the bounds of God’s tolerance with their wickedness. The demons of Noah’s day were running riot through the earth, filling the world with their wicked, vile, anti-God activity, including sexual sin, so that even 120 years of Noah’s preaching, while the ark was being built, could not convince any of the human race beyond the 8 people in Noah’s family to believe in God (see notes on 2 Pet. 2:4, 5; Jude 6, 7; cf. Gen. 6:1–8). Thus God bound these demons permanently in the abyss until their final sentencing. saved through water. They had been rescued in spite of the water not because of the water. Here, water was the agent of God’s judgment not the means of salvation (see note on Acts 2:38).

  3:21 an antitype which now saves us. In the NT, an antitype is an earthly expression of a spiritual reality. It indicates a symbol, picture, or pattern of some spiritual truth. Peter is teaching that the fact that 8 people were in an ark and went through the whole judgment, and yet were unharmed, is analogous to the Christian’s experience in salvation by being in Christ, the ark of one’s salvation. baptism… through the resurrection of Jesus Christ. Peter is not at all referring to water baptism here, but rather a figurative immersion into union with Christ as an ark of safety from the judgment of God. The resurrection of Christ demonstrates God’s acceptance of Christ’s substitutionary death for the sins of those who believe (Acts 2:30, 31; Rom. 1:4). Judgment fell on Christ just as the judgment of the flood waters fell on the ark. The believer who is in Christ is thus in the ark of safety that will sail over the waters of judgment into eternal glory (cf. Rom. 6:1–4). not the removal of the filth of the flesh. To be sure he is not misunderstood, Peter clearly says he is not speaking of water baptism. In Noah’s flood, they were kept out of the water while those who went into the water were destroyed. Being in the ark and thus saved from God’s judgment on the world prefigures being in Christ and thus saved from eternal damnation. the answer of a good conscience toward God. The word for “answer” has the idea of a pledge, agreeing to certain conditions of a covenant (the New Covenant) with God. What saves a person plagued by sin and a guilty conscience is not some external rite, but the agreement with God to get in the ark of safety, the Lord Jesus, by faith in His death and resurrection (cf. Rom. 10:9, 10; Heb. 9:14; 10:22).

  3:22 right hand of God. After Jesus accomplished His cross work and was raised from the dead, He was exalted to the place of prominence, honor, majesty, authority, and power (cf. Rom. 8:34; Eph. 1:20, 21; Phil. 2:9–11; Heb. 1:3–9; 6:20; 8:1; 12:2). The point of application to Peter’s readers is that suffering can be the context for one’s greatest triumph, as seen in the example of the Lord Jesus.

  1 Peter 4

  4:1 Therefore. In light of the triumphant suffering and death of Christ, Peter’s readers should also be willing to suffer in the flesh, knowing that it potentially produces the greatest triumph. suffered for us in the flesh. A reference to Christ’s death on the cross (see note on 3:18). the same mind. The Christian should be armed (terminology that realizes a battle) with the same thought that was manifest in the suffering of Christ, namely that one can be triumphant in suffering, even the suffering of death. In other words, the Christian should voluntarily accept the potential of death as a part of the Christian life (cf. Matt. 10:38, 39; 2 Cor. 4:8–11). Peter would have his opportunity to live this principle himself, when he faced martyrdom (see John 21:18, 19). has ceased from sin. The perfect tense of the verb emphasizes a permanent eternal condition free from sin. The worst that can happen to a believer suffering unjustly is death, and that is the best that can happen because death means the complete and final end of all sins. If the Christian is armed with the goal of being delivered from sin, and that goal is achieved through his death, the threat and experience of death is precious (cf. Rom. 7:5, 18; 1 Cor. 1:21; 15:42, 49). Moreover, the greatest weapon that the enemy has against the Christian, the threat of death, is not effective.

  4:2 no longer should live…for the lusts of men. If the goal of the Christian’s life is the freedom from sin which comes at death, then he should live the remainder of his life on earth pursuing the holy will of God rather than the ungodly lusts of the flesh.

  4:3 lewdness…abominable idolatries. “Lewdness” describes unbridled, unrestrained sin, an excessive indulgence in sensual pleasure. “Revelries” has the idea of an orgy. The Gr. word was used in extrabiblical literature to refer to a band of drunken, wildly acting people, swaggering and staggering through public streets, wreaking havoc. Thus the pleasures of the ungodly are described here from the perspective of God as despicable acts of wickedness. Though Peter’s readers had indulged in such sins before salvation, they must never do so again. Sin in the believer is a burden which afflicts him rather than a pleasure which delights him.

  4:4 they think it strange. The former friends are surprised, offended, and resentful because of the Christian’s lack of interest in ungodly pleasures. the same flood of dissipation. “Dissipation” refers to the state of evil in which a person thinks about nothing else. The picture here is of a large crowd running together in a mad, wild race—a melee pursuing sin.

  4:5 give an account. This verb means “to pay back.” People who have “walked in lewdness” (v. 3) and who malign believers (v. 4) are amassing a debt to God which they will spend all eternity paying back (cf. Matt. 12:36; Rom. 14:11, 12; Heb. 4:13). to judge the living and the dead. All the unsaved, currently alive or dead, will be brought before the Judge, the Lord Jesus Christ at the Great White Throne Judgment (Rev. 20:11–15; cf. Rom. 3:19; 2 Thess. 1:6–10).

  4:6 to those who are dead. The preaching of the gospel not only offers a rich life (3:10), a ceasing from sin (v. 1), and a good conscience (3:21), but also an escape from final judgment. Peter had in mind believers who had heard and accepted the gospel of Christ when they were still alive, but who had died by the time Peter wrote this letter. Some of them, perhaps, had been martyred for their faith. Though these were dead physically, they were triumphantly alive in their spirits (cf. Heb. 12:23). All their judgment had been fully accomplished while they were alive in this world (“in the flesh”), so they will live forever in God’s presence.

  4:7 the end of all things. The Gr. word for “end” is never used in the NT as a chronological end, as if something simply stops. Instead, the word means a consummation, a goal achieved, a result attained, or a realization. Having emphasized triumphant suffering through death, Peter here begins to emphasize triumphant suffering through the second coming of Christ (cf. 1:3; 2:12), which is the goal of all things. He is calling believers to live obediently and expectantly in the light of Christ’s return. is at hand. The idea is that of a process consummated with a resulting nearness; that is, “imminent.” Peter is reminding the readers of this letter that the return of Jesus Christ could be at any moment (cf. Rom. 13:12; 1 Thess. 1:10; James 5:7, 8; Rev. 22:20). be serious and watchful. To be “serious” implies here not to be swept away by emotions or passions, thus maintaining a proper eternal perspective on life. The doctrine of the imminent return of Christ should not turn the Christian into a zealous fanatic who does nothing but wait for it to occur. Instead, it should lead the believer into a watchful pursuit of holiness. Moreover, a watchful attitude creates a pilgrim mentality (2:11). It reminds the Christian that he is a citizen of heaven only sojourning on earth. It should also remind him that he will face the record of his service to
God and be rewarded for what stands the test at the judgment seat of Christ, which follows the return of Christ to rapture His church (see 1 Cor. 3:10–15; 4:1–5; 2 Cor. 5:9, 10). watchful…prayers. A mind victimized by emotion and passion, out of control, or knocked out of balance by worldly lusts and pursuits, is a mind that cannot know the fullness of holy communion in prayer with God (cf. 3:7). A mind fixed on His return is purified (1 John 3:3) and enjoys the fullness of fellowship with the Lord.

  4:8 fervent love. “Fervent” means “to be stretched,” “to be strained.” It is used of a runner who is moving at maximum output with taut muscles straining and stretching to the limit (cf. 1:22). This kind of love requires the Christian to put another’s spiritual good ahead of his own desires in spite of being treated unkindly, ungraciously, or even with hostility (cf. 1 Cor. 13:4–7; Phil. 2:1–4). “love will cover a multitude of sins.” Quoted from Prov. 10:12. It is the nature of true spiritual love, whether from God to man or Christian to Christian, to cover sins (cf. Rom. 5:8). This teaching does not preclude the discipline of a sinning, unrepentant church member (cf. Matt. 18:15–18; 1 Cor. 5). It means specifically that a Christian should overlook sins against him if possible, and always be ready to forgive insults and unkindnesses.

  4:9 Be hospitable to one another. The Gr. word means “love of strangers.” Love is intensely practical, not just emotional. In Peter’s day, love included opening one’s home and caring for other needy Christians, such as traveling preachers. It also included opening one’s home for church services. Scripture also teaches that Christians should be hospitable to strangers (Ex. 22:21; Deut. 14:28, 29; Heb. 13:1, 2).

  4:10 received a gift. A spiritual gift is a graciously given supernaturally designed ability granted to every believer by which the Holy Spirit ministers to the body of Christ. The Gr. word (charisma) emphasizes the freeness of the gift. A spiritual gift cannot be earned, pursued, or worked up. It is merely “received” through the grace of God (cf. 1 Cor. 12:4, 7, 11, 18). The categories of spiritual gifts are given in Rom. 12:3–8 and 1 Cor. 12:4–10 (see notes there). Each believer has one specific gift, often a combination of the various categories of gifts blended together uniquely for each Christian. minister it to one another. Spiritual gifts were used, not for the exaltation of the one with the gift, but in loving concern for the benefit of others in the church (cf. 1 Cor. 12:7; 13). good stewards. A steward is responsible for another’s resources. A Christian does not own his gifts, but God has given him gifts to manage for the church and His glory. manifold grace of God. This emphasizes the vast designs of God for these gifts.

  4:11 speaks…ministers. Peter is implying that there are two categories of gifts: speaking gifts and serving gifts. Such distinctions are clear in the lists in Rom. 12 and 1 Cor. 12. For a discussion of the gifts, see notes on 1 Cor. 12–14. oracles of God. Elsewhere used of Scripture, the very words out of God’s mouth (cf. Rom. 3:2; Acts 7:38). God may be glorified. That is the goal of everything. Cf. Rom. 11:33–36; Eph. 3:21; 2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:6.

  4:12 the fiery trial. Peter probably wrote this letter shortly before or after the burning of Rome (see Introduction: Background and Setting), and at the beginning of the horrors of a 200 year period of Christian persecution. Peter explains that 4 attitudes are necessary in order to be triumphant in persecution: 1) expect it (v. 12); 2) rejoice in it (vv. 13, 14); 3) evaluate its cause (vv. 15–18); and 4) entrust it to God (v. 19). some strange thing happened. “Happened” means “to fall by chance.” A Christian must not think that his persecution is something that happened accidentally. God allowed it and designed it for the believer’s testing, purging, and cleansing.

  4:13 to the extent…sufferings. The Christian who is persecuted for his faith is a partner in the same kind of suffering Jesus endured—suffering for doing what is right (cf. Matt. 5:10–12; Gal. 6:17; Phil. 1:29; 3:10; Col. 1:24). when His glory is revealed. That is, at Christ’s second coming (cf. Matt. 24:30; 25:31; Luke 17:30). While Jesus is presently glorified in heaven, His glory is not yet fully revealed on earth. be glad with exceeding joy. That is, exult and rejoice with a rapturous joy (cf. James 1:2). A Christian who is persecuted for righteousness in this life will have overflowing joy in the future because of his reward (see notes on Matt. 20:20–23). Such an awareness of future joy enables him also to “rejoice” (v. 13) at the present time (cf. Luke 6:22; see note on Rom. 8:17).

  4:14 reproached for the name of Christ. Insulted and treated unfairly for being a representative of all that Christ is, and for the public proclamation of the name of Christ (cf. Acts 4:12; 5:41; 9:15, 16; 15:26). blessed. Not a general, nondescript happiness so much as a specific benefit, in that suffering triumphantly for Christ shows God’s approval. Spirit of glory. That is, the Spirit who has glory, or who is glorious. In the OT, the glory of God was represented by the Shekinah light, that luminous glow which signified the presence of God (see Ex. 33:15—34:9). rests upon you. When a believer suffers, God’s presence specially rests and lifts him to strength and endurance beyond the physical dimension (cf. Acts 6:8–7:60; 2 Cor. 12:7–10).

  4:15 busybody in other people’s matters. Someone who intrudes into matters that belong to someone else. Peter is dealing with matters that would lead to persecution, such as getting involved in revolutionary, disruptive activity, or interfering in the function and flow of government. It might also refer to being a troublesome meddler in the workplace. As a general rule, a Christian living in a non-Christian culture is to do his work faithfully, exalt Jesus Christ, and live a virtuous life, rather than try to overturn or disrupt his culture (2:13–16; cf. 1 Thess. 4:11; 2 Thess. 3:11; see notes on 1 Tim. 2:1–3).

  4:16 Christian. In the earliest days of the church, “Christian” was a derisive term given to those followers of Christ (cf. Acts 11:26; 26:28). Eventually, followers of Christ came to love and adopt this name.

  4:17 judgment…house of God. Not condemnation, but the purging, chastening, and purifying of the church by the loving hand of God. It is far better and more important to kingdom work to endure suffering as the Lord purges and strengthens the church, than to endure the eternal sufferings of the unbeliever in the lake of fire. And, if God so strongly and painfully judges His church which He loves, what will be His fury on the ungodly?

  4:18 Quoted from the LXX of Prov. 11:31, and reinforces the point that if the justified sinner is saved only with great difficulty, suffering, pain, and loss—what will be the end of the ungodly? Cf. 2 Thess. 1:4–10.

  4:19 commit their souls to Him. “Commit” is a banking term meaning “to deposit for safe keeping.” faithful Creator. Peter uses the word “Creator,” to remind the readers of this letter that when they committed their lives to God, they were simply giving back to God what He had created. As Creator, God knows best the needs of His beloved creatures (2:23; cf. 2 Tim. 1:12).

  1 Peter 5

  5:1 elders…I exhort. Times of suffering and persecution in the church call for the noblest leadership. The “elder” is the same leader as the “shepherd” (i.e., pastor, v. 2), and “overseer” (i.e., bishop, v. 2; see note on Acts 20:28). The word “elder” emphasizes their spiritual maturity. As in almost all other uses of the word (with the exception of Peter’s reference to himself here and John’s in 2 John 1 and 3 John 1), Peter wrote in the plural, indicating it was usual to have a plurality of godly leaders who oversaw and fed the flock. fellow elder and a witness…and…partaker of the glory. Peter loaded this exhortation to the elders with some rich motivation. First, there was motivation by identification with Peter, who refers to himself as a fellow-elder. As such, he could give relevant exhortation to the spiritual leaders. Second, there was motivation by authority. By noting that he had been an eyewitness of Christ’s suffering, Peter was affirming his apostleship (cf. Luke 24:48; Acts 1:21, 22). Third, there was the motivation by anticipation. The fact that Christian leaders will one day receive from the hand of Christ a reward for their service should be a stimulant to faithful duty. The basis of
this anticipation was Peter’s experience in observing the transfiguration of Christ (cf. Matt. 17:1–8; 2 Pet. 1:16). At that momentous event, he did partake of the Lord’s glory.

  5:2 Shepherd the flock of God. After the motivation (v. 1) comes the exhortation (vv. 2–4). Since the primary objective of shepherding is feeding, that is, teaching, every elder must be able to teach (cf. John 21:15–17; see notes on 1 Tim. 3:2; Titus 1:9). Involved with the feeding of the flock is also protecting the flock (cf. Acts 20:28–30). In both duties, it must be remembered that the flock belongs to God, not to the pastor. God entrusts some of His flock to the pastor of a church to lead, care for, and feed (v. 3). not by compulsion but willingly. Specifically, Peter may be warning the elders against a first danger—laziness. The divine calling (cf. 1 Cor. 9:16), along with the urgency of the task (Rom. 1:15), should prevent laziness and indifference. Cf. 2 Cor. 9:7. not for dishonest gain. False teachers are always motivated by a second danger, money, and use their power and position to rob people of their own wealth (see notes on 2 Pet. 2:1–3). Scripture is clear that churches should pay their shepherds well (1 Cor. 9:7–14; 1 Tim. 5:17, 18); but a desire for undeserved money must never be a motive for ministers to serve (cf. 1 Tim. 3:3; 6:9–11; 2 Tim. 2:4; Titus 1:7; 2 Pet. 2:3; see also Jer. 6:13; 8:10; Mic. 3:11; Mal. 1:10).