(Chapters 3:8–5:14)
Since the Christian is called to walk in a path that is counter to the course of this world, suffering persecution in some form or another cannot be avoided. Since suffering is inevitable, Peter devotes this final section of the epistle to giving counsel and encouragement to the saints who were passing through affliction—particularly the suffering of persecution. He has given a special word to various groups of individuals within the Christian community, but now he broadens out his remarks to take in all the saints. This is indicated in the words, “Be ye all ... .”
His use of the word, “Finally,” indicates that he has reached a climax in his instructions and is now going to address a subject that was of much concern to him—the sufferings of the saints. He had touched on it already when he exhorted the household servants (chap. 2:19), but now he addresses the subject as it applies to all of the saints. He exhorts them concerning:
• Suffering for righteousness’ sake (chap. 3:14-22).
• Suffering in the flesh and ceasing to sin (chap. 4:1-11).
• Suffering for Christ’s name’s sake (chap. 4:12-19).
• Suffering from the opposition of the devil (chap. 5:1-11).
In each of these aspects of suffering, Peter applies “the sufferings of Christ” to the saints in their circumstances of suffering to encourage them. As mentioned in the Introduction, Christ’s sufferings are brought in either as a model or as a motivation.
The Christian Company—A Haven
Chap. 3:8-9—Peter begins by exhorting the saints that there would be a happy state of unity among them. This is important because the Christian community is to be a haven of rest to the saints from the coldness and hostility of the world. “Being let go” from our earthly responsibilities in secular employment, we should be able to retreat to our “own company” and find comfort, love, understanding, sympathy, help, and spiritual instruction there (Acts 4:23). Peter recognizes this and exhorts: “Be ye all of one mind, having compassion [sympathizing] one of another, love as brethren, be pitiful, be courteous [humble minded].” When these things are found in action among the saints, happy conditions will prevail in the Christian circle, and it will truly be a haven of rest where a believer can find solace from the troubles he faces in this world.
Being under persecution, as these saints were, Peter exhorts them to resist any thought of retaliation. He says, “Not rendering evil for evil, or railing for railing: but on the contrary, blessing others, because ye have been called to this, that ye should inherit blessing” (vs. 9). Our practical life is to be governed by the fact that we are called to inherit blessing. With a conscious sense of the grace that has so richly blessed us, we should be ready to bless others—even if they have been abusive to us.
The Government of God
Vss. 10-13—To further comfort and encourage the saints who were passing through persecution, Peter brings in the working of the principles of God’s government. He quotes from Psalm 34:12-16 to establish this point: “For he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew [avoid] evil, and do good; let him seek peace, and ensue [pursue] it. For the eyes of the Lord are over the righteous, and His ears are open to their prayers [supplications]: but the face of the Lord is against them that do evil.” Thus, these suffering saints would have God’s providential help in the persecutions they were facing. This does not mean that they would escape the persecution; it may be that God would allow a martyr’s death for some of them. Peter’s point here is that those who were being persecuted could count on having God’s support in the time of trouble. H. Smith remarked that in “the unchanging principles of the moral government of God, the essence of government, whether human or divine, is to protect and bless those who work good and punish those who do evil” (The Epistles of Peter, pp. 22-23). This applies to believers as well as unbelievers.
The fact that he says, “He that will love life and see good days,” shows that the Christian life is not all hardship. The smile of God’s approval will be enjoyed by those who do good. This is an underlying principle of God’s government; we reap what we sow, either for bad or for good (Gal. 6:7-9). This should be an encouragement for those who do good (Gal. 6:10). Those who do evil may look like they are getting away with it, but the working of God’s governmental judgment always catches up to them in the end (Psa. 73:1-19). The government of God is nothing to be feared if we are walking uprightly. Conversely, it is something to be feared greatly, if we do evil.
Vs. 13—Peter breaks off his quote from Psalm 34 just before the words, “To cut off the remembrance of them from the earth,” because those words refer to a coming day when the Lord appears. His great point, in these verses, is that with God’s providential hand working on behalf of His people, there is nothing that can touch us that He hasn’t appointed (Job 23:14). In view of this, Peter asks, “Who is he that will harm you, if ye be followers of that which is good?” This is the language of one whose confidence is in God. These verses show that the easiest or simplest passage through life is found in doing the will of God. If we do what is right, we will have the comfort of knowing that the Lord is on our side—even in times of persecution.
Suffering for Righteousness’ Sake
(Chapter 3:14-22)
Vs. 14—Peter proceeds to address the various aspects of suffering in the path of faith, beginning with suffering for righteousness’ sake.
There will be times in life when we will do what is morally and ethically right in a certain situation, and consequently, suffer for it. Peter’s response is: “But and if ye suffer for righteousness’ sake, happy [blessed] are ye.” This might sound a little strange. We might have thought that he would have said, “If ye suffer ... sad will ye be”—but he says, “Happy are ye!” We might wonder how a believer could be happy when he is persecuted? Peter shows that if we are called upon to suffer for righteousness’ sake, we will have an inner joy that is known only by those who suffer in that way (1 Thess. 1:6). It is an enigma that cannot be explained. Peter’s conclusion, therefore, is that there is no need to live in fear or dread, because if we are called to suffer in this way, we will be happy. This being the case, he says, “Be not afraid of their terror, neither be troubled.” Similarly, Hebrews 13:5-6 says, “I will never leave thee, nor forsake thee; so that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.” Again, this is the language of faith.
Giving an Answer for the Reason of Our Hope
Vs. 15—Peter goes on to show that if we behave properly, especially under the trial of persecution, those who oppose the things we stand for might even inquire as to our faith. This shows that when we suffer for righteousness sake and are happy, it renders a powerful testimony to those around, and they may want what we have. Since this is a real possibility, he says: “Sanctify the Lord God [Christ] in your hearts: and be ready always to give an answer to every man that asketh you a reason [to give account] of the hope that is in you with meekness and fear.” This is a partial quote from Isaiah 8:12-13. Sanctifying the Lord Christ in our hearts is to give the Lord His rightful place in our lives by putting His interests first. It would include being in a proper state of soul through judging ourselves (1 Cor. 11:31) and living in communion with the Lord (John 15:4). Then, if we are going to be effective in giving a right answer as to what we believe, we will also need to have a working knowledge of the truth. We cannot expect to teach the truth to those who inquire after it if we don’t know it ourselves. Those who lived in the early days of Christianity, before the New Testament Scriptures were written, acquired the truth through the oral ministry of the apostles and other servants of the Lord (Acts 2:42; 11:26; 14:22; 18:24-28; 20:20). But since the New Testament has been completed, we have divinely inspired Scripture to refer to—but even this requires an acquaintance with it, which only comes through diligent study (1 Tim. 4:6; 2 Tim. 2:15).
Peter says that our answers are to be given “with meekness and fear.” Meekness and lowliness go together (Matt. 11:29; Eph. 4:2; Col. 3:12). Meekness has to do with the way in which we approach others, not giving offence (1 Cor. 4:21; 2 Cor. 10:1; Gal. 6:1; 2 Tim. 2:24; Titus 3:2). H. Smith said, “Acting in a spirit of meekness we shall not offend” (The Epistles of Peter, p. 25). Lowliness, on the other hand, is not taking offence when we meet someone who is not meek in spirit. Moses is an example of lowliness; he was criticized for marrying a black woman, but he didn’t take offence (Num. 12:3 – J. N. Darby Trans. footnote). The word “answer,” in the Greek, is “apologia,” which is where we get our English word “apologetics” from. This refers to a doctrinal defense of the Christian faith. Thus, we are to act in meekness, but also in the “fear” of God when facing questioners. We must maintain a right spirit as we give an answer of the “reason of the hope” in us. This will be difficult when we are being persecuted, but the Lord will give us the grace to say the right thing if we look to Him (Matt. 10:18-20).
Vs. 16—Peter adds: “Having a good conscience; that, whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation [manner of life] in Christ.” Thus, we are not only to have a knowledge of the truth and a right spirit in replying to those who inquire, but we must also have a “good conscience.” A good conscience is maintained by judging ourselves if and when we fail. Peter himself is an example here. He “denied” the Lord (Matt. 26:72), but when he judged his failure and was restored to the Lord, he could with good conscience preach to his fellow countrymen: “Ye have denied the Holy One and the Just!” (Acts 3:14). The danger is to lose a good conscience by not behaving rightly when we are falsely accused. When that is the case, our ministry will lose its power.
Vss. 17-18—Peter concludes: “For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit.” Christ’s sufferings in atonement are brought in here as a motivation for the believer not to sin. Thus, it is totally inconsistent for a believer to be found suffering for wrong-doing, because Christ has already suffered for such sins at Calvary. Since those sins caused Him unfathomable agony to put away, how then can we return in the smallest degree to that which caused Him so much suffering? Since He has saved us from all that, it is not right that we should be found practicing those sins for which Christ died; it is not being true to our confession of being Christians. J. N. Darby said, “It may be that God may see it good that we should suffer. If so, it is better that we should suffer for well doing than for evil doing. The Apostle gives a touching motive for this: Christ has suffered for sins once for all; let that suffice; let us suffer only for righteousness. To suffer for sin was His task; He accomplished it, and that forever, being put to death as to His life in the flesh but quickened according to the power of the divine Spirit” (Synopsis of the Books of the Bible, Loizeaux edition, pp. 444-445).
There are three things stated in verse 18 in connection with Christ’s work on the cross:
"Suffered for sins"—This is propitiation.
"The just for the unjust"—This is substitution.
"To bring us to God"—This is reconciliation.
The order in which Peter speaks of these things is significant. Propitiation and substitution (the two parts of atonement) precede reconciliation. This indicates that God had to take up matters that pertained to His holiness before He could concern Himself with man's need. The claims of divine justice in regard to sin had to be settled first. This was done in propitiation (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10). Propitiation is the Godward side of Christ's work on the cross which has rendered a full satisfaction to God in regard to the whole outbreak of sin; it vindicated His holy nature. Substitution is the believer's side of Christ's work on the cross. It has to do with what Christ did for believers in bearing the judgment of their sins (chap. 2:24). As a result, the sin question has been settled at the cross, and God is able to reach out to man with a message of redeeming grace, and reconcile believers to Himself (Rom. 5:10-11; Eph. 2:13; Col. 1:21).
Noah’s Example
Vss. 19-20—Peter then brings in Noah’s day and the people who rejected his preaching who are now in prison. He says, “By which also He (Christ) went and preached unto the spirits in prison; which sometime [heretofore] were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” We might wonder why Peter would mention this because it seemingly has nothing to do with the subject in discussion. The simple answer was to encourage those suffering for righteousness sake that they were not alone in their sufferings; others before them had suffered in a similar way. Noah is an example. He was “a preacher of righteousness” (2 Peter 2:5) who suffered “for righteousness’ sake” at the hand of those who were “disobedient” to his preaching. Even though the results of his preaching were small, as far as souls that were saved, he continued faithfully and steadfastly in his witness, and was a real overcomer in his day. He patiently witnessed for 120 years while “the ark was a preparing” and became an “heir of righteousness” (Heb. 11:7).
Christ Preaching By the Spirit
A closer consideration of this passage of Scripture reveals many correlations between those antediluvian days and the days in which these Jewish believers were living. Christ was not personally present in those days, but He “preached” to the men of that time “by the Spirit,” through Noah. Similarly, in these Christian times Christ is no longer present on earth, but the Spirit has come, and Christ has been preaching to men by the Spirit through His servants (Eph. 2:17). To rightly understand this, it is necessary to note the way in which Peter uses the expression “the Spirit of Christ” (chap. 1:11). Christ, by the Holy Spirit, was in the prophets of old testifying to men. Likewise, with the people who lived before the flood; in those days, the Spirit of Christ was in Noah, striving with men through his righteous preaching (Gen. 6:3; 2 Peter 2:5).
The great mass of the people in Noah’s day were “disobedient” to the preaching. Similarly, in Peter’s day, the mass of the Jewish nation had rejected Christ (Acts 3:13-16) and resisted the testimony of the Holy Spirit speaking to them through men like Stephen (Acts 7:51). When judgment fell on those antediluvians, and they died in the flood, their disembodied “spirits” were cast into the “prison” in Hades to await the great day of judgment (Rev. 20:11-15). So also, with the unbelieving Jews who rejected Christ; when they died, their souls would be “brought down even to Hades” (Matt. 11:21-24). This shows the seriousness of disobeying the testimony of God.
Moreover, the days before the flood were the time of “the longsuffering of God” when He waited to save any who had faith before the judgment fell (Gen. 7:4). At the time of the writing of this epistle, God was waiting similarly in longsuffering patience for any of the Jews to turn to Christ before His judgment fell on the nation. This occurred in A.D. 70 when the Roman armies destroyed the city of Jerusalem and slaughtered the Jews (Matt. 22:7). Just as a small remnant of mankind escaped the judgment of the flood (just “eight souls”), so also a small remnant of the nation was spared from that judgment by fleeing to Christ for refuge (Heb. 6:18-20). Historians tell us that the Jewish Christians in and around Jerusalem took to heart the Lord’s exhortation in Luke 21:20-24, and the call of Hebrews 13:13, and moved to the remote area of Pella beyond the Jordan river, which the Romans left untouched, and thus, escaped the judgment.
Did Christ Descend into Hades to Preach to the Lost?
Some think that these verses teach that after Christ died, but before He rose from the dead, He went in spirit into the regions of the damned to proclaim to them His victory over sin at the cross. This idea is erroneous for several reasons:
Firstly, the prison house of lost souls is a condition of “torment” (Luke 16:23). If Christ went there, He entered into a state of suffering! This means that He not only suffered on the cross (vs. 18), but He also suffered among the damned in Hades! (vs. 19) Scripture nowhere teaches this.
Secondly, since “gospel” preaching always announces blessing of some kind (1 Peter 4:6), if Christ went to the prison house of the damned to preach, He had to have been there offering some kind of blessing to those lost souls! What blessing could there be for them? This implies that they were given a second chance to be saved, and if so, they were not in a “fixed” state of damnation which Scripture teaches all the departed lost are in (Luke 16:26). This idea lends itself to the Catholic error of Purgatory—that it is possible to retrieve the lost who have died in their sins from their condition of damnation. Again, Scripture teaches no such thing. The truth is that the Son of Man has “power on earth to forgive sins;” He does not have power to forgive the sins of those who have passed from the earth and are in Hades (Matt. 9:6).
Thirdly, if Christ truly went into the regions of the damned to preach to those who died in the flood, it leaves us with the question as to why He would preach to them only, and not give others among the damned a second chance to be saved too. It presents God as being unfair. Again, the Bible does not teach this.
It may be replied, “But Christ did go into Hades after He died” (Acts 2:27). This is true; but He was in “paradise” (a state of bliss) when He was in Hades (Luke 23:43). He was not in the “prison” (a state of torment). A careful look at this passage shows that the preaching Christ did was “in the days of Noah” through the medium of the Holy Spirit; it was not in the interval between His death and resurrection. It is regrettable that the division between verses 19 and 20 separates the act of Christ’s preaching from the time of His preaching, and this has led some to their mistaken idea.
Saved by Water—A Figure of Baptism
Vss. 21-22—Noah and his family were, “saved by water” (vs. 20b). This fact sets forth a picture of what baptism does for Jewish believers. Peter says, “The like figure whereunto baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ: who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him.” The flood cut off Noah and his family from the world that overflowed with water. Those waters “saved” Noah’s family by removing them from the old world and placing them on a new world that was beyond the judgment of the flood. Thus, the very waters that saved Noah’s family were those which took the unbelievers away! What was blessing for one was judgment for the other. Similarly, the ordinance of baptism dissociates a person symbolically from his old life in the world and it associates him with a new position on earth wherein he lives with Christ “in newness of life” (Rom. 6:3-5; Gal. 3:27). Hence, it was imperative for Jewish believers to be baptized; it dissociated them from the guilty nation that crucified Christ and formally identified them with the new Christian position of privilege on earth (Acts 2:38). “Us,” in this 21st verse, refers to Jewish believers.
By saying, in a parenthesis, “Not the putting away of the filth of the flesh,” Peter clarified that he was not referring to Old Testament “baptisms” of ceremonial washings which the priests underwent to cleanse their bodies in preparation for their service in the sanctuary (Heb. 6:2). He was referring to Christian baptism, which signifies our identification with the death of Christ, which is “the demand as before God of a good conscience.” L. M. Grant explained this as follows: “It expressed a desire or demand of a good conscience; it does not itself give a good conscience, but since baptism is unto Christ, it points to Him who gives a good conscience. This is intimated in the last phrase of verse 21—'by the resurrection of Jesus Christ.’ Baptism would be meaningless if Christ had not risen from the dead” (Comments on the Books of First and Second Peter, p. 33). Thus, baptism saves believing Jews (outwardly) from the governmental judgment of God that was on the nation (Psa. 69:22-27; Acts 2:40). Noah came out of the flood to begin a new life in a new world; it speaks to us of the new position on earth in which baptism places us, wherein we are identified with Christ in resurrection.
Peter does not stop at Christ’s resurrection, but goes on to speak of His ascension too. He says, “Who is gone into heaven, and is on the right hand of God: angels and authorities and powers being made subject to Him” (vs. 21). He mentions this to show that those baptized unto Christ are brought directly under the authority and control of Christ on high. The baptized believer, therefore, is to live in the good of what his baptism signifies and to cut off his links with the world, practically, with which he was once associated. This would involve bidding a formal goodbye to the old Jewish position on which he stood as a Jew in Judaism, which was under impending judgment.
Suffering in the Flesh
(Chapter 4:1-11)
Vss. 1-2—Peter proceeds with another aspect of the saints’ sufferings—suffering in the flesh. He says, “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.” As we have noted, through the course of this epistle, Peter brings in Christ’s sufferings either as a model or as a motivation to encourage the saints to live a godly life. In this fourth chapter, His sufferings are set before us as a model. This passage couldn’t be referring to Christ’s atoning sufferings (as in chapter 3:18) because we are exhorted to imitate Him, and we would never be asked to imitate Him in making atonement—only He could accomplish that great work.
Peter’s point here is that since Christ “suffered” in doing the will of God, we should be prepared to do so also. We need to have “the same mind” that He had. As far as His mind was concerned, He would rather suffer than sin; He would rather die than disobey. But as far as His holy constitution is concerned, He couldn’t sin, because He didn’t have the fallen sin-nature (the flesh). Hence, there was never a struggle in Him whether or not to sin. The J. N. Darby translation places the article “the” before “flesh” in square brackets, indicating that the word is not in the Greek text. Hence, Christ suffered in flesh, but not in the flesh—that is, the fallen sin-nature.
This passage does not teach that the Lord had sinful desires, but He overcame them. Such doctrine is blasphemous. In order for a person to sin, he must have a sin-nature. The sin-nature is the evil tree that produces its fruit in evil deeds—sins. But that evil tree was not in the Lord. He didn’t have a sin-nature; He had a holy human nature that could not sin (Luke 1:35; John 14:30).
Doing the Will of God
“The will of God” ought to be the spring of every Christian’s moral life. Doing His will must be a commitment within our hearts and minds. The Lord is our great example here. He said, “Lo, I come (in the volume of the book it is written of Me) to do Thy will, O God” (Heb. 10:7). He also said, “I came down from heaven, not to do Mine own will, but the will of Him that sent Me” (John 6:38). But doing the will of God cost the Lord dearly. Concerning the cup of judgment which He desired to pass from Him and not drink, He submitted His will to God’s, and said, “Nevertheless, not as I will, but as Thou wilt” (Matt. 26:39). He took the cup from His Father’s hand and in perfect obedience went to the cross and drank it (John 18:11)—and we are thankful that He did, for without Him doing it, God couldn’t save us!
For us, suffering “in the flesh” involves refusing sin’s lusts and enticements, and this results in ceasing from sin. If we gratify the flesh, we do not suffer, but we sin, and that displeases the Lord and gives us a bad conscience. Hence, this kind of suffering is different from the sufferings touched on thus far in the epistle. Suffering for conscience sake (chap. 2:19) and suffering for righteousness’ sake (chap. 3:14) are sufferings that come upon us by the ill-will of evil and injurious persons—but here the suffering is self-inflicted, so to speak. We elect to do the will of God and this involves refusing the sinful desires of the flesh; as a result, we suffer. This should not be taken to mean that suffering in the flesh is a monastic lifestyle wherein are no joys. On the contrary, walking in the path of faith in the service of the Lord (wherein we face suffering from without and within) is the happiest life that a person can have. This may seem paradoxical, but it is a fact.
Verse 2, shows that God has a very good reason for us ceasing to sin—it is so that we can be used in the Master’s service. Suffering in the flesh sets us free to do God’s will. Thus, the Christian is to spend “the rest of his time,” no longer chasing sinful pleasures which are only for a season (Heb. 11:25), but in doing “the will of God.”
The Rest of Our Time
Vss. 3-4—In their unconverted days, these Jews lived no differently than the Gentiles, as far as the gratification of the natural desires of the flesh is concerned. Peter says, “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 [drinkings], and abominable idolatries: wherein they think it strange that ye run not with them to the same excess of riot [corruption], speaking evil of you.” As Israelites, they were in an outward covenant-relationship with God that demanded living a holy life (chap. 1:16). But they disregarded that covenantal commitment and lived “in time past” according to the unholiness that characterized “the Gentiles”—and this dishonoured God (Rom. 2:17-24). Thus, in the Jews’ religion, they had been ceremonially “nigh” to God, but sad to say, they were morally “far” from Him (Eph. 2:17; Matt. 15:8).
These Jews sought to curry the favour of their pagan Gentile neighbours in whose lands they dwelled by participating in their corrupt ways. But the call of God had changed everything. They had been saved by God’s grace and they began marching to the beat of a different drum. The Gentiles among whom they lived couldn’t understand why they had turned so suddenly and completely away from the corrupt lifestyle they had once pursued. Having no knowledge of God, nor of the holy desires of the new nature, their old friends assumed that they were acting on some evil motive, and consequently, spoke “evil” of them. Likewise, all who have been converted to Christ should be prepared for similar treatment from their unsaved cronies. When they cease from the sinful things they once pursued, and they begin to follow Christ, there will be considerable repercussion from the world; this will lead to criticism and speaking evil of the believer.
We learn from verses 2-3, that every Christian has two parts to his life on earth. There is:
• “the time past” (vs. 3).
• “the rest of his time” (vs. 2).
Every truly converted believer will readily admit that his life prior to his conversion was nothing but self-will, self-pleasing, and the pursuit of vanity, and that all such is lost time. We can’t do anything about the time past in our life; it is “water under the bridge” which we cannot get back. But we can do something about the rest of our time! Every living Christian stands on the dividing line between these two parts of his life with a choice as to what he is going to do with the portion of his life that remains. A searching question we can ask ourselves is: “What am I going to do with the rest of my time?” In 2 Corinthians 5:15, the Apostle Paul says that there are only two ways in which Christians can live their lives. They can either be lived “unto themselves” (for their own interests), or they can be lived “unto Him” (for furthering the interests of Christ). He also says that the love of Christ constrains us to surrender the rest of our time to His interests, and thus, to make an impact in this world for Him. Since no one knows how long he or she has to live, no one knows how long the rest of their time will be. This being the case, we need to pray Moses’ prayer: “Teach us to number our days, that we may apply our hearts unto wisdom” (Psa. 90:12).
The Judgment of the Quick and the Dead
Vss. 5-6—Peter assures us that all (Jew or Gentile) who pursue a godless life will one day “give account to Him that is ready to judge the quick [living] and the dead” (Acts 10:42; Rom. 14:12). The judgments of the quick and the dead are two distinct things involving all who are wicked in the human race. These two judgments will be executed at two different times in the future. The Apostle Paul indicates that the judgment of the living begins “at His Appearing” (2 Tim. 4:1), when “the Lord shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess. 1:7-8). It will include the Harvest judgment (Rev. 14:14-16; Matt. 13:37-42; 24:36-41), the Vintage (Winepress) judgment (Rev. 14:17-20; Isa. 63:1-6), and the Sessional judgment—before the millennial kingdom of Christ is established (Matt. 25:31-46) and during its session (Psa. 101:8; Zeph. 3:5). In that same verse (2 Tim. 4:1), Paul also indicates that the judgment of the dead will occur at “His kingdom,” without being specific as to when in His kingdom. The Apostle John gives us the actual time; it is at end of Christ’s 1000-year kingdom reign, at the “great white throne” (Rev. 20:11-15; Isa. 24:22).
Peter goes on to explain that the grounds of all judgment is the testimony that God has given to men; this makes them responsible. He says, “For to this end were the glad tidings preached to the dead also, that they might be judged, as regards men after [according to] the flesh, but live as regards God after [according to] the Spirit” (vs. 6). Some have been given more light (truth) than others, and are, therefore, more responsible, but all men have had some light from God, and thus, are “without excuse” (Rom. 1:20).
The “gospel” that Peter speaks of here is not the Gospel of the Grace of God that is preached in this Christian era, which announces the finished work of Christ on the cross and salvation through faith in Him (Acts 20:24). It is the glad tidings that was proclaimed to men in past ages through the Lord’s servants, such as Noah (2 Peter 2:5). “Them who are dead” are those who lived in those times. They are dead now, but they weren’t dead when the gospel was preached to them (chap. 3:19-20). Sufficient testimony from God had been given to them, but sadly, they rejected it. They, therefore, will stand before God to receive their just punishment in that coming day (Rev. 20:11-15).
There has always been a gospel testimony from God to man in some form. It has separated the human race into two great classes: those who refuse it and prove their faithlessness by living “according to men in the flesh,” and those who believe it and prove their faith by living “according to God in the Spirit.”
Things We Should be Doing in The Rest of Our Time
Vss. 7-11—Peter then speaks of the present effect that this should have on us. The fact that Christ is “ready to judge” (vs. 5), makes it clear that “the end of all things is at hand.” (Compare James 5:9.) If there is any delay, it is because God does not wish any to perish, but that all would come to repentance (2 Peter 3:9). For this reason, He has lengthened out the Day of Grace. Just as God delayed the judgment from falling in Noah’s time “yet seven days” (Gen. 7:4), He is holding back judgment today to give men an opportunity to be saved at this “eleventh hour.”
In view of the fact that the end of all things is at hand, Peter proceeds with several short exhortations that outline what every Christian should be doing with the rest of his time.
Be Sober
(Vs. 7)
Sobriety is enjoined upon us first. He says, “Be ye therefore sober.” (Compare chapter 1:13.) This does not mean that we should go about with a long gloomy face, but to realize that with final and eternal issues before us, and only a little time left to live for the Lord, what time is given to us should not be wasted in the frivolities of the world. To engage in such things when we are on the verge of stepping into eternity is not being sober. We need to remember that everything that is material in this world is going to be burned up one day (2 Peter 3:7), and only what is done for Christ will last. As brands plucked from the burning, our purpose on earth is to further Christ’s interests.
Be Watchful
(Vs. 7)
He also says, “Be watchful unto prayers.” Since we are pilgrims passing through an enemy’s land, we need to be watchful and on our guard at all times. (Compare chapter 5:8.) There are many dangers in the path, and an ever-present enemy who has designs on tripping us up. “Prayers” are encouraged because they bring us into the presence of God where there is safety (Deut. 33:12; Matt. 26:41).
Have Fervent Love Toward One Another
(Vs. 8)
In contrast to the coldness of the world, the Christian circle is to be marked by the warmth of genuine love for one another. Peter says, “Above all things have fervent charity [love] among yourselves: for charity [love] shall cover a multitude of sins.” In saying, “Above all things ... .” he meant that we should give this a priority. This exhortation shows that all believers have a responsibility to contribute to this happy condition that is to prevail in the Christian company by loving one another fervently. Love covers “a multitude of sins.” This does not mean that we should protect evil in the assembly and prevent it from acting responsibly in cases of discipline, but that the shortcomings and failures of Christians are not to be blazed abroad. Love doesn’t advertise the sins of fellow believers, and especially not before the world (Prov. 10:12; 19:11; James 5:20); such will only give the haters of Christ a chance to “cast a stone” at the Christian testimony (Compare 2 Samuel 1:20.)
Be Hospitable
(Vs. 9)
To promote love and fellowship within the Christian community, we should have our homes open to the saints, as opportunity arises (Prov. 9:4-5; 3 John 5-7). Thus, Peter says, “Use hospitality one to another without grudging [murmuring].” Hospitality is exemplified in Abraham and Sarah (Gen. 18:1-7). He and his wife took advantage of the opportunity to “entertain strangers,” and in her case, to “entertain angels unawares!” (Heb. 13:2) It is sad indeed when the saints in a particular locality haven’t seen the inside of each other’s homes. “Grudging,” is to carry out this service with complaining (Luke 10:40).
Minister the Word
(Vss. 10-11)
Peter then addresses the subject of ministering the Word among the saints. This is another important thing that we should be doing with the rest of our time on earth. He says, “As every man [each] hath received the [a] gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever [to the ages of ages].” The expression “every man,” indicates that every Christian has been given a spiritual gift to exercise (Matt. 25:15; 1 Cor. 12:7; Eph. 4:7), and therefore, we all have something to do for God in His kingdom (Mark 13:34). There are no drones in God’s beehive! The kind of gifts that Peter is focusing on here are those having to do with ministering the Word—either in preaching, or teaching, or in practical exhortation (Rom. 12:6-8a).
Peter distinguishes “gift” and “ability.” Ability has to do with a person’s natural powers of intellect and personality which are formed in him from birth; whereas a gift, in the sense that it is used in Scripture, is a spiritual thing given to a person when he believes the gospel and receives the Holy Spirit. We learn from Matthew 25:15, that when the Lord gives a believer a spiritual gift, it matches the person’s natural ability. The man gave his servants “talents” (which answers to these spiritual gifts) “to every man according to his several ability.” We see the wisdom of God in this. The Lord doesn’t give a person a spiritual gift and call him to a particular work without that person having some natural ability for it. His natural ability will complement his spiritual gift “like a hand fits in a glove.” For instance, a person with an out-going personality might be given the gift of an evangelist, because that gift requires one being able to reach out to people and to speak to them freely, which would be difficult for a naturally reticent person. Or, a person with naturally acute intellectual powers might be given the gift of teaching, which requires an orderly mind.
Commenting on Matthew 25:15, W. Kelly said, “There are two things in the servant—both of them of importance: He gave them gifts, but it was according to their several ability. The Lord does not call any one to special service who has not the ability for the trust committed to him. The servant must have certain natural and acquired qualifications, besides the power of the Spirit of God ... .It is plain from this that there are certain qualities in the servant independent of the gift that the Lord puts into him. His natural powers are the vessel that contains the gift, and wherein the gift is to be exercised” (Lectures on the Gospel of Matthew, p. 472).
Note: there is not a hint here, or anywhere else in Scripture, of a person who has a gift for ministering the Word, being trained and ordained in a seminary before he exercises his gift. The Bible teaches that if a person has a certain gift, the very possession of it is God's warrant to use it. Peter teaches this in verses 10-11. He says, “As every man hath received a gift, even so minister the same one to another” (vs. 10). He doesn’t say, “As every man hath received a gift, let him be trained and ordained by a seminary, and then so minister.” And again, he says, “If any man minister, let him do it in the ability which God giveth” (vs. 11). He doesn’t say, “Let him go to school and get a certificate, and then let him speak in the assembly.” The Apostle Paul confirms this: “Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation” (Rom. 12:6-8). See also 1 Corinthians 14:26. What is required in ministering the Word is speaking “as the oracles of God.” This is ministering with a conscious sense that we are speaking on God’s behalf, as His mouthpiece, and therefore, it should be done accurately and reverently so as to properly represent Him.
A mistaken idea in connection with gifts that is common in Christendom today is the idea that a person’s natural ability is his spiritual gift. People with natural talents (in sports, or music, etc.) are encouraged to pursue those things and to make them their career in life, because it is their gift with which they are to glorify God. So-called “worship services” are arranged to accommodate the performance of these natural talents. However, this tends to promote human glory and the seeking of the praise of men, rather than bringing glory and praise to God. Oftentimes the so-called “church services” are reduced to being not much more than a talent show. Such activity makes the Church a worldly institution. In Scripture, spiritual gifts are for promoting spiritual things that help the saints on in the “most holy faith” (Jude 20). J. N. Darby said, “It is wholly a false principle that natural gifts are a reason for using them. I may have amazing strength or speed in running; I knock a man down with one and win a prize cup with the other. Music may be a more refined thing, but the principle is the same. This point I believe to be now of all importance. Christians have lost their moral influence by bringing in nature and the world as harmless. All things are lawful to me. But as I said, you cannot mix flesh and Spirit” (Letters, vol. 3, p. 476).
Stewardship
As “good stewards of the manifold grace of God,” we are to use for the Lord’s glory whatever He has put into our hands—both materially and spiritually. If some amount of material wealth has come into our hand, we are to use it with the realization that we can’t keep those things forever, and therefore, they should be placed on God’s altar (so to speak) and used to further His kingdom. By doing this, we are “laying up in store” that which can be taken into the next world in “the future” (1 Tim. 6:17-19). Similarly, with spiritual things; we are to “trade” with the truth that we have acquired by teaching it to others and causing them to understand it (Luke 19:13). Thus, we help them on spiritually in the path of faith. Christian stewardship, therefore, is twofold. It involves:
• Handling material things for the Lord (Luke 16:9-12).
• Handling spiritual things for the Lord (1 Cor. 4:1).
Peter’s salient point in this passage (vs. 10-11) is that the Church desperately needs ministry from the Word in the sense of spiritual teaching and exhortation. Those who have a gift for helping the saints in this way are to be exercised about using the rest of their time in this important service. Peter adds that the object of all such ministry from the Word is that “God in all things may be glorified through Jesus Christ.” This will result in “praise and dominion [might]” being given to Him “for the ages of ages,” which is the Eternal State. This shows that spiritual gifts are not for the glorification of ourselves, but for the glorification of Christ.
Suffering for the Name of Christ
(Chapter 4:12-19)
Peter proceeds to speak of another aspect of suffering that faithful saints will encounter—suffering for the name of Christ. He says, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that when His glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy [blessed] are ye; for the Spirit of glory and of God resteth upon you: on their part He is evil spoken of [blasphemed], but on your part He is glorified.” Peter has already spoken of suffering for righteousness’ sake (chap. 3:14-16), but this of which he now speaks is a higher character of suffering, because it involves confessing Christ’s name. J. N. Darby said, “That which is for His name’s sake is a higher kind than for righteousness’s sake” (Collected Writings, vol. 28, p. 186).
Thus, it’s possible to suffer for doing what is right, without publicly connecting the motive to Christ. But the moment we confess Christ and bring Him into picture, as being the reason why we do what we do, then the persecution escalates. We might say to someone that we don’t want to do something because it wouldn’t be right, and as a result, we suffer a measure of reproach for it. But when we say that we don’t want to do it because we are a believer on the Lord Jesus Christ and we don’t want to displease Him, then the persecution and reproach intensifies. This is the aspect of suffering that Peter refers to in this passage.
Vs. 12—Telling these dear believers that they shouldn’t think that the trial of suffering which they were experiencing was a “strange thing,” shows that suffering for “the name of Christ” is normal to Christianity. Hence, “the fiery trial” of persecution shouldn’t be considered something that is a surprise. It is quite simple; if the believer confesses Christ who is rejected, he will be rejected too. It is something that is to be expected because the world through which we pass is naturally opposed to Christ, and any witness for Christ cannot be tolerated (John 15:20). The world can tolerate drug users, immorality, false religion, etc., but it cannot tolerate Christians who confess Christ. The more faithful the witness for Christ is, the more the believer will suffer. They were, therefore, told to “rejoice” because by suffering in this way, they would be “partakers” of the martyrdom “sufferings of Christ” (vs. 13)—and this is a privilege (Mark 10:39; Acts 5:41; Phil. 1:29).
Two Aspects of Joy
Vs. 13—To encourage them to confess Christ boldly, Peter speaks of two aspects of joy that would be theirs. They would have a future joy “when His glory shall be revealed” at His Appearing. At that time, Christ will come with His heavenly saints (1 Thess. 3:13; Jude 14) and their reward for identifying themselves with Him in the time of His rejection will be displayed before the world. They will be “glad” then “with exceeding joy.” Thus, every bit of suffering that we endure for the name of Christ in this day will be compensated in that day.
Vs. 14—They would also have a present joy in the midst of their trial. Peter adds: “If ye be reproached for the name of Christ, happy are ye.” This is because Christ is “glorified” through our confession of Him and there is a special joy in confessing Christ that is known only to those who do it. Paul and Silas are an example here. When they were at Philippi, they preached Christ, and consequently, were beaten and cast into prison—yet they sang praises to God in the jail! (Acts 16:22-25)
In such situations, the “Spirit” of God rests approvingly “upon” the believer and renders a powerful testimony to all around. This is something that the believer himself may not even be conscious of. Compare Exodus 34:29—“Moses wist not that the skin of his face shone.” Stephen is the New Testament example (Acts 6:15). J. N. Darby aptly said, “Never shrink from confessing Christ; it’ll make your face to shine.” This passage shows that the Spirit of God not only dwells in believers (John 14:17; Acts 2:4; 2 Tim. 1:14; James 4:5), but He also rests upon believers.
It is not advisable, but suffering of this kind can be avoided by not confessing Christ before men—but our power in testimony and our joy will be lost. We see from this that the fire of persecution does not destroy the Church of God. In fact, the more the Church is called upon to suffer for Christ, the stronger it grows spiritually! (2 Thess. 1:3-4) Compare Exodus 1:12. Sad to say, it is internal strife, not persecution that destroys the Church’s testimony.
God uses the pressure of trials to enlarge us spiritually (Psa. 4:1 – J. N. Darby Trans.). It has been said that the saints prosper spiritually in three main trials:
• Poverty.
• Persecution.
• Sickness.
Vss. 15-16—Peter says that on the other hand, if we suffer as an “evildoer,” there is good cause to be ashamed; we have dishonoured the name of Christ. But if we suffer “as a Christian” (that is, for being a Christian), we shouldn’t be ashamed, for it is an honour to suffer for Him. It may seem strange that Peter would speak of a “busybody” alongside that of a “murderer,” etc. But it just shows that a Christian can commit any sin in the catalog if he gets out of communion with the Lord, because he still has the fallen sin-nature in him; it does not improve by his being born again (John 3:6).
The Government of God
Vss. 17-19—Lest any would think lightly of the child of God practicing evil, Peter brings in the subject of the government of God again, as a warning for careless Christians. He says, “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” God surely doesn’t want to see His children doing wrong. But if we are self-willed or careless about our walk, He has His ways in His government to get our attention—and this sometimes can be painful. As our loving Father cares about our moral and spiritual development (Heb. 12:5-11); He doesn’t pass over these things, but works through His disciplines and chastenings to teach us to walk in holiness and in dependence upon Him (Psa. 119:67, 71). He may use any kind of distress and trial in the discipline of His children—even the unjust persecutions of the world.
Peter explains that God’s governmental “judgment” always begins with those who have had the most light (Ezek. 9:6). The principle is this: the greater the privileges that have been granted, the greater the responsibility (Luke 12:47-48). This is true on a personal level, as well as on a collective level. The professing Church (Christendom), which is “the house of God” today, has definitely had the most light from God of all people on earth. Therefore, it is far more responsible than the heathen world which has not had the same exposure to the gospel.
He then raises the question as to what “the end” will be of those who “obey not the gospel of God.” He says, “And if the righteous scarcely be [difficultly] saved, where shall the ungodly and the sinner appear?” His point here is that if God doesn’t spare those in His house who are professedly in a relationship with Him when they do wrong, how much less sparing will He be with those outside His house who have no relationship with Him? He not only judges them governmentally now, but they will also be judged eternally in a coming day—a solemn thought indeed!
The aspect of salvation that Peter speaks of here is that which is affected in our pathway as we move through this world, and it will result in our full salvation at the end of the journey when the Lord comes (chap. 1:5). The difficulties he refers to are the spiritual dangers and trials connected with confessing Christ, and also, the chastenings that our Father may bring upon us if and when we walk in paths of unrighteousness. The J. N. Darby Translation footnote states: “Saved here on earth, as through the trials and judgments which specially beset the Jewish Christians.” Vs. 19—Peter concludes the subject by offering a word of encouragement to all who suffer in this way. If they are found suffering “according to the will of God”—that is, for their confession of Christ—they are to commit themselves to God. Note: they are not told to appeal to the civil authorities for protection (as did the Reformers when they were persecuted by the Catholics), but to “commit the keeping of their souls to Him in well doing.” He is “a faithful Creator” and is the “Preserver of all men, especially of those that believe” (1 Tim. 4:10). We can always turn to Him in our suffering and find a solace there (Psa. 91:1-2). It is only the power of God that can sustain us when we are under these trials (Psa. 18:29.
Suffering From the Oppositon of the Devil
(Chapter 5:1-14)
Peter concludes his exhortations in the epistle by touching on one last aspect of suffering which the saints face in their pathway—suffering from special attacks of the devil. Satan is at all times set against the spiritual progress and blessing of God’s people; however, there are certain occasions when he makes a special assault on them to harass and oppress them, and ultimately, to try to get them to give up in the path of faith. The Apostle Paul speaks of these occasions as an “evil day” that may come upon us (Eph. 6:13). These attacks are not the result of our going on carelessly in the flesh, but rather, from going on faithfully for the Lord. It is, therefore, normal Christianity.
A Pastoral Setting
The context in which these closing exhortations are given is that of “the flock” (vs. 2), “the chief Shepherd” (vs. 4), His under-shepherds—“the elders” (vs. 1), and an evil predator—the “roaring lion” (vs. 8). Clearly, Peter’s words of counsel and encouragement in this passage are cast in a pastoral setting.
His exhortations in the opening verses of the chapter are directed particularly to “the elders” who have the bulk of the responsibility in shepherding God’s people (vss. 1-4), but in the latter half of the chapter his exhortations broaden out to “all of you,” and are directed to the saints generally (vss. 5-14).
The Elders
Vs. 1—One thing that stands out in this work of shepherding the flock of God is that it is “the elders” who are enjoined to do it. The word “elder,” implies experience and maturity, which is so necessary for this work. When counsel and encouragement come from one who has experienced the vicissitudes and trials of the Christian life, it has moral weight with the saints, and as a result, they will be more inclined to receive it. Needless to say, this work is not for a “novice.” Paul warns of such getting carried away with self-importance and being “inflated” with pride and falling “into the fault of the devil” (1 Tim. 3:6; Prov. 16:18; 29:23; Acts 15:6). A novice is a new convert, but it could perhaps include one who has not matured in the faith as he ought to have, and consequently, is a “babe” (Eccl. 10:16; 1 Cor. 3:1; Eph. 4:13-14; Heb. 5:12-14).
Before exhorting the elders as to the specifics of this work, Peter mentions two things that every under-shepherd must keep before him if he is to be effective—“the sufferings of Christ” and “the glory that shall be revealed.” Peter has alluded to these two things a few times already in the epistle, but for different reasons. Here, it is in connection with sustaining the elders in their work.
“The sufferings of Christ” here, are not the Lord’s atoning sufferings, but rather, His martyrdom sufferings which we all share in some degree if we serve God faithfully. This is set before the elders as a model, because, as surely as when the Lord shepherded the flock of God in His day and was unappreciated and rejected for all the good that He did (Zech. 11:4-14; John 10:1-18), they too would meet similar opposition. The Lord’s sufferings are the perfect example of how the elders are to handle the misunderstandings and the wrongs that they may encounter as they tend the flock. Those who do this work need be prepared for this because Satan makes those who shepherd God’s people a special object of his attacks. In the Lord’s case, Satan came against Him in the garden of Gethsemane in a special assault (John 14:30; Luke 22:44, 53 – “being in a conflict”). It was an all-out effort to turn Him away from doing God’s will in going to the cross. When the Jews apprehended Him and turned Him over to the Roman authorities, He submitted to their ill-treatment and gave His “back to the smiters” and His “cheeks to them that plucked off the hair” (Isa. 50:5-7). He would not defend Himself, but let God justify Him in His good time—which took place at His resurrection and ascension (Isa. 50:8). When they crucified Him, He “endured the cross” patiently and despised the shame (Heb. 12:2). Such was the perfect example of “the good Shepherd” who gave His life for the sheep (John 10:11). He is the model for all who shepherd God’s people.
“The glory that shall be revealed,” refers to the time of Christ’s public exoneration at His Appearing. Thus, the under-shepherd who does his work faithfully, even though it is often little appreciated, in that day he will be fully compensated in “glory” (vs. 4). The servant, therefore, must keep his eye on that which is ahead; it will sustain him and give him motivation to carry on in faithful service.
The role of an elder/overseer is not something that men appoint themselves to, nor is it an office which the assembly appoints them into. Rather, they are raised up by the Holy Spirit to do this work for the Lord (Acts 20:28). These men will be known by their moral qualifications and by the work that they do. The assembly is to “know” them (1 Cor. 16:15; 1 Thess. 5:12), “esteem” them highly (1 Thess. 5:13), “honour” them (1 Tim. 5:17), “remember” them (Heb. 13:7a), “follow” their faith (Heb. 13:7b), “obey” them (Heb. 13:17a), “submit” to them (Heb. 13:17b), and “salute” them (Heb. 13:24). But nowhere in Scripture is the assembly told to choose and ordain them! This is simply because the assembly has no authority from God to do so. Yet in spite of this fact, Christian churches everywhere choose and appoint their elders! Such is the confusion that exists in the ruins of the Christian testimony. When elders were chosen and ordained in Scripture, they were always chosen “for” an assembly by an apostle (Acts 14:23 – W. Kelly Trans.), or by a delegate from an apostle (Titus 1:5). Herein is the wisdom of God; this prevents the assembly from choosing leaders that favour the inclinations of the people, and thus, having control over those in oversight.
The Work of the Elders
Vss. 2-3—Peter mentions three things that the elders are to do:
Shepherd the Flock
(Vs. 2a)
The first thing was to “shepherd the flock of God.” In exhorting the elders (Peter includes himself as one), it is clear that he never forgot what the Lord said to him: “Shepherd My sheep” (John 21:16). Knowing that there was a great need fo r this work among the saints, he exhorted these elders to engage in this labour of love. Sad to say, this has not been followed in Church history. The ruin of the Christian testimony that exists today can be traced largely to the elders going astray and not doing their work faithfully (Acts 20:29-30; 3 John 9-10; Rev. 2-3 – “the angel”). We can affirm that the need for shepherding God’s people is greater today than ever before. May the Lord raise up many such shepherds.
The KJV renders this phrase: “Feed the flock of God,” but “feed” is too narrow. Shepherding is more than feeding—giving the saints spiritual food (teaching). It includes feeding them, but it also involves guiding them, counselling them, visiting them, and helping them with their temporal problems and needs. Having gained experience in the path of faith, the elders are to discharge their wisdom to the saints with the aim of helping them to go on spiritually together in peace. This work requires discerning “the state” of the flock, so as to minister to their needs appropriately (Prov. 27:23).
Exercise Oversight on Behalf of the Flock
(Vs. 2b)
The second thing is “exercising oversight.” This refers primarily to administrative responsibilities in a local assembly. Shepherding the flock may be done in any place where the saints are found, but administrative oversight is purely a local work. That is, it is to be carried out in the assembly in the locality where the elders live. They are to take the lead in spiritual matters involving reception, discipline, etc.
This is a work that the elders are to do “willingly,” not by “constraint.” Hence, it is not to be carried out through a sense of obligation, but is something done for the Lord and motivated by love and compassion for the saints. Nor should it be done for “base” financial “gain,” even though they may at times receive monetary help from the assembly (1 Tim. 5:17-18). Thus, they were to feed the flock, not fleece it!
Be Models for the Flock
(Vs. 3)
The third thing is that the elders are to be “ensamples [models] for the flock” in moral character. The saints need to be taught the truth, which God does through gifted teachers (1 Cor. 12:28; Eph. 4:11), and if need be, through the elders (Titus 1:9). But the saints also need to be shown the truth practically. The elders, therefore, are to take the lead in this and are to demonstrate proper Christian conduct before the saints, and thus, give them an example to follow. The Apostle Paul said, “I have showed you, and have taught you” (Acts 20:20, 35).
Peter cautions the elders of the danger of “lording” over the flock and treating it as one of their “possessions.” The J. N. Darby Translation footnote says: “Viewing the saints as something belonging to you ... .the flock was not be treated as the ‘possessions’ of the elders.” Elders should always keep in mind that it is “the flock of God” that they are shepherding. The flock is God’s; it is not theirs. While clergymen (the so-called Pastors and Ministers in Christendom) often speak of a congregation of Christians as “their” flock, Scripture knows nothing of an under-shepherd having such a position. There is no suggestion here, or anywhere else in Scripture, of a clerical order ruling arbitrarily over the laity. Peter’s simple point here is that the elders are not to rule over the saints in a domineering way. The elders are to be respected, but they are not to demand this respect; they are to win it.
In Scripture, when the work of the elders is in view, they are always mentioned in plural (Acts 20:28; 1 Tim. 5:17-18, etc.). (When their moral qualifications are in view, it is in singular – 1 Timothy 3:1-8; Titus 1:6-9, etc.) This is because when there are several men involved in the work in a locality, those men can check and balance one another. Thus, there is a greater immunity against one man rising up and leading the saints after himself in a wrong direction. One man presiding over the saints is unscriptural and potentially dangerous. As mentioned, he could get carried away with his own importance and do damage to the flock. This was the case with Diotrephes (3 John 9-10). Besides being full of compassion and of self-sacrifice—as seen in the good Shepherd (Matt. 9:36; Mark 6:34; Acts 20:35)—a shepherd is to be humble (vs. 5).
Vs. 4—For the encouragement of all who undertake this work, which at times can be a thankless job, Peter reminds them that the faithful performance of this service will have its happy reward. He says, “When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” Shepherding, done in God’s way, will not bring one into prominence in this day—it is by and large a quiet work done among the saints on a personal level—but its reward in a coming day will most certainly be a public thing. Peter’s statement here, seems to be saying that the rewards (crowns) will be received by the saints at the Appearing of Christ, but Scripture clearly teaches that the rewards for faithful service will be given at the judgment seat of Christ, which will take place after the saints are taken home to heaven at the Rapture (Matt. 25:19-23; Luke 19:15-19; 1 Cor. 4:5; Rev. 4:4 – the saints have their “crowns” before the Tribulation woes begin). Peter surely wouldn’t be contradicting this; therefore, he must be referring to the public display of our rewards in “glory,” which occurs at the Appearing of Christ and during His millennial kingdom reign, in what is called “the day of Christ” (Phil. 1:6, 10; 2:16, etc.).
The Flock
Vss. 5-11—Peter turns to address the flock. He exhorts them regarding the need for humility and expressed dependence upon God. He says, “Likewise ye younger, be subject to the elder, and all of you bind on humility towards one another; for God sets Himself against the proud, but to the humble gives grace. Humble yourselves therefore under the mighty hand of God, that He may exalt you in the due time; having cast all your care upon Him, for He cares about you.” If the flock is to prosper spiritually, there must be a happy condition of peace and love existing among the saints. Peter tells us that this is achieved through binding on “humility.” We all have a part to play in contributing to this happy condition that should be amongst God’s people by being “clothed with humility.”
The “younger” brethren are told specifically to be “subject” to their older brethren. The KJV rendering implies that the older ones are likewise to be subject to the younger, but this would be unseemly. A better rendering of the passage shows that Peter is exhorting “all” of the saints (which would include the older brethren) to “bind on humility.” The whole Christian company should be marked by this great moral trait that was so perfectly displayed in the Lord Jesus. He is the only Man who ever had a right to exalt Himself—yet Scripture says, “Being found in fashion as a Man, He humbled Himself” (Phil. 2:8). Some seem to think that humility is thinking badly of oneself and go around deprecating themselves, but really, it is not thinking of ourselves at all! A truly humble person has himself out of the picture—whether it is in self-importance or in self-pity.
Since pride is hateful to God, a proud man will surely meet with God’s governmental judgment. Peter says that God “sets Himself against the proud” and resists those who have designs to lift themselves up among their brethren. To guard against this evil in our hearts, Peter says, “Humble yourselves, therefore, under the mighty hand of God” (vs. 6). This is something that we are all to do, and if we won’t, God will do it by ordering a humbling circumstance in our lives. Peter assures us that those who humble themselves will be exalted in “due time”—when the Lord comes and establishes His kingdom. If suffering is to be answered by glory in that coming day (vs. 4), humility will be answered by exaltation at that time (vs. 6).
Besides binding on humility, Peter says that we also need to cast “all” our “care upon Him” (vs. 7). The path of faith has its ups and downs, and we will surely meet with something discouraging along the way. But since the compassions of God are new every morning (Lam. 3:22-23), all of our troubles and trials can be taken to the Lord in expressed dependence, and He will help us through them. The Psalmist said: “Cast thy burden [assigned portion] upon the LORD, and He shall sustain thee” (Psa. 55:22).
The trial that Peter is particularly alluding to here is persecution. The saints in that day were passing through the fires of affliction in this regard and needed comfort and consolation. These trials were not sent by God, but they were, nonetheless, permitted by Him. Peter says that they were to avail themselves of the provision that God had made for them by casting their burdens on the Lord. While the context is persecution, we know that discouragement can come from any quarter. When it does, the solution is the same—we are to roll it over onto the Lord and let Him carry the burden of it for us.
Thus, Peter has touched on two opposite dangers that we must guard against—being puffed up with pride, or being cast down in discouragement. These things are to be met by humbling ourselves under the mighty hand of God (vs. 6) and by casting all our cares upon Him (vs. 7).
The Roaring Lion
Vs. 8—He goes on to show that if we refuse to humble ourselves under God’s hand, and we don’t cast our troubles and trials upon the Lord, that we become vulnerable to the attacks of the roaring lion—the devil. He says, “Be vigilant, watch. Your adversary the devil, as a roaring lion, walks about seeking whom he may devour.” Thus, he would have us to be consciously aware of the movements of this enemy. The watching here, is not watching for the Lord to come (which we certainly are to do – Luke 12:37; Titus 2:13, etc.), but watching against the enemy’s attacks. We are not to be occupied with the enemy—our occupation is with Christ—but we are to be on alert and wise concerning his tactics (2 Cor. 2:11). The words “humble” (vs. 6), “vigilant” (vs. 8), “watch” (vs. 8), and “resist” (vs. 9), are all in the aorist tense in the Greek, which is to be in a state of having done it once and for all (see J. N. Darby Trans. footnote). Thus, readiness concerning our adversary is to be an abiding thing; it is not something that we take up with the moment Satan pounces—that could be too late!
Peter makes it clear that Satan’s aim is to “devour” Christians. We might ask, “In what sense does the devil devour a Christian?” He certainly can’t take our soul-salvation away from us; it is eternally secure through what the Lord Jesus accomplished on the cross (John 10:28-29). But Satan can destroy our lives as far as our testimony is concerned. He can terrorize the believer to the point that the believer gives up in the path and all who see it will mock Christianity and the Lord (Luke 14:29-30). Satan’s chief way of terrorizing the saints is through persecution. He works as “a roaring lion” to persecute them, but that is not the only way he works. As Peter shows here, he takes away proud men and he pounces on discouraged people too.
Vs. 9a—Peter says, “Whom resist stedfast in faith.” We are to resist the devil, but not in the energy of the flesh. We are not called upon to fight the devil, nor are we to carry on a dialog with him. We “resist” the devil by standing fast in faith on our convictions that are founded upon the Word of God. When we stand fast under these special attacks of the devil, he will “flee” from us! (James 4:7).
Satan trembles when he sees,
The weakest saint upon his knees!
We are to commit our lives to God in prayer and remember that He is over all circumstances, and if the devil stirs up men to persecute us, they can only do to us what God allows in His mighty providence (Lam. 3:37). And if we are called upon to die as a martyr for Christ, we are to follow the example of the saints who have gone before who were “faithful unto death” (Rev. 2:10; 12:11). By refusing to recant, we “overcome” this foe and we get the “victory” for the Lord, because all his evil attempts to get us to give up in the path of faith have failed (Rev. 15:2).
Comfort for Saints Suffering Persecution
Vss. 9b-11—Peter concludes his remarks on the subject of suffering by giving a few words of comfort and encouragement to these saints who were passing through the fires of persecution. His intention was to motivate them to carry on for the Lord in their trial.
Firstly, they were not alone in their suffering. He says, “The same afflictions are accomplished in your brethren that are in the world” (vs. 9b). Thus, they could take courage in the fact that if others could endure this suffering, so could they (1 Thess. 1:6; 2 Thess. 1:4; 2 Tim. 2:3; 4:5, etc.).
Secondly, “the God of all grace” had called them “unto His eternal glory in Christ Jesus” (vs. 10a). Thus, they had been “called” by God to a glorious end with Christ, and there was nothing that could frustrate His purpose. If they kept their eye on the “eternal glory,” to which they were traveling, it would motivate them to endure the trials they encountered along the way. Moreover, Peter reminds them that our God is the “God of all grace,” and thus, He will supply us with the grace needed to carry on through the sufferings that we face (Phil. 4:13; James 4:6).
Thirdly, this time of suffering is only for “a little while” compared to the eternal glory that is coming (vs. 10b). It will soon be over. Knowing this would give them purpose of heart to continue on in the path.
Fourthly, Peter says, “Himself shall make you perfect, stablish, strengthen, ground [settle] you.” They also needed to keep in mind that these sufferings were being used of God to build Christian character in them. Thus, it was important for them to see God’s hand in their trials; it would give added incentive to carry on.
Vs. 11––It is fitting that Peter would end with a doxology of praise: “To Him be the glory and the might for the ages of ages. Amen.” The ages of ages refers to the Eternal State when Satan will be in the lake of fire (Rev. 20:10) and the saints’ time of suffering will be over (1 Cor. 15:24-28; 2 Peter 3:12-13; Rev. 21:1-8).
Closing Salutations
Vss. 12-14—In closing, Peter mentions “Silvanus;” (Silas) apparently, he was the carrier of the epistle. He had been a co-worker with Paul (Acts 15-18), but since Paul had been incarcerated, he is found serving with Peter. It is significant that he would be mentioned in this letter that has so much to do with suffering. He was one who could certainly empathize with these brethren, having himself been beaten and jailed when he and Paul were at Philippi (Acts 16:23).
Peter restates his purpose in writing to these brethren: “I have written to you briefly; exhorting and testifying that this is the true grace of God in which ye stand.” He includes greetings from his wife: “She that is elected with you in Babylon salutes you.” It was Peter’s habit to take his wife with him in his labours (1 Cor. 9:5). It is noteworthy that in fulfilling his apostolic commission toward the circumcision (Gal. 2:8), Peter is found in Babylon. This is where many thousands of Jews had been deported in the Babylonish captivity, hundreds of years before (2 Kings 24-25). Only 42,000 returned to the land of Israel in the days of Ezra and Nehemiah—the rest stayed in Babylon and settled there. In seeking the blessing of his fellow countrymen, he went there to preach the gospel and to shepherd those who were saved.
Peter also sends along greetings from “Marcus” (also called John Mark – Acts 12:12; 13:5; Col. 4:10). By adding, “My son,” he reveals that John Mark had been converted through him. Thus, Marcus was his spiritual son. Paul speaks of Timothy, Titus, and Onesimus in the same way (1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Phile. 9).
He enjoins upon these saints the “kiss of charity” and gives them a final word of “peace.”