Annotated Bible by A.C. Gaebelein
1 Peter 4:1-19
IV. THE COMFORT IN THE MIDST OF TRIALS AND SUFFERING
CHAPTER 3:10-4:19
1. The comfort in suffering (1 Peter 3:10)
2. Few saved as illustrated by Noah's preaching (1 Peter 3:18)
3. The new life in its transforming power (1 Peter 4:1)
4. Suffering and glory (1 Peter 4:12)
The words which stand in the beginning of this section are quoted from Psalms 34:12. It is interesting to note that the Spirit of God quotes from the three main divisions of the Hebrew Bible in the first three Chapter s of this Epistle. The Hebrew Bible is composed, according to Jewish division, of the law, the prophets and the writings. In the first chapter the law is quoted; in the second the prophets; and in the third we have a quotation from the Psalms. If we practice righteousness, the result of the new nature, produced by the new life, the promises of the Lord will not fail. To Israel in the Old Testament the Lord promised earthly blessings, and while to His heavenly people heavenly, spiritual blessings are vouchsafed, the earthly blessings are not excluded. It was true in olden times that “the eyes of the Lord are over the righteous, and His ears are open unto their prayers.” It is so today, for He changes not. He looks for practical righteousness. Equally true is it that in His righteous government the face of the Lord is against them that do evil. And there is the comfort if we do right that none can harm us, for the Lord is on our side.
Suffering for righteousness' sake must be, but there is a “blessedness” connected with it. The Lord pronounced this in one of the beatitudes of the Sermon on the Mount (Matthew 5:10). How fitting it is that in this Epistle, in addressing these Jewish believers as a remnant of the nation, this should be mentioned. It is the comfort in persecution, “be not afraid of their terror, neither be troubled.” The quotation in 1 Peter 3:15 is from Isaiah 8:12. There it is a prophecy concerning the future remnant of Israel during their coming great tribulation, foreshadowed in Isaiah by the Assyrian invasion.
“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 flesh but quickened by the Spirit: in which also He went and preached to the spirits in prison, who before time were disobedient when the long suffering of God waited in the days of Noah, while the ark was preparing; in which few, that is, eight souls, were saved through water; which figure does also now save you, even baptism (not the putting away of the filth of the flesh, but the request as before God of a good conscience), by the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God; angels and authorities and powers being subjected unto Him.”
This difficult and much misunderstood passage demands a closer attention. It is the passage upon which Rome has built her obnoxious and unscriptural doctrine of a purgatory. Protestant expositors have also misinterpreted this passage; in some quarters of Protestantism a kind of a “Protestant purgatory” is now being taught. Many errors, like a second probation, another chance for the lost, the restitution of the wicked, are linked with the wrong exposition of the above words.
Even sound believers have adopted that which Peter does not mean at all, and which is unknown in the rest of the Word of God. Their teaching founded upon these statements by Peter is as follows: The Lord descended into Hades, the place of the departed spirits and preached there. The visit took place after His death and before His physical resurrection, that is, He made the visit in His unclothed state, while His body still rested in the tomb. As to the preaching, the opinions of these exegetes are divided. Some believe that He went to Hades to announce the certain doom of the lost. Others, and they are not a few, state that He preached, offering to the lost salvation, while still others claim that the spirits in prison are the righteous dead to whom Christ announced that their redemption had been wrought out for them, and that He announced His victory.
As to the result of the preaching, the teaching is that it was successful; this is by inference, as they say, otherwise it could not be mentioned among the blessed results of Christ's suffering. They also claim that inasmuch as early Christian literature has much to say about that fictitious “descent into Hades” (or, as generally stated, hell), it must be the true meaning of the passage. In giving these views on the meaning of the passage before us we give a very few; there are many others, like the late Bullinger's view, that the spirits were the fallen angels, and that He went to herald His triumph to them. Pages could be filled with the fanciful and unscriptural interpretations of this passage.
The chief question is: Did our Lord go to Hades in a disembodied state? In fact, all depends on the question of what is the true meaning of the sentence, “quickened by the Spirit.” Now, according to the interpretations of the men who teach that the Lord visited Hades, the spirits in prison, during the interval between His death and the morning of the third day, He descended into these regions while His dead body was still in the grave. Therefore, these teachers claim that His human spirit was quickened, which necessitates that the spirit which the dying Christ commended into the Father's hands had also died. This is not only incorrect doctrine, but it is an unsound and evil doctrine. Was the holy humanity of our Lord, body, soul and spirit dead? A thousands times No! Only His body died; that is the only part of Him which could die. The text makes this clear: “He was put to death in flesh,” that is, His body. There could be no quickening of His spirit, for His spirit was alive. Furthermore, the word quickening, as we learn from Ephesians 1:20 and Ephesians 2:5, by comparing the two passages, applies to His physical resurrection, it is the quickening of His body. To teach that the Lord Jesus was made alive before His resurrection is unscriptural. The “quickened by the Spirit” means the raising up of His body. His human spirit needed no quickening; it was His body and only His body. And the Spirit who did the quickening is not His own spirit, that is, His human spirit, but the Holy Spirit. Romans 8:11 speaks of the Spirit as raising Jesus from among the dead.
We have shown that it was an impossibility that Christ was in any way quickened while His body was not yet raised, hence a visit to Hades is positively excluded between His death and resurrection. There is only another alternative. If it is true that He descended into these regions, then it must have been after His resurrection. But that is equally untenable. The so-called “Apostle's Creed” puts the descent between His death and resurrection and all the other theorists follow this view. We have shown what the passage does not mean. It cannot mean a visit of the disembodied Christ to Hades, for it speaks of the quickening by the Spirit, and that means His physical resurrection.
What, then, does the passage mean? It is very simple after all. He preached by the Spirit, or in the Spirit, that is, the same Spirit who raised Him from among the dead, the Holy Spirit of life and power, to the spirits who are now in prison. But when the preaching occurred they were not in prison. And who were they? All the wicked dead for 4,000 years? The text makes it clear that they are a special class of people. They were living in the days of Noah. It is incomprehensible how some of these teachers, misinterpreting this passage, can teach that it includes all the lost, or angels which fell, or the righteous dead. The Spirit of God preached to them, that is, the Spirit who quickened the body of Christ, the same Spirit preached to the generation of unbelievers in the days of Noah. The time of the preaching, then, did not occur between the death and resurrection of Christ, but it took place in Noah's day. Christ was not personally, or corporeally present, just as He is not present in person in this age when the gospel is preached; His Spirit is here.
So was He present by His Spirit in the days of Noah. It is written: “My Spirit shall not always strive with man, for that he also is flesh; yet his days shall be one hundred and twenty years” (Genesis 6:3). His Spirit was then on the earth. In long-suffering God was waiting for one hundred and twenty years while the ark was preparing. His Spirit preached then. But He needed an instrument. The instrument was Noah; in him was the Spirit of Christ and as the preacher of righteousness (2 Peter 2:5) he delivered the warning message of an impending judgment to those about him, who did not heed the message, passed on in disobedience, were swept away by the deluge and are now the spirits in prison. As the Spirit of Christ was in the prophets (1 Peter 1:11) testifying beforehand of the suffering of Christ and the glory that should follow, so the Spirit of Christ preached through Noah. This is the meaning of this passage, and any other is faulty and unscriptural.
This interpretation is in full keeping with Peter's testimony. It is to “strengthen his brethren,” to encourage and comfort those who were suffering persecution and passed through many fiery trials. They thought it strange that they had to suffer, that they were few in number who were saved, while they lived in the midst of the vast multitudes which rejected the gospel and live on in sin and disobedience. For this reason the Spirit of God reminds them that such was also the case in the days of Noah, as it will be again at the close of the age, as the Lord Himself had announced. The multitudes in the days of Noah despised the warning; only eight souls were saved out of the judgment.
It must also be remembered that Peter's Epistle is not a doctrinal Epistle. He does not teach, but exhort. It is true many of the exhortations have for a foundation doctrines stated elsewhere in the Pauline Epistles. If it were Christian doctrine that Christ went to the prison of the wicked dead, such a doctrine should then be more fully stated somewhere else in the New Testament. But such is not the case. The passage in Ephesians 4:1, concerning Christ leading captivity captive has nothing to do with Peter's statement. (See annotations on Ephesians 4:1).
The concluding words, linked with this statement, are a typical comparison of the deluge and the ark with baptism. It has also been misunderstood, and some teach on account of it that baptism is a saving ordinance, which is another error. We quote a paragraph from the Synopsis of the Bible which clears this up in a way which cannot be improved upon.
“To this the apostle adds, the comparison of baptism to the ark of Noah in the deluge. Noah was saved through the water; we also; for the water of baptism typifies death, as the deluge, so to speak, was the death of the world. Now Christ has passed through death and is risen. We enter into death in baptism; but it is like the ark, because Christ suffered in death for us, and has come out of it in resurrection, as Noah came out of the deluge, to begin, as it were, a new life in a resurrection world. Now Christ, having passed through death, has atoned for sins; and we, by passing through it in spirit, leave all our sins in it, as Christ did in reality for us; for He was raised up without the sins which He expiated on the cross. And they were our sins; and thus, through the resurrection, we have a good conscience. We pass through death in spirit and in figure by baptism. The peace-giving force of the thing is the resurrection of Christ, after He had accomplished expiation; by which resurrection therefore we have a good conscience.”
In other words our good conscience is not in having obeyed an ordinance, but it is by what Christ has done, who has gone into heaven and who is exalted at the right hand of God.
The opening sentence of the fourth chapter connects with 1 Peter 3:18. The sufferings of Christ are thus brought to their attention once more. The reason is obvious. They were Jews and had been taught that earthly, temporal blessings, were the marks exclusively of divine favor; trials, sufferings and persecutions, on the other hand, according to Jewish conceptions, were evidences of disfavor. They were therefore disheartened and greatly perplexed when persecutions arose and they had to suffer. But these sufferings were the evidence that they followed Him who also suffered in the flesh. He suffered for us, that is, for our sins, and therefore believers must arm themselves with the same mind. They must expect suffering, not for sins, but from the side of an evil world. “For he that hath suffered in the flesh hath ceased from sin.” The death of Christ for sin (not sins) demands from the believer that he also cease from sin, from living after the old nature.
If the Christian gratifies the old nature and yields to it, it will not entail any suffering, but if the believer lives as “dead unto sin,” walks in separation from this evil age, the result will be that he has to suffer in some way. The life he lives is no longer “in the flesh to the lusts of men, but to the will of God.” Such a walk brings with it the contradiction of sinners, the hatred of the world, such sufferings through which Christ also passed. Once they did as the heathen, the Gentiles, about them, walking in lasciviousness, lusts, excess of wine, revelings, banqueting, and abominable idolatries. But now their lives had been transformed; no longer did they run with them and do what the Gentiles did. Their former associates in sin and in the lusts of the flesh thought it strange that such should be the case, and they spoke evil of them. What evil they spoke about them is not stated. But for this they will have to give account to Him who is ready to judge the quick and the dead, even Christ.
The next verse has perplexed many, and has been misused by teachers of error and unsound doctrines, like the passage about the spirits in prison. “For to this end was the gospel preached also to the dead, that they might be judged as regards men after the flesh, but live according to God in the Spirit.” It is strange that expositors should detach a verse like this from the context and then, without considering its connection, build upon one verse a new and vital doctrine. So it is claimed that the dead mentioned are those who died before the gospel was preached, or who never had a chance to hear the Gospel, but who hear it now in the abode of death, to obtain eternal life. But this is only one of a number of other interpretations.
The Apostle had spoken in the preceding verse of the judgment of the living and of the dead. He now mentions the dead to whom the gospel had been preached. It is a thing of the past and means that those who are dead now while they lived had heard the preaching of the gospel. He means only the righteous dead and the other dead are not in view at all. Those who are now dead passed through the same experience, as the living pass through it, judged according to men in the flesh, but living according to God in the Spirit. Thus the preaching to the dead as dead is not taught at all in this verse. If there were such a thing as preaching to the physical dead we should find it in the Epistle to the Romans, in that great document of the gospel, or somewhere else in the Pauline Epistles; but there is nothing mentioned about this anywhere.
The new life which is dead to sin and suffers with Christ must be manifested. Of this we read in the exhortations which follow (1 Peter 4:7). The end of all things is at hand, the fact that this age will end must always be kept before the heart and mind. And if it was true then that the promised end is at hand how much more true is it now. As a result of waiting for His coming, expecting Him at any time, we are to be sober and watchful unto prayer, and manifest fervent love among and towards fellow-believers. There is to be hospitality without murmuring, ministering one to another, according as each has received. Public ministry in preaching or teaching is to be as the oracles of God, in dependence upon Him, as of the ability which God supplieth, that is, as enabled by His Spirit.
“Beloved, think it not strange concerning the fiery trial which cometh upon 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.” With what love and tenderness, dear Peter, by the Spirit of God, touches again on their sufferings and trials! How perplexed they must have been when they read their own Scriptures and remembered the promises made to Israel as to earthly blessings; and here they were suffering want and privation, were persecuted and slandered by those about them. He writes to them not to think it strange, as if a strange thing happened unto them, when passing through fiery trials. It is the path the Shepherd went and the sheep must follow Him. He suffered, it is the believer's privilege to suffer with Him. When sufferings and trials come, then is the time for rejoicing and not for being disheartened. Sufferings become sweet and precious when we remember they constitute us partakers of Christ's sufferings. And there is coming a revelation of His glory. In anticipation of that we can rejoice, for that revelation will bring the end of all suffering, and glory as well.
“if ye are reproached for the name of Christ, blessed are ye, for the Spirit of glory and of God resteth upon you; on their part He is evil spoken of, but on your part He is glorified.” Instead of trying to escape sufferings with Christ, a little reproach, a little contempt for Christ's sake, we should welcome all most gladly. There is a blessing in it, even when people call us narrow or by any other name of contempt, because we exalt Christ and are true to Him. The Spirit of glory and of God rests upon us whenever we are reproached for the name of Christ. And if we were but more faithful, more separated, more loyal and devoted, we also would have more reproach, and as a result know more of the blessed experience that we are the resting and dwelling place of the Spirit of glory.
But there are sufferings which are inconsistent with Christ's sufferings and with the character of a Christian. “But if any suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” It means to count reproach and suffering for Christ an honor and a glory. Peter had made this experience when with his fellow-apostles he had been beaten, “they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name” (Acts 5:41).
“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? And if the righteous scarcely be saved, where shall the ungodly and sinner appear?” The sufferings of believers are permitted by the Lord for their own good likewise; they are His loving chastenings. Thus He deals as a loving Father with His house, whose house are we (Hebrews 3:6), permitting and using afflictions, sorrows, losses, that we may be partakers of His holiness. But if such is the case with His house, with those who belong to Him and whom He loves, what shall be the end of those that disobey the gospel of God? if the righteous, the sinner saved by grace, in his walk through the wilderness can scarcely be saved, if it needs the very power of God to keep him, what shall be the fate of the ungodly and the sinner? Therefore, when the believer suffers he commits his soul to Him who is able to sustain and carry him through.