The Ignatius Catholic Study Bible New Testament (274 page)

In this way, insights from the history of interpretation can be coupled with modern findings to produce a new and more plausible—though not definitive—interpretation of 1 Pet 3:18-20. Readers faced with the hardships of persecution would be led to see that Jesus was victorious over evil, not in spite of his death, but precisely in his death. For at that moment, lowered into the darkness of Hades, Jesus Christ descended as the victorious Savior of the world (CCC 632-37). «
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4:1 ceased from sin:
Suffering gives added incentive to break away from sinful habits, which often lose their attraction when times get tough and especially when life is threatened. 
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4:2 the will of God:
This was the driving force behind Jesus' earthly mission (Mk 14:36; Jn 4:34) as it should be of ours (Rom 12:2). The task is difficult because our fallen inclinations and passions are constantly competing for our allegiance (1 Pet 2:11; Jas 4:1-2). 
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4:3 the Gentiles like to do:
The godless ways of the pagans must be shunned (Rom 13:13; Gal 5:19-21). Peter cautions, however, that efforts to live heroic and holy lives can be a cause of persecution, that is, once the heathens discover that Christian purity is a moral protest against their own depravity (4:4). 
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4:5 the living and the dead:
Every member of the human race, the vast majority of whom will have died before the end of history (Rev 20:12-13). That Christ is their Lord and Judge is stated several times in the NT (Acts 10:42; Rom 14:9; 2 Tim 4:1). Only the last generation will live to see Christ return as Judge (1 Thess 4:15-17). 
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4:6 the gospel was preached:
The RSV translation implies a link between this verse and 3:19, in which case "the dead" would seem to be identified with "the spirits in prison". However, the statement in Greek does not have a specified subject (the RSV adds "the gospel"). As scholars have pointed out, the subject could just as well be Christ (translating "he was preached"), in which case the text refers to the evangelization of Christians who have since died
(judged in the flesh)
in the hope of a future resurrection
(in the spirit).
 
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4:7 end of all things:
Another indication that Christ has ushered the world into its final phase of history (see also 1 Pet 1:5 and 1:20). • This is said so that no one will be deceived into thinking that the future judgment is far off. Though length of life is uncertain, it is clear that no one can live for very long in this mortal life (St. Bede,
On the Seven Catholic Epistles
at 1 Pet 4:7). 
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4:8 love . . . multitude of sins:
A quotation from Prov 10:12. • The proverb contrasts the damaging effects of hate with the healing power of love, which builds up and restores relationships because it forgives and forgets the offenses of another (1 Cor 13:4-7). 
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4:10 each has received a gift:
Charismatic and ministerial graces are bestowed on believers, not merely for their private edification, but for the building up of the Church as a whole (CCC 2003).
See note on 1 Cor 12:7
. 
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4:14 reproached . . . blessed:
Echoes the words of Jesus in Mt 5:11. 
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4:17 the household of God:
Or, "the house of God", possibly alluding to the Church as a spiritual temple (2:6). • Even now judgment begins with the Lord's house, that is, with the Church, which is prepared for the joys to come by enduring the afflictions of the present. The condemned, for their part, are living securely in this transitory life, in contrast to the future punishment that awaits them (St. Bede,
On the Seven Catholic Epistles
at 1 Pet 4:17). 
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4:18 If the righteous man:
A quotation from the Greek version of Prov 11:31. • The proverb reasons from the lesser to the greater, implying that if the saints pass into glory only with great effort and through many difficulties, sinners can expect only doom if they persist in their wanton revelry until the Judgment (cf. Mt 7:13-14). 
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5:1 the elders:
The shepherds of the local Churches addressed by Peter (1:1). Their pastoral authority to guide, instruct, and protect the flock under their care is derived from the supreme pastoral authority of Christ the "chief Shepherd" (5:4; Acts 20:28-32). And because they stand accountable for the welfare of the Lord's sheep, Peter warns them not to misuse their authority grudgingly, greedily, or oppressively (5:2-3). In modern terms, the elder is equivalent to a "presbyter" or "priest" (CCC 1551, 1567). See word study:
Elders
at Jas 5:14.
fellow elder:
Peter shares in the grace of pastoral ministry that is possessed by the clergymen he is addressing. This does not imply, as some have claimed, that Peter saw himself on the same level as these local pastors, as though he possessed no special authority over them. This is a misunderstanding. At the very least, Peter was numbered among the apostles, who were designated "first" in authority over the Church (1 Cor 12:28). Not only that, but Peter held the distinction of being "first" in relation to the twelve apostles hand-picked by Jesus (Mt 10:2). Evidence for Peter's headship over the Church has a clear and solid basis in the NT, for he alone was singled out to wield "the keys of the kingdom of heaven" (Mt 16:19) and to tend the entire flock of Christ's "sheep" (Jn 21:15-17). See essay:
Peter, Prince of the Apostles
at Acts 2.
a witness:
Means both that Peter witnessed some of Christ's sufferings and that he bears witness to them when he preaches the gospel (Acts 5:29-30; 10:34-43). 
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5:5 be subject to the elders:
The flock must heed the ordained shepherds of the Church (1 Thess 5:12; CCC 754).
God opposes the proud:
A quotation from the Greek version of Prov 3:34. • The proverb pleads for humility with the promise that God will exalt us in his favor. Peter is encouraging humble submission to clergymen, who represent the Lord to his people (Acts 20:28). The proud, who are puffed up and insubordinate, will one day be humiliated (Jas 4:6-7). 
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5:6 Humble . . . exalt you:
Echoes the saying of Jesus in Mt 23:12. 
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5:7 all your anxieties:
Like any good father, God invites his children to unload their worries upon him so that peace and comfort can be given in return (Phil 4:6-7; CCC 322). 
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5:8 Your adversary the devil:
Peter points the finger at Satan, accusing him of being the unseen perpetrator of Christian persecutions (5:9). His deadly intentions and predatorial tactics make him comparable to a ravenous lion on the hunt for food. Lions were greatly feared in biblical times (2 Kings 17:25-26) and were sometimes made a symbol of one's enemy (Ps 7:1-2; 10:8-9) (CCC 2851-54). 
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5:12 Silvanus:
Also known in the NT as "Silas". He was once a member of Paul's missionary team (Acts 15:40; 2 Cor 1:19) and a co-sender of two of his letters (1 Thess 1:1; 2 Thess 1:1). Most likely, Silvanus is mentioned here because Peter employed him as the writer or drafter of the epistle. It is also possible that he delivered the letter to its original recipients (1 Pet 1:1). 
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5:13 She:
I.e., the Church, which is a feminine noun in Greek.
Babylon:
The place of writing where the letter originated. Most agree it is a code name for the city of Rome, in central Italy. See introduction:
Origin.
my son Mark:
John Mark, an early believer from Jerusalem (Acts 12:12) whom Christian tradition identifies as the author of the Gospel of Mark. Here associated with Peter, he was also a onetime companion of Paul (Col 4:10; 2 Tim 4:11). 
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5:14 the kiss of love:
A customary form of greeting in Jewish antiquity (Gen 33:4; Lk 15:20). It was adopted by the early Christians as a sign of their fraternal affection as brothers and sisters in the faith (Rom 16:16; 1 Cor 16:20). 
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INTRODUCTION TO

Author
 The writer of the letter identifies himself as "Simon Peter" (1:1). He claims to have been an eye- and earwitness to the Transfiguration of Jesus (1:16-18); he presumes to speak on behalf of the other apostles who witnessed the event (1:18); he alleges to have written an earlier epistle to the same readers (3:1); and he regards himself a colleague of the apostle Paul (3:15). Second Peter is thus presented as a composition of the Apostle Peter. Nevertheless, ancient and modern scholars alike have raised questions about the reliability of these claims.

In the early Church, there was much hesitation regarding the authenticity of the letter. Evidence shows that a few prominent churchmen were quoting or alluding to 2 Peter in the early part of the third century (Origen, St. Hippolytus), but it was not until the fourth century that the letter was widely accepted as a canonical and apostolic writing of the New Testament. The reason for its delayed acceptance is probably twofold. First, the letter differs in style and vocabulary from 1 Peter, inclining many to think that the two epistles must have come from two different authors. Second, a number of writings appeared in the second century under the name of Peter that were obviously pious forgeries (e.g.,
Gospel of Peter, Apocalypse of Peter, Acts of Peter
). With the Church on guard against the proliferation of such inauthentic works, it is understandable that a letter such as 2 Peter, which displayed some notable differences from 1 Peter, would have to face an uphill battle on its way to canonical recognition. Still, it is telling that 2 Peter, unlike those works that were falsely attributed to the apostle, was never rejected as spurious. Its status was disputed by orthodox theologians, but the Church never placed it in the same class as the apocryphal Petrine literature of the second century.