Monday, November 12, 2018

1 Peter 3



1 Peter Chapter 3

1 Peter 3:1-22 (NASB)
1  In the same way, you wives, be submissive to your own husbands so that even if any
of them are disobedient to the word, they may be won without a word by the behavior of their wives,
2  as they observe your chaste and respectful behavior.
3  Your adornment must not be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses;
4  but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God.
5  For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands;
6  just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.
7  You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered.
8  To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit;
9  not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.
10  For, "THE ONE WHO DESIRES LIFE, TO LOVE AND SEE GOOD DAYS, MUST KEEP HIS TONGUE FROM EVIL AND HIS LIPS FROM SPEAKING DECEIT.
11  HE MUST TURN AWAY FROM EVIL AND DO GOOD; HE MUST SEEK PEACE AND PURSUE IT.
12  FOR THE EYES OF THE LORD ARE TOWARD THE RIGHTEOUS, AND HIS EARS ATTEND TO THEIR PRAYER, BUT THE FACE OF THE LORD IS AGAINST THOSE WHO DO EVIL."
13  Who is there to harm you if you prove zealous for what is good?
14  But even if you should suffer for the sake of righteousness, you are blessed. AND DO NOT FEAR THEIR INTIMIDATION, AND DO NOT BE TROUBLED,
15  but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence;
16  and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame.
17  For it is better, if God should will it so, that you suffer for doing what is right
 rather than for doing what is wrong.
18  For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit;
19  in which also He went and made proclamation to the spirits now in prison,
20  who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water.
21  Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ,
22  who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.


1  In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, 2  as they observe your chaste and respectful behavior. 3  Your adornment must not be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses; 4  but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. 5  For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; 6  just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.

1. Wow, isn’t this a bit sexist and not politically correct?
1Pe_3:1 "In the same way" This points back to his admonition to the Christian citizens  and Christian slaves.
 "you wives, be submissive" This is a present middle participle like 1Pe_2:18. This is a military term which means "to arrange oneself under authority" . This entire chapter is related to Peter's discussion of "submission" of believers to government (1Pe_2:13-17) and believing slaves to their masters (1Pe_2:18-20). Submission is not a negative term; it describes Jesus Himself. He was submissive to His earthly parents. He was submissive to His heavenly Father.
"in order that" This is a purpose (hina) clause, which states the theological purpose for a wife's submission. It is always for evangelism! Believers are to model daily the Kingdom of God (cf. the Sermon on the Mount, Matthew 5-7).  "if" This is a first class conditional which is assumed to be true from the author's perspective or for his literary purposes. This context is discussing unbelieving husbands. In the first century many mixed families were prevalent because one of "if" This is a first class conditional which is assumed to be true from the author's perspective or for his literary purposes. This context is discussing unbelieving husbands. In the first century many mixed families were prevalent because one of the partners became a believer. This is not a biblical proof-text for marrying a non-believer!
"any of them are disobedient" This is a present active indicative, which implies continual action. As biblical faith is an ongoing experience, so too, is unbelief!
"to the word" In 1 Peter "the word" (i.e., logos) is a metaphor for Apostolic preaching of the gospel. Believers are born again by the word (cf. 1Pe_1:23). They are to desire the spiritual or sincere milk of the word (i.e., logikos, cf. 1Pe_2:2).
"won" This is a future passive indicative. This term means "to profit." It is used of salvation in 1Co_9:19-22. The natural goal of a believing wife is the salvation of her family. This should be the goal of all believers.
"without a word" Her life of faith will speak louder and clearer than words! However, at some point words are needed to communicate the gospel message!
"by the behavior" Our lifestyle often shouts louder than our words.
"Preach the Gospel at all times and when necessary use words." — St. Francis of Assisi

1Pe_3:2 "observe" This term was used of eyewitnesses. Believers' lives are on display. Although it is a cliche it is true that believers' lives are the only Bible some people will ever read. Believers' lives are the only Jesus some people will ever know. What an awesome responsibility.
Peter has used the term "fear," understood as respect earlier. Believers live selfless, godly, culturally acceptable lives for the purpose of Kingdom witness and evangelism.
The term "chaste" (agnos) is translated in several ways (pure, chaste, modest, innocent, blameless).
1Pe_3:3 "Your adornment must not be merely external" This is an emphasis on the inner qualities of a believer, not a prohibition against all cultural adornment. External cultural adornment can become a problem if it becomes ultimate and prideful and characterizes an evil heart (cf. Isa_3:18-24). How one dresses is a window into the heart

(cf. 1Pe_3:4).
The term "adornment" is a unique usage of the term, kosmos (the verb form in 1Pe_3:5). This usage is where we get the English word "cosmetic."
"braiding the hair, and wearing gold jewelry, or putting on dresses" All of these refer to the expensive and elaborate hair and clothing fashions of the women in Greco-Roman first century. Believers must not desire or emulate this lust for social acceptance and social ranking based on outward ornaments. This does not imply we should wear rags, but that believers should dress in ways which are socially acceptable to their particular culture and time, but do not draw undue attention to themselves.
1Pe_3:4 "the hidden person of the heart" This refers to the new person after salvation. The New covenant has given a new heart and spirit . "the imperishable quality" Peter has used this term of (1) God's imperishable inheritance, which He guards for believers in heaven  and (2) of believers being born again of imperishable seed . Paul uses this same term of our new resurrection bodies in 1 Corinthians 15. and of believers' incorruptible crown in 1Co_9:25. "gentle and quiet spirit" The first term praus (meek, gentle) describes Jesus in Mat_11:29; Mat_21:5 and is to characterize believers in the beatitudes (cf. Mat_5:5). It is also used in 1Pe_3:15 to characterize a believer's witness. The second term, hçsuchios or hçsuchia, is used several times in Paul's writings to describe believers as quiet, tranquil, peaceful, or restful. There is an implied contrast between the changing styles of the world (cf. 1Pe_3:3) and the settled character of a redeemed life (cf. 1Pe_3:4).
1Pe_3:5 "being submissive" This is the general theme of this entire context (believers submit to civil authority, 1Pe_2:13-17; believing slaves submit to masters, 1Pe_2:18-20; Christ submits to the Father's plan, 1Pe_2:21-25; believing wives submit to husbands, 1Pe_3:1-6). It is an observable reorientation from the Fall of Genesis 3. Believers no longer live for themselves, but for God.
1Pe_3:6 "Sarah. . .calling him Lord" This is an OT example (i.e., Gen_18:12) of a godly woman's submission. "you become her children" Old Testament saints are often used to encourage believers (cf. Hebrews 11). They are also used to show that believers are fully accepted by God by faith in Christ. We are of the faith family of Abraham and Sarah. We are the new people of God. The new Israel of faith. "if you do what is right". The conditional element ( "if") expressed in the English translation (NASB, NKJV, TEV) is not in the Greek text, but is implied. The life of faith has observable characteristics. "without being frightened by any fear" This is another characteristic of the life of faith.. Bob Utley Commentary

 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives [1 Pet. 3:1].

“Likewise” means “in the same manner”; thus verse 1 ties right back into chapter 2 which discussed separation. “Conversation” would be better translated as “behavior.” Separation and conduct are blended and molded together here.
In Ephesians 5 we find this same theme of the position of the wife in the home. However, Peter is presenting an altogether different situation from that which Paul discussed in Ephesians. Paul dealt with the relationship between a Christian wife and a Christian husband who were both Spirit-filled believers. That entire section in Ephesians begins with “… be filled with the Spirit” (Eph. 5:18). When you are filled with the Spirit, what are you to do? Paul says, “Wives, submit yourselves unto your own husbands, as unto the Lord” (Eph. 5:22), and “Husbands, love your wives, even as Christ also loved the church, and gave himself for it” (Eph. 5:25). He is speaking of a Christian home in which both the husband and wife are Spirit-filled believers, and the relationship is one in which the man loves his wife and is willing to die for her.
Now for the sake of order in any situation, there must be headship, In marriage, that headship has been given to the husband. When the wife is told to submit, however, it is not like the obedience of a child. Many men when they marry think of their wife as being a sort of first child and that she is to obey them like a child is to obey. That is not true at all. As we have suggested before, submission has to do with that which is voluntary. Paul is saying to the wife, “Submit yourself. This man loves you, and you are to submit to him.” The better word, because it means more, is respond. Respond to this man. If he comes to you as your Christian husband and puts his arms around you and says, “I love you more than anything else,” then certainly you should respond, “I love you.”

While they behold your chaste conversation coupled with fear [1 Pet. 3:2].
Peter says that your husband will recognize that you have now changed and want to live a pure life for God and that you no longer want to indulge in the things of the world. Therefore, that is the testimony which you can give to him.

Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel [1 Pet. 3:3].
Obviously, this verse does not prohibit all adorning—if it did, it also would prohibit all apparel!
In the Roman Empire a great emphasis was put upon the way women arranged their hair. If you have seen any pictures of that period, you know that the women loaded their heads down with all kinds of hair, not their own hair but someone else’s. They really built their hair up, and they wore jewelry in it. Today we have very much the same kind of emphasis upon hair and dress. I do believe, though, that a Christian woman should dress in style.
Peter’s point here is that you cannot win an unsaved man by sex appeal.
But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price [1 Pet. 3:4].
A woman is to wear an ornament, but it is to be an ornament on the inside, the ornament of a gentle and quiet spirit. In the little Book of Ruth, we read that when Boaz went into the field and saw that beautiful maid of Moab, Ruth, he fell in love with her. But have you noticed something else? Boaz had heard of her character. He had heard that she had a marvelous, wonderful character, and he fell in love with her total person.
Be in style. Dress up in a way that is becoming, but don’t try to use that as the means of winning someone to the Lord. We need more inward adornment today—that is the thing which is important.
For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands [1 Pet. 3:5].
There are a number of fine examples of such women in the Old Testament. I have already mentioned Ruth who was in the genealogical line that led to Christ. We are also told that Rachel was a beautiful woman, and Jacob fell in love with her. She was the one bright spot in that man’s life, which was a pretty dark life, by the way.
Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement [1 Pet. 3:6].

Sarah was such a beautiful woman that several kings wanted her as a wife, and Abraham had a great problem in that connection. But she called Abraham “lord.” She looked up to Abraham. It is wonderful when a wife can look up to her husband. JVM

 
 
7  You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered.

2. Wait …..What?  Our prayers hindered?

Why did Peter write more about the conduct of women (vv. 1-6) than of men (v. 7)? He evidently did so because his concern was for Christian wives who were married to pagan husbands. A Christian wife married to a pagan husband was in a more vulnerable position than a Christian husband who was married to a pagan wife in that culture. Normally pagan women married to Christian husbands would adopt their husbands’ faith. In Roman society a wife would normally adopt her husband’s religion.

The Roman author Cato wrote, “If you were to catch your wife in an act of infidelity, you can kill her with impunity without a trial; but, if she were to catch you, she would not venture to touch you with her finger, and, indeed, she has no right.”

The Christian wife’s new freedom in Christ created new problems and challenges for her. Perhaps Peter also wanted to communicate more encouragement (vv. 5-6) and tenderness to the women, not because he believed they were greater sinners than their husbands. What follows in verse 7 is just as challenging as what we have read in verses 1-6.

“It is clear that Peter does not think about the possibility of a husband with a non-Christian wife, for if a family head in that culture changed his religion it would be normal that his wife, servants, and children also changed.”
“In 1 Peter 3:1-6 Christian wives are instructed to behave with deference as they encounter the difficulties of living with an unbelieving husband. Similarly in verse 7 Christian husbands are told to honor their wives in unfair circumstances brought about by the wife’s being the weaker vessel.” Integrity of Heart, Skillfulness of Hands, p. 183.

Another possibility is that these husbands were suffering for their faith.
As with his instructions to wives, Peter began his counsel to the husbands with a command to think right first (cf. 3:1-2). He said men should cultivate understanding. This brief charge carries profound implications. It requires active listening to the wife as well as study of her temperament, emotions, personality, and thought patterns. It is a tall order to know one’s wife, to understand her, even to be understanding with her. However the knowledge in view is probably primarily knowledge of God’s Word concerning the proper treatment of one’s wife.
By comparing a wife to a weaker vessel Peter was not implying that wives or women are inferior to husbands or males or that they are weaker in every way or most ways. Obviously, in many marriages the wife is the stronger person emotionally, mentally, spiritually, morally, socially, and or physically. Nevertheless physically the wife is usually weaker than her husband. Men tend to choose as their wives women who are not as strong or muscular as they are. Furthermore generally men are stronger than women physically. In view of this, husbands need to treat their wives with special consideration. Both the husband and the wife are vessels, but husbands are more typically similar to iron skillets whereas wives resemble china vases, being more delicate. They are equally important but different.
Peter banished any implication of essential inferiority with his reminder that the wife is a fellow-heir of God’s grace just as much as the husband. God deals with both types of people the same when it comes to bestowing grace on them. He shows no favoritism or partiality because of their genders. Wives may normally be more delicate in some respects than their husbands, but spiritually they are equal. “Life” probably refers to both physical life and spiritual life since husbands and wives share both equally.
The husband who does not treat his wife with honor will not get answers to his prayers the way he could if he did treat her with honor. In other words, disobedience to the will of God regarding how a man treats his wife hinders the husband’s fellowship with God.

Egkoptesthai [‘be hindered’], to have an obstacle thrown in the way, does not restrict the thought to preventing the prayers from reaching their destination at God’s throne of grace. The thought includes all manner of hindering. A husband who treats his wife in the wrong way will himself be unfit to pray, will scarcely pray at all. There will be no family altar, no life of prayer. His worship in the congregation will be affected.”

A man’s selfishness and egotism in his marriage will hurt his relationship with God as well as his relationship with his wife.
“As the closest human relationship, the relationship to one’s spouse must be most carefully cherished if one wishes a close relationship with God.”

One of a husband’s primary responsibilities in a marriage is caring for his wife. Caring requires understanding. If you are married, what are your wife’s greatest needs? Ask her. What are her greatest concerns? Ask her. What are her hopes and dreams? Ask her. What new vistas would she like to explore? Ask her, and keep on asking her over the years! Her answers will enable you to understand and care for her more effectively. CN

them... giving honour to the wife—translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on 1Th 4:4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, 1Pet 3:9). He does not take into account the case of an unbelieving wife, as she might yet believe.

grace of life—God's gracious gift of life (1Pet 1:4, 13).

that your prayers be not hindered—by dissensions, which prevent united prayer, on which depends the blessing. JFB

Dwell with them according to knowledge—Give your wives, by no species of unkind carriage, any excuse for delinquency. How can a man expect his wife to be faithful to him, if he be unfaithful to her? and vice versa.
Giving honor unto the wife—Using your superior strength and experience in her behalf, and thus honouring her by becoming her protector and support. But the word τιμη honor, signifies maintenance as well as respect;—maintain, provide for the wife.
As—the weaker vessel—Being more delicately, and consequently more slenderly, constructed. Roughness and strength go hand in hand; so likewise do beauty and frailty. The female has what the man wants—beauty and delicacy. The male has what the female wants—courage and strength. The one is as good in its place as the other: and by these things God has made an equality between the man and the woman, so that there is properly very little superiority on either side. See the note on 1 Thessalonians 4:4.
Being heirs together—Both the man and woman being equally called to eternal glory: and as prayer is one great means of obtaining a meekness for it, it is necessary that they should live together in such a manner as to prevent all family contentions, that they may not be prevented, by disputes or misunderstandings, from uniting daily in this most important duty—family and social prayer. ACC

8  To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; 9  not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.
10  For, "THE ONE WHO DESIRES LIFE, TO LOVE AND SEE GOOD DAYS, MUST KEEP HIS TONGUE FROM EVIL AND HIS LIPS FROM SPEAKING DECEIT.
11  HE MUST TURN AWAY FROM EVIL AND DO GOOD; HE MUST SEEK PEACE AND PURSUE IT. 12  FOR THE EYES OF THE LORD ARE TOWARD THE RIGHTEOUS, AND HIS EARS ATTEND TO THEIR PRAYER, BUT THE FACE OF THE LORD IS AGAINST THOSE WHO DO EVIL."

3. Too sum up what?
Finally [addressing now both], be of one mind, having compassion for one another, love as brethren, be pitiful ( 1Pe_3:8 ),
Now that word has changed in the usage, too. It would better be translated "full of pity." You see that's what it's actually saying, pity-full. So "be full of pity", or another translation of the Greek word is tenderhearted. Be a softie; be tenderhearted. I pray that God will always grant to me a tender heart, a heart of compassion. To be like Jesus I must have it.
How many times you read in the Gospel, "And Jesus looked upon them and had compassion on them." He was tenderhearted. He was a soft touch. Anybody could get to Him. He was always moved by the needs of people. And may God help us to be tenderhearted, not to become callused or indifferent to the needs of people around us but that we might have tender hearts, full of pity.
and be courteous ( 1Pe_3:8 ):
Beautiful Christian trait: courtesy. It doesn't hurt, but it pays big dividends. How important to be courteous.
Not rendering evil for evil ( 1Pe_3:9 ),
Now that's what the natural man would like to do, isn't it? I'll get even with you. "Evil for evil."
or railing for railing ( 1Pe_3:9 ):
But it is so easy to rail back. But there's an interesting proverb that says, "A soft answer turns away wrath" ( Pro_15:1 ).
So don't render "railing for railing".
contrariwise blessing ( 1Pe_3:9 );  Bless you, peace, brother, shalom.
knowing that you are thereunto called, that you should inherit a blessing ( 1Pe_3:9 ).
We ought to be seeking to bring blessings to people. So "bless those that curse you," Jesus said. "Do good to those who despitefully use you" ( Mat_5:44 ). This is what we've been called to do.
For he that will love life, and see good days ( 1Pe_3:10 ),
Now here Peter goes back and just quotes a portion out of the psalms. And again, it is interesting to me because it shows us Peter's good working knowledge of the Scriptures. And as he is writing in his own little exhortations here, he goes back and he quotes a portion of  Psa_34:1-22 , about three or four verses out of  Psa_34:1-22 . "He that would love life, and see good days,"
let him refrain his tongue from evil, and his lips that they speak no guile: Let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil ( 1Pe_3:10-12 ).
You want to have a good life, you want to see good days, these are --these are the rules: Just "keep your tongue, refrain it from evil, speaking evil, and your lips from speaking deceitfully. Turn away from evil, do good. Seek peace, pursue it." You'll have a good life. CSC
3:8 be of one mind: The idea is that of two people traveling the same mental path together. (Phil. 2:1–4). having compassion for one another: Used only here in the NT, the one Greek word (sumpatheis) for the five English words means having the same feelings as or suffering together with another person (Rom. 12:15). be tenderhearted: Christian affection should be demonstrated toward all people. be courteous: Literally, the Greek term (tapeinophrones) means to have a mind that does not rise far from the ground (i.e., to have an attitude of humility).
3:9–17 Only when we return good for evil do we receive the blessing that God wants to give us (v. 9). Verses 10–12 quote from Ps. 34:12–16 to support this truth. Verses 13–17 declare that it is better to do the right thing even if we suffer for it.
3:9 reviling for reviling: Peter encourages Christians to act like the Lord Jesus. He endured suffering and ridicule in silence, entrusting His just cause to the ultimate Judge (2:23). but on the contrary blessing: Peter emphasizes the contrast between our natural tendency as human beings, to get even when we are offended, with the way we should act as believers: returning good to those hurt us (Eph. 4:25, 29). that you may inherit a blessing: Christ will reward us for any suffering we endure in His name (Matt. 5:10–12; 19:27–30).
3:10 refrain: Christians are to cease and desist from speaking those things that might harm or deceive another. speaking deceit: Deceit means ensnaring someone through trickery, falsehood, or guile.
3:11 turn away from evil: Christians are to avoid what is sinful. seek peace and pursue it: Believers are not merely to desire peace; they are to run eagerly toward the goal of peace, yet always honoring God in their actions.
3:12 Peter uses the imagery of eyes and ears to remind his readers that God knows everything about believers, especially their suffering, and that He listens and responds to their cries for help (Heb. 4:12–16). the face of the Lord is against: In direct contrast to God’s all-knowing and all-caring interest in His children who serve Him, He is diametrically opposed to those who do not follow His path of righteousness. NBC

13  Who is there to harm you if you prove zealous for what is good?
14  But even if you should suffer for the sake of righteousness, you are blessed. AND DO NOT FEAR THEIR INTIMIDATION, AND DO NOT BE TROUBLED,
 15  but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; 16  and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. 17  For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong.

1 Pet. 3:15–17 Believers should always be ready to provide a reason for their faith. They should do so kindly and engagingly. If they keep a good conscience because their behavior is correct, any accusations against them will prove false. Their accusers will be put to shame. ESVSB

3:15 "but sanctify" This is an aorist active imperative, which implies a decisive past act of setting someone apart for God's use. Believers must sanctify Christ in their hearts as Christ sanctified Himself for them (cf. John 17:19).
Notice that in 1 Thess. 5:23 it is God who sanctifies believers. Now believers are commanded to sanctify themselves. This is the covenant paradox of biblical faith . God is sovereign, yet humans are also free and must exercise that freedom in God's will. And how are we to sanctify Christ?
1. with our love for one another (cf. 1 Pet. 3:8-9)
2. with our lives (cf. 1 Pet. 3:13-14)
3. with our verbal witness (cf. 1 Pet. 3:15)
 "Christ as Lord" The King James Version has "Lord God," which reflects Isa. 8:12-13, which has "the Lord of hosts," while 1 Pet. 3:14 is a Messianic text. However, the ancient Greek manuscripts P72, א, A, B, and C have "Christ as Lord," which fits this context better.
"in your hearts" "Hearts" is an OT idiom referring to the whole person.
"always being ready to make a defense" This is the Greek term apologia, which is a compound of apo (from) and logos (word). It refers to a legal defense in a courtroom setting. This text is often used to encourage believers to be an evangelistic witness, which is surely needed, but in context this probably refers to official trials or interrogations. Notice that it is important for all believers to have a prepared, logical presentation of their faith in Christ, whether for a court or for a neighbor. Every believer should be ready to be a verbal witness!
 "for the hope that is in you" Hope here is a collective word for the gospel and its future consummation. Believers live now in godly ways because of their confidence in Christ's promises and return.

"
with gentleness and reverence" The first term is used of wives in 1 Pet. 3:4, where it describes an attitude which is pleasing to God. This is true, not only in the interpersonal relationships of the home, but also of the believer's relationship to others, even those who instigate persecution (cf. 2 Tim. 2:25).
The second term is used often in 1 Peter and also reflects a day of persecution and intimidation (cf. 1 Pet. 1:17; 2:17,18; 3:2,15). We are to respect God and because of that, honor even unbelieving masters, husbands, and persecutors, as we witness to His power and kingdom.
3:16 There is some confusion as to where 1 Pet. 3:16 starts. NASB and NKJV start here and UBS4, NRSV, TEV, and NJB start it a phrase earlier.
"keep a good conscience" This is a present active participle used as an imperative.
There is not an OT counterpart to the Greek term "conscience" unless the Hebrew term "breast" implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom. 2:15). Paul uses this term twice in his trials in Acts (cf. Acts 23:1 and 24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1 Cor. 4:4).
Conscience is a developing understanding of believers' motives and actions based on
1. a biblical worldview
2. an indwelling Spirit
3. a knowledge of the word of God
4. the personal reception of the gospel
Peter has used this expression three times, 1 Pet. 2:19; 3:16 and 21. This is exactly what religious legalism could not provide, but the gospel can.
 "so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame".
3:17 "if God should will it so" This is a rare fourth class conditional as in 1 Pet. BUC

3:13 Peter resumes his argument with a question: “And who is he who will harm you if you become followers of what is good?” The answer implied is “No one.” And yet the history of the martyrs seems to prove that enemies of the gospel do harm faithful disciples.
There are at least two possible explanations of this paradox:
1. Generally speaking, those who follow a path of righteousness are not harmed. A policy of nonresistance disarms the opposition. There may be exceptions, but as a rule, the one who is eager for the right is protected from harm by his very goodness.
2. The worst that the foe can do to a Christian does not give eternal harm. The enemy can injure his body but he cannot damage his soul.
During World War II a Christian boy of twelve refused to join a certain movement in Europe. “Don’t you know that we have power to kill you?” they said. “Don’t you know,” he replied quietly, “that I have power to die for Christ!” He had the conviction that no one was able to harm him.
3:14 But suppose a Christian should suffer persecution because of his loyalty to the Savior. What then? Three results follow:
1. God overrules the suffering for His own glory.
2. He uses the suffering to bring blessing to others.
3. He blesses the one who suffers for His name.
Don’t be afraid of men, or terrified by their threats. How well the martyrs lived out this policy! When Polycarp was promised release if he would blaspheme Christ, he said, “Eighty six years I have served Christ and He has never done me wrong. How can I blaspheme my King and my Savior?” When the proconsul threatened to expose him to the wild beasts, he replied, “It is well for me to be speedily released from this life of misery.” Finally the ruler threatened to burn him alive. Polycarp said, “I fear not the fire that burns for a moment: You do not know that which burns forever and ever.”
3:15 In the last part of verse 14 and in this verse, Peter quotes from Isaiah 8:12, 13, which says: “Nor be afraid of their threats, nor be troubled. The Lord of hosts, Him you shall hallow; Let Him be your fear, and let Him be your dread.” Someone has said, “We fear God so little because we fear man so much.”
The Isaiah passage speaks of The Lord of hosts as the One to be reverenced. Quoting it, Peter by inspiration of the Holy Spirit, says, sanctify the Lord God 25 in your hearts.
To reverence the Lord means to make Him the Sovereign of our lives. All we do and say should be in His will, for His pleasure, and for His glory. The lordship of Christ should dominate every area of our lives—our possessions, our occupation, our library, our marriage, our spare time—nothing can be excluded.
Always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear. This applies primarily to times when Christians are being persecuted because of their faith. The consciousness of the presence of the Lord Christ should impart a holy boldness and inspire the believer to witness a good confession.
The verse is also applicable to everyday life. People often ask us questions which quite naturally open the door to speak to them about the Lord. We should be ready to tell them what great things the Lord has done for us. This witnessing should be done in either case with gentleness and reverence. There should be no trace of harshness, bitterness or flippancy when we speak of our Savior and Lord.
3:16 The believer must have a good conscience. If he knows he is innocent of any crime, he can go through persecution with the boldness of a lion. If he has a bad conscience, he will be plagued with feelings of guilt and will not be able to stand against the foe. Even if a believer’s life is blameless, the enemies of the gospel will still find fault with him and bring false charges against him. But when the case comes to trial, and the charges are found to be empty, the accusers will be ashamed.
3:17 If a Christian must suffer, which might sometimes be God’s will for him, it should be for doing good. But he should not bring suffering on himself for his own misdeeds; there is no virtue in that. BBC

18  For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit;
19  in which also He went and made proclamation to the spirits now in prison,
20  who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water.

Confirmation of 1Pet 3:17, by the glorious results of Christ's suffering innocently.
 For—"Because." That is "better," 1Pet 3:17, means of which we are rendered more like to Christ in death and in life; for His death brought the best issue to Himself and to us [Bengel].
 Christ—the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust.
 also—as well as yourselves (1Pet 3:17). Compare 1Pet 2:21; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of suffering for well-doing.
 once—for all; never again to suffer. It is "better" for us also once to suffer with Christ, than forever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried.
for sins—as though He had Himself committed them. He exposed Himself to death by His "confession," even as we are called on to "give an answer to him that asketh a reason of our hope." This was "well-doing" in its highest manifestation. As He suffered, "The Just," so we ought willingly to suffer, for righteousness' sake (1Pet 3:14; compare 1Pet 3:12, 17).
 that he might bring us to God—together with Himself in His ascension to the right hand of God (1Pet 3:22). He brings us, "the unjust," justified together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension; literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which He Himself passed. The several steps of Christ's progress from lowliness to glory are trodden over again by His people in virtue of their oneness with Him (1Pet 4:1-3). "To God," is Greek dative (not the preposition and case), implying that God wishes it [Bengel].
put to death—the means of His bringing us to God.
 in the flesh—that is, in respect to the life of flesh and blood.
 quickened by the Spirit—The oldest manuscripts omit the Greek article. Translate with the preposition "in," as the antithesis to the previous "in the flesh" requires, "in spirit," that is, in respect to His Spirit. "Put to death" in the former mode of life; "quickened" in the other. Not that His Spirit ever died and was quickened, or made alive again, but whereas He had lived after the manner of mortal men in the flesh, He began to live a spiritual "resurrection" (1Pet 3:21) life, whereby He has the power to bring us to God. Two ways of explaining 1Pet 3:18, 19, are open to us:

(1) "Quickened in Spirit," that is, immediately on His release from the "flesh," the energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, namely, "in the Spirit He went down (as subsequently He went up to
heaven, 1Pet 3:22, the same Greek verb) and heralded [not salvation, as Alford, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on 1Pet 3:20. Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in Mk 1:45, 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' (1Pet 3:21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades
or Sheol, awaiting the judgment, 2Pet 2:4), which were of old disobedient when," &c.

(2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient"; whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, "inasmuch as they were sometime disobedient" (compare 1Pet 4:6). Also "went" seems to mean a personal going, as in 1Pet 3:22, not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare 1Pet 3:21, end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare John 5:21; Rom 8:11, and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise."

The theory—(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare Eph 4:9, 10, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, John 3:13; Col 1:18. Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare 2Cor 12:2, 4, where "paradise" and the "third heaven" correspond.

Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: "Quickened in spirit, in which (as distinguished from in person; the words "in which," that is, in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the person of Noah, "a preacher of righteousness," 2Pet 2:5: Alford's own Note, Eph 2:17, is the best reply to his argument from "went" that a local going to Hades in person is meant. As "He came and preached peace" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians, John 14:18, 28; Ac 26:23. "Christ should show," literally, "announce light to the Gentiles") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to Isa 24:22, 23 "upon the earth... they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison," &c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, 1Pet 2:4], where 1Pet 3:18 has a plain allusion to the flood, "the windows from on high are open," compare Gen 7:11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (Isa 61:1, end, "the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in 1Pet 1:11, "the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit" (or divine nature, Rom 1:3, 4; 1Cor 15:45), which henceforth acted in its full energy, the first result of which was the raising of His body (1Pet 3:21, end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.

Verse 20. once—not in the oldest manuscripts.
 when... the long-suffering of God waited in the days of Noah—Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes Alford's idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire.

while the ark was a-preparing—(Heb 11:7). A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable.
 wherein—literally, "(by having entered) into which."
 eight—seven (the sacred number) with ungodly Ham.
 few—so now.
souls—As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures.
 saved by water—The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in 1Cor 3:15, "they were safely preserved through the water," though having to be in the water.  JFB
 Verse 18 The glorious results of Christ's innocent suffering confirm Peter's point in 3:17. Christ also hath once suffered—Only one early manuscript (Codex Vaticanus) reads "suffered"; all the other early manuscripts read, "died" (see comments on 2:21). Christ was the anointed One of God, the just One who died for the unjust. In 2:21 Christ's sufferings were shown to be an example for us; here they are proof of the value of suffering innocently. He died once for all; he will not suffer again. for sins—he died for our sins once and for all (Heb. 9:28). that he might bring us to God—The result of Christ's death is that he unites us with him in having access to God. At present, because of Christ's death, resurrection, and ascension, we have access spiritually into the very presence of God; in the future, we will actually dwell in his presence. being put to death in the flesh—indicating an end to his earthly mode of existence. quickened by the Spirit—or, made alive in spirit—suggesting a new mode of existence: in spirit. Christ died to his former mode of life but lived on in another. His spirit did not die and have to be brought to life again; rather, although he had lived and died fully as a man, he began to live a spiritual, "resurrection" life (3:21) in which he has the power to bring us to God. In short, this verse speaks of Christ's two modes or spheres of existence—one, "in flesh" and the other, "in spirit" (see Blum). Life "in flesh" ended by death on the cross; then Christ entered a resurrected state of being, called "in spirit." Actually, at the time of his resurrection, Christ became life-giving spirit (1 Cor. 15:45). In the NT Epistles "the Spirit" is often used as another way of designating the risen Christ (see Rom. 8:9-11; 2 Cor. 3:11, 18) and another way of contrasting his new spiritual mode of existence from his previous sphere of existence in the flesh (see Rom. 1:3, 4; 1 Tim. 3:16).
19 By which—Greek, "in which," referring to "spirit" in 3:18. If "in spirit" refers to Christ's resurrected state of existence, the action that follows must have come after the time of Christ's resurrection. he went and preached unto the spirits in prison—The verb here is not "preached the gospel" but rather "proclaimed" or "heralded." It seems possible, therefore, that Christ was simply making the announcement of his finished work on the cross. His declaration confirmed the testimony of Enoch and Noah. By doing this, it confirmed the condemnation of those who had refused to believe (3:20), while assuring the salvation of Noah and believers. However, the word can in fact mean "preach the gospel," and that is precisely the word (evangelizō) Peter uses in 4:6, a verse that must be considered in exegeting 3:18-20. spirits in prison—Who are these spirits? And where were (are) these spirits? They may be the spirits of disobedient men because the next verse could allude to those who disobeyed the gospel preached to them by Noah (Raymer). These spirits, therefore, might be the spirits of the men who disobeyed God and who are awaiting their judgment (cf. Heb. 12:23). This view is greatly strengthened by Peter's words in 4:6: "For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." Another view is that the spirits are fallen angels who instigated gross immorality in the days of Noah—such were those "sons of God" spoken of in Genesis 6:2 (Blum, Kelly). Many commentators favor this view because 2 Peter 2:4, 5 links "the angels that sinned" with the diluvian judgment God enacted in the days of Noah. According to 2 Peter 2:4, 5, these angels of God were cast into Tartarus, a place of confinement prior to their judgment. Tartarus, therefore, is the prison Peter here refers to (Wuest). Some time after Christ was "made alive in the spirit," he made a proclamation to these spirits. The time of this proclamation is not stated, and therefore all comments about such time are conjectures.

Some commentators have conjectured that these verses do not mean that Christ went in person to these spirits after his death, rather that he went "in spirit" at some other time. As he "came and preached peace" by his Spirit in the apostles and ministers after his death and ascension, so, before his incarnation, he preached in the spirit through Noah to the antediluvians. Christ, who in our times came in the flesh, came in the spirit through Noah in his times. In 1:11, Peter spoke of the Spirit of Christ in the OT prophets—Noah was one of those prophets. As attractive as this interpretation appears, it is riddled with many inconsistencies. But, then again, we cannot absolutely affirm any of the above interpretations. Perhaps it is best to join Luther in admitting our inability to adequately exegete this passage.
20 Which sometime were disobedient—Greek, "to those then disobeying," referring to the "spirits" in 3:19. longsuffering of God waited in the days of Noah—God's waiting went on for the 120 years of grace, while Noah was building the ark. The end of his waiting came with the death of the disobedient in the flood. while the ark was a preparing [being prepared]—See Hebrews 11:7. Building the ark took a long time since Noah had few to help him—almost everyone disregarded God's warnings. This lengthy opportunity to reconsider God's warnings makes the people's refusal to believe more inexcusable. eight souls [persons]—Noah, Noah's wife, and their three sons and their wives. were saved by [through] water—The same water which drowned the unbelieving buoyed up the ark in which the eight were saved. They were safely preserved from the water although they had to be in the water. NCWB

21  Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ,
22  who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.

3:21a-b The antecedent of “that” seems to be “water” (v. 20). Baptism saves Christians now as the water that floated Noah’s ark saved him and drowned his unbelieving antagonists. It does not save us by cleansing us from defilement, either physically or spiritually, but by announcing publicly that the person baptized has placed his or her faith in Jesus Christ. Baptism now delivers (saves) us from the consequences of siding with the world (cf. James 1:21; 2:24; 2 Cor. 6:17-18; Col. 3:8-9; Heb. 10:22). Baptism is the evidence that a person has made a break with his or her past life and is taking a stand with the Savior. It is a pledge (translated “appeal” in the NASB) springing from a good conscience (i.e., a conscience that is now right with God; cf. v. 16).[156]
“. . . they have already experienced salvation in the same way Noah did, namely by passing through water to safety, the water of baptism (cf. the similar analogy in 1 Cor. 10:1-2).”[157]
“Corresponding to” (v. 21) is a translation of the Greek word antitypon (“antitype”). This is one of the places in the New Testament where the writer identified something as a type (cf. also Rom. 5:14; 1 Cor. 10:6, 11; Heb. 9:24). The flood in Noah’s day is a type (i.e., a divinely intended foreshadowing) of baptism.
Peter’s point in his comments about baptism was this. In water baptism his readers had made a public profession of faith in Christ in their community. This had led to persecution. However by that act of baptism they had also testified to their ultimate victory over their persecutors. Because they had taken a stand for Jesus Christ they could be sure that He would stand with them (cf. 2 Tim. 2:12).
Many people who hold to infant baptism appeal to this verse in support of their belief. Most Lutherans, for example, believe that infant baptism guarantees the salvation of the child until he or she becomes old enough to make the faith of his parents, expressed in having their baby baptized, his own (cf. Matt. 28:19; Mark 16:16). In infant baptism the Lord bestows on the child “a good conscience toward God,” which is the evidence of salvation.[158] At about 12 years of age, Lutheran children go through instruction to “confirm” them in the faith. Lutherans believe that infant baptism guarantees the salvation of children if they die before making their parents’ faith their own. They see a parallel with circumcision in the Old Testament. Roman Catholics and many Presbyterians also baptize infants for the same purpose.
The problem with this interpretation, from my viewpoint, is that Scripture nowhere else makes baptism a condition for salvation. In fact, it consistently warns against adding anything to faith for salvation. Circumcision did not save children under the Old Covenant any more than baptism does under the New Covenant. Circumcision expressed the faith of the parents. Abraham received the sign of circumcision to demonstrate his faith on the male members of his household (Gen. 17).
3:21c-22 Salvation comes, not by baptism, but by faith in Jesus Christ whose resurrection and ascension testify to God’s acceptance of and satisfaction with His sacrifice (1 John 2:2). First Corinthians 1:17 clarifies that baptism is not required for justification, and Acts 10:47 shows that baptism is a step of obedience for Christians. God has subjected all things, even the powers behind our persecutors, to Jesus Christ because of His death and resurrection (cf. v. 18). The fact that Jesus Christ now rules over the church does not mean that He is ruling on the throne of David over the kingdom of David.[159]“Through the resurrection” continues the thought that Peter began in verse 18 from which he digressed in verses 19-21b.
Jesus Christ’s ultimate victory in spite of temporary persecution should be an encouragement to any suffering disciple of the Savior. Verse 18 describes the saving work of Jesus Christ. Verses 19 and 20 refer to His ministry of proclaiming good news to those destined for judgment, which ministry we in our day must continue faithfully, as Noah did in his. Verse 21 stresses the importance of confessing Christ publicly in baptism by reminding us of what baptism does and what it does not do. Verse 22 reminds us of our ultimate vindication and destiny.
There is a difference between this reference to Jesus’ sufferings and the one in 2:21-24. In the former case Peter used Jesus as an example of how to respond to suffering. In this case he showed that as a result of Jesus’ sufferings we can be sure of ultimate triumph, and this gives us confidence as we suffer.  CN
1 Pet. 3:21 Peter compares salvation in the ark and baptism. In both, believers are saved through the waters of judgment, since baptism portrays salvation through judgment. Baptism saves you because it represents inward faith. Without faith, baptism does nothing more than remove dirt from the body. Faith is shown by one’s appeal to God for the forgiveness of one’s sins (for a good conscience). Furthermore, baptism “saves” only because it is grounded in the death and resurrection of Jesus Christ. Christians have disagreed about the proper mode of water baptism from the early history of the church. Yet Christians have generally agreed that water baptism is an outward sign of the inward work of the Holy Spirit (compare John 3:5; Titus 3:5). ESVSB
  
BUC………………….. Bob Utley Commentary
JVM …………………..J Vernon McGee
CN…………………….Constable’s Notes
JFB…………………….Jamieson  Fausset  Brown Commentary
ACC………………….. Adam Clarke's Commentary.
CSC……………………..Chuck Smith Commentary
NBC…………………….Nelson Bible Commentary
BBC……………………...Believer's Bible Commentary
ESVSB………………….ESV Study Bible
NCWB……………..…..New Commentary on the Whole Bible

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