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.
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.
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.
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
(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.
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.
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).
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
