Text -- 1 Peter 3:7-22 (NET)

3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers.

Suffering for Doing Good

3:8 Finally, all of you be harmonious, sympathetic, affectionate, compassionate, and humble. 3:9 Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing. 3:10 For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit. 3:11 And he must turn away from evil and do good; he must seek peace and pursue it. 3:12 For the eyes of the Lord are upon the righteous and his ears are open to their prayer. But the Lord’s face is against those who do evil. 3:13 For who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer for doing what is right, you are blessed. But do not be terrified of them or be shaken. 3:15 But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 3:16 Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 3:17 For it is better to suffer for doing good, if God wills it, than for doing evil. 3:18 Because Christ also suffered once for sins, the just for the unjust, to bring you to God, by being put to death in the flesh but by being made alive in the spirit. 3:19 In it he went and preached to the spirits in prison, 3:20 after they were disobedient long ago when God patiently waited in the days of Noah as an ark was being constructed. In the ark a few, that is eight souls, were delivered through water. 3:21 And this prefigured baptism, which now saves you– not the washing off of physical dirt but the pledge of a good conscience to God– through the resurrection of Jesus Christ, 3:22 who went into heaven and is at the right hand of God with angels and authorities and powers subject to him.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Pe 3:7

Ye husbands likewise ( hoi andres homoiōs ).

Probably "likewise"here refers to honouring all men (1Pe 2:17), not "likewise"of 1Pe 3:1.

Robertson: 1Pe 3:7

Dwell with ( sunoikountes ).

Present active participle of sunoikeō , old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1Pe 2:18; 1Pe 3:1.

Robertson: 1Pe 3:7

According to knowledge ( kata gnōsin ).

"With an intelligent recognition of the nature of the marriage relation"(Vincent).

Robertson: 1Pe 3:7

Giving honour unto the woman as unto the weaker vessel ( hōs asthenesterōi skeuei tōi gunaikeiōi aponemontes timēn ).

Present active participle of aponemō , old verb, to assign, to portion out (or off), here only in N.T. Skeuos is an old and common word for vessel, furniture, utensil (Mat 12:29; 2Ti 2:20). Here both husband and wife are termed vessels or "parts of the furniture of God’ s house"(Bigg). See Paul’ s use of skeuos for ministers (2Co 4:7). Gunaikeiōi here is an adjective (female, feminine) from gunē (woman, wife). She is termed "the weaker"(tōi asthenesterōi ), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness.

Robertson: 1Pe 3:7

Joint-heirs of the grace of life ( sunklēronomoi charitos zōēs ).

Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Rom 8:17; Eph 3:6; Heb 11:9. God’ s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.

Robertson: 1Pe 3:7

To the end that your prayers be not hindered ( eis to mē egkoptesthai tas proseuchas humōn ).

Purpose clause with eis to and the present passive infinitive (with negative mē ) of egkoptō , to cut in, to interrupt, late verb (Polybius), as in Rom 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

Robertson: 1Pe 3:8

Finally ( to telos ).

Adverbial accusative. Conclusion, not of the Epistle, but only of the addresses to various classes. No verb (este imperative, be) here.

Robertson: 1Pe 3:8

Likeminded ( homophrones ).

Old compound (homos , phrēn ), here only in N.T.

Robertson: 1Pe 3:8

Compassionate ( sumpatheis ).

Old adjective (sun , paschō ), in N.T. only here and Rom 12:15. Our "sympathetic"in original sense.

Robertson: 1Pe 3:8

Loving as brethren ( philadelphoi ).

Old compound (philos , adelphos ), here only in N.T.

Robertson: 1Pe 3:8

Tender-hearted ( eusplagchnoi ).

Late and rare compound (eu and splagchnon ), in Hippocrates, Apocrypha, in N.T. only here and Eph 4:32.

Robertson: 1Pe 3:8

Humble minded ( tapeinophrones ).

Late compound (tapeinos , phrēn ), in Plutarch, Pro 29:23, here only in N.T.

Robertson: 1Pe 3:9

Not rendering evil for evil ( mē apodidontes kakon anti kakou ).

Mē and the present active participle of apodidōmi , to give back. The same phrase in Rom 12:17 and the same idea in 1Th 5:15. Peter may have obtained it from Paul or both from Pro 17:13; Pro 20:22, "an approximation to Christ’ s repeal of the lex talionis (Mat 5:38.) which Plato first opposed among the Greeks"(Hart). Common use of anti for exchange.

Robertson: 1Pe 3:9

Reviling for reviling ( loidorian anti loidorias ).

Allusion to 1Pe 2:23 (Christ’ s own example).

Robertson: 1Pe 3:9

But contrariwise blessing ( tounantion de eulogountes ).

Adverbial accusative and crasis (to enantion ) of the neuter article and the adjective enantios (en , antios , opposite, Mat 14:24), "on the contrary."For eulogountes (present active participle of eulogeō ) see Luk 6:28; Rom 12:14 (imperative eulogeite ).

Robertson: 1Pe 3:9

For hereunto were ye called ( hoti eis touto eklēthēte ).

See note on 1Pe 2:21 for this verb and use of eis touto (pointing to the preceding argument).

Robertson: 1Pe 3:9

That ye should inherit a blessing ( hina eulogian klēronomēsēte ).

Purpose clause with hina and the first aorist active subjunctive of klēronomeō , a plain reference to Esau, who wanted "to inherit the blessing"(Heb 12:17) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Gal 4:22.).

Robertson: 1Pe 3:10

For ( gar ).

Reason for the entire exhortation in 1Pe 3:8, 1Pe 3:9 and introducing in 1Pe 3:10-12 a quotation from Psa 34:13-17 with some slight changes.

Robertson: 1Pe 3:10

Would love life ( thelōn zōēn agapāin ).

"Wishing to love life."This present life. The lxx expressions are obscure Hebraisms. The lxx has agapōn (participle present active of agapaō , not the infinitive agapāin .

Robertson: 1Pe 3:10

Let him refrain ( pausatō ).

Third person singular first aorist active imperative of pauō to make stop, whereas the lxx has pauson (second person singular).

Robertson: 1Pe 3:10

His tongue ( tēn glōssan ).

See Jam 3:1-12.

Robertson: 1Pe 3:10

That they speak no guile ( tou mē lalēsai dolon ).

Purpose clause with genitive article tou (negative mē ) and the first aorist active infinitive of laleō . But it can also be explained as the ablative case with the redundant negative mē after a verb of hindering (pausatō ) like Luk 4:42. See Robertson, Grammar , p. 1061. "Let him refrain his lips from speaking guile."

Robertson: 1Pe 3:11

Let him turn away ( ekklinatō ).

First aorist active imperative third person singular of ekklinō , where the lxx has ekklinon (second person singular). Old verb, in N.T. only here, Rom 3:12; Rom 16:17. Peter adapted the passage all through to his own construction and use. So as to poiēsatō (let him do) for poiēson (do thou), zētēsatō (let him seek) for zētēson (do thou seek), diōxatō (let him pursue) for diōxon (do thou pursue), all first aorist active imperatives (of poieō , zēteō , diōkō ). See Heb 12:14 for "pursuing peace."If men only did!

Robertson: 1Pe 3:12

Upon ( epi ).

In the case of righteous (dikaious , in the O.T. sense like dikaion Lot in 2Pe 2:7) for their good, but in the case of men "that do evil"(epi poiountas kaka , "upon men doing evil things") "the face of the Lord"(prosōpon kuriou ) is not for their good, epi here approaching "against"in idea.

Robertson: 1Pe 3:13

That will harm you ( ho kakōsōn humas ).

Future active articular participle of kakoō , old verb (from kakos , bad) as in Act 7:6, Act 7:19. Any real hurt, either that wishes to harm you or that can harm. See the words in Isa 50:9.

Robertson: 1Pe 3:13

If ye be ( ean genēsthe ).

Rather, "if ye become"(condition of third class with ean and second aorist middle subjunctive of ginomai ).

Robertson: 1Pe 3:13

Zealous of that which is good ( tou agathou zēlōtai ).

"Zealots for the good"(objective genitive after zēlōtai (zealots, not zealous), old word from zēloō (1Co 12:12).

Robertson: 1Pe 3:14

But and if ye should suffer ( all' ei kai paschoite ).

"But if ye should also (or even) suffer."Condition of the fourth class with ei and the optative (undetermined with less likelihood), a rare condition in the vernacular Koiné , since the optative was a dying mode. If matters, in spite of the prophetic note of victory in 1Pe 3:13, should come to actual suffering "for righteousness’ sake"(dia dikaiosunēn ) as in Mat 5:10 (heneken , not dia ), then "blessed"(makarioi , the very word of Jesus there which see, a word meaning "happy,"not eulogētoi ) "are ye"(not in the Greek). If the conclusion were expressed regularly, it would be eiēte an (ye would be), not este (ye are). It is interesting to note the third-class condition in 1Pe 3:13 just before the fourth-class one in 1Pe 3:14.

Robertson: 1Pe 3:14

Fear not their fear ( ton phobon autōn mē phobēthēte ).

Prohibition with mē and the first aorist (ingressive) passive subjunctive of phobeomai , to fear, and the cognate accusative phobon (fear, terror). "Do not fear their threats"(Bigg). Quotation from Isa 8:12.

Robertson: 1Pe 3:14

Neither be troubled ( mēde taraxthēte ).

Prohibition with mēde and the first aorist (ingressive) subjunctive of tarassō , to disturb (Mat 2:6; Joh 12:27). Part of the same quotation. Cf. 1Pe 3:6.

Robertson: 1Pe 3:15

Sanctify ( hagiasate ).

First aorist active imperative of hagiazō . This instead of being afraid.

Robertson: 1Pe 3:15

Christ as Lord ( kurion ton Christon ).

Ton Christon , direct object with article and kurion predicate accusative (without article). This is the correct text, not ton theon of the Textus Receptus. An adaptation to Christ of Isa 8:13.

Robertson: 1Pe 3:15

Being ready always ( hetoimoi aei ).

No participle in the Greek, old adjective (Tit 3:1).

Robertson: 1Pe 3:15

To give answer ( pros apologian ).

"For an apology,"the old sense of apologia , an answer back, a defence (not excuse), as in Act 22:1, from apologeomai to defend (not to apologize).

Robertson: 1Pe 3:15

A reason concerning the hope that is in you ( logon peri tēs en humin elpidos ).

Original sense of logon (accusative of the thing with aitounti with humās , accusative of the person) "concerning the in you hope."Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs.

Robertson: 1Pe 3:15

Yet with meekness and fear ( alla meta prautētos kai phobou ).

Of God (1Pe 2:18; 1Pe 3:2, 1Pe 3:4), not of man.

Robertson: 1Pe 3:16

Having a good conscience ( suneidēsin echontes agathēn ).

Present active participle of echō . See 1Pe 2:18 for suneidēsin and 1Pe 3:21 for suneidēsis agathē again ("a quasi-personification,"Hart).

Robertson: 1Pe 3:16

That they may be put to shame ( hina kataischunthōsin ).

Purpose clause with hina and the first aorist passive subjunctive of kataischunō , old verb, to put to shame (Luk 13:17; 1Pe 2:6).

Robertson: 1Pe 3:16

Wherein ye are spoken against ( en hōi katalaleisthe ).

Present passive indicative of katalaleō , for which see 1Pe 2:12 with en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Act 2:13, Act 2:37).

Robertson: 1Pe 3:16

Who revile ( hoi epēreazontes ).

Articular present active participle of epēreazō , old verb (from epēreia , spiteful abuse), to insult, in N.T. only here and Luk 6:28.

Robertson: 1Pe 3:16

In Christ ( en Christōi ).

Paul’ s common mystical phrase that Peter has three times (here, 1Pe 5:10, 1Pe 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1Pe 2:12) to anastrophē (manner of life). "Constantly the apostle repeats his phrases with new significance and in a new light"(Bigg).

Robertson: 1Pe 3:17

Better ( kreitton ).

Comparative of kratus as in 2Pe 2:21; Heb 1:4. Patient endurance not only silences calumny (1Pe 3:16), is Christlike (1Pe 3:18), but it has a value of its own (1Pe 3:17).

Robertson: 1Pe 3:17

If the will of God should so will ( ei theloi to thelēma tou theou ).

Condition of the fourth class again (ei - theloi ) with ei and the optative. For a like pleonasm see Joh 7:17.

Robertson: 1Pe 3:17

For well-doing than for evil-doing ( agathopoiountas ē kakopoiountas ).

Accusative plural agreeing with humās understood (accusative of general reference with the infinitive paschein (to suffer) of the participles from agathopoieō (see 1Pe 2:15) and kakopoieō (Mar 3:4, and see 1Pe 2:14 for kakopoios ).

Robertson: 1Pe 3:18

Because Christ also died ( hoti kai Christos apethanen ).

So the best MSS.; later ones epathen (suffered). The example of Christ should stir us to patient endurance.

Robertson: 1Pe 3:18

For sins ( peri hamartiōn ).

"Concerning sins"(not his, but ours, 1Pe 1:18). Peri (around, concerning) with hamartias in the regular phrase for the sin offering (Lev 5:7; Lev 6:30), though huper hamartias does occur (Eze 43:25). So in the N.T. we find both peri hamartiōn (Heb 5:3) and huper hamartiōn (Heb 5:1).

Robertson: 1Pe 3:18

Once ( hapax ).

Once for all (Heb 9:28), not once upon a time (pote ).

Robertson: 1Pe 3:18

The righteous for the unrighteous ( dikaios huper adikōn ).

Literally, "just for unjust"(no articles). See 1Pe 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ’ s blood value. He has no sin himself. Some men today fail to perceive this point.

Robertson: 1Pe 3:18

That he might bring us to God ( hina hēmās prosagagēi tōi theōi ).

Purpose clause with hina , with second aorist active subjunctive of prosagō and the dative case tōi theōi . The MSS. vary between hēmās (us) and humās (you). The verb prosagō means to lead or bring to (Mat 18:24), to approach God (cf. prosagōgēn in Eph 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Rom 3:25; Heb 10:19.)

Robertson: 1Pe 3:18

Being put to death in the flesh ( thanatōtheis men sarki ).

First aorist passive participle of thanatoō , old verb (from thanatos death), to put to death. Sarki is locative case of sarx .

Robertson: 1Pe 3:18

But quickened in the spirit ( zōopoiētheis de pneumati ).

First aorist passive participle of zōopoieō rare (Aristotle) verb (from zōopoios making alive), to make alive. The participles are not antecedent to apethanen , but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life"(Thayer). See 1Co 15:22 for the use of the verb for the resurrection of the body. But the use of the word pneumati (locative case) in contrast with sarki starts Peter’ s mind off in a long comparison by way of illustration that runs from 1Pe 3:19-22. The following verses have caused more controversy than anything in the Epistle.

Robertson: 1Pe 3:19

In which also ( en hōi kai ).

That is, in spirit (relative referring to pneumati ). But, a number of modern scholars have followed Griesbach’ s conjecture that the original text was either Nōe kai (Noah also), or Enōch kai (Enoch also), or en hōi kai Enōch (in which Enoch also) which an early scribe misunderstood or omitted Enōch kai in copying (homoioteleuton ). It is allowed in Stier and Theile’ s Polyglott. It is advocated by J. Cramer in 1891, by J. Rendel Harris in The Expositor (1901), and Sidelights on N.T. Research (p. 208), by Nestle in 1902, by Moffatt’ s New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ’ s death and his resurrection and holds that Peter is alluding to Christ’ s Descensus ad Inferos in Act 2:27 (with which he compares Mat 27:52.; Luk 23:34; Eph 4:9). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? So the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter’ s Epistle. Accepting the text as we have, what can we make of it?

Robertson: 1Pe 3:19

He went and preached ( poreutheis ekēruxen ).

First aorist passive (deponent) participle of poreuomai and first aorist active indicative of kērussō , the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit"as illustration of his "quickening"(1Pe 3:18) whether done before his death or afterwards. It is interesting to observe that, just as the relative en hōi here tells something suggested by the word pneumati (in spirit) just before, so in 1Pe 3:21 the relative ho (which) tells another illustration of the words di' hudatos (by water) just before. Peter jumps from the flood in Noah’ s time to baptism in Peter’ s time, just as he jumped backwards from Christ’ s time to Noah’ s time. He easily goes off at a word. What does he mean here by the story that illustrates Christ’ s quickening in spirit?

Robertson: 1Pe 3:19

Unto the spirits in prison ( tois en phulakēi pneumasin ).

The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of en phulakēi can be illustrated by 2Pe 2:4; Jud 1:6; Rev 20:7 (the final abode of the lost). See Heb 12:23 for the use of pneumata for disembodied spirits.

Robertson: 1Pe 3:20

Which aforetime were disobedient ( apeithēsasin pote ).

First aorist active participle of apeitheō (for which verb see 1Pe 3:20) in the dative plural agreeing with pneumasin . These spirits now in prison once upon a time (pote ) were disobedient (typical rebels, Hart calls them).

Robertson: 1Pe 3:20

Waited ( apexedecheto ).

Imperfect middle of the double compound apekdechomai , late verb, probably first by Paul (1Co 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (apo , ek ) to wait out to the end, as for Christ’ s Second Coming (Phi 3:20). A hundred years apparently after the warning (Gen 5:32; Gen 6:3; Gen 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2Pe 2:5) forewarned the people, who disregarded it.

Robertson: 1Pe 3:20

While the ark was a preparing ( kataskeuazomenēs kibōtou ).

Genitive absolute with present passive participle of kataskeuazō , old compound (Mat 11:10), for kibōtos (ark) see Mat 24:38.

Robertson: 1Pe 3:20

Wherein ( eis hēn ).

"Into which"(the ark).

Robertson: 1Pe 3:20

That is ( tout' estin ).

Explanatory expression like our English idiom (Rom 10:6, etc.).

Robertson: 1Pe 3:20

Souls ( psuchai ).

Persons of both sexes (living men) as in Act 2:41; Act 27:37, etc.

Robertson: 1Pe 3:20

Were saved ( diesōthēsan ).

First aorist passive indicative of diasōzō , old compound, to bring safe through as in Act 27:44.

Robertson: 1Pe 3:20

Through water ( di' hudatos ).

"By means of water"as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Heb 11:7) for the sake of the following illustration.

Robertson: 1Pe 3:21

Which also ( ho kai ).

Water just mentioned.

Robertson: 1Pe 3:21

After a true likeness ( antitupon ).

Water in baptism now as an anti-type of Noah’ s deliverance by water. For baptisma see note on Mat 3:7. For antitupon see note on Heb 9:24 (only other N.T. example) where the word is used of the earthly tabernacle corresponding (antitupa ) to the heavenly, which is the pattern (tupon Heb 8:5) for the earthly. So here baptism is presented as corresponding to (prefigured by) the deliverance of Noah’ s family by water. It is only a vague parallel, but not over-fanciful.

Robertson: 1Pe 3:21

Doth now save you ( humas nun sōzei ).

Simplex verb (sōzō , not the compound diasōzō ). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Rom 6:2-6), not actual as Peter hastens to explain.

Robertson: 1Pe 3:21

Not the putting away of the filth of the flesh ( ou sarkos apothesis rupou ).

Apothesis is old word from apotithēmi (1Pe 2:1), in N.T. only here and 2Pe 1:14. Rupou (genitive of rupos ) is old word (cf. ruparos , filthy, in Jam 2:2; Rev 22:11), here only in N.T. (cf. Isa 3:3; Isa 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Heb 9:13.). Peter here expressly denies baptismal remission of sin.

Robertson: 1Pe 3:21

But the interrogation of a good conscience toward God ( alla suneidēseōs agathēs eperōtēma eis theon ).

Old word from eperōtaō (to question as in Mar 9:32; Mat 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate’ s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether eis theon (toward God) be taken with eperōtēma or suneidēseōs .

Robertson: 1Pe 3:21

Through the resurrection of Jesus Christ ( di' anastaseōs Iēsou Christou ).

For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Rom 6:2-6). See 1Pe 1:3 for regeneration made possible by the resurrection of Jesus.

Robertson: 1Pe 3:22

Having gone ( poreutheis ).

First aorist (deponent) participle (not periphrastic) of poreuomai .

Robertson: 1Pe 3:22

Being made subject ( hupotagentōn ).

Second aorist passive participle of hupotassō (see 1Pe 2:18; 1Pe 3:1) in the genitive absolute construction.

Robertson: 1Pe 3:22

Unto him ( autōi ).

Christ. See 1Co 15:28.

Vincent: 1Pe 3:7

According to knowledge

With an intelligent recognition of the nature of the marriage relation.

Vincent: 1Pe 3:7

The woman ( τῷ γυναικείῳ )

Not a noun, however, as would appear from the ordinary rendering, but an adjective, agreeing with σκεύει , vessel, as does also ἀσθενεστέρῳ , weaker. Both are attributes of vessel; the female vessel as weaker. So Rev., in margin.

Vincent: 1Pe 3:7

Vessel ( σκεύει )

Compare 1Th 4:4. The primary idea of vessel, which is formed from the Latin vasellum , the diminutive of vas , a vase , is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament (1) in the sense of a cup or dish (Luk 8:16; Joh 19:29; 2Ti 2:20; Rev 2:27; Rev 18:12). (2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (Act 9:15). Vessels of wrath (Rom 9:22); of mercy (Rom 9:23). So of the woman, as God's instrument, along with man, for his service in the family and in society. (3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Mat 12:29, goods; Act 27:17, the tackling or gear of a ship.

Vincent: 1Pe 3:7

Giving ( ἀπονέμοντες )

Only here in New Testament. The word means, literally, to portion out, and is appropriate to the husband as controlling what is to be meted out to the wife.

Vincent: 1Pe 3:7

Hindered ( ἐγκόπτεσθαι )

So A. V. and Rev., and the best texts, and the majority of commentators. The word means, literally, to knock in; make an incision into; and hence, generally, to hinder or thwart (Gal 5:7; 1Th 2:18). Some, however, read ἐκκόπτεσθαι , to cut off or destroy.

Vincent: 1Pe 3:8

Of one mind ( ὁμόφρονες )

Rev., like-minded. Only here in New Testament. Compare Rom 12:16; Rom 15:5; Phi 2:2, etc. Indicating unity of thought and feeling. From ὁμός , one and the same, and φρήν , the mind.

Vincent: 1Pe 3:8

Having compassion one of another ( συμπαθεῖς )

Only here in New Testament, though the kindred verb is found Heb 4:15; Heb 10:34. The rendering is needlessly diffuse. Rev., much better, compassionate; sympathetic, in margin. Interchange of fellow-feeling in joy or sorrow. Our popular usage errs in limiting sympathy to sorrow.

Vincent: 1Pe 3:8

Love as brethren ( φιλάδελφοι )

Rev., more strictly, loving as brethren. Only here in New Testament.

Vincent: 1Pe 3:8

Pitiful ( εὔσπλαγχνοι )

Only here and Eph 4:32. Rev., better, tender-hearted. From εὖ , well, and σπλάγχνα , the nobler entrails, which are regarded as the seat of the affections, and hence equivalent to our popular use of heart. The original sense has given rise to the unfortunate translation bowels in the A. V., which occurs in its literal meaning only at Act 1:18.

Vincent: 1Pe 3:8

Courteous

The A. V. has here followed the reading of the Tex. Rec., φιλόφρονες . But the best texts read ταπεινόφρονες , humble-minded. So Rev. This occurs nowhere else in the New Testament, though the kindred noun ταπεινοφροσύνη , humility, is found often. See on ταπεινός , lowly, notes on Mat 11:29.

Vincent: 1Pe 3:9

Rendering evil, etc

See Rom 12:17.

Vincent: 1Pe 3:9

Blessing ( εὐλογοῦντες )

Not a noun governed by rendering, but a participle. Be not rendering evil, but be blessing.

Vincent: 1Pe 3:10

Will love ( θέλων ἀγαπᾶν )

Not the future tense of love , but the verb to will, with the infinitive: he that desires or means to love. Rev., would love.

Vincent: 1Pe 3:11

Eschew ( ἐκκλινάτω )

The old word eschew is from the Norman eschever , to shun or avoid. It reappears in the German scheuen , to be startled or afraid, and in the English shy, and to shy (as a horse). The Greek word here occurs only twice elsewhere (Rom 3:12; Rom 16:17), where Rev. renders turn aside and turn away. It is compounded of ἐκ , out of, and κλίνω , to cause to bend or slope; so that the picture in the word is of one bending aside from his course at the approach of evil. Rev., turn away from.

Vincent: 1Pe 3:13

Followers ( μιμηταὶ )

Lit., imitators. But the best texts read ζηλωταὶ , zealots. So Rev., zealous.

Vincent: 1Pe 3:14

Blessed

See on Mat 5:3.

Vincent: 1Pe 3:14

Be troubled ( ταραχθῆτε )

The word used of Herod's trouble (Mat 2:3); of the agitation of the pool of Bethesda (Joh 5:4); of Christ's troubled spirit (Joh 12:27).

Vincent: 1Pe 3:15

Sanctify the Lord God

The A. V. follows the Tex. Rec., reading τὸν Θεὸν , God, instead of τὸν Χριστὸν , Christ , which is the reading of the best texts. The article with Christ shows that κύριον , Lord, is to be taken predicatively. Render, therefore, as Rev., sanctify Christ ( the Christ) as Lord.

Vincent: 1Pe 3:15

Ready to give an answer ( ἕτοιμοι πρὸς ἀπολογίαν )

Lit., ready for an answer. Answer is our word apology, not in the popular sense of excuse, but in the more radical sense of de fence. So it is translated Act 22:1; Phi 1:7, Phi 1:16. Clearing of yourselves, 2Co 7:11.

Vincent: 1Pe 3:15

Meekness

See on Mat 5:5.

Vincent: 1Pe 3:16

Having a good conscience ( συνείδησιν ἔχοντες ἀγαθήν )

The position of the adjective shows that it is used predicatively: having a conscience good or unimpaired. Compare Heb 13:18, " We have a good conscience (καλὴν συνείδησιν ) . " Συνείδησις , conscience, does not occur in the gospels, unless Joh 8:1-11 be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν , together with, and εἰδέναι , to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as " the consciousness man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the spirit in the heart." And further, " conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself." Conscience is, therefore, a law. Thus Bishop Butler: " Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide." And again, " That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world" (Sermons II. and III., " On Human Nature" ).

Conscience is a faculty. The mind may " possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose" (McCosh, " Divine Government, Physical and Moral" ).

Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence.

In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1Co 8:7, 1Co 8:12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Heb 10:22; Tit 1:15), through consciousness of evil practice. It may be seared (1Ti 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2Ti 1:3), unveiled, and giving honest and clear moral testimony. It may be void of offence (Act 24:16), unconscious of evil intent or act; good, as here, or honorable (Heb 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is borne by external revelation rather than by the inward moral consciousness.

Vincent: 1Pe 3:16

Falsely accuse ( ἐπηρεάζοντες )

Compare Luk 6:28; the only other passage where the word occurs, Mat 5:44, being rejected from the best texts. The word means to threaten abusively; to act despitefully. Rev., revile.

Vincent: 1Pe 3:17

If the will of God be so ( εἰ θέλοι τὸ θέλημα τοῦ Θεοῦ )

More literally, as Rev., preserving the play upon the word will, if the will of God should so will.

Vincent: 1Pe 3:18

The just for the unjust

But the Greek without the article is more graphic: just for unjust.

Vincent: 1Pe 3:18

In the flesh

The Greek omits the article. Read in flesh , the material form assumed in his incarnation.

Vincent: 1Pe 3:18

In the spirit

Also without the article, in spirit; not as A. V ., by the Spirit, meaning the Holy Ghost, but referring to his spiritual, incorporeal life. The words connect themselves with the death-cry on the cross: " Father, into thy hands I commend my spirit." Huther observes, " Flesh is that side of the man's being by which he belongs to earth, is therefore a creature of earth, and accordingly perishable like everything earthy. Spirit, on the other hand, is that side of his being according to which he belongs to a supernal sphere of being, and is therefore not merely a creature of earth, and is destined to an immortal existence."

Thus we must be careful and not understand spirit here of the Spirit of God, as distinguished from the flesh of Christ, but of the spiritual nature of Christ; " the higher spiritual nature which belonged to the integrity of his humanity" (Cook).

Vincent: 1Pe 3:19

By which ( ἐν ᾧ )

Wrong. Rev., correctly, in which in the spiritual form of life; in the disembodied spirit.

Vincent: 1Pe 3:19

Went and preached ( πορευθεὶς ἐκήρυξεν )

The word went, employed as usual of a personal act; and preached, in its ordinary New-Testament sense of proclaiming the Gospel.

Vincent: 1Pe 3:19

To the spirits ( πνεύμασιν )

As in Heb 12:23, of disembodied spirits, though the word ψυχαὶ , souls, is used elsewhere (Rev 6:9; Rev 20:4).

Vincent: 1Pe 3:19

In prison ( ἐν φυλακῇ )

Authorities differ, some explaining by 2Pe 2:4; Jud 1:6; Rev 20:7, as the final abode of the lost. Excepting in the last passage, the word occurs nowhere else in the New Testament in a metaphorical sense. It is often translated watch (Mat 14:25; Luk 2:8); hold and cage (Rev 18:2). Others explain as Hades, the kingdom of the dead generally.

Vincent: 1Pe 3:20

In which ( εἰς ἣν )

Lit., into which. A pregnant construction; into which they were gathered, and in which they were saved.

Vincent: 1Pe 3:20

By water ( διὰ )

Rev., through. Some take this as instrumental, by means of water; others as local, by passing through the water, or being brought safely through the water into the ark. Rev., in margin, were brought safely through water.

Vincent: 1Pe 3:21

The like figure whereunto

Following a rejected reading, ᾧ , to which; so that the literal rendering would be the antitype to which. Read ὃ ἀντίτυπον , which, the antitype or as an antitype; i.e., which water, being the antitype of that water of the flood, doth now save you, even baptism. Rev., which, after a true likeness doth now, etc. Ἀντίτυπον , figure, or anti-type, is from ἀντί , over against, and τύπος , a blow. Hence, originally, repelling a blow: a blow against a blow; a counter-blow. So of an echo or of the reflection of light; then a correspondence, as of a stamp to the die, as here. The word occurs only once elsewhere, Heb 9:24 : " the figures of the true."

Vincent: 1Pe 3:21

Putting away ( ἀπόθεσις )

Peculiar to Peter. Here and 2Pe 1:14.

Vincent: 1Pe 3:21

Filth ( ῥύπου )

Only here in New Testament. In classical Greek signifying especially dry dirt, as on the person.

Vincent: 1Pe 3:21

Answer ( ἐπερώτημα )

Only here in New Testament. In classical Greek the word means a question and nothing else. The meaning here is much disputed, and can hardly be settled satisfactorily. The rendering answer has no warrant. The meaning seems to be (as Alford), " the seeking after God of a good and pure conscience, which is the aim and end of the Christian baptismal life." So Lange: " The thing asked may be conceived as follows: 'How shall I rid myself of an evil conscience? Wilt thou, most holy God, again accept me, a sinner? Wilt thou, Lord Jesus, grant me the communion of thy death and life? Wilt thou, O Holy Spirit, assure me of grace and adoption, and dwell in my heart?' To these questions the triune Jehovah answers in baptism, 'Yea!' Now is laid the solid foundation for a good conscience. The conscience is not only purified from its guilt, but it receives new vital power by means of the resurrection of Jesus Christ."

This is the sense of ἐπερωτᾷν εἰς , in the only place where it occurs in scripture, 2 Samuel 11:7 (Sept.): " David asked of him how Joab did (ἐπερώτησεν εἰς εἰρήνην Ἰωάβ ) . " Lit., with reference to the peace of Joab. Rev. renders, the interrogation, and puts inquiry, appeal, in margin.

Vincent: 1Pe 3:22

Gone into heaven

Perhaps with the scene of the ascension in Peter's mind.

Wesley: 1Pe 3:7

Knowing they are weak, and therefore to be used with all tenderness. Yet do not despise them for this, but give them honour - Both in heart, in word, and in action; as those who are called to be joint - heirs of that eternal life which ye and they hope to receive by the free grace of God.

Wesley: 1Pe 3:7

On the one part or the other. All sin hinders prayer; particularly anger. Anything at which we are angry is never more apt to come into our mind than when we are at prayer; and those who do not forgive will find no forgiveness from God.

Wesley: 1Pe 3:8

This part of the epistle reaches to 1Pe 4:11. The apostle seems to have added the rest afterwards.

Wesley: 1Pe 3:8

Rejoicing and sorrowing together. Love all believers as brethren.

Wesley: 1Pe 3:8

Toward the afflicted.

Wesley: 1Pe 3:8

To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love.

Wesley: 1Pe 3:9

Therefore their railing cannot hurt you; and, by blessing them, you imitate God, who blesses you.

Wesley: 1Pe 3:10

That would make life amiable and desirable. Psa 34:12, &c.

Wesley: 1Pe 3:11

To live peaceably with all men.

Wesley: 1Pe 3:11

Even when it seems to flee from him.

Wesley: 1Pe 3:12

For good. Anger appears in the whole face; love, chiefly in the eyes.

Wesley: 1Pe 3:13

None can.

Wesley: 1Pe 3:14

This is no harm to you, but a good.

Wesley: 1Pe 3:14

The very words of the Septuagint, Isa 8:12-13. Let not that fear be in you which the wicked feel.

Wesley: 1Pe 3:15

Have an holy fear, and a full trust in his wise providence.

Wesley: 1Pe 3:15

Of eternal life.

Wesley: 1Pe 3:15

For anger would hurt your cause as well as your soul.

Wesley: 1Pe 3:15

A filial fear of offending God, and a jealousy over yourselves, lest ye speak amiss.

Wesley: 1Pe 3:16

So much the more beware of anger, to which the very consciousness of your innocence may betray you. Join with a good conscience meekness and fear, and you obtain a complete victory.

Wesley: 1Pe 3:16

That is, which flows from faith in him.

Wesley: 1Pe 3:17

It is infinitely better, if it be the will of God, ye should suffer. His permissive will appears from his providence.

Wesley: 1Pe 3:18

This is undoubtedly best, whereby we are most conformed to Christ.

Wesley: 1Pe 3:18

To suffer no more.

Wesley: 1Pe 3:18

Not his own, but ours.

Wesley: 1Pe 3:18

The word signifies, not only them who have wronged their neighbours, but those who have transgressed any of the commands of God; as the preceding word, just, denotes a person who has fulfilled, not barely social duties, but all kind of righteousness.

Wesley: 1Pe 3:18

Now to his gracious favour, hereafter to his blissful presence, by the same steps of suffering and of glory.

Wesley: 1Pe 3:18

As man.

Wesley: 1Pe 3:18

Both by his own divine power, and by the power of the Holy Ghost.

Wesley: 1Pe 3:19

Through the ministry of Noah.

Wesley: 1Pe 3:19

The unholy men before the flood, who were then reserved by the justice of God, as in a prison, till he executed the sentence upon them all; and are now also reserved to the judgment of the great day.

Wesley: 1Pe 3:20

For an hundred and twenty years; all the time the ark was preparing: during which Noah warned them all to flee from the wrath to come.

Wesley: 1Pe 3:21

The thing typified by the ark, even baptism, now saveth us - That is, through the water of baptism we are saved from the sin which overwhelms the world as a flood: not, indeed, the bare outward sign, but the inward grace; a divine consciousness that both our persons and our actions are accepted through him who died and rose again for us.

Wesley: 1Pe 3:22

That is, all orders both of angels and men.

JFB: 1Pe 3:7

Greek, "dwelling": connected with the verb, 1Pe 2:17, "Honor all."

JFB: 1Pe 3:7

Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration.

JFB: 1Pe 3:7

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, 1Pe 3:9). He does not take into account the case of an unbelieving wife, as she might yet believe.

JFB: 1Pe 3:7

God's gracious gift of life (1Pe 1:4, 1Pe 1:13).

JFB: 1Pe 3:7

By dissensions, which prevent united prayer, on which depends the blessing.

JFB: 1Pe 3:8

General summary of relative duty, after having detailed particular duties from 1Pe 2:18.

JFB: 1Pe 3:8

As to the faith.

JFB: 1Pe 3:8

Greek, "sympathizing" in the joy and sorrow of others.

JFB: 1Pe 3:8

Greek, "loving the brethren."

JFB: 1Pe 3:8

Towards the afflicted.

JFB: 1Pe 3:8

Genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.

JFB: 1Pe 3:9

In deed.

JFB: 1Pe 3:9

In word.

JFB: 1Pe 3:9

Your revilers; participle, not a noun after "rendering."

JFB: 1Pe 3:9

The oldest manuscripts read merely, "because."

JFB: 1Pe 3:9

Greek, "were called."

JFB: 1Pe 3:9

Not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [GERHARD in ALFORD]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you (1Pe 3:13). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (1Pe 3:10) [BENGEL].

JFB: 1Pe 3:10

Greek, "wishes to love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, 1Pe 3:9, by Psa 34:12-16.

JFB: 1Pe 3:10

Curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [CALVIN].

JFB: 1Pe 3:10

First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.

JFB: 1Pe 3:11

In oldest manuscripts, Greek, "Moreover (besides his words, in acts), let him."

JFB: 1Pe 3:11

"turn from."

JFB: 1Pe 3:11

Pursue as a thing hard to attain, and that flees from one in this troublesome world.

JFB: 1Pe 3:12

Ground of the promised present and eternal life of blessedness to the meek (1Pe 3:10). The Lord's eyes are ever over them for good.

JFB: 1Pe 3:12

(1Jo 5:14-15).

JFB: 1Pe 3:12

The eyes imply favorable regard; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare 1Pe 3:13).

JFB: 1Pe 3:13

This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members.

JFB: 1Pe 3:13

Greek, "if ye have become."

JFB: 1Pe 3:13

The oldest manuscripts read "emulous," "zealous of" (Tit 2:14).

JFB: 1Pe 3:13

The contrast in Greek is, "Who will do you evil, if ye be zealous of good?"

JFB: 1Pe 3:14

"But if even." "The promises of this life extend only so far as it is expedient for us that they should be fulfilled" [CALVIN]. So he proceeds to state the exceptions to the promise (1Pe 3:10), and how the truly wise will behave in such exceptional cases. "If ye should suffer"; if it should so happen; "suffer," a milder word than harm.

JFB: 1Pe 3:14

"not the suffering, but the cause for which one suffers, makes the martyr" [AUGUSTINE].

JFB: 1Pe 3:14

Not even can suffering take away your blessedness, but rather promotes it.

JFB: 1Pe 3:14

Greek, "but." Do not impair your blessing (1Pe 3:9) by fearing man's terror in your times of adversity. Literally, "Be not terrified with their terror," that is, with that which they try to strike into you, and which strikes themselves when in adversity. This verse and 1Pe 3:15 is quoted from Isa 8:12-13. God alone is to be feared; he that fears God has none else to fear.

JFB: 1Pe 3:14

The threat of the law, Lev 26:36; Deu 28:65-66; in contrast to which the Gospel gives the believer a heart assured of God's favor, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated.

JFB: 1Pe 3:15

Hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, Mat 6:9. God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit.

JFB: 1Pe 3:15

The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord."

JFB: 1Pe 3:15

Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c.

JFB: 1Pe 3:15

An apologetic answer defending your faith.

JFB: 1Pe 3:15

The last words limit the universality of the "always"; not to a roller, but to everyone among the heathen who inquires honestly.

JFB: 1Pe 3:15

A reasonable account. This refutes Rome's dogma, "I believe it, because the Church believes it." Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong "hope"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account "how this hope arose in him, what it contains, and on what it rests" [STEIGER].

JFB: 1Pe 3:15

The oldest manuscripts read, "but with." Be ready, but with "meekness." Not pertly and arrogantly.

JFB: 1Pe 3:15

(1Pe 3:4). The most effective way; not self-sufficient impetuosity.

JFB: 1Pe 3:15

Due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it.

JFB: 1Pe 3:16

The secret spring of readiness to give account of our hope. So hope and good conscience go together in Act 24:15-16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope "with meekness."

JFB: 1Pe 3:16

(1Pe 2:12).

JFB: 1Pe 3:16

One oldest manuscript reads, "ye are spoken against," omitting the rest.

JFB: 1Pe 3:16

"calumniate"; the Greek expresses malice shown in deeds as well as in words. It is translated, "despitefully use," Mat 5:44; Luk 6:28.

JFB: 1Pe 3:16

Life, conduct.

JFB: 1Pe 3:16

Who is the very element of your life as Christians. "In Christ" defines "good." It is your good walk as Christians, not as citizens, that calls forth malice (1Pe 4:4-5, 1Pe 4:14).

JFB: 1Pe 3:17

One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [GERHARD].

JFB: 1Pe 3:17

Rather as the optative is in the oldest manuscripts, "if the will of God should will it so." Those who honor God's will as their highest law (1Pe 2:15) have the comfort to know that suffering is God's appointment (1Pe 4:19). So Christ Himself; our inclination does not wish it.

JFB: 1Pe 3:18

Confirmation of 1Pe 3:17, by the glorious results of Christ's suffering innocently.

JFB: 1Pe 3:18

"Because." That is "better," 1Pe 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].

JFB: 1Pe 3:18

The Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust.

JFB: 1Pe 3:18

As well as yourselves (1Pe 3:17). Compare 1Pe 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.

JFB: 1Pe 3:18

For all; never again to suffer. It is "better" for us also once to suffer with Christ, than for ever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried.

JFB: 1Pe 3:18

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 (1Pe 3:14; compare 1Pe 3:12, 1Pe 3:17).

JFB: 1Pe 3:18

Together with Himself in His ascension to the right hand of God (1Pe 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 (1Pe 4:1-3). "To God," is Greek dative (not the preposition and case), implying that God wishes it [BENGEL].

JFB: 1Pe 3:18

The means of His bringing us to God.

JFB: 1Pe 3:18

That is, in respect to the life of flesh and blood.

JFB: 1Pe 3:18

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" (1Pe 3:21) life, whereby He has the power to bring us to God. Two ways of explaining 1Pe 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, 1Pe 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 1Pe 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 Mar 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' (1Pe 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, 2Pe 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 1Pe 4:6). Also "went" seems to mean a personal going, as in 1Pe 3:22, not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare 1Pe 3:21, end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare Joh 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, Joh 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 2Co 12:2, 2Co 12:4, 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," 2Pe 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, Joh 14:18, Joh 14:28; Act 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, 1Pe 2:4], where 1Pe 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 1Pe 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; 1Co 15:45), which henceforth acted in its full energy, the first result of which was the raising of His body (1Pe 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.

JFB: 1Pe 3:20

Not in the oldest manuscripts.

JFB: 1Pe 3:20

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.

JFB: 1Pe 3:20

(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.

JFB: 1Pe 3:20

Literally, "(by having entered) into which."

JFB: 1Pe 3:20

Seven (the sacred number) with ungodly Ham.

JFB: 1Pe 3:20

So now.

JFB: 1Pe 3:20

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.

JFB: 1Pe 3:20

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 1Co 3:15, "they were safely preserved through the water," though having to be in the water.

JFB: 1Pe 3:21

The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 1Co 10:1-2, 1Co 10:5; Jud 1:5; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Joh 3:5; Eph 5:26; Tit 3:5; Heb 10:22; compare 1Jo 5:6.

JFB: 1Pe 3:21

"flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare Eph 2:11), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.

JFB: 1Pe 3:21

Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([AUGUSTINE, The Creed, 4.1]; [CYPRIAN, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of WAHL, ALFORD and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even 2Sa 11:7, in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation.

JFB: 1Pe 3:21

Joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.

JFB: 1Pe 3:22

(Psa 110:1; Rom 8:34, Rom 8:38; 1Co 15:24; Eph 1:21; Eph 3:10; Col 1:16; Col 2:10-15). The fruit of His patience in His voluntary endured and undeserved sufferings: a pattern to us, 1Pe 3:17-18.

JFB: 1Pe 3:22

(Luk 24:51). Proving against rationalists an actual material ascension. Literally, "is on the right hand of God, having gone into heaven." The oldest manuscripts of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having swallowed up death that we may become heirs of everlasting life"; involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek manuscripts, however, reject the words. Compare with this verse Peter's speeches, Act 2:32-35; Act 3:21, Act 3:26; Act 10:40, Act 10:42.

Clarke: 1Pe 3:7

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

Clarke: 1Pe 3:7

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

Clarke: 1Pe 3:7

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 1Th 4:4

Clarke: 1Pe 3:7

Being heirs together - Both the man and woman being equally called to eternal glory: and as prayer is one great means of obtaining a meetness 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.

Clarke: 1Pe 3:8

Be ye all of one mind - Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on Rom 12:16 (note); Rom 15:5 (note)

Clarke: 1Pe 3:8

Having compassion - Συμπαθεις· Being sympathetic; feeling for each other; bearing each other’ s burdens

Clarke: 1Pe 3:8

Love as brethren - Φιλαδελφοι· Be lovers of the brethren

Clarke: 1Pe 3:8

Pitiful - Ευσπλαγχνοι· Tender-hearted; let your bowels yearn over the distressed and afflicted

Clarke: 1Pe 3:8

Courteous - Φιλοφρονες· Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, ταπεινοφρονες, be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text.

Clarke: 1Pe 3:9

Not rendering evil for evil - Purposing, saying, doing nothing but good; and invariably returning good for evil

Clarke: 1Pe 3:9

Ye are thereunto called - This is your calling - your business in life, to do good, and to do good for evil, and to implore God’ s blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God’ s blessing, even life for evermore.

Clarke: 1Pe 3:10

For he that will love life - This is a quotation from Psa 34:12-16, as it stands in the Septuagint; only the aorist of the imperative is changed from the second into the third person, etc. He who wishes to live long and prosperously, must act as he is here directed

1.    He must refrain from evil-speaking, lying, and slandering

2.    He must avoid flattery and fair speeches, which cover hypocritical or wicked intentions

3.    He must avoid evil, keep going away εκκλινατω, from evil

4.    He must do good; he must walk in the way of righteousness

5.    He must live peaceably with all men; seek peace where it has been lost; restore it where it has been broken; and pursue it where it seems to be flying away

He who lives thus must live happy in himself. And as excess in action and passion always tends to the shortening of life, and nothing preys on the constitution more than disorderly passions, he must live not only happiest but longest who avoids them. It is an edifying story that is told in the book Mussar, chap. 1., quoted by Rosenmuller: "A certain person, travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him, and told her father. He said, Call the man in. When he came in, the rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life, and desireth to see good days, let him refrain his tongue from evil, and his lips from speaking guile? This is the elixir of life, and is found in the mouth of man."

Clarke: 1Pe 3:12

The eyes of the Lord are over the righteous - That is, He is continually under God’ s notice and his care; God continually watches for him and watches over him, and he is under his constant protection

Clarke: 1Pe 3:12

And his ears are open unto their prayers - The original is very emphatic: The eyes of the Lord are upon the righteous, and his ears to their prayers. The righteous man ever attracts the Divine notice, and wherever he is, there is the ear of God; for, as every righteous man is a man of prayer, wherever he prays, there is the ear of God, into which the prayer, as soon as formed, enters

Clarke: 1Pe 3:12

But the face of the Lord - Far from his eye being upon them, or his ear open to their requests, (for prayer they have none), his face, his approbation, his providence and blessing, are turned away from them; and he only looks upon them to abhor them, and to turn the arm of his justice against them.

Clarke: 1Pe 3:13

Who is he that will harm you - Is it possible that a man can be wretched who has God for his friend? "All the devices which the devil or wicked men work against such must be brought to naught, and by the providence of his goodness be dispersed.

Clarke: 1Pe 3:13

If ye be followers, etc. - Εαν Του Αγαθου μιμηται γενησθε· If ye be imitators of the good One, i.e. of God. Ὁ Αγαθος, the good One, is one of God’ s prime epithets, see Mat 19:17, and Satan is distinguished by the reverse, ὁ πονηρος, the Evil one, Mat 13:19 (note). Instead of μιμηται, followers, or rather imitators, ζηλωται, zealous of what is good, is the reading of ABC, fifteen others, both the Syriac, Erpen’ s Arabic, the Coptic, Ethiopic, Armenian and Vulgate, with some of the fathers. This is a very probable reading, and Griesbach has placed it in the margin as a candidate for the place of that in the text.

Clarke: 1Pe 3:14

But and if ye suffer - God may permit you to be tried and persecuted for righteousness’ sake, but this cannot essentially harm you; he will press even this into your service, and make it work for your good

Clarke: 1Pe 3:14

Happy are ye - This seems to refer to Mat 5:10, etc. Blessed or happy, are ye when men persecute you, etc. It is a happiness to suffer for Christ; and it is a happiness, because if a man were not holy and righteous the world would not persecute him, so he is happy in the very cause of his sufferings

Clarke: 1Pe 3:14

Be not afraid of their terror - Τον δε φοβον αυτων μη φοβηθητε· Fear not their fear; see Isa 8:12. Sometimes fear is put for the object of a man’ s religious worship; see Gen 31:42; Pro 1:26, and the place in Isaiah just quoted. The exhortation may mean, Fear not their gods, they can do you no hurt; and supposing that they curse you by them, yet be not troubled; "He who fears God need have no other fear."

Clarke: 1Pe 3:15

But sanctify the Lord God in your hearts - To sanctify God may signify to offer him the praises due to his grace, but as to sanctify literally signifies to make holy, it is impossible that God should be thus sanctified. We have often already seen that ἁγιαζω signifies to separate from earth, that is, from any common use or purpose, that the thing or person thus separated may be devoted to a sacred use. Perhaps we should understand Peter’ s words thus: Entertain just notions of God; of his nature, power, will, justice, goodness, and truth. Do not conceive of him as being actuated by such passions as men; separate him in your hearts from every thing earthly, human, fickle, rigidly severe, or capriciously merciful. Consider that he can neither be like man, feel like man, nor act like man. Ascribe no human passions to him, for this would desecrate not sanctify him. Do not confine him in your conceptions to place, space, vacuity, heaven, or earth; endeavor to think worthily of the immensity and eternity of his nature, of his omniscience, omnipresence, and omnipotence. Avoid the error of the heathens, who bound even their Dii Majores , their greatest gods, by fate, as many well-meaning Christians do the true God by decrees; conceive of him as infinitely free to act or not act, as he pleases. Consider the goodness of his nature; for goodness, in every possible state of perfection and infinitude, belongs to him. Ascribe no malevolence to him; nor any work, purpose, or decree, that implies it: this is not only a human passion, but a passion of fallen man. Do not suppose that he can do evil, or that he can destroy when he might save; that he ever did, or ever can, hate any of those whom he made in his own image and in his own likeness, so as by a positive decree to doom them, unborn, to everlasting perdition, or, what is of the same import, pass them by without affording them the means of salvation, and consequently rendering it impossible for them to be saved. Thus endeavor to conceive of him; and, by so doing, you separate him from all that is imperfect, human, evil, capricious, changeable, and unkind. Ever remember that he has wisdom without error, power, without limits, truth without falsity, love without hatred, holiness without evil, and justice without rigour or severity on the one hand, or capricious tenderness on the other. In a word, that he neither can be, say, purpose, or do, any thing that is not infinitely just, holy, wise, true, and gracious; that he hates nothing that he has made; and has so loved the world, the whole human race, as to give his only-begotten Son to die for them, that they might not perish, but have everlasting life. Thus sanctify the Lord God in your hearts, and you will ever be ready to give a reason of the hope that is in you to every serious and candid inquirer after truth. Most religious systems and creeds are incapable of rational explanation, because founded on some misconception of the Divine nature

"They set at odds heaven’ s jarring attributes

And with one excellence another wound.

The system of humanizing God, and making him, by our unjust conceptions of him, to act as ourselves would in certain circumstances, has been the bane of both religion and piety; and on this ground infidels have laughed us to scorn. It is high time that we should no longer know God after the flesh; for even if we have known Jesus Christ after the flesh, we are to know him so no more

What I have written above is not against any particular creed of religious people, it is against any or all to whom it may justly apply, it may even be against some portions of my own; for even in this respect I am obliged daily to labor to sanctify the Lord God in my heart, to abstract him from every thing earthly and human, and apprehend him as far as possible in his own essential nature and attributes through the light of his Spirit and the medium of his own revelation. To act thus requires no common effort of soul: and just apprehensions of this kind are not acquired without much prayer, much self-reflection, much time, and much of the grace and mercy of God

Instead of τον Θεον, God, ABC, four others, both the Syriac, Erpen’ s Arabic, the Coptic, Vulgate, and Armenian, with Clement and Fulgentius, read τον Χριστον, Christ. Sanctify Christ in your hearts. This reading is at least equal to the other in the authorities by which it is supported; but which was written by St. Peter we know not

Clarke: 1Pe 3:15

A reason of the hope - An account of your hope of the resurrection of the dead and eternal life in God’ s glory. This was the great object of their hope, as Christ was the grand object of their faith

The word απολογια, which we translate answer, signifies a defense; from this we have our word apology, which did not originally signify an excuse for an act, but a defense of that act. The defences of Christianity by the primitive fathers are called apologies. See the note on Act 21:1

Clarke: 1Pe 3:15

With meekness and fear - Several excellent MSS. add the word αλλα, but, here, and it improves the sense considerably: Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, But with meekness and fear. Do not permit your readiness to answer, nor the confidence you have in the goodness of your cause, to lead you to answer pertly or superciliously to any person; defend the truth with all possible gentleness and fear, lest while you are doing it you should forget his presence whose cause you support, or say any thing unbecoming the dignity and holiness of the religion which you have espoused, or inconsistent with that heavenly temper which the Spirit of your indwelling Lord must infallibly produce.

Clarke: 1Pe 3:16

Having a good conscience - The testimony of God in your own soul, that in simplicity and godly sincerity you have your conversation in the world. See on the term conscience at the end of Hebrews

Clarke: 1Pe 3:16

Whereas they speak evil of you - See the same sentiment in 1Pe 2:11 and the note there.

Clarke: 1Pe 3:17

For it is better - See on 1Pe 2:19, 1Pe 2:20 (note).

Clarke: 1Pe 3:18

Christ also hath once suffered - See the notes on Rom 5:6; Heb 9:28 (note)

Clarke: 1Pe 3:18

Put to death in the flesh - In his human nature

Clarke: 1Pe 3:18

But quickened by the Spirit - That very dead body revived by the power of his Divinity. There are various opinions on the meaning of this verse, with which I need not trouble the reader, as I have produced that which is most likely.

Clarke: 1Pe 3:19

By which - Spirit, his own Divine energy and authority

Clarke: 1Pe 3:19

He went and preached - By the ministry of Noah, one hundred and twenty years

Clarke: 1Pe 3:19

Unto the spirits in prison - The inhabitants of the antediluvian world, who, having been disobedient, and convicted of the most flagrant transgressions against God, were sentenced by his just law to destruction. But their punishment was delayed to see if they would repent; and the long-suffering of God waited one hundred and twenty years, which were granted to them for this purpose; during which time, as criminals tried and convicted, they are represented as being in prison - detained under the arrest of Divine justice, which waited either for their repentance or the expiration of the respite, that the punishment pronounced might be inflicted. This I have long believed to be the sense of this difficult passage, and no other that I have seen is so consistent with the whole scope of the place. That the Spirit of God did strive with, convict, and reprove the antediluvians, is evident from Gen 6:3 : My Spirit shall not always strive with man, forasmuch as he is flesh; yet his days shall be one hundred and twenty years. And it was by this Spirit that Noah became a preacher of righteousness, and condemned that ungodly world, Heb 11:7, who would not believe till wrath - Divine punishment, came upon them to the uttermost. The word πνευμασι, spirits, is supposed to render this view of the subject improbable, because this must mean disembodied spirits; but this certainly does not follow, for the spirits of just men made perfect, Heb 12:23, certainly means righteous men, and men still in the Church militant; and the Father of spirits, Heb 12:9, means men still in the body; and the God of the spirits of all flesh, Num 16:22; Num 27:16, means men not in a disembodied state

But even on this word there are several various readings; some of the Greek MSS. read πνευματι, in spirit, and one Πνευματι Ἁγιῳ, in the Holy Spirit. I have before me one of the first, if not the very first edition of the Latin Bible; and in it the verse stands thus: In quo et hiis, qui in carcere erant, Spiritualiter veniens praedicavit ; "by which he came spiritually, and preached to them that were in prison.

In two very ancient MSS. of the Vulgate before me, the clause is thus: In quo et his qui in carcere erant Spiritu venient praedicavit ; "in which, coming by the Spirit, he preached to those who were in prison."This is the reading also in the Complutensian Polyglot

Another ancient MS. in my possession has the words nearly as in the printed copy: In quo et hiis qui in carcere Conclusi erant Spiritualiter veniens praedicavit ; "in which, coming spiritually, he preached to those who were Shut Up in prison.

Another MS., written about a.d. 1370, is the same as the printed copy

The common printed Vulgate is different from all these, and from all the MSS. of the Vulgate which I have seen in reading spiritibus , "to the spirits.

In my old MS. Bible, which contains the first translation into English ever made, the clause is the following: In whiche thing and to hem that weren closid togyder in prison, hi commynge in Spirit, prechide . The copy from which this translation was taken evidently read conclusi erdnt , with one of the MSS. quoted above, as closid togyder proves

I have quoted all these authorities from the most authentic and correct copies of the Vulgate, to show that from them there is no ground to believe that the text speaks of Christ’ s going to hell to preach the Gospel to the damned, or of his going to some feigned place where the souls of the patriarchs were detained, to whom he preached, and whom he delivered from that place and took with him to paradise, which the Romish Church holds as an article of faith

Though the judicious Calmet holds with his Church this opinion, yet he cannot consider the text of St. Peter as a proof of it. I will set down his own words: Le sentiment qui veut que Jesus Christ soit descendu aux enfers, pour annoncer sa venue aux anciens patriarches, et pour les tirer de cette espece de prison, ou ils Pattendoient si long tems, est indubitable; et nous le regardons comme un article de notre foi: mais on peut douter que ce soit le sens de Saint Pierre en cet endroit . "The opinion which states that Jesus Christ descended into hell, to announce his coming to the ancient patriarchs, and to deliver them from that species of prison, where they had so long waited for him, is incontrovertible; and we (the Catholics) consider it as an article of our faith: but we may doubt whether this be the meaning of St. Peter in this place."Some think the whole passage applies to the preaching of the Gospel to the Gentiles; but the interpretation given above appears to me, after the fullest consideration, to be the most consistent and rational, as I have already remarked.

Clarke: 1Pe 3:20

When once the long-suffering of God waited - In Pirkey Aboth, cap. v. 2, we have these words: "There were ten generations from Adam to Noah, that the long-suffering of God might appear; for each of these generations provoked him to anger, and went on in their iniquity, till at last the deluge came.

Clarke: 1Pe 3:20

Were saved by water - While the ark was preparing, only Noah’ s family believed; these amounted to eight persons; and these only were saved from the deluge δι ’ ὑδατος, on the water: all the rest perished in the water; though many of them, while the rains descended, and the waters daily increased, did undoubtedly humble themselves before God, call for mercy, and receive it; but as they had not repented at the preaching of Noah, and the ark was now closed, and the fountains of the great deep broken up, they lost their lives, though God might have extended mercy to their souls.

Clarke: 1Pe 3:21

The like figure whereunto, etc. - Dr. Macknight has translated this verse so as to make the meaning more clear: By which (water) the antitype baptism (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) now saveth us also, through the resurrection of Jesus Christ

He remarks that the relative ᾡ being in the neuter gender, its antecedent cannot be κιβωτος, the ark, which is feminine, but ὑδωρ, water, which is neuter

There are many difficulties in this verse; but the simple meaning of the place may be easily apprehended. Noah believed in God; walked uprightly before him, and found grace in his sight; he obeyed him in building the ark, and God made it the means of his salvation from the waters of the deluge. Baptism implies a consecration and dedication of the soul and body to God, the Father, Son, and Holy Spirit. He who is faithful to his baptismal covenant, taking God through Christ, by the eternal Spirit, for his portion, is saved here from his sins; and through the resurrection of Christ from the dead, has the well-grounded hope of eternal glory. This is all plain; but was it the deluge, itself, or the ark, or the being saved by that ark from the deluge, that was the antitype of which St. Peter speaks? Noah and his family were saved by water; i.e. it was the instrument of their being saved through the good providence of God. So the water of baptism, typifying the regenerating influence of the Holy Spirit, is the means of salvation to all those who receive this Holy Spirit in its quickening, cleansing efficacy. Now as the waters of the flood could not have saved Noah and his family, had they not made use of the ark; so the water of baptism saves no man, but as it is the means of his getting his heart purified by the Holy Spirit, and typifying to him that purification. The ark was not immersed in the water; had it been so they must all have perished; but it was borne up on the water, and sprinkled with the rain that fell from heaven. This text, as far as I can see, says nothing in behalf of immersion in baptism; but is rather, from the circumstance mentioned above, in favor of sprinkling. In either case, it is not the sprinkling, washing, or cleansing the body, that can be of any avail to the salvation of the soul, but the answer of a good conscience towards God - the internal evidence and external proof that the soul is purified in the laver of regeneration, and the person enabled to walk in newness of life. We are therefore strongly cautioned here, not to rest in the letter, but to look for the substance.

Clarke: 1Pe 3:22

Who is gone into heaven - Having given the fullest proof of his resurrection from the dead, and of his having accomplished the end for which he came into the world

Clarke: 1Pe 3:22

On the right hand of God - In the place of the highest dignity, honor, and influence

The Vulgate, one copy of the Itala, Augustine, Fulgentius, Cassiodorus, and Bede, have the following remarkable addition after the above words: Deglutiens mortem, ut vitae aeternae haeredes efficeremur . "Having abolished (swallowed down) death, that we might be made heirs of eternal life."But this addition is found in no Greek copy, nor in any other of the ancient versions

Clarke: 1Pe 3:22

Angels and authorities and powers - That is, all creatures and beings, both in the heavens and in the earth, are put under subjection to Jesus Christ. He has all power in the heavens and in the earth. He alone can save; and he alone can destroy. None need fear who put their trust in him, as he can do whatsoever he will in behalf of his followers, and has good and evil spirits under his absolute command. Well may his enemies tremble, while his friends exult and sing. He can raise the dead, and save to the uttermost all that come unto the Father through him

If he have all power, if angels and authorities and powers be subject to him, then he can do what he will, and employ whom he will. To raise the dead can be no difficulty to him, because he has power over all things. He created the world; he can destroy it, and he can create it anew. We can conceive nothing too difficult for Omnipotence. This same omnipotent Being is the friend of man. Why then do we not come to him with confidence, and expect the utmost salvation of which our souls and bodies are capable?

Calvin: 1Pe 3:7

7.Likewise, ye husbands, dwell with them. From husbands he requires prudence; for dominion over their wives is not given them, except on this condition, that they exercise authority prudently. Then let husbands remember that they need prudence to do rightly their duty. And doubtless many foolish things must be endured by them, many unpleasant things must be borne with; and they must at the same time beware lest their indulgence should foster folly. Hence the admonition of Peter is not in vain, that the husbands ought to cohabit with them as with a weaker vessel. Part of the prudence which he mentions, is, that the husbands honor their wives. For nothing destroys the friendship of life more than contempt; nor can we really love any but those whom we esteem; for love must be connected with respect.

Moreover, he employs a twofold argument, in order to persuade husbands to treat their wives honourably and kindly. The first is derived from the weakness of the sex; the other, from the honor with which God favors them. These things seem indeed to be in a manner contrary, — that honor ought to be given to wives, because they are weak, and because they excel; but these things well agree together where love exists. It is evident, that God is despised in his gifts, except we honor those on whom he has conferred any excellency. But when we consider that we are members of the same body, we learn to bear with one another, and mutually to cover our infirmities. This is what Paul means when he says that greater honor is given to the weaker members, (1Co 12:23;) even because we are more careful in protecting them from shame. Then Peter does not without reason command that women should be cared for, and that they should be honored with a kind treatment, because they are weak. And then as we more easily forgive children, when they offend through inexperience of age; so the weakness of the female sex ought to make us not to be too rigid and severe towards our wives.

The word vessel, as it is well known, means in Scripture any sort of instrument.

Being heirs together (or co-heirs) of the grace of life Some copies have “of manifold grace;” others, instead of “life,” have the word “living.” Some read “co-heirs” in the dative case, which makes no difference in the sense. A conjunction is put by others between manifold grace and life; which reading is the most suitable. ³⁸ For since the Lord is pleased to bestow in common on husbands and wives the same graces, he invites them to seek an equality in them; and we know that those graces are manifold in which wives are partakers with their husbands. For some belong to the present life, and some to God’s spiritual kingdom. He afterwards adds, that they are co-heirs also of life, which is the chief thing. And though some are strangers to the hope of salvation, yet as it is offered by the Lord to them no less than to their husbands, it is a sufficient honor to the sex.

That your prayers be not hindered For God cannot be rightly called upon, unless our minds be calm and peaceable. Among strifes and contentions there is no place for prayer. Peter indeed addresses the husband and the wife, when he bids them to be at peace one with another, so that they might with one mind pray to God. But we may hence gather a general doctrine — that no one ought to come to God except he is united to his brethren. Then as this reason ought to restrain all domestic quarrels and strifes, in order that each one of the family may pray to God; so in common life it ought to be as it were a bridle to check all contentions. For we are more than insane, if we knowingly and wilfully close up the way to God’s presence by prayer, since this is the only asylum of our salvation.

Some give this explanation, that an intercourse with the wife ought to be sparing and temperate, lest too much indulgence in this respect should prevent attention to prayer, according to that saying of Paul,

“Defraud not one another, unless by consent for a time, that ye may give yourselves to fasting and prayer.” (1Co 7:5.)

But the doctrine of Peter extends wider: and then Paul does not mean that prayers are interrupted by mutual cohabitation. Therefore the explanation which I have given ought to be retained.

Calvin: 1Pe 3:8

Now follow general precepts which indiscriminately belong to all. ³⁹ Moreover he summarily mentions some things which are especially necessary to foster friendship and love. The first is, Be ye all of one mind, or, think ye all the same thing. For though friends are at liberty to think differently, yet to do so is a cloud which obscures love; yea, from this seed easily arises hatred. Sympathy (συμπάθεια) extends to all our faculties, when concord exists between us; so that every one condoles with us in adversity as well as rejoices with us in prosperity, so that every one not only cares for himself, but also regards the benefit of others.

What next follows, Love as brethren, belongs peculiarly to the faithful; for where God is known as a Father, there only brotherhood really exists. Be pitiful, or merciful, which is added, means that we are not only to help our brethren and relieve their miseries, but also to bear with their infirmities. In what follows there are two readings in Greek; but what seems to me the most probable is the one I have put as the text; for we know that it is the chief bond to preserve friendship, when every one thinks modestly and humbly of himself; as there is nothing on the other hand which produces more discords than when we think too highly of ourselves. Wisely then does Peter bid us to be humble-minded (ταπεινόφρονες,) lest pride and haughtiness should lead us to despise our neighbors. ⁴⁰

Calvin: 1Pe 3:9

9.Not rendering evil for evil In these words every kind of revenge is forbidden; for in order to preserve love, we must bear with many things. At the same time he does not speak here of mutual benevolence, but he would have us to endure wrongs, when provoked by ungodly men. And though it is commonly thought that it is an instance of a weak and abject mind, not to avenge injuries, yet it is counted before God as the highest magnanimity. Nor is it indeed enough to abstain from revenge; but Peter requires also that we should pray for those who reproach us; for to bless here means to pray, as it is set in opposition to the second clause. But Peter teaches us in general, that evils are to be overcome by acts of kindness. This is indeed very hard, but we ought to imitate in this case our heavenly Father, who makes his sun to rise on the unworthy. What the sophists imagine to be the meaning, is a futile evasion; for when Christ said, “Love your enemies,” he at the same time confirmed his own doctrine by saying, “That ye might be the children of God.”

Knowing that ye are thereunto called He means that this condition was required of the faithful when they were called by God, that they were not only to be so meek as not to retaliate injuries, but also to bless those who cursed them; and as this condition may seem almost unjust, he calls their attention to the reward; as though he had said, that there is no reason why the faithful should complain, because their wrongs would turn to their own benefit. In short, he shews how much would be the gain of patience; for if we submissively bear injuries, the Lord will bestow on us his blessing.

The verb, κληρονόμειν, to inherit, seems to express perpetuity, as though Peter had said, that the blessing would not be for a short time, but perpetual, if we be submissive in bearing injuries. But God blesses in a way different, from men; for we express our wishes to him, but he confers a blessing on us. And on the other hand, Peter intimates that they who seek to revenge injuries, attempt what will yield them no good, for they thus deprive themselves of God’s blessing.

Calvin: 1Pe 3:10

10.For he He confirms the last sentence by the testimony of David. The passage is taken from the thirty-fourth Psalm, [Psa 34:12,] where the Spirit testifies that it will be well with all who keep themselves from all evil-doing and wrong-doing. The common feeling indeed favors what is very different; for men think that they expose themselves to the insolence of enemies, if they do not boldly defend themselves. But the Spirit of God promises a happy life to none except to the meek, and those who endure evils; and we cannot be happy except God prospers our ways; and it is the good and the benevolent, and not the cruel and inhuman, that he will favor.

Peter has followed the Greek version, though the difference is but little. David’s words are literally these, — “He who loves life and desires to see good days,” etc. It is indeed a desirable thing, since God has placed us in this world, to pass our time in peace. Then, the way of obtaining this blessing is to conduct ourselves justly and harmlessly towards all.

The first thing he points out are the vices of the tongue; which are to be avoided, so that we may not be contumelious and insolent, nor speak deceitfully and with duplicity. Then he comes to deeds, that we are to injure none, or cause loss to none, but to endeavor to be kind to all, and to exercise the duties of humanity.

Calvin: 1Pe 3:11

11.Let him seek peace It is not enough to embrace it when offered to us, but it ought to be followed when it seems to flee from us. It also often happens, that when we seek it as much as we can, others will not grant it to us. On account of these difficulties and hindrances, he bids us to seek and pursue it.

Calvin: 1Pe 3:12

12.For the eyes of the Lord are over the righteous, or, on the righteous. It ought to be a consolation to us, sufficient to mitigate all evils, that we are looked upon by the Lord, so that he will bring us help in due time. The meaning then is, that the prosperity which he has mentioned depends on the protection of God; for were not the Lord to care for his people, they would be like sheep exposed to wolves. And that we for little reason raise a clamor, that we suddenly kindle unto wrath, that we burn with the passion of revenge, all this, doubtless, happens, because we do not consider that God cares for us, and because we do not acquiesce in his aid. Thus in vain we shall be taught patience, except our minds are first imbued with this truth, that God exercises such care over us, that he will in due time succor us. When, on the contrary, we are fully persuaded that God defends the cause of the righteous, we shall first attend simply to innocence, and then, when molested and hated by the ungodly, we shall flee to the protection of God. And when he says, that the ears of the Lord are open to our prayers, he encourages us to pray.

But the face of the Lord By this clause he intimates that the Lord will be our avenger, because he will not always suffer the insolence of the ungodly to prevail; and at the same time he shews how it will be, if we seek to defend our life from injuries, even that God will be an adversary to us. But it may, on the other hand, be objected and said, that we experience it daily far otherwise, for the more righteous any one is, and the greater lover of peace he is, the more he is harassed by the wicked. To this I reply, that no one is so attentive to righteousness and peace, but that he sometimes sins in this respect. But it ought to be especially observed, that the promises as to this life do not extend further than as to what is expedient for us to be fulfilled. Hence, our peace with the world is often disturbed, that our flesh may be subdued, in order that we may serve God, and also for other reasons; so that nothing may be a loss to us.

Calvin: 1Pe 3:13

13.Who is he that will harm you He further confirms the previous sentence by an argument drawn from common experience. For it happens for the most part, that the ungodly disturb us, or are provoked by us, or that we do not labor to do them good as it behoves us; for they who seek to do good, do even soften minds which are otherwise hard as iron. This very thing is mentioned by Plato in his first book on the Republic, “Injustice,” he says, “causes seditions and hatreds and fightings one with another; but justice, concord and friendship.” ⁴¹ However, though this commonly happens, yet it is not always the case; for the children of God, how much soever they may strive to pacify the ungodly by kindness, and shew themselves kind towards all, are yet often assailed undeservedly by many.

Calvin: 1Pe 3:14

14. Hence Peter adds, But if ye suffer for righteousness’ sake The meaning is, that the faithful will do more towards obtaining a quiet life by kindness, than by violence and promptitude in taking revenge; but that when they neglect nothing to secure peace, were they to suffer, they are still blessed, because they suffer for the sake of righteousness. Indeed, this latter clause differs much from the judgment of our flesh; but Christ has not without reason thus declared; nor has Peter without reason repeated the sentence from his mouth; for God will at length come as a deliverer, and then openly will appear what now seems incredible, that is, that the miseries of the godly have been blessed when endured with patience.

To suffer for righteousness, means not only to submit to some loss or disadvantage in defending a good cause, but also to suffer unjustly, when any one is innocently in fear among men on account of the fear of God.

Be not afraid of their terror He again points out the fountain and cause of impatience, that we are beyond due measure troubled, when the ungodly rise up against us. For such a dread either disheartens us, or degrades us, or kindles within us a desire for revenge. In the meantime, we do not acquiesce in the defense of God. Then the best remedy for checking the turbulent emotions of our minds will be, to conquer immoderate terrors by trusting in the aid of God.

But Peter no doubt meant to allude to a passage in the eighth chapter of Isaiah; [Isa 8:12;] for when the Jews against the prohibition of God sought to fortify themselves by the aid of the Gentile world, God warned his Prophet not to fear after their example. Peter at the same time seems to have turned “fear” into a different meaning; for it is taken passively by the Prophet, who accused the people of unbelief, because, at a time when they ought to have relied on the aid of God and to have boldly despised all dangers, they became so prostrate and broken down with fear, that they sent to all around them for unlawful help. But Peter takes fear in another sense, as meaning that terror which the ungodly are wont to fill us with by their violence and cruel threatenings. He then departs from the sense in which the word is taken by the Prophet; but in this there is nothing unreasonable; for his object was not to explain the words of the Prophet; he wished only to shew that, nothing is fitter to produce patience than what Isaiah prescribes, even to ascribe to God his honor by recumbing in full confidence on his power.

I do not, however, object, if any one prefers to render Peter’s words thus, Fear ye not their fear; as though he had said, “Be ye not afraid as the unbelieving, or the children of this world are wont to be, because they understand nothing of God’s providence.” But this, as I think, would be a forced explanation. There is, indeed, no need for us to toil much on this point, since Peter here did not intend to explain every word used by the Prophet, but only referred to this one thing, that the faithful will firmly stand, and can never be moved from a right course of duty by any dread or fear, if they will sanctify the Lord.

But this sanctification ought to be confined to the present case. For whence is it that we are overwhelmed with fear, and think ourselves lost, when danger is impending, except that we ascribe to mortal man more power to injure us than to God to save us? God promises that he will be the guardian of our salvation; the ungodly, on the other hand, attempt to subvert it. Unless God’s promise sustain us, do we not deal unjustly with him, and in a manner profane him? Then the Prophet teaches us that we ought to think honourably of the Lord of hosts; for how much soever the ungodly may contrive to destroy us, and whatever power they may possess, he alone is more than sufficiently powerful to secure our safety. ⁴² Peter then adds, in your hearts. For if this conviction takes full possession of our minds, that the help promised by the Lord is sufficient for us, we shall be well fortified to repel all the fears of unbelief.

Calvin: 1Pe 3:15

Though this is a new precept, it yet depends on what is gone before, for he requires such constancy in the faithful, as boldly to give a reason for their faith to their adversaries. And this is a part of that sanctification which he had just mentioned; for we then really honor God, when neither fear nor shame hinders us from making a profession of our faith. But Peter does not expressly bid us to assert and proclaim what has been given us by the Lord everywhere, and always and among all indiscriminately, for the Lord gives his people the spirit of discretion, so that they may know when and how far and to whom it is expedient to speak. He bids them only to be ready to give an answer, lest by their sloth and the cowardly fear of the flesh they should expose the doctrine of Christ, by being silent, to the derision of the ungodly. The meaning then is, that we ought to be prompt in avowing our faith, so as to set it forth whenever necessary, lest the unbelieving through our silence should condemn the religion we follow.

But it ought to be noticed, that Peter here does not command us to be prepared to solve any question that may be mooted; for it is not the duty of all to speak on every subject. But it is the general doctrine that is meant, which belongs to the ignorant and the simple. Then Peter had in view no other thing, than that Christians should make it evident to unbelievers that they truly worshipped God, and had a holy and good religion. And in this there is no difficulty, for it would be strange if we could bring nothing to defend our faith when any one made inquiries respecting it. For we ought always to take care that all may know that we fear God, and that we piously and reverently regard his legitimate worship.

This was also required by the state of the times: the Christian name was much hated and deemed infamous; many thought the sect wicked and guilty of many sacrileges. It would have been, therefore, the highest perfidy against God, if, when asked, they had neglected to give a testimony in favor of their religion. And this, as I think, is the meaning of the word apology, which Peter uses, that is, that the Christians were to make it evident to the world that they were far off from every impiety, and did not corrupt true religion, on which account they were suspected by the ignorant.

Hope here is by a metonymy to be taken for faith. Peter, however, as it has been said, does not require them to know how to discuss distinctly and refinedly every article of the faith, but only to shew that their faith in Christ was consistent with genuine piety. And hence we learn how all those abuse the name of Christians, who understand nothing certain respecting their faith, and have nothing to give as an answer for it. But it behoves us again carefully to consider what he says, when he speaks of that hope that is in you; for he intimates that the confession which flows from the heart is alone that which is approved by God; for except faith dwells within, the tongue prattles in vain. It ought then to have its roots within us, so that it may afterwards bring forth the fruit of confession.

Calvin: 1Pe 3:16

16.With meekness This is a most necessary admonition; for unless our minds are endued with meekness, contentions will immediately break forth. And meekness is set in opposition to pride and vain ostentation, and also to excessive zeal. To this he justly adds fear; for where reverence for God prevails, it tames all the ferocity of our minds, and it will especially cause us to speak calmly of God’s mysteries. For contentious disputes arise from this, because many think less honourably than they ought of the greatness of divine wisdom, and are carried away by profane audacity. If, then, we would render approved of God the confession of our faith, all boasting must be put aside, all contention must be relinquished.

Having a good conscience What we say without a corresponding life has but little weight; hence he joins to confession a good conscience. For we see that many are sufficiently ready with their tongue, and prate much, very freely, and yet with no fruit, because the life does not correspond. Besides, the integrity of conscience alone is that which gives us confidence in speaking as we ought; for they who prattle much about the gospel, and whose dissolute life is a proof of their impiety, not only make themselves objects of ridicule, but also expose the truth itself to the slanders of the ungodly. For why did he before bid us to be ready to defend the faith, should any one require from us a reason for it, except that it is our duty to vindicate the truth of God against those false suspicions which the ignorant entertain respecting it. But the defense of the tongue will avail but little, except the life corresponds with it.

He therefore says, that they may be ashamed, who blame your good conversation in Christ, and who speak against you as evil-doers; as though he had said, “If your adversaries have nothing to allege against you, except that you follow Christ, they will at length be ashamed of their malicious wickedness, or at least, your innocence will be sufficient to confute them.”

Calvin: 1Pe 3:17

17.For it is better This belongs not only to what follows but to the whole context. He had spoken of the profession of faith, which at that time was attended with great danger; he says now that it is much better, if they sustained any loss in defending a good cause, to suffer thus unjustly than to be punished for their evil deeds. This consolation is understood rather by secret meditation, than by many words. It is what indeed occurs everywhere in profane authors, that there is a sufficient defense in a good conscience, whatever evils may happen, and must be endured. These have spoken courageously; but then the only really bold man is he who looks to God. Therefore Peter added this clause, If the will of God be so For in these words he reminds us, that if we suffer unjustly, it is not by chance, but according to the divine will; and he assumes, that God wills nothing or appoints nothing but for the best reason. Hence the faithful have always this comfort in their miseries, that they know that they have God as their witness, and that they also know that they are led by him to the contest, in order that they may under his protection give a proof of their faith.

Calvin: 1Pe 3:18

18.For Christ also It is another comfort, that if in our afflictions we are conscious of having done well, we suffer according to the example of Christ; and it hence follows that we are blessed. At the same time he proves, from the design of Christ’s death, that it is by no means consistent with our profession that we should suffer for our evil deeds. For he teaches us that Christ suffered in order to bring us to God. What does this mean, except that we have been thus consecrated to God by Christ’s death, that we may live and die to him?

There are, then, two parts in this sentence; the first is, that persecutions ought to be borne with resignation, because the Son of God shews the way to us; and the other is, that since we have been consecrated to God’s service by the death of Christ, it behoves us to suffer, not for our faults, but for righteousness’ sake.

Here, however, a question may be raised, Does not God chastise the faithful, whenever he suffers them to be afflicted? To this I answer, that it indeed often happens, that God punishes them according to what they deserve; and this is not denied by Peter; but he reminds us what a comfort it is to have our cause connected with God. And how God does not punish sins in them who endure persecution for the sake of righteousness, and in what sense they are said to be innocent, we shall see in the next chapter.

Being put to death in the flesh Now this is a great thing, that we are made conformable to the Son of God, when we suffer without cause; but there is added another consolation, that the death of Christ had a blessed issue; for though he suffered through the weakness of the flesh, he yet rose again through the power of the Spirit. Then the cross of Christ was not prejudicial, nor his death, since life obtained the victory. This was said (as Paul also reminds us in 2Co 4:10) that we may know that we are to bear in our body the dying of Christ, in order that his life may be manifested in us. Flesh here means the outward man; and Spirit means the divine power, by which Christ emerged from death a conqueror.

Calvin: 1Pe 3:19

19.By which also Peter added this, that we might know that the vivifying power of the Spirit of which he spoke, was not only put forth as to Christ himself, but is also poured forth with regard to us, as Paul shews in Rom 5:5. He then says, that Christ did not rise only for himself, but that he made known to others the same power of his Spirit, so that it penetrated to the dead. It hence follows, that we shall not less feel it in vivifying whatever is mortal in us.

But as the obscurity of this passage has produced, as usual, various explanations, I shall first disprove what has been brought forward by some, and secondly, we shall seek its genuine and true meaning.

Common has been the opinion that Christ’s descent into hell is here referred to; but the words mean no such thing; for there is no mention made of the soul of Christ, but only that he went by the Spirit: and these are very different things, that Christ’s soul went, and that Christ preached by the power of the Spirit. Then Peter expressly mentioned the Spirit, that he might take away the notion of what may be called a real presence.

Others explain this passage of the apostles, that Christ by their ministry appeared to the dead, that is, to unbelievers. I, indeed, allow that Christ by means of his apostles went by his Spirit to those who were kept as it were in prison; but this exposition appears incorrect on several accounts: First, Peter says that Christ went to spirits, by which he means souls separated from their bodies, for living men are never called spirits; and secondly, what Peter repeats in the fourth chapter on the same subject, does not admit of such an allegory. Therefore the words must be properly understood of the dead. Thirdly, it seems very strange, that Peter, speaking of the apostles, should immediately, as though forgetting himself, go back to the time of Noah. Certainly this mode of speaking would be most unsuitable. Then this explanation cannot be right.

Moreover, the strange notion of those who think that unbelievers as to the coming of Christ, were after his death freed from their sin, needs no long refutation; for it is an indubitable doctrine of Scripture, that we obtain not salvation in Christ except by faith; then there is no hope left for those who continue to death unbelieving. They speak what is somewhat more probable, who say, that the redemption obtained by Christ availed the dead, who in the time of Noah were long unbelieving, but repented a short time before they were drowned by the deluge. They then understood that they suffered in the flesh the punishment due to their perverseness, and yet were saved by Christ, so that they did not perish for ever. But this interpretation cannot stand; it is indeed inconsistent with the words of the passage, for Peter ascribes salvation only to the family of Noah, and gives over to ruin all who were not within the ark.

I therefore have no doubt but Peter speaks generally, that the manifestation of Christ’s grace was made to godly spirits, and that they were thus endued with the vital power of the Spirit. Hence there is no reason to fear that it will not flow to us. But it may be inquired, Why he puts in prison the souls of the godly after having quitted their bodies? It seems to me that φυλακὴ rather means a watchtower in which watchmen stand for the purpose of watching, or the very act of watching, for it is often so taken by Greek authors; and the meaning would be very appropriate, that godly souls were watching in hope of the salvation promised them, as though they saw it afar off. Nor is there a doubt but that the holy fathers in life, as well as after death, directed their thoughts to this object. But if the word prison be preferred, it would not be unsuitable; for, as while they lived, the Law, according to Paul, (Gal 3:23,) was a sort of prison in which they were kept; so after death they must have felt the same desire for Christ; for the spirit of liberty had not as yet been fully given. Hence this anxiety of expectation was to them a kind of prison.

Calvin: 1Pe 3:20

Thus far the Apostle’s words seem to agree together, and with the thread of the argument; but what follows is attended with some difficulty; for he does not mention the faithful here, but only the unbelieving; and this seems to overturn the preceding exposition. Some have for this reason been led to think that no other thing is said here, but that the unbelieving, who had formerly persecuted the godly, found the Spirit of Christ an accuser, as though Peter consoled the faithful with this argument, that Christ, even when dead, punished them. But their mistake is discovered by what we shall see in the next chapter, that the Gospel was preached to the dead, that they might live according to God in the spirit, which peculiarly applies to the faithful. And it is further certain that he repeats there what he now says. Besides, they have not considered that what Peter meant was especially this, that as the power of the Spirit of Christ shewed itself to be vivifying in him, and was known as such by the dead, so it will be towards us.

Let us, however, see why it is that he mentions only the unbelieving; for he seems to say, that Christ in spirit appeared to those who formerly were unbelieving; but I understand him otherwise, that then the true servants of God were mixed together with the unbelieving, and were almost hidden on account of their number. I allow that the Greek construction is at variance with this meaning, for Peter, if he meant this, ought to have used the genitive case absolute. But as it was not unusual with the Apostles to put one case instead of another, and as we see that Peter here heaps together many things, and no other suitable meaning can be elicited, I have no hesitation in giving this explanation of this intricate passage; so that readers may understand that those called unbelieving are different from those to whom he said the Gospel was preached.

After having then said that Christ was manifested to the dead, he immediately adds, When there were formerly unbelievers; by which he intimated, that it was no injury to the holy fathers that they were almost hidden through the vast number of the ungodly. For he meets, as I think, a doubt, which might have harassed the faithful of that day. They saw almost the whole world filled with unbelievers, that they enjoyed all authority, and that life was in their power. This trial might have shaken the confidence of those who were shut up, as it were, under the sentence of death. Therefore Peter reminds them, that the condition of the fathers was not different, and that though the multitude of the ungodly then covered the whole earth, their life was yet preserved in safety by the power of God.

He then comforted the godly, lest they should be cast down and destroyed because they were so few; and he chose an example the most remarkable in antiquity, even that of the world drowned by the deluge; for then in the common ruin of mankind, the family of Noah alone escaped. And he points out the manner, and says that it was a kind of baptism. There is then in this respect also nothing unsuitable.

The sum of what is said is this, that the world has always been full of unbelievers, but that the godly ought not to be terrified by their vast number; for though Noah was surrounded on every side by the ungodly, and had very few as his friends, he was not yet drawn aside from the right course of his faith. ⁴³

When once the long-suffering of God waited This ought to be applied to the ungodly, whom God’s patience rendered more slothful; for when God deferred his vengeance and did not immediately execute it, the ungodly boldly disregarded all threatenings; but Noah, on the contrary, being warned by God, had the deluge for a long time before his eyes. Hence his assiduity in building the ark; for being terrified by God’s judgment, he shook off all torpidity.

Calvin: 1Pe 3:21

21.The like figure whereunto I fully think that the relative ought to be read in the dative case, and that it has happened, through a mistake, that ὃ is put, and not ᾧ. The meaning, however, is not ambiguous, that Noah, saved by water, had a sort of baptism. And this the Apostle mentions, that the likeness between him and us might appear more evident. It has already been said that the design of this clause is to shew that we ought not to be led away by wicked examples from the fear of God, and the right way of salvation, and to mix with the world. This is made evident in baptism, in which we are buried together with Christ, so that, being dead to the world, and to the flesh, we may live to God. On this account, he says that our baptism is an antitype (ἀντίτυπον) to the baptism of Noah, not that Noah’s baptism was the first pattern, and ours an inferior figure, as the word is taken in the Epistle to the Hebrews, where the ceremonies of the law are said to be antitypes of heavenly things, (Heb 9:9.) Greek writers apply the same word to sacraments, so that, when they speak of the mystical bread of the holy Supper, they call it the antitype. But here there is no comparison made between the greater and the less; the Apostle only means that there is a likeness, and as they commonly say, a correspondence. Perhaps it might more properly be said to be correspondency, (ἀντίστροφον,) as Aristotle makes Dialectics to be the antistrophè of Rhetoric. But we need not labor about words, when there is an agreement about the thing itself. As Noah, then, obtained life through death, when in the ark, he was enclosed not otherwise than as it were in the grave, and when the whole world perished, he was preserved together with his small family; so at this day, the death which is set forth in baptism, is to us an entrance into life, nor can salvation be hoped for, except we be separated from the world.

Not the putting away of the filth of the flesh This was added, because it might be that the greatest part of men would profess the name of Christ; and so it is with us, almost all are introduced into the church by baptism. Thus, what he had said before would not be appropriate, that few at this day are saved by baptism, as God saved only eight by the ark. This objection Peter anticipates, when he testifies that he speaks not of the naked sign, but that the effect must also be connected with it, as though he had said, that what happened in the age of Noah would always be the case, that mankind would rush on to their own destruction, but that the Lord would in a wonderful way deliver His very small flock.

We now see what this connection means; for some one might object and say, “Our baptism is widely different from that of Noah, for it happens that most are at this day baptized.” To this he replies, that the external symbol is not sufficient, except baptism be received really and effectually: and the reality of it will be found only in a few. It hence follows that we ought carefully to see how men commonly act when we rely on examples, and that we ought not to fear though we may be few in number.

But the fanatics, such as Schuencfeldius, absurdly pervert this testimony, while they seek to take away from sacraments all their power and effect. For Peter did not mean here to teach that Christ’s institution is vain and inefficacious, but only to exclude hypocrites from the hope of salvation, who, as far as they can, deprave and corrupt baptism. Moreover, when we speak of sacraments, two things are to be considered, the sign and the thing itself. In baptism the sign is water, but the thing is the washing of the soul by the blood of Christ and the mortifying of the flesh. The institution of Christ includes these two things. Now that the sign appears often inefficacious and fruitless, this happens through the abuse of men, which does not take away the nature of the sacrament. Let us then learn not to tear away the thing signified from the sign. We must at the same time beware of another evil, such as prevails among the Papists; for as they distinguish not as they ought between the thing and the sign, they stop at the outward element, and on that fix their hope of salvation. Therefore the sight of the water takes away their thoughts from the blood of Christ and the power of the Spirit. They do not regard Christ as the only author of all the blessings therein offered to us; they transfer the glory of his death to the water, they tie the secret power of the Spirit to the visible sign.

What then ought we to do? Not to separate what has been joined together by the Lord. We ought to acknowledge in baptism a spiritual washing, we ought to embrace therein the testimony of the remission of sin and the pledge of our renovation, and yet so as to leave to Christ his own honor, and also to the Holy Spirit; so that no part of our salvation should be transferred to the sign. Doubtless when Peter, having mentioned baptism, immediately made this exception, that it is not the putting off of the filth of the flesh, he sufficiently shewed that baptism to some is only the outward act, and that the outward sign of itself avails nothing.

But the answer of a good conscience The word question, or questioning, is to be taken here for “answer,” or testimony. Now Peter briefly defines the efficacy and use of baptism, when he calls attention to conscience, and expressly requires that confidence which can sustain the sight of God and can stand before his tribunal. For in these words he teaches us that baptism in its main part is spiritual, and then that it includes the remission of sins and renovation of the old man; for how can there be a good and pure conscience until our old man is reformed, and we be renewed in the righteousness of God? and how can we answer before God, unless we rely on and are sustained by a gratuitous pardon of our sins? In short, Peter intended to set forth the effect of baptism, that no one might glory in a naked and dead sign, as hypocrites are wont to do.

But we must notice what follows, by the resurrection of Jesus Christ By these words he teaches us that we are not to cleave to the element of water, and that what is thereby typified flows from Christ alone, and is to be sought from him. Moreover, by referring to the resurrection, he has regard to the doctrine which he had taught before, that Christ was vivified by the Spirit; for the resurrection was victory over death and the completion of our salvation. We hence learn that the death of Christ is not excluded, but is included in his resurrection. We then cannot otherwise derive benefit from baptism, than by having all our thoughts fixed on the death and the resurrection of Christ.

Calvin: 1Pe 3:22

22.Who is on the right hand of God He recommends to us the ascension of Christ unto heaven, lest our eyes should seek him in the world; and this belongs especially to faith. He commends to our notice his session on the Father’s right hand, lest we should doubt his power to save us. And what his sitting at the right hand of the Father means, we have elsewhere explained, that is, that Christ exercises supreme power everywhere as God’s representative. And an explanation of this is what follows, angels being made subject to him; and he adds powers and authorities only for the sake of amplification, for angels are usually designated by such words. It was then Peter’s object to set forth by these high titles the sovereignty of Christ.

Defender: 1Pe 3:7

See Col 3:19; Pro 31:11, Pro 31:28.

Defender: 1Pe 3:7

Although the husband and wife have been created for very specific roles in the family, the church, and society in general, and although neither will find real fulfillment in life if they rebel against those roles, they must always remember that spiritually they are equals before God. Both were created "in the image of God" (Gen 1:27) and are "heirs together" of God's grace.

Defender: 1Pe 3:7

It is noteworthy that one important reason for unanswered prayer may be poor home relationships."

Defender: 1Pe 3:8

That "one mind" should be the mind of Christ (Phi 2:2, Phi 2:5).

Defender: 1Pe 3:8

This phrase suggests "sympathizing with" one another.

Defender: 1Pe 3:8

This phrase means, literally, "loving the brethren" (1Jo 3:14).

Defender: 1Pe 3:8

This word can be translated "tender-hearted" (Eph 4:32).

Defender: 1Pe 3:8

"Courteous" means "being humble of mind" (Col 3:12)."

Defender: 1Pe 3:9

Neither evil deeds nor railing words should be a Christian's response.

Defender: 1Pe 3:9

We are called to follow Christ and the example He has set for us (1Pe 2:9, 1Pe 2:21-23)."

Defender: 1Pe 3:10

1Pe 3:10-12 are essentially quoted from Psa 34:12-16. Thus, a controlled tongue is a secret contribution to a long and happy life."

Defender: 1Pe 3:14

Here Peter echoes one of the Lord's beatitudes in the sermon on the mount (Mat 5:10; 1Pe 4:12-14).

Defender: 1Pe 3:14

See Isa 8:12, Isa 8:13, which Peter here quotes and applies. In context, Isaiah was encouraging the Jews in light of an impending invasion by the Assyrian armies, along with a hostile confederacy uniting Syria and the northern kingdom of Israel against Judah. Peter appropriated God's promise as applying also to the Christians of any period who might be facing persecution."

Defender: 1Pe 3:15

"Answer" is the Greek apologia, from which we get our word "apologetics," meaning the careful, logical defense of the Christian faith against the attacks of its adversaries, showing its validity as the true saving gospel of God, our Creator and Savior. In effect, Peter is admonishing believers to be always prepared to give an apologetic for the faith, especially when confronted by those who deny it and would destroy it if they could. This surely means that there is an effective apologetic that can be given, and it is each Christian's responsibility to study (2Ti 2:15) and be ready to give it when needed. In contrast, the unbeliever is "without excuse" (Rom 1:20), "without an apologetic." His faith is strictly based on credulity and wishful thinking, not historical and scientific evidence like that for the Christian faith. On the "defense" (same word) of the gospel, see note on Phi 1:7, Phi 1:17.

Defender: 1Pe 3:15

"Reason" is the Greek logos, from which we derive our word "logical." We do, indeed, have logical, factual reasons for our hope in Christ (on "hope," note 1Pe 1:3, 1Pe 1:13, 1Pe 1:21).

Defender: 1Pe 3:15

Note that our apologetic is to be given not with boasting or pride, but "with meekness and fear" (compare 2Ti 2:24-26). The Christian should not be ignorant in his answer, but neither should he be arrogant."

Defender: 1Pe 3:18

For "once suffered," a better connotation is "once for all died."

Defender: 1Pe 3:18

"Quickened by the Spirit" means "alive in spirit." Although His body was in the tomb, His spirit (which could be understood as, essentially, the Holy Spirit, who is also called the Spirit of Christ), descended "into the lower parts of the earth" (Eph 4:9)."

Defender: 1Pe 3:19

While in Hades in the Spirit, He "preached" - that is, "proclaimed" His victory over death and Hades (Mat 16:18; Col 2:15; Rev 1:18; Luk 4:18). Note that "hell" in these verses is the Greek Hades, the great pit at the center of the earth where lost souls and many rebellious angels are confined. Before Christ's resurrection, the souls of believers were also resting there, but these "captives" were "delivered" by Christ when He rose from the dead (Eph 4:8-10). The Greek word for "preached" here is not the word for "preached the gospel" (euaggelizo) as in 1Pe 1:12, 1Pe 1:25; 1Pe 4:6, but rather kerusso, which means "proclaimed" (Luk 12:3) or "published" (Luk 8:39). Christ was not giving a second chance, as it were, to those who had died in unbelief, for there is no second chance after death (Heb 9:27). Rather, He was proclaiming victory over Satan and his hosts.

Defender: 1Pe 3:19

These "spirits in prison" almost certainly were the evil spirits who had sinned in the days of Noah by trying to corrupt and control all flesh (Gen 6:1-4, Gen 6:12). Whenever the word "spirits" is used in the plural and not clearly indicated otherwise (as in Heb 12:23 and 1Co 14:32), it always refers to supernatural beings, or angels. In support of this meaning, note that there are thirty such occurrences in the New Testament, with only two, as noted above, referring to spirits of men. At least twenty-six of these thirty occurrences refer to evil spirits, which strongly indicates that to be the meaning here.

Defender: 1Pe 3:19

The "prison" where these evil spirits are confined is identified elsewhere by Peter as Tartaros, the Greek name translated "hell" in 2Pe 2:4. This is, evidently, a special compartment of Hades where these "angels that sinned" are confined in "chains of darkness, to be reserved unto judgment" (2Pe 2:4). They are also described in similar terms by Jude (Jud 1:6)."

Defender: 1Pe 3:20

It was "in the days of Noah" when this flagrant disobedience of the angels took place, resulting in this severe punishment.

Defender: 1Pe 3:20

During the "days while the ark was a preparing," Noah preached righteousness to the demon-controlled people of his generation (2Pe 2:4), and God was "longsuffering," but none heeded, and only eight were spared in the ark when the flood came.

Defender: 1Pe 3:20

These eight (Noah, his three sons, and the four wives) were "saved by water" (this could also be translated "through water") in the sense that they were saved from the deadly moral and spiritual pollution that had engulfed the antediluvian world after the demonic invasion. The waters bore up their Ark of safety, even as these same waters destroyed the old world and their old lives."

Defender: 1Pe 3:21

Thus both the Flood, with its ark of safety, and baptism, with its emergence from the waters of burial, are like figures of the wonderful reality of the death and resurrection of Christ, as well as the death to sin and new life of the believer. Baptism in and of itself would, at most, be only a bath for washing off the filth of the flesh, but when experienced as a testimony of one's saving faith in the atoning death and justifying resurrection of the Lord Jesus, it becomes "the answer of [appeal for] a good conscience" toward God (Heb 9:14), secured forever by Christ's resurrection."

Defender: 1Pe 3:22

This is the last of the sixteen New Testament references to Christ now being at the right hand of the Father. See notes on Psa 16:11, where the first reference occurs.

Defender: 1Pe 3:22

See Eph 1:20, Eph 1:21."

TSK: 1Pe 3:7

ye : Gen 2:23, Gen 2:24; Pro 5:15-19; Mal 2:14-16; Mat 19:3-9; 1Co 7:3; Col 3:19; Eph 5:25-28, Eph 5:33

giving : 1Co 12:22-24; 1Th 4:4

heirs : Eph 3:6; Tit 3:7; Heb 1:14

that : Job 42:8; Mat 5:23, Mat 5:24, Mat 18:19; Rom 8:26, Rom 8:27; Eph 4:30, Eph 6:18

TSK: 1Pe 3:8

be : Act 2:1, Act 4:32; Rom 12:16, Rom 15:5; 1Co 1:10; Phi 3:16

having : Zec 7:9; Mat 18:33; Luk 10:33; Rom 12:15; 1Co 12:26; Jam 2:13, Jam 3:17

love as brethren : or, loving to the brethren, 1Pe 1:22, 1Pe 2:17; Rom 12:10; Heb 13:1; 2Pe 1:7; 1Jo 3:14, 1Jo 3:18, 1Jo 3:19

pitiful : Psa 103:13; Pro 28:8; Mat 18:33; Jam 5:11

courteous : Act 27:3, Act 28:7; Eph 4:31, Eph 4:32, Eph 5:1, Eph 5:2; Phi 4:8, Phi 4:9; Col 3:12

TSK: 1Pe 3:9

rendering : 1Pe 2:20-23; Pro 17:13, Pro 20:22; Mat 5:39, Mat 5:44; Luk 6:27-29; Rom 12:14, Rom 12:17, Rom 12:19-21; 1Co 4:12, 1Co 4:13; Eph 4:32; 1Th 5:15

called : 1Pe 2:21, 1Pe 5:10; Rom 8:28, Rom 8:30

that : Mat 19:29, Mat 25:34; Mar 10:17; Luk 10:25, Luk 18:18

TSK: 1Pe 3:10

he : Psa 34:12-16

love : Deu 32:47; Job 2:4; Pro 3:2, Pro 3:18, Pro 4:22, Pro 8:35; Mat 19:17; Mar 8:35; Joh 12:25

see : Job 7:7, Job 7:8, Job 9:25, Job 33:28; Psa 27:13, Psa 49:19, Psa 106:5; Ecc 2:3; Mat 13:16, Mat 13:17

refrain : Jam 1:26, Jam 3:1-10

speak : 1Pe 2:1, 1Pe 2:22; Joh 1:47; Rev 14:5

TSK: 1Pe 3:11

eschew : Job 1:1, Job 2:3, Job 28:28; Psa 34:14, Psa 37:27; Pro 3:7, Pro 16:6, Pro 16:17; Isa 1:16, Isa 1:17; Mat 6:13; Joh 17:15

do : Psa 125:4; Mat 5:45; Mar 14:7; Luk 6:9, Luk 6:35; Rom 7:19, Rom 7:21; Gal 6:10; 1Ti 6:18; Heb 13:16; Jam 4:17; 3Jo 1:11

seek : Psa 120:6, Psa 120:7; Mat 5:9; Luk 1:79; Rom 5:1, Rom 8:6, Rom 12:18, Rom 14:17, Rom 14:19; Gal 5:22; Col 3:15; Heb 12:14; Jam 3:17, Jam 3:18

TSK: 1Pe 3:12

the eyes : Deu 11:12; 2Ch 16:9; Psa 11:4; Pro 15:3; Zec 4:10

his ears : 2Ch 7:15; Psa 65:2; Pro 15:8, Pro 15:29; Joh 9:31; Jam 5:16

but : Lev 17:10, Lev 20:3, Lev 20:6, Lev 26:17; Psa 80:16; Jer 21:10; Eze 15:7

against : Gr. upon

TSK: 1Pe 3:13

who : Pro 16:7; Rom 8:28, Rom 13:3

followers : Psa 38:20; Pro 15:9; 1Co 14:1; Eph 5:1; 1Th 5:15; 1Ti 5:10; 3Jo 1:11

TSK: 1Pe 3:14

if : 1Pe 2:19, 1Pe 2:20, 1Pe 4:13-16; Jer 15:15; Mat 5:10-12, Mat 10:18-22, Mat 10:39, Mat 16:25, Mat 19:29; Mar 8:35, Mar 10:29; Luk 6:22, Luk 6:23; Act 9:16; 2Co 12:10; Phi 1:29; Jam 1:12

and be : Isa 8:12, Isa 8:13, Isa 41:10-14, Isa 51:12; Jer 1:8; Eze 3:9; Mat 10:28, Mat 10:31; Luk 12:4, Luk 12:5; Joh 14:1, Joh 14:27; Act 18:9, Act 18:10

TSK: 1Pe 3:15

sanctify : Num 20:12, Num 27:14; Isa 5:16, Isa 29:23

and be : Psa 119:46; Jer 26:12-16; Dan 3:16-18; Amo 7:14-17; Mat 10:18-20; Luk 21:14, Luk 21:15; Act 4:8-12, Act 5:29-31, Act 21:39, Act 21:40, Act 22:1, Act 22:2-5; Col 4:6; 2Ti 2:25

a reason : 1Sa 12:7; Isa 1:18, Isa 41:21; Act 24:25

the hope : 1Pe 1:3, 1Pe 1:4; Col 1:5, Col 1:23, Col 1:27; Tit 1:2; Heb 3:6, Heb 6:1, Heb 6:18, Heb 6:19

with : 1Pe 3:2, 1Pe 3:4; 2Ti 2:25, 2Ti 2:26

fear : or, reverence

TSK: 1Pe 3:16

a good : 1Pe 3:21, 1Pe 2:19; Act 24:16; Rom 9:1; 2Co 1:12, 2Co 4:2; 1Ti 1:5, 1Ti 1:19; 2Ti 1:3; Heb 9:14, Heb 13:18

whereas : 1Pe 2:12; Tit 2:8

falsely : Mat 5:11

good : 1Pe 3:1, 1Pe 3:2

TSK: 1Pe 3:17

if : 1Pe 4:19; Mat 26:39, Mat 26:42; Act 21:14

suffer : 1Pe 3:14

TSK: 1Pe 3:18

Christ : 1Pe 2:21-24, 1Pe 4:1; Isa 53:4-6; Rom 5:6-8, Rom 8:3; 2Co 5:21; Gal 1:4, Gal 3:13; Tit 2:14; Heb 9:26, Heb 9:28

the just : Zec 9:9; Mat 27:19, Mat 27:24; Act 3:14, Act 22:14; Jam 5:6; 1Jo 1:9

that : Eph 2:16-18

being : 1Pe 4:1; Dan 9:26; Rom 4:25; 2Co 1:24, 2Co 13:4; Col 1:21, Col 1:22

but : Rom 1:4, Rom 8:11

TSK: 1Pe 3:19

By which : 1Pe 1:11, 1Pe 1:12, 1Pe 4:6; Neh 9:30; Rev 19:10

in : Isa 42:7, Isa 49:9, Isa 61:1; Rev 20:7

TSK: 1Pe 3:20

sometime : Gen 6:3, Gen 6:5, Gen 6:13

the longsuffering : Isa 30:18; Rom 2:4, Rom 2:5, Rom 9:22; 2Pe 3:15

the days : Mat 24:37-39; Luk 17:26-30

while : Gen 6:14-22; Heb 11:7

wherein : Gen 7:1-7, Gen 7:13, Gen 7:23, Gen 8:1, Gen 8:18; Mat 7:14; Luk 12:32, Luk 13:24, Luk 13:25; 2Pe 2:5

by : Gen 7:17-23; 2Co 2:15, 2Co 2:16; Eph 5:26

TSK: 1Pe 3:21

like : Rom 5:14; 1Co 4:6; Heb 9:24 *Gr: Heb 11:19

baptism : Mat 28:19; Mar 16:16; Act 2:38, Act 22:16; Rom 6:3-6; 1Co 12:13; Gal 3:27; Eph 5:26; Col 2:12; Tit 3:5-7

the putting : Eze 36:25, Eze 36:26; Zec 13:1; 2Co 7:1

the answer : Act 8:37; Rom 10:9, Rom 10:10; 2Co 1:12; 1Ti 6:12

by : 1Pe 1:3

TSK: 1Pe 3:22

is gone : Mar 16:19; Act 1:11, Act 2:34-36, Act 3:21; Heb 6:20, Heb 8:1, Heb 9:24

is on : Psa 110:1; Mat 22:44; Mar 12:36; Luk 20:42; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3, Heb 1:13, Heb 8:1, Heb 10:12, Heb 12:2

angels : Rom 8:38; 1Co 15:24; Eph 1:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Pe 3:7

Likewise, ye husbands - On the general duty of husbands, see the notes at Eph 5:25 ff.

Dwell with them - That is, "Let your manner of living with them be that which is immediately specified."

According to knowledge - In accordance with an intelligent view of the nature of the relation; or, as becomes those who have been instructed in the duties of this relation according to the gospel. The meaning evidently is, that they should seek to obtain just views of what Christianity enjoins in regard to this relation, and that they should allow those intelligent views to control them in all their contact with their wives.

Giving honor unto the wife - It was an important advance made in society when the Christian religion gave such a direction as this, for everywhere among the pagan, and under all false systems of religion, woman has been regarded as worthy of little honor or respect. She has been considered as a slave, or as a mere instrument to gratify the passions of man. It is one of the elementary doctrines of Christianity, however, that woman is to be treated with respect; and one of the first and most marked effects of religion on society is to elevate the wife to a condition in which she will be worthy of esteem. The particular reasons for the honor which husbands are directed to show to their wives, here specified, are two: she is to be treated with special kindness as being more feeble than man, and as having a claim therefore to delicate attention; and she is to be honored as the equal heir of the grace of life. Doddridge, Clarke, and some others, suppose that the word honor here refers to maintenance or support; and that the command is, that the husband is to provide for his wife so that she may not want. But it seems to me that the word is to be understood here in its more usual signification, and that it inculcates a higher duty than that of merely providing for the temporal needs of the wife, and strikes at a deeper evil than a mere neglect of meeting her temporal necessities. The reasons assigned for doing this seem to imply it.

As unto the weaker vessel - It is not uncommon in the Scriptures to compare the body to a vessel, (Compare the notes at 1Th 4:4), and thence the comparison is extended to the whole person. This is done either because the body is frail and feeble, like an earthen vessel easily broken; or because it is that in which the soul is lodged; or because, in accordance with a frequent use of the word, (see below,) the body is the instrument by which the soul accomplishes its purposes, or is the helper of the soul. Compare Act 9:15; Rom 9:22-23; 2Co 4:7. In the later Hebrew usage it was common to apply the term vessel (Hebrew כלי k^e liy , Greek σκεύος skeuos ) to a wife, as is done here. See Schoettgen, Hor. Heb. p. 827. Expressions similar to this, in regard to the comparative feebleness of woman, occur frequently in the classic writers. See Wetstein in loc. The reasons why the term vessel was given to a wife, are not very apparent.

A not unfrequent sense of the word used here ( σκεύος skeuos ) in the Greek classics was that of an instrument; a helper; one who was employed by another to accomplish anything, or to aid him (Passow), and it seems probable that this was the reason why the term was given to the wife. Compare Gen 2:18. The reason here assigned for the honor that was to be shown to the wife is, that she is "the weaker vessel."By this it is not necessarily meant that she is of feebler capacity, or inferior mental endowments, but that she is more tender and delicate; more subject to infirmities and weaknesses; less capable of enduring fatigue and toil; less adapted to the rough and stormy scenes of life. As such, she should be regarded and treated with special kindness and attention. This is a reason, the force of which all can see and appreciate. So we feel toward a sister; so we feel toward a beloved child, if he is of feeble frame and delicate constitution; and so every man should feel in relation to his wife. She may have mental endowments equal to his own; she may have moral qualities in every way superior to his; but the God of nature has made her with a more delicate frame, a more fragile structure, and with a body subject to many infirmities to which the more hardy frame of man is a stranger.

And as being heirs together of the grace of life - The grace that is connected with eternal life; that is, as fellow-Christians. They were equal heirs of the everlasting inheritance, called in the Scripture "life;"and the same "grace"connected with that inheritance had been conferred on both. This passage contains a very important truth in regard to the female sex. Under every other system of religion but the Christian system, woman has been regarded as in every way inferior to man. Christianity teaches that, in respect to her higher interests, the interests of religion, she is every way his equal. She is entitled to all the hopes and promises which religion imparts. She is redeemed as he is. She is addressed in the same language of tender invitation. She has the same privileges and comforts which religion imparts here, and she will be elevated to the same rank and privileges in heaven. This single truth would raise the female sex everywhere from degradation, and check at once half the social evils of the race. Make her the equal of man in the hope of heaven, and at once she rises to her appropriate place. Home is made what it should be, a place of intelligence and pure friendship; and a world of suffering and sadness smiles under the benefactions of Christian woman.

That your prayers be not hindered - It is fairly implied here:

\caps1 (1) t\caps0 hat it was supposed there would be united or family prayer. The apostle is speaking of "dwelling with the wife,"and of the right manner of treating her; and it is plainly supposed that united prayer would be one thing that would characterise their living together. He does not direct that there should be prayer. He seems to take it for granted that there would be; and it may be remarked, that where there is true religion in right exercise, there is prayer as a matter of course. The head of a family does not ask whether he must establish family worship; he does it as one of the spontaneous fruits of religion - as a thing concerning which no formal command is necessary. Prayer in the family, as everywhere else, is a privilege; and the true question to be asked on the subject is not whether a man must, but whether he may pray.

\caps1 (2) i\caps0 t is implied that there might be such a way of living as effectually to hinder prayer; that is, to prevent its being offered aright, and to prevent any answer. This might occur in many ways. If the husband treated the wife unkindly; if he did not show her proper respect and affection; if there were bickerings, and jealousies, and contentions between them, there could be no hope that acceptable prayer would be offered. A spirit of strife; irritability and unevenness of temper; harsh looks and unkind words; a disposition easily to take offence, and an unwillingness to forgive, all these prevent a "return of prayers."Acceptable prayer never can be offered in the tempest of passion, and there can be no doubt that such prayer is often "hindered"by the inequalities of temper, and the bickerings and strifes that exist in families. Yet how desirable is it that husband and wife should so live together that their prayers may not be hindered! How desirable for their own peace and happiness in that relation; how desirable for the welfare of children! In view of the exposition in this verse we may remark:

(a) that Christianity has done much to elevate the female sex. It has taught that woman is an heir of the grace of life as well as man; that, while she is inferior in physical vigor, she is his equal in the most important respect; that she is a fellow-traveler with him to a higher world; and that in every way she is entitled to all the blessings which redemption confers, as much as he is. This single truth has done more than all other things combined to elevate the female sex, and is all that is needful to raise her from her degradation all over the world.

(b) They, therefore, who desire the elevation of the female sex, who see woman ignorant and degraded in the dark parts of the earth, should be the friends of all well-directed efforts to send the gospel to pagan lands. Every husband who has a pure and intelligent wife, and every father who has an accomplished daughter, and every brother who has a virtuous sister, should seek to spread the gospel abroad. To that gospel only he owes it that he has such a wife, daughter, sister; and that gospel, which has given to him such an intelligent female friend, would elevate woman everywhere to the same condition. The obligation which he owes to religion in this respect can be discharged in no better way than by aiding in diffusing that gospel which would make the wife, the daughter, the sister, everywhere what she is in his own dwelling.

© Especially is this the duty of the Christian female. She owes her elevation in society to Christianity, and what Christianity has made her, it would make the sunken and debased of her own sex all over the earth; and how can she better show her gratitude than by aiding in any and every way in making that same gospel known in the dark parts of the world?

(d) Christianity makes a happy home. Let the principles reign in any family which are here enjoined by the apostle, and that family will be one of intelligence, contentment, and peace. There is a simple and easy way of being happy in the family relation. It is to allow the spirit of Christ and his gospel to reign there. That done, though there be poverty, and disappointment, and sickness, and cares, and losses, yet there will be peace within, for there will be mutual love, and the cheerful hope of a brighter world. Where that is missing, no outward splendor, no costly furniture or viands, no gilded equipage, no long train of servants, no wine, or music, or dances, can secure happiness in a dwelling. With all these things there may be the most corroding passions; in the mansion where these things are, pale disease, disappointment, and death may come, and there shall be nothing to console and support.

Barnes: 1Pe 3:8

Finally - As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain, 1Pe 2:13-25; 1Pe 3:1-7; and he now gives a general direction in regard to their conduct in all those relations.

Be ye all of one mind - See the notes at Rom 12:16. The word used here ( ὁμόφρων homophrōn ) does not elsewhere occur in the New Testament. It means, of the same mind; like-minded; and the object is to secure harmony in their views and feelings.

Having compassion one of another - "Sympathizing,"( συμπαθεῖς sumpatheis ;) entering into one another’ s feelings, and evincing a regard for each other’ s welfare. See the notes at Rom 12:15. Compare 1Co 12:26; Joh 11:35. The Greek word used here does occur not elsewhere in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. See the notes at 1Co 12:26.

Love as brethren - Margin, "loving to the;"that is, the brethren. The Greek word ( φιλάδελφος philadelphos ) does not elsewhere occur in the New Testament. It means loving one’ s brethren; that is, loving each other as Christian brethren - Robinson, Lexicon. Thus, it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. See the notes at Rom 12:10. Compare Heb 13:1; Joh 13:34.

Be pitiful - The word used here ( εὔσπλαγχνος eusplangchnos ) occurs nowhere else in the New Testament, except in Eph 4:32, where it is rendered "tender-hearted."See the notes at that verse.

Be courteous - This word also φιλόφρων (philophrōn ) occurs nowhere else in the New Testament. It means "friendly-minded, kind, courteous."Later editions of the New Testament, instead of this, read ( ταπεινόφρονες tapeinophrones ) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word, the idea of "friendliness"is the one that prevails; in the other, that of "humility."Christianity requires both of these virtues, and either word enforces an important injunction. The authority is in favor of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a prooftext of that point.

Barnes: 1Pe 3:9

Not rendering evil for evil - See the Mat 5:39, Mat 5:44 notes; Rom 12:17 note.

Or railing for railing - See the notes at 1Ti 6:4. Compare Mar 15:29; Luk 23:39.

But contrariwise blessing - In a spirit contrary to this. See the notes at Mat 5:44.

Knowing that ye are thereunto called, that ye should inherit a blessing - "Knowing that you were called to be Christians in order that you should obtain a blessing infinite and eternal in the heavens. Expecting such a blessing yourselves, you should be ready to scatter blessings on all others. You should be ready to bear all their reproaches, and even to wish them well. The hope of eternal life should make your minds calm; and the prospect that you are to be so exalted in heaven should fill your hearts with benignity and love."There is nothing which is better suited to cause our hearts to overflow with benignity, to make us ready to forgive all others when they injure us, than the hope of salvation. Cherishing such a hope ourselves, we cannot but wish that all others may share it, and this will lead us to wish for them every blessing, A man who has a hope of heaven should abound in every virtue. and show that he is a sincere well-wisher of the race. Why should one who expects soon to be in heaven harbor malice in his bosom? Why should he wish to injure a fellow-worm? How can he?

Barnes: 1Pe 3:10

For he that will love life - Greek, "He willing, ( θέλων thelōn ,) or that wills to love life."It implies that there is some positive desire to live; some active wish that life should be prolonged. This whole passage 1Pe 3:10-12 is taken, with some slight variations, from Psa 34:12-16. In the Psalm this expression is, "What man is he that desireth life, and loveth many days, that he may see good?"The sense is substantially the same. It is implied here that it is right to love life, and to desire many days. The desire of this is referred to by the psalmist and by the apostle, without any expression of disapprobation, and the way is shown by which length of days may be secured. Life is a blessing; a precious gift of God. We are taught so to regard it by the instinctive feelings of our nature; for we are so made as to love it, and to dread its extinction. Though we should be prepared to resign it when God commands, yet there are important reasons why we should desire to live. Among them are the following:

(1) Because, as already intimated, life, as such, is to be regarded as a blessing. We instinctively shrink back from death, as one of the greatest evils; we shudder at the thought of annihilation. It is not wrong to love that, in proper degree, which, by our very nature, we are prompted to love; and we are but acting out one of the universal laws which our Creator has impressed on us, when, with proper submission to his will, we seek "to lengthen out our days as far as possible.

\caps1 (2) t\caps0 hat we may see the works of God, and survey the wonders of his hand on earth. The world is full of wonders, evincing the wisdom and goodness of the Deity; and the longest life, nay, many such lives as are allotted to us here, could be well employed in studying his works and ways.

\caps1 (3) t\caps0 hat we may make preparation for eternity. Man may, indeed, make preparation in a very brief period; but the longest life is not too much to examine and settle the question whether we have a well-founded hope of heaven. If man had nothing else to do, the longest life could be well employed in inquiries that grow out of the question whether we are suited for the world to come. In the possibility, too, of being deceived, and in view of the awful consequences that will result from deception, it is desirable that length of days should be given us that we may bring the subject to the severest test, and so determine it, that we may go sure to the changeless world.

\caps1 (4) t\caps0 hat we may do good to others. We may, indeed, do good in another world; but there are ways of doing good which are probably confined to this. What good we may do hereafter to the inhabitants of distant worlds, or what ministrations, in company with angels, or without them, we may exercise toward the friends of God on earth after we leave it, we do not know; but there are certain things which we are morally certain we shall not be permitted to do in the future world. We shall not:

(a)\caps1     p\caps0 ersonally labor for the salvation of sinners, by conversation and other direct efforts;

(b)\caps1     w\caps0 e shall not illustrate the influence of religion by example in sustaining us in trials, subduing and controlling our passions, and making us dead to the world;

©\caps1     w\caps0 e shall not be permitted to pray for our impenitent friends and kindred, as we may now;

(d)\caps1     w\caps0 e shall not have the opportunity of contributing of our substance for the spread of the gospel, or of going personally to preach the gospel to the perishing;

(e)\caps1     w\caps0 e shall not be employed in instructing the ignorant, in advocating the cause of the oppressed and the wronged, in seeking to remove the fetters from the slave, in dispensing mercy to the insane, or in visiting the prisoner in his lonely cell;

(f)\caps1     w\caps0 e shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity, and salvation.

What we can do personally and directly for the salvation of others is to be done in this world; and, considering how much there is to be done, and how useful life may be on the earth, it is an object which we should desire, that our days may be lengthened out, and should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the time when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way.

"Love not thy life, nor hate; but what thou livest.

Live well; how long, or short, permit to heaven."

Paradise Lost.

And see good days - In the Psalm Psa 34:12 this is, "and loveth many days, that he may see good."The quotation by Peter throughout the passage is taken from the Septuagint, excepting that there is a change of the person from the second to the third: in the psalm, e. g., "refrain thy tongue from evil,"etc.; in the quotation, "let him refrain his tongue from evil,"etc. "Good days"are prosperous days; happy days; days of usefulness; days in which we may be respected and loved.

Let him refrain his tongue from evil - The general meaning of all that is said here is, "let him lead an upright and pious life; doing evil to no one, but seeking the good of all men."To refrain the tongue from evil, is to avoid all slander, falsehood; "obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Compare Jam 1:26; Jam 3:2.

And his lips that they speak no guile - No deceit; nothing that will lead others astray. The words should be an exact representation of the truth. Rosenmuller quotes a passage from the Hebrew book Musar, which may be not an inappropriate illustration of this: "A certain Assyrian wandering through the city, cried and said, "Who will receive the elixir of life?"The daughter of Rabbi Jodus heard him, and went and told her father. "Call him in,"said he. When he came in, Rabbi Jannei said to him, "What is that elixir of life which thou art selling?"He said to him, "Is it not written, What man is he that desireth life, and loveth days that he may see good? Keep thy tongue from evil, and thy lips that they speak no guile. Lo, this is the elixir of life which is in the mouth of a man!""

Barnes: 1Pe 3:11

Let him eschew evil - Let him avoid all evil. Compare Job 1:1.

And do good - In any and every way; by endeavoring to promote the happiness of all. Compare the notes at Gal 6:10.

Let him seek peace, and ensue it - Follow it; that is, practice it. See the Mat 5:9 note; Rom 12:18 note. The meaning is, that a peaceful spirit will contribute to length of days:

(1)    A peaceful spirit - a calm, serene, and equal temper of mind - is favorable to health, avoiding those corroding and distracting passions which do so much to wear out the physical energies of the frame; and,

(2)\caps1     s\caps0 uch a spirit will preserve us from those contentions and strifes to which so many owe their death. Let anyone reflect on the numbers that are killed in duels, in battles, and in brawls, and he will have no difficulty in seeing how a peace fill spirit will contribute to length of days.

Barnes: 1Pe 3:12

For the eyes of the Lord are over the righteous - That is, he is their Protector. His eyes are indeed on all people, but the language here is that which describes continual guardianship and care.

And his ears are open unto their prayers - He hears their prayers. As he is a hearer of prayer, they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Psa 34:15, and it is designed to show the reason why a life of piety will contribute to length of days.

But the face of the Lord is against them that do evil - Margin, upon. The sense of the passage, however, is against. The Lord sets his face against them: an expression denoting disapprobation, and a determination to punish them. His face is not mild and benignant toward them, as it is toward the righteous. The general sentiment in these verses 1Pe 3:10-12 is, that while length of days is desirable, it is to be secured by virtue and religion, or that virtue and religion will contribute to it. This is not to be understood as affirming that all who are righteous will enjoy long life, for we know that the righteous are often cut down in the midst of their way; and that in fire, and flood, and war, and the pestilence, the righteous and the wicked often perish together. But still there is a sense in which it is true that a life of virtue and religion will contribute to length of days, and that the law is so general as to be a basis of calculation in reference to the future:

I. Religion and virtue contribute to those things which are favorable to length of days, which are conducive to health and to a vigorous constitution. Among those things are the following:

\tx720 \tx1080 (a)\caps1     a\caps0 calm, peaceful, and contented mind - avoiding the wear and tear of the raging passions of lusts, avarice, and ambition;

(b)\caps1     t\caps0 emperance in eating and drinking - always favorable to length of days;

©\caps1     i\caps0 ndustry - one of the essential means, as a general rule, of promoting long life;

(d)\caps1     p\caps0 rudence and economy - avoiding the extravagancies by which many shorten their days; and,

(e)\caps1     a\caps0 conscientious and careful regard of life itself.

Religion makes men feel that life is a blessing, and that it should not be thrown away. Just in proportion as a man is under the influence of religion, does he regard life as of importance, and does he become careful in preserving it. Strange and paradoxical as it may seem, the lack of religion often makes people reckless of life, and ready to throw it away for any trifling cause. Religion shows a man what great issues depend on life, and makes him, therefore, desirous of living to secure his own salvation and the salvation of all others.

II. Multitudes lose their lives who would have preserved them if they had been under the influence of religion. To see this, we have only to reflect:

\tx720 \tx1080 (a)\caps1     o\caps0 n the millions who are cut off in war as the result of ambition, and the want of religion;

(b)\caps1     o\caps0 n the countless hosts cut down in middle life, or in youth, by intemperance, who would have been saved by religion;

©\caps1     o\caps0 n the numbers who are the victims of raging passions, and who are cut off by the diseases which gluttony and licentiousness engender;

(d)\caps1     o\caps0 n the multitude who fall in duels, all of whom would have been saved by religion;

(e)\caps1     o\caps0 n the numbers who, as the result of disappointment in business or in love, close their own lives, who would have been enabled to bear up under their troubles if they had had religion; and,

(f)\caps1     o\caps0 n the numbers who are cut off from the earth as the punishment of their crimes, all of whom would have continued to live if they had had true religion.

III. God protects the righteous. He does it by saving them from those vices by which the lives of so many are shortened; and often, we have no reason to doubt, in answer to their prayers, when, but for those prayers, they would have fallen into crimes that would have consigned them to an early grave, or encountered dangers from which they would have had no means of escape. No one can doubt that in fact those who are truly religious are saved from the sins which consign millions to the tomb; nor is there any less reason to doubt that a protecting shield is often thrown before the children of God when in danger. Compare Ps. 91.

Barnes: 1Pe 3:13

And who is he that will harm you, if ye be followers of that which is good? - This question is meant to imply, that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness"sake. While it is true that the Saviour was persecuted by wicked people, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good people have often suffered persecution, though laboring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. People who are upright and pure; who live to do good to others who are characteristically benevolent and who are imitators of God - are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world and to bring him at last to an honored grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders "honor to whom honor is due."Compare Psa 37:3-6.

Barnes: 1Pe 3:14

But and if ye suffer for righteousness"sake - Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Compare the Mat 5:10 note; 2Ti 3:12 note.

Happy are ye - Perhaps alluding to what the Saviour says in Mat 5:10; "Blessed are they which are persecuted for righteousness"sake."On the meaning of the word happy or blessed, see the notes at Mat 5:3. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favorable to salvation; and they were not therefore, on the whole, to regard it as an evil.

And be not afraid of their terror - Of anything which they can do to cause terror. There is evidently an allusion here to Isa 8:12-13; "Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread."See the notes at that passage. Compare Isa 51:12; Mat 10:28. "Neither be troubled."With apprehension of danger. Compare the notes at Joh 14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and he is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come,"1Co 3:21-22.

Barnes: 1Pe 3:15

But sanctify the Lord God in your hearts - In Isaiah Isa 8:13 this is, "sanctify the Lord of hosts himself;"that is, in that connection, regard him as your Protector, and be afraid of him, and not of what man can do. The sense in the passage before us is, "In your hearts, or in the affections of the soul, regard the Lord God as holy, and act toward him with that confidence which a proper respect for one so great and so holy demands. In the midst of dangers, be not intimidated; dread not what man can do, but evince proper reliance on a holy God, and flee to him with the confidence which is due to one so glorious."This contains, however, a more general direction, applicable to Christians at all times. It is, that in our hearts we are to esteem God as a holy being, and in all our deportment to act toward him as such. The object of Peter in quoting the passage from Isaiah, was to lull the fears of those whom he addressed, and preserve them from any alarms in view of the persecutions to which they might be exposed; the trials which would be brought upon them by people. Thus, in entire accordance with the sentiment as employed by Isaiah, he says, "Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts."That is, "in order to keep the mind calm in trials, sanctify the Lord in your hearts; regard him as your holy God and Saviour; make him your refuge. This will allay all your fears, and secure you from all that you dread."The sentiment of the passage then is, that the sanctifying of the Lord God in our hearts, or proper confidence in him as a holy and righteous God, will deliver us from fear. As this is a very important sentiment for Christians, it may be proper, in order to a just exposition of the passage, to dwell a moment on it:

I. What is meant by our sanctifying the Lord God? It cannot mean to make him holy, for he is perfectly holy, whatever may be our estimate of him; and our views of him evidently can make no change in his character. The meaning therefore must be, that we should regard him as holy in our estimate of him, or in the feelings which we have toward him. This may include the following things:

\tx720 \tx1080 (1) To esteem or regard him as a holy being, in contradistinction from all those feelings which rise up in the heart against him - the feelings of complaining and murmuring under his dispensations, as if he were severe and harsh; the feelings of dissatisfaction with his government, as if it were partial and unequal; the feelings of rebellion, as if his claims were unfounded or unjust.

\caps1 (2) t\caps0 o desire that he may be regarded by others as holy, in accordance with the petition in the Lord’ s prayer, Mat 6:9, "hallowed be thy name;"that is, "let thy name be esteemed to be holy everywhere;"a feeling in opposition to that which is regardless of the honor which he may receive in the world. When we esteem a friend, we desire that all due respect should be shown him by others; we wish that all who know him should have the same views that we have; we are sensitive to his honor, just in proportion as we love him.

\caps1 (3) t\caps0 o act toward him as holy: that is, to obey his laws, and acquiesce in all his requirements, as if they were just and good. This implies:

\tx720 \tx1080 \tx1440 (a)\caps1     t\caps0 hat we are to speak of him as holy, in opposition to the language of disrespect and irreverence so common among mankind;

(b)\caps1     t\caps0 hat we are to flee to him in trouble, in contradistinction from withholding our hearts from him, and flying to other sources of consolation and support.

II. What is it to do this in the heart? Sanctify the Lord God in your hearts; that is, in contradistinction from a mere external service. This may imply the following things:

\tx720 \tx1080 (1) In contradistinction from a mere intellectual assent to the proposition that he is holy. Many admit the doctrine that God is holy into their creeds, who never suffer the sentiment to find its way to the heart. All is right on this subject in the articles of their faith; all in their hearts may be murmuring and complaining. In their creeds he is spoken of as just and good; in their hearts they regard him as partial and unjust, as severe and stern, as unamiable and cruel.

\caps1 (2) i\caps0 n contradistinction From a mere outward form of devotion. In our prayers, and in our hymns, we, of course, "ascribe holiness to our Maker."But how much of this is the mere language of form! How little does the heart accompany it! And even in the most solemn and sublime ascriptions of praise, how often are the feelings of the heart entirely at variance with what is expressed by the lips! What would more justly offend us, than for a professed friend to approach us with the language of friendship, when every feeling of his heart belied his expressions, and we knew that his honeyed words were false and hollow!

III. Such a sanctifying of the Lord in our hearts will save us from fear. We dread danger, we dread sickness, we dread death, we dread the eternal world. We are alarmed when our affairs are tending to bankruptcy; we are alarmed when a friend is sick and ready to die; we are alarmed if our country is invaded by a foe, and the enemy already approaches our dwelling. The sentiment in the passage before us is, that if we sanctify the Lord God with proper affections, we shall be delivered from these alarms, and the mind will be calm:

\tx720 \tx1080 (1) The fear of the Lord, as Leighton (in loc.) expresses it, "as greatest, overtops and nullifies all lesser fears: the heart possessed with this fear hath no room for the other."It is an absorbing emotion; making everything else comparatively of no importance. If we fear God, we have nothing else to fear. The highest emotion which there can be in the soul is the fear of God; and when that exists, the soul will be calm amidst all that might tend otherwise to disturb it. "What time I am afraid,"says David, "I will trust in thee,"Psa 56:3. "We are not, careful,"said Daniel and his friends, "to answer thee, O king. Our God can deliver us; but if not, we will not worship the image,"Dan 3:16.

\caps1 (2) i\caps0 f we sanctify the Lord God in our hearts, there will be a belief that he will do all things well, and the mind will be calm. However dark his dispensations may be, we shall be assured that everything is ordered aright. In a storm at sea, a child may be calm when he feels that his father is at the helm, and assures him that there is no danger. In a battle, the mind of a soldier may be calm, if he has confidence in his commander, and he assures him that all is safe. So in anything, if we have the assurance that the best thing is done that can be, that the issues will all be right, the mind will be calm. But in this respect the highest confidence that can exist, is that which is reposed in God.

\caps1 (3) t\caps0 here will be the assurance that all is safe. "Though I walk,"says David, "through the valley of the shadow of death, I will fear no evil, for thou art with me,"Psa 23:4. "The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Psa 27:1. "God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof,"Psa 46:1-3. Let us ever then regard the Lord as holy, just, and good. Let us flee to him in all the trials of the present life, and in the hour of death repose on his arm. Every other source of trust will fail; and whatever else may be our reliance, when the hour of anguish approaches, that reliance will fail, and that which we dreaded will overwhelm us. Nor riches, nor honors, nor earthly friends, can save us from those alarms, or be a security for our souls when "the rains descend, and the floods come, and the winds blow"upon us.

And be ready always - That is:

(a)\caps1     b\caps0 e always able to do it; have such reasons for the hope that is in you that they can be stated; or, have good and substantial reasons; and,

(b)\caps1     b\caps0 e willing to state those reasons on all proper occasions.

No man ought to entertain opinions for which a good reason cannot be given; and every man ought to be willing to state the grounds of his hope on all proper occasions. A Christian should have such intelligent views of the truth of his religion, and such constant evidence in his own heart and life that he is a child of God, as to be able at any time to satisfy a candid inquirer that the Bible is a revelation from heaven, and that it is proper for him to cherish the hope of salvation.

To give an answer - Greek, "An apology,"( ἀπολογίαν apologian .) This word formerly did not mean, as the word apology does now, an excuse for anything that is done as if it were wrong, but a defense of anything. We apply the word now to denote something written or said in extenuation of what appears to others to be wrong, or what might be construed as wrong - as when we make an apology to others for not fulfilling an engagement, or for some conduct which might be construed as designed neglect. The word originally, however, referred rather to that which was thought not to be true, than that which might be construed as wrong; and the defense or "apology"which Christians were to make of their religion, was not on the supposition that others would regard it as wrong, but in order to show them that it was true. The word used here is rendered "defense,"Act 22:1; Phi 1:7, Phi 1:17; answer, Act 25:16; 1Co 9:3; 2Ti 4:16; 1Pe 3:15; and clearing of yourselves in 2Co 7:11. We are not to hold ourselves ready to make an apology for our religion as if it were a wrong thing to be a Christian; but we are always to be ready to give reasons for regarding it as true.

To every man that asketh you - Anyone has a right respectfully to ask another on what grounds he regards his religion as true; for every man has a common interest in religion, and in knowing what is the truth on the subject. If any man, therefore, asks us candidly and respectfully by what reasons we have been led to embrace the gospel, and on what grounds we, regard it as true, we are under obligation to state those grounds in the best manner that we are able. We should regard it not as an impertinent intrusion into our private affairs, but as an opportunity of doing good to others, and to honor the Master whom we serve. Nay, we should hold ourselves in readiness to state the grounds of our faith and hope, whatever maybe the motive of the inquirer, and in whatever manner the request may be made. Those who were persecuted for their religion, were under obligation to make as good a defense of it as they could, and to state to their persecutors the "reason"of the hope which they entertained. And so now, if a man attacks our religion; if he ridicules us for being Christians; if he tauntingly asks us what reason we have for believing the truth of the Bible, it is better to tell him in a kind manner, and to meet his taunt with a kind and strong argument, than to become angry, or to turn away with contempt. The best way to disarm him is to show him that by embracing religion we are not fools in understanding; and, by a kind temper, to convince him that the influence of religion over us when we are abused and insulted, is a reason why we should love our religion, and why he should too.

A reason of the hope that is in you - Greek, "an account,"( λόγον logon .) That is, you are to state on what ground you cherish that hope. This refers to the whole ground of our hope, and includes evidently two things:

(1)    The reason why we regard Christianity as true, or as furnishing a ground of hope for people; and,

(2)\caps1     t\caps0 he reason which we have ourselves for cherishing a hope of heaven, or the experimental and practical views which we have of religion, which constitute a just ground of hope.

It is not improbable that the former of these was more directly in the eye of the apostle than the latter, though both seem to be implied in the direction to state the reasons which ought to satisfy others that it is proper for us to cherish the hope of heaven. The first part of this duty - that we are to state the reasons why we regard the system of religion which we have embraced as true - implies, that we should be acquainted with the evidences of the truth of Christianity, and be able to state them to others. Christianity is founded on evidence; and though it cannot be supposed that every Christian will be able to understand all that is involved in what are called the evidences of Christianity, or to meet all the objections of the enemies of the gospel; yet every man who becomes a Christian should have such intelligent views of religion, and of the evidences of the truth of the Bible, that he can show to others that the religion which he has embraced has claims to their attention, or that it is not a mere matter of education, of tradition, or of feeling. It should also be an object with every Christian to increase his acquaintance with the evidences of the truth of religion, not only for his own stability and comfort in the faith, but that he may be able to defend religion if attacked, or to guide others if they are desirous of knowing what is truth. The second part of this duty, that we state the reasons which we have for cherishing the hope of heaven as a personal matter, implies:

(a)\caps1     t\caps0 hat there should be, in fact, a well-founded hope of heaven; that is, that we have evidence that we are true Christians, since it is impossible to give a "reason"of the hope that is in us unless there are reasons for it;

(b)\caps1     t\caps0 hat we be able to state in a clear and intelligent manner what constitutes evidence of piety, or what should be reasonably regarded as such; and,

©\caps1     t\caps0 hat we be ever ready to state these reasons.

A Christian should always be willing to converse about his religion. He should have such a deep conviction of its truth, of its importance, and of his personal interest in it; he should have a hope so firm, so cheering, so sustaining, that he will be always prepared to converse on the prospect of heaven and to endeavor to lead others to walk in the path to life.

With meekness - With modesty; without any spirit of ostentation; with gentleness of manner. This seems to be added on the supposition that they sometimes might be rudely assailed; that the questions might be proposed in a spirit of evil; that it might be done in a taunting or insulting manner. Even though this should be done, they were not to fall into a passion, to manifest resentment, or to retort in an angry and revengeful manner; but, in a calm and gentle spirit, they were to state the reasons of their faith and hope, and leave the matter there.

And fear - Margin, "reverence."The sense seems to be, "in the fear of God; with a serious and reverent spirit; as in the presence of Him who sees and hears all things."It evidently does not mean with the fear or dread of those who propose the question, but with that serious and reverent frame of mind which is produced by a deep impression of the importance of the subject, and a conscious sense of the presence of God. It follows, from the injunction of the apostle here:

(1)\caps1     t\caps0 hat every professing Christian should have clear and intelligent views of his own personal interest in religion, or such evidences of piety that they can be stated to others, and that they can be made satisfactory to other minds;

(2)\caps1     t\caps0 hat every Christian, however humble his rank, or however unlettered he may be, may become a valuable defender of the truth of Christianity;

(3)\caps1     t\caps0 hat we should esteem it a privilege to bear our testimony to the truth and value of religion, and to stand up as the advocates of truth in the world. Though we may be rudely assailed, it is an honor to speak in defense of religion; though we are persecuted and reviled, it is a privilege to be permitted in any way to show our fellow-men that there is such a thing as true religion, and that man may cherish the hope of heaven.

Barnes: 1Pe 3:16

Having a good conscience - That is, a conscience that does not accuse you of having done wrong. Whatever may be the accusations of your enemies, so live that you may be at all times conscious of uprightness. Whatever you suffer, see that you do not suffer the pangs inflicted by a guilty conscience, the anguish of remorse. On the meaning of the word "conscience,"see the notes at Rom 2:15. The word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the immorality of its own actions, when it instantly approves or condemns them. There is always a feeling of obligation connected with operations of conscience, which precedes, attends, and follows our actions. "Conscience is first occupied in ascertaining our duty, before we proceed to action; then in judging of our actions when performed."A "good conscience"implies two things:

(1) That it be properly enlightened to know what is right and wrong, or that it be not under the dominion of ignorance, superstition, or fanaticism, prompting us to do what would be a violation of the divine law; and,

\caps1 (2) t\caps0 hat its dictates must always be obeyed. Without the first of these - clear views of that which is right and wrong - conscience becomes an unsafe guide; for it merely prompts us to do what we esteem to be right, and if our views of what is right and wrong are erroneous, we may be prompted to do what may be a direct violation of the law of God. Paul thought he "ought"to do many things contrary to the name of Jesus of Nazareth Act 26:9; the Saviour said, respecting his disciples, that the time would come when whosoever should kill them would think that they were doing God service, Joh 16:2; and Solomon says, "There is a way which seemeth right unto a man, but the end thereof are the ways of death,"Pro 14:12; Pro 16:25 Under an unenlightened and misguided conscience, with the plea and pretext of religion, the most atrocious crimes have been committed; and no man should infer that he is certainly doing right, because he follows the promptings of conscience.

No man, indeed, should act against the dictates of his conscience; but there may have been a previous wrong in not using proper means to ascertain what is right. Conscience is not revelation, nor does it answer the purpose of a revelation. It communicates no new truth to the soul, and is a safe guide only so far as the mind has been properly enlightened to see what is truth and duty. Its office is "to prompt us to the performance of duty,"not "to determine what is right."The other thing requisite that we may have a good conscience is, that its decisions should be obeyed. Conscience is appointed to be the "vicegerent"of God in inflicting punishment, if his commands are not obeyed. It pronounces a sentence on our own conduct. Its penalty is remorse; and that penalty will be demanded if its promptings be not regarded. It is an admirable device, as a part of the moral government of God, urging man to the performance of duty, and, in case of disobedience, making the mind its own executioner.

There is no penalty that will more certainly be inflicted, sooner or later, than that incurred by a guilty conscience. It needs no witnesses; no process for arresting the offender; no array of judges and executioners; no stripes, imprisonment, or bonds. Its inflictions will follow the offender into the most secluded retreat; overtake him in his most rapid flight; find him out in northern snows, or on the sands of the equator; go into the most splendid palaces, and seek out the victim when he is safe from all the vengeance that man can inflict; pursue him into the dark valley of the shadow of death, or arrest him as a fugitive in distant worlds. No one, therefore, can over-estimate the importance of having a good conscience. A true Christian should aim, by incessant study and prayer, to know what is right, and then always do it, no matter what may be the consequences.

That, whereas they speak evil of you - They who are your enemies and persecutors. Christians are not to hope that people will always speak well of them, Mat 5:11; Luk 6:26.

As of evildoers - See the notes at 1Pe 2:12.

They may be ashamed - They may see that they have misunderstood your conduct, and regret that they have treated you as they have. We should expect, if we are faithful and true, that even our enemies will yet appreciate our motives, and do us justice. Compare Psa 37:5-6.

That falsely accuse your good conversation in Christ - Your good conduct as Christians. They may accuse you of insincerity, hypocrisy, dishonesty; of being enemies of the state, or of monstrous crimes; but the time will come when they will see their error, and do you justice. See the notes at 1Pe 2:12.

Barnes: 1Pe 3:17

For it is better, if the will of God be so - That is, if God sees it to be necessary for your good that you should suffer, it is better that you should suffer for doing well than for crime. God often sees it to be necessary that his people should suffer. There are effects to be accomplished by affliction which can be secured in no other way; and some of the happiest results on the soul of a Christian, some of the brightest traits of character, are the effect of trials. But it should be our care that our sufferings should not be brought upon us for our own crimes or follies. No man can promote his own highest good by doing wrong, and then enduring the penalty which his sin incurs; and no one should do wrong with any expectation that it may be overruled for his own good. If we are to suffer, let it be by the direct hand of God, and not by any fault of our own. If we suffer then, we shall have the testimony of our own conscience in our favor, and the feeling that we may go to God for support. If we suffer for our faults, in addition to the outward pain of body, we shall endure the severest pangs which man can suffer - those which the guilty mind inflicts on itself.

Barnes: 1Pe 3:18

For Christ also hath once suffered for sins - Compare the notes at 1Pe 2:21. The design of the apostle in the reference to the sufferings of Christ, is evidently to remind them that he suffered as an innocent being, and not for any wrong-doing, and to encourage and comfort them in their sufferings by his example. The reference to his sufferings leads him 1Pe 3:18-22 into a statement of the various ways in which Christ suffered, and of his ultimate triumph. By his example in his sufferings, and by his final triumph, the apostle would encourage those whom he addressed to bear with patience the sorrows to which their religion exposed them. He assumes that all suffering for adhering to the gospel is the result of well-doing; and for an encouragement in their trials, he refers them to the example of Christ, the highest instance that ever was, or ever will be, both of well-doing, and of suffering on account of it. The expression, "hath once suffered,"in the New Testament, means once for all; once, in the sense that it is not to occur again. Compare Heb 7:27. The particular point here, however, is not that he once suffered; it is that he had in fact suffered, and that in doing it he had left an example for them to follow.

The just for the unjust - The one who was just, ( δίκαιος dikaios ,) on account of, or in the place of, those who were unjust, ( ὑπὲρ ἀδίκων huper adikōn ;) or one who was righteous, on account of those who were wicked. Compare the Rom 5:6 note; 2Co 5:21 note; Heb 9:28 note. The idea on which the apostle would particularly fix their attention was, that he was just or innocent. Thus, he was an example to those who suffered for well-doing.

That he might bring us to God - That his death might be the means of reconciling sinners to God. Compare the notes at Joh 3:14; Joh 12:32. It is through that death that mercy is proclaimed to the guilty; it is by that alone that God can be reconciled to people; and the fact that the Son of God loved people, and gave himself a sacrifice for them, enduring such bitter sorrows, is the most powerful appeal which can be made to mankind to induce them to return to God. There is no appeal which can be made to us more powerful than one drawn from the fact that another suffers on our account. We could resist the argument which a father, a mother, or a sister would use to reclaim us from a course of sin; but if we perceive that our conduct involves them in suffering, that fact has a power over us which no mere argument could have.

Being put to death in the flesh - As a man; in his human nature. Compare the notes at Rom 1:3-4. There is evidently a contrast here between "the flesh"in which it is said he was "put to death,"and "the Spirit"by which it is said he was "quickened."The words "in the flesh"are clearly designed to denote something that was unique in his death; for it is a departure from the usual method of speaking of death. How singular would it be to say of Isaiah, Paul, or Peter, that they were put to death in the flesh! How obvious would it be to ask, In what other way are people usually put to death? What was there special in their case, which would distinguish their death from the death of others? The use of this phrase would suggest the thought at once, that though, in regard to that which was properly expressed by the phrase, "the flesh,"they died, yet that there was something else in respect to which they did not die. Thus, if it were said of a man that he was deprived of his rights as a father, it would be implied that in, other respects he was not deprived of his rights; and this would be especially true if it were added that he continued to enjoy his rights as a neighbor, or as holding an office under the government. The only proper inquiry, then, in this place is, What is fairly implied in the phrase, the flesh? Does it mean simply his body, as distinguished from his human soul? or does it refer to him as a man, as distinguished from some higher nature, over which death had no power Now, that the latter is the meaning seems to me to be apparent, for these reasons:

(1) It is the usual way of denoting the human nature of the Lord Jesus, or of saying that he became in carnate, or was a man, to speak of his being in the flesh. See Rom 1:2; "Made of the seed of David according to the flesh."Joh 1:14; "and the Word was made flesh."1Ti 3:16; "God was manifest in the flesh."1Jo 4:2; "every spirit that confesseth that Jesus Christ is come in the flesh, is of God."2Jo 1:7; "who confess not that Jesus Christ is come in the flesh."

\caps1 (2) s\caps0 o far as appears, the effect of death on the human soul of the Redeemer was the same as in the case of the soul of any other person; in other words, the effect of death in his case was not confined to the mere body or the flesh. Death, with him, was what death is in any other case - the separation of the soul and body, with all the attendant pain of such dissolution. It is not true that his "flesh,"as such, died without the ordinary accompaniments of death on the soul, so that it could be said that the one died, and the other was kept alive. The purposes of the atonement required that he should meet death in the usual form; that the great laws which operate everywhere else in regard to dissolution, should exist in his case; nor is there in the Scriptures any intimation that there was, in this respect, anything special in his case. If his soul had been exempt from whatever there is involved in death in relation to the spirit, it is unaccountable that there is no hint on this point in the sacred narrative. But if this be so, then the expression "in the flesh"refers to him as a man, and means, that so far as his human nature was concerned, he died. In another important respect, he did not die. On the meaning of the word "flesh"in the New Testament, see the notes at Rom 1:3.

But quickened - Made alive - ζοωποιηθεὶς zoōpoiētheis . This does not mean "kept alive,"but "made alive; recalled to life; reanimated."The word is never used in the sense of maintained alive, or preserved alive. Compare the following places, which are the only ones in which it occurs in the New Testament: Joh 5:21 (twice); Joh 6:63; Rom 4:17; Rom 8:11; 1Co 15:36, 1Co 15:45; 1Ti 6:13; 1Pe 3:18; in all which it is rendered "quickened, quicken, quickeneth;"1Co 15:22, "be made alive;"2Co 3:6, "giveth life;"and Gal 3:21, "have given life.""Once the word refers to God, as he who giveth life to all creatures, 1Ti 6:13; three times it refers to the life-giving power of the Holy Spirit, or of the doctrines of the gospel, Joh 6:63; 2Co 3:6; Gal 3:21; seven times it is used with direct reference to the raising of the dead, Joh 5:21; Rom 4:17; Rom 8:11; 1Co 15:22, 1Co 15:36, 1Co 15:45; 1Pe 3:18."See Biblical Repos. , April, 1845, p. 269. See also Passow, and Robinson, Lexicon. The sense, then, cannot be that, in reference to his soul or spirit, he was preserved alive when his body died, but that there was some agency or power restoring him to life, or reanimating him after he was dead.

By the Spirit - According to the common reading in the Greek, this is τῷ Πνεύματι tō Pneumati - with the article the - "the Spirit."Hahn, Tittman, and Griesbach omit the article, and then the reading is, "quickened in spirit;"and thus the reading corresponds with the former expression, "in flesh"( σαρκὶ sarki ,) where the article also is lacking. The word "spirit,"so far as the mere use of the word is concerned, might refer to his own soul, to his divine nature, or to the Holy Spirit. It is evident:

\caps1 (1) t\caps0 hat it does not refer to his own soul, for:

\tx720 \tx1080 (a)\caps1     a\caps0 s we have seen, the reference in the former clause is to his human nature, including all that pertained to him as a man, body and soul;

(b)\caps1     t\caps0 here was no power in his own spirit, regarded as that pertaining to his human nature, to raise him up from the dead, any more than there is such a power in any other human soul. That power does not belong to a human soul in any of its relations or conditions.

\caps1 (2) i\caps0 t seems equally clear that this does not refer to the Holy Spirit, or the Third Person of the Trinity, for it may be doubted whether the work of raising the dead is anywhere ascribed to that Spirit. His special province is to enlighten, awaken, convict, convert, and sanctify the soul; to apply the work of redemption to the hearts of people, and to lead them to God. This influence is moral, not physical; an influence accompanying the truth, not the exertion of mere physical power.

\caps1 (3) i\caps0 t remains, then, that the reference is to his own divine nature - a nature by which he was restored to life after he was crucified; to the Son of God, regarded as the Second Person of the Trinity. This appears, not only from the facts above stated, but also:

\tx720 \tx1080 (a) from the connection, It is stated that it was in or by this spirit that he went and preached in the days of Noah. But it was not his spirit as a man that did this, for his human soul had then no existence. Yet it seems that he did this personally or directly, and not by the influences of the Holy Spirit, for it is said that "he went and preached."The reference, therefore, cannot be to the Holy Spirit, and the fair conclusion is that it refers to his divine nature.

(b) This accords with what the apostle Paul says Rom 1:3-4, "which was made of the seed of David according to the flesh,"that is, in respect to his human nature, "and declared to be the Son of God with power, according to the Spirit of holiness,"that is, in respect to his divine nature, "by the resurrection from the dead."See the notes at that passage.

© It accords with what the Saviour himself says, Joh 10:17-18; "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again."This must refer to his divine nature, for it is impossible to conceive that a human soul should have the power of restoring its former tenement, the body, to life. See the notes at the passage. The conclusion, then, to which we have come is, that the passage means, that as a man, a human being, he was put to death; in respect to a higher nature, or by a higher nature, here denominated Spirit ( Πνεῦμα Pneuma ,) he was restored to life. As a man, he died; as the incarnate Son of Gods the Messiah, he was made alive again by the power of his own Divine Spirit, and exalted to heaven. Compare Robinson’ s Lexicon on the word Πνεῦμα Pneuma , C.

Barnes: 1Pe 3:19

By which - Evidently by the Spirit referred to in the previous verse - ἐν ᾧ en hō - the divine nature of the Son of God; that by which he was "quickened"again, after he had been put to death; the Son of God regarded as a Divine Being, or in that same nature which afterward became incarnate, and whose agency was employed in quickening the man Christ Jesus, who had been put to death. The meaning is, that the same "Spirit"which was efficacious in restoring him to life, after he was put to death, was that by which he preached to the spirits in prison.

He went - To wit, in the days of Noah. No particular stress should be laid here on the phrase "he went."The literal sense is, "he, having gone, preached,"etc. πορευθεὶς poreutheis . It is well known that such expressions are often redundant in Greek writers, as in others. So Herodotus, "to these things they spake, saying"- for they said. "And he, speaking, said;"that is, he said. So Eph 2:17, "And came and preached peace,"etc. Mat 9:13, "but go and learn what that meaneth,"etc. So God is often represented as coming, as descending, etc., when he brings a message to mankind. Thus, Gen 11:5, "The Lord came down to see the city and the tower."Exo 19:20, "the Lord came down upon Mount Sinai."Num 11:25, "the Lord came down in a cloud."2Sa 22:10, "he bowed the heavens and came down."The idea, however, would be conveyed by this language that he did this personally, or by himself, and not merely by employing the agency of another. It would then be implied here, that though the instrumentality of Noah was employed, yet that it was done not by the Holy Spirit, but by him who afterward became incarnate. On the supposition, therefore, that this whole passage refers to his preaching to the antediluvians in the time of Noah, and not to the "spirits"after they were confined in prison, this is language which the apostle would have properly and probably used. If that supposition meets the full force of the language, then no argument can be based on it in proof that he went to preach to them after their death, and while his body was lying in the grave.

And preached - The word used here ( ἐκήρυξεν ekēruxen ) is of a general character, meaning to make a proclamation of any kind, as a crier does, or to deliver a message, and does not necessarily imply that it was the gospel which was preached, nor does it determine anything in regard to the nature of the message. It is not affirmed that he preached the gospel, for if that specific idea had been expressed it would have been rather by another word - εὐαγγελίζω euangelizō . The word used here would be appropriate to such a message as Noah brought to his contemporaries, or to any communication which God made to people. See Mat 3:1; Mat 4:17; Mar 1:35; Mar 5:20; Mar 7:36. It is implied in the expression, as already remarked, that he did this himself; that it was the Son of God who subsequently became incarnate, and not the Holy Spirit, that did this; though the language is consistent with the supposition that he did it by the instrumentality of another, to wit, Noah. "Qui facit per alium, facit per se ."God really proclaims a message to mankind when he does it by the instrumentality of the prophets, or apostles, or other ministers of religion; and all that is necessarily implied in this language would be met by the supposition that Christ delivered a message to the antediluvian race by the agency of Noah. No argument, therefore, can be derived from this language to prove that Christ went and personally preached to those who were confined in hades or in prison.

Unto the spirits in prison - That is, clearly, to the spirits now in prison, for this is the fair meaning of the passage. The obvious sense is, that Peter supposed there were "spirits in prison"at the time when he wrote, and that to those same spirits the Son of God had at some time "preached,"or had made some proclamation respecting the will of God. Since this is the only passage in the New Testament upon which the Roman Catholic doctrine of purgatory is supposed to rest, it is important to ascertain the fair meaning of the language here employed. There are three obvious inquiries in ascertaining its signification. Who are referred to by "spirits?"What is meant by "in prison?"Was the message brought to them while in the prison, or at some previous period?

I. Who are referred to by spirits? The specification in the next verse determines this. They were those "who were sometimes disobedient, when once the long-suffering of God waited in the days of Noah."No others are specified; and if it should be maintained that this means that he went down to hell (Hades), or to Sheol, and preached to those who are confined there, it could be inferred from this passage only that he preached to that portion of the lost spirits confined there which belonged to the particular generation in which Noah lived. Why he should do this; or how there should be such a separation made in hades that it could be done; or what was the nature of the message which he delivered to that portion, are questions which it is impossible for any man who bolds to the opinion that Christ went down to hell after his death to preach, to answer. But if it means that he preached to those who lived in the days of Noah, while they were yet alive, the question will be asked why are they called "spirits?"

Were they spirits then, or were they people like others? To this the answer is easy. Peter speaks of them as they were when he wrote; not as they had been, or were at the time when the message was preached to them. The idea is, that to those spirits who were then in prison who had formerly lived in the days of Noah, the message had been in fact delivered. It was not necessary to speak of them precisely as they were at the time when it was delivered, but only in such a way as to identify them. We should use similar language now. If we saw a company of men in prison who had seen better days - a multitude now drunken, and debased, and poor, and riotous - it would not be improper to say that "the prospect of wealth and honor was once held out to this ragged and wretched multitude. All that is needful is to identify them as the same persons who once had this prospect. In regard to the inquiry, then, who these "spirits"were, there can be no difference of opinion. They were that wicked race which lived in the days of Noah. There is no allusion in this passage to any other; there is no intimation that to any others of those "in prison"the message here referred to had been delivered.

II. What is meant by prison here? Purgatory, or the limbus patrum, say the Romanists - a place in which departed souls are supposed to be confined, and in which their final destiny may still be effected by the purifying fires which they endure, by the prayers of the living, or by a message in some way conveyed to their gloomy abodes - in which such sins may be expiated as do not deserve eternal damnation. The Syriac here is "in Sheol,"referring to the abodes of the dead, or the place in which departed spirits are supposed to dwell. The word rendered "prison,"( φυλακῇ phulakē ,) means properly "watch, guard"- the act of keeping watch, or the guard itself; then watchpost, or station; then a place where anyone is watched or guarded, as a prison; then a watch in the sense of a division of the night, as the morning watch. It is used in the New Testament, with reference to the future world, only in the following places: 1Pe 3:19, "Preached unto the spirits in prison;"and Rev 20:7, "Satan shall be loosed put of his prison."

An idea similar to the one here expressed may be found in 2Pe 2:4, though the word prison does not there occur: "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;"and in Jud 1:6, "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day."The allusion, in the passage before us, is undoubtedly to confinement or imprisonment in the invisible world; and perhaps to those who are reserved there with reference to some future arrangement - for this idea enters commonly into the use of the word prison. There is, however, no specification of the place where this is; no intimation that it is purgatory - a place where the departed are supposed to undergo purification; no intimation that their condition can be affected by anything that we can do; no intimation that those particularly referred to differ in any sense from the others who are confined in that world; no hint that they can be released by any prayers or sacrifices of ours. This passage, therefore, cannot be adduced to support the Roman Catholic doctrine of purgatory, because:

(1)\caps1     t\caps0 he essential ideas which enter into the doctrine of purgatory are not to be found in the word used here;

(2)\caps1     t\caps0 here is no evidence in the fair interpretation of the passage that any message is borne to them while in prison;

(3)\caps1     t\caps0 here is not the slightest hint that they can be released by any prayers or offerings of those who dwell on the earth. The simple idea is that of persons confined as in a prison; and the passage will prove only that in the time when the apostle wrote there were those wire were thus confined.

III. Was the message brought to them while in prison, or at some previous period? The Romanists say that it was while in prison; that Christ, after he was put to death in the body, was still kept alive in his spirit, and went and proclaimed his gospel to those who were in prison. So Bloomfield maintains, (in loc.,) and so (Ecumenius and Cyril, as quoted by Bloomfield. But against this view there are plain objections drawn from the language of Peter himself:

(1) As we have seen, the fair interpretation of the passage "quickened by the Spirit,"is not that he was kept alive as to his human soul, but that he, after being dead, was made alive by his own divine energy.

\caps1 (2) i\caps0 f the meaning be that he went and preached after his death, it seems difficult to know why the reference is to those only who "had been disobedient in the days of Noah."Why were they alone selected for this message? Are they separate from others? Were they the only ones in purgatory who could be beneficially affected by his preaching? On the other method of interpretation, we can suggest a reason why they were particularly specified. But how can we on this?

\caps1 (3) t\caps0 he language employed does not demand this interpretation. Its full meaning is met by the interpretation that Christ once preached to the spirits then in prison, to wit, in the days of Noah; that is, that he caused a divine message to be borne to them. Thus, it would be proper to say that "Whitefield came to America, and preached to the souls in perdition;"or to go among the graves of the first settlers of New Haven, and say, "Davenport came from England to preach to the dead men around us."

\caps1 (4) t\caps0 his interpretation accords with the design of the apostle in inculcating the duty of patience and forbearance in trials; in encouraging those whom he addressed to be patient in their persecutions. See the analysis of the chapter. With this object in view, there was entire propriety in directing them to the long-suffering and forbearance evinced by the Saviour, through Noah. He was opposed, reviled, disbelieved, and, we may suppose, persecuted. It was to the purpose to direct them to the fact that he was saved as the result of his steadfastness to Him who had commanded him to preach to that ungodly generation. But what pertinency would there have been in saying that Christ went down to hell, and delivered some sort of a message there, we know not what, to those who are confined there?

Barnes: 1Pe 3:20

Which sometime were disobedient - Which were "once,"or "formerly,"( ποτε pote ,) disobedient or rebellious. The language here does not imply that they had ceased to be disobedient, or that they had become obedient at the time when the apostle wrote; but the object is to direct the attention to a former race of people characterized by disobedience, and to show the patience evinced under their provocations, in endeavoring to do them good. To say that people were formerly rebellious, or rebellious in a specified age, is no evidence that they are otherwise now. The meaning here is, that they did not obey the command of God when he called them to repentance by the preaching of Noah. Compare 2Pe 2:5, where Noah is called "a preacher of righteousness."

When once the long suffering of God waited in the days of Noah - God waited on that guilty race for 120 years, Gen 6:3, a period sufficiently protracted to evince his long-suffering toward one generation. It is not improbable that during that whole period Noah was, in various ways, preaching to that wicked generation. Compare the notes at Heb 11:7.

While the ark was a preparing - It is probable that preparations were made for building the ark during a considerable portion of that time. Peter’ s, at Rome, was a much longer time in building; and it is to be remembered that in the age of the world when Noah lived, and with the imperfect knowledge of the arts of naval architecture which must have prevailed, it was a much more serious undertaking to construct an ark that would hold such a variety and such a number of animals as that was designed to, land that would float safely for more than a year in an universal flood, than it was to construct such a fabric as Peter’ s, in the days when that edifice was raised.

Wherein few, that is, eight souls - Eight persons - Noah and his wife, his three sons and their wives, Gen 7:7. The allusion to their being saved here seems to be to encourage those whom Peter addressed to perseverance and fidelity, in the midst of all the opposition which they might experience. Noah was not disheartened. Sustained by the Spirit of Christ - the presence of the Son of God - he continued to preach. He did not abandon his purpose, and the result was that tie was saved. True, they were few in number who were saved; the great mass continued to be wicked; but this very fact should be an encouragement to us - that though the great mass of any one generation may be wicked, God can protect and save the few who are faithful.

By water - They were borne up by the waters, and were thus preserved. The thought on which the apostle makes his remarks turn, and which leads him in the next verse to the suggestions about baptism, is, that water was employed in their preservation, or that they owed their safety, in an important sense, to that element. In like manner we owe our salvation, in an important sense, to water; or, there is an important agency which it is made to perform in our salvation. The apostle does not say that it was in the same way, or that the one was a type designed to represent the other, or even that the efficacy of water was in both cases the same; but he says, that as Noah owed his salvation to water, so there is an important sense in which water is employed in ours. There is in certain respects - he does not say in all respects - a resemblance between the agency of water in the salvation of Noah, and the agency of water in our salvation. In both cases water is employed, though it may not be that it is in the same manner, or with precisely the same efficacy.

Barnes: 1Pe 3:21

The like figure whereunto, even baptism, doth also now save us - There are some various readings here in the Greek text, but the sense is not essentially varied. Some have proposed to read ( ῷ hō ) to which instead of ( ὅ ho ) which, so as to make the sense "the antitype to which baptism now also saves us."The antecedent to the relative, whichever word is used, is clearly not the ark, but water; and the idea is, that as Noah was saved by water, so there is a sense in which water is made instrumental in our salvation. The mention of water in the case of Noah, in connection with his being saved, by an obvious association suggested to the mind of the apostle the use of water in our salvation, and hence led him to make the remark about the connection of baptism with our salvation. The Greek word here rendered "figure"- ἀντίτυπον antitupon - "antitype"means properly, "resisting a blow or impression,"(from ἀντί anti and τύπος tupos ;) that is, hard, solid. In the New Testament, however, it is used in a different sense; and ( ἀντί anti ) in composition, implies resemblance, correspondence and hence, the word means, "formed after a type or model; like; corresponding; that which corresponds to a type"- Robinson, Lexicon. The word occurs only in this place and Heb 9:24, rendered "figures."The meaning here is, that baptism corresponded to, or had a resemblance to, the water by which Noah was saved; or that there was a use of water in the one case which corresponded in some respects to the water that was used in the other; to wit, in effecting salvation. The apostle does not say that it corresponded in all respects; in respect, e. g., to quantity, or to the manner of the application, or to the efficacy; but there is a sense in which water performs an important part in our salvation, as it did in his.

Baptism - Not the mere application of water, for that idea the apostle expressly disclaims, when he says that it involves not "putting away the filth of the flesh, but the answer of a good conscience toward God."The sense is, that baptism, including all that is properly meant by baptism as a religious rite - that is, baptism administered in connection with true repentance, and true faith in the Lord Jesus, and when it is properly a symbol of the putting away of sin, and of the renewing influences of the Holy Spirit, and an act of unreserved dedication to God - now saves us. On the meaning of the word "baptism,"see the notes at Mat 3:6, Mat 3:16.

Doth also now save us - The water saved Noah and his family from perishing in the flood; to wit, by bearing up the ark. Baptism, in the proper sense of the term, as above explained, where the water used is a symbol, in like manner now saves us; that is, the water is an emblem of that purifying by which we are saved. It may be said to save us, not as the meritorious cause, but as the indispensable condition of salvation. No man can be saved without that regenerated and purified heart of which baptism is the appropriate symbol, and when it would be proper to administer that ordinance. The apostle cannot have meant that water saves us in the same way in which it saved Noah, because that cannot be true. It is neither the same in quantity, nor is it applied in the same way, nor is it efficacious in the same manner. It is indeed connected with our salvation in its own proper way, as an emblem of that purifying of the heart by which we are saved. Thus, it corresponds with the salvation of Noah by water, and is the ( ἀντίτυπον antitupon ) "antitype"of that. Nor does it mean that the salvation of Noah by water was designed to be a type of Christian baptism. There is not the least evidence of that; and it should not be affirmed without proof. The apostle saw a resemblance in some respects between the one and the other; such a resemblance that the one naturally suggested the other to his mind, and the resemblance was so important as to make it the proper ground of remark.

(But if Noah’ s preservation in the ark, be the type of that salvation of which baptism is the emblem, who shall say it was not so designed of God? Must we indeed regard the resemblance between Noah’ s deliverance and ours, as a happy coincidence merely? But the author is accustomed to deny typical design in very clear cases; and in avoiding one extreme seems to have gone into another. Some will have types everywhere; and, therefore, others will allow them nowhere. See the supplementary note at Heb 7:1; M. Knight’ s Essay , viii. Sect. v., on the laws of typical interpretation, with his commentary in loco)

The points of resemblance in the two cases seem to have been these:

(1)    There was salvation in both; Noah was saved from death, and we are saved from hell.

(2)\caps1     w\caps0 ater is employed in both cases - in the case of Noah to uphold the ark; in ours to be a symbol of our purification.

(3)\caps1     t\caps0 he water in both cases is connected with salvation: in the case of Noah by sustaining the ark; in ours by being a symbol of salvation, of purity, of cleansing, of that by which we may be brought to God.

The meaning of this part of the verse, therefore, may be thus expressed: "Noah and his family were saved by water, the antitype to which (to wit, that which in important respects corresponds to that) baptism (not the putting away of the filth of the flesh, or the mere application of material water, but that purifying of the heart of which it is the appropriate emblem) now saves us."

Not the putting away of the filth of the flesh - Not a mere external washing, however solemnly done. No outward ablution or purifying saves us, but that which pertains to the conscience. This important clause is thrown in to guard the statement from the abuse to which it would otherwise be liable, the supposition that baptism has of itself a purifying and saving power. To guard against this, the apostle expressly declares that he means much more than a mere outward application of water.

But the answer of a good conscience toward God - The word here rendered "answer"( ἐπερώτημα eperōtēma ) means properly a question, an inquiry. It is "spoken of a question put to a convert at baptism, or rather of the whole process of question and answer; that is, by implication, examination, profession"- Robinson, Lexicon. It is designed to mark the spiritual character of the baptismal rite in contrast with a mere external purification, and evidently refers to something that occurred at baptism; some question, inquiry, or examination, that took place then; and it would seem to imply:

(1)\caps1     t\caps0 hat when baptism was performed, there was some question or inquiry in regard to the belief of the candidate;

(2)\caps1     t\caps0 hat an answer was expected, implying that there was a good conscience; that is, that the candidate had an enlightened conscience, and was sincere in his profession; and,

(3)\caps1     t\caps0 hat the real efficacy of baptism, or its power in saving, was not in the mere external rite, but in the state of the heart, indicated by the question and answer, of which that was the emblem.

On the meaning of the phrase "a good conscience,"see the notes at 1Pe 3:16 of this chapter. Compare on this verse Neander, Geschich der Pfianz. u. Leit. der chr, Kirche , i. p. 203ff, in Bibl. Reposi. iv. 272ff. It is in the highest degree probable that questions would be proposed to candidates for baptism respecting their belief, an we have an instance of this fact undoubtedly in the case before us. How extensive such examinations would be, what points would be embraced, how much reference there was to personal experience, we have, of course, no certain means of ascertaining. We may suppose, however, that the examination pertained to what constituted the essential features of the Christian religion, as distinguished from other systems, and to the cordial belief of that system by the candidate.

By the resurrection of Jesus Christ - That is, we are saved in this manner through the resurrection of Jesus Christ. The whole efficiency in the case is derived from that. If he had not been raised from the dead, baptism would have been vain, and there would have been no power to save us. See this illustrated at length in the notes at Rom 6:4-5. The points, therefore, which are established in regard to baptism by this important passage are these:

(1) That Christian baptism is not a mere external rite; a mere outward ablution; a mere application of water to the body. It is not contemplated that it shall be an empty form, and its essence does not consist in a mere "putting away of the filth of the flesh."There is a work to be done in respect to the conscience which cannot be reached by the application of water.

\caps1 (2) t\caps0 hat there was an examination among the early Christians when a candidate was about to be baptized, and of course such an examination is proper now. Whatever was the ground of the examination, it related to that which existed before the baptism was administered. It was not expected that it should be accomplished by the baptism. There is, therefore, implied evidence here that there was no reliance placed on that ordinance to produce that which constituted the "answer of a good conscience;"in other words, that it was not supposed to have an efficacy to produce that of itself, and was not a converting or regenerating ordinance.

\caps1 (3) t\caps0 he "answer"which was returned in the inquiry, was to be such as indicated a good conscience; that is, as Bloomfield expresses it, (New Testament in loc.,) "that which enables us to return such an answer as springs from a good conscience toward God, which can be no other than the inward change and renovation wrought by the Spirit."It was supposed, therefore, that there would be an internal work of grace; that there would be much more than an outward rite in the whole transaction. The application of water is, in fact, but an emblem or symbol of that grace in the heart, and is to be administered as denoting that. It does not convey grace to the soul by any physical efficacy of the water. It is a symbol of the purifying influences of religion, and is made a means of grace in the same way as obedience to any other of the commands of God.

\caps1 (4) t\caps0 here is no efficacy in the mere application of water in any form, or with any ceremonies of religion, to put away sin. It is the "good conscience,"the renovated heart, the purified soul, of which baptism is the emblem, that furnishes evidence of the divine acceptance and favor. Compare Heb 9:9-10. There must be a deep internal work on the soul of man, in order that he may be acceptable to God; and when that is missing, no external rite is of any avail.

\caps1 (5) y\caps0 et, it does not follow from this that baptism is of no importance. The argument of the apostle here is, that it is of great importance. Noah was saved by water; and so baptism has an important connection with our salvation. As water bore up the ark, and was the means of saving Noah, so baptism by water is the emblem of our salvation; and when administered in connection with a "good conscience,"that is, with a renovated heart, it is as certainly connected with our salvation as the sustaining waters of the flood were with the salvation of Noah. No man can prove from the Bible that baptism has no important connection with salvation; and no man can prove that by neglecting it he will be as likely to obtain the divine favor as he would by observing it. It is a means of exhibiting great and important truths in an impressive manner to the soul; it is a means of leading the soul to an entire dedication to a God of purity; it is a means through which God manifests himself to the soul, and through which he imparts grace, as he does in all other acts of obedience to his commandments.

Barnes: 1Pe 3:22

Who is gone into heaven - See the notes at Act 1:9.

And is on the right hand of God - See the notes at Mar 16:19.

Angels and authorities and powers being made subject unto him - See the notes at Eph 1:20-21. The reason why the apostle here adverts to the fact that the Lord Jesus is raised up to the right hand of God, and is so honored in heaven, seems to have been to encourage those to whom he wrote to persevere in the service of God, though they were persecuted. The Lord Jesus was in like manner persecuted. He was reviled, and rejected, and put to death. Yet he ultimately triumphed. He was raised from the dead, and was exalted to the highest place of honor in the universe. Even so they, if they did not faint, might hope to come off in the end triumphant. As Noah, who had been faithful and steadfast when surrounded by a scoffing world, was at last preserve by his faith from ruin, and as the Redeemer, though persecuted and put to death, was at last exalted to the right hand of God, so would it be with them if they bore their trials patiently, and did not faint or fail in the persecutions which they endured.

In view of the exposition in 1Pe 3:1-2, we may remark:

\caps1 (1) t\caps0 hat it is our duty to seek the conversion and salvation of our impenitent relatives and friends. All Christians have relatives and friends who are impenitent; it is a rare thing that some of the members of their own families are not so. In most families, even Christian families, there is a husband or a wife, a father or a mother, a son or daughter, a brother or sister, who is not converted. To all such, they who are Christians owe important duties, and there is none more important than that of seeking their conversion. That this is a duty is clearly implied in this passage in reference to a wife, and for the same reason it is a duty in reference to all other persons. It may be further apparent from these considerations:

(a) It is an important part of the business of all Christians to seek the salvation of others. This is clearly the duty of ministers of the gospel; but it is no less the duty of all who profess to be followers of the Saviour, and to take him as their example and guide. Compare Jam 5:19-20.

(b) It is a duty especially devolving on those who have relatives who are unconverted, on account of the advantages which they have for doing it. They are with them constantly; they have their confidence and affection; they can feel more for them than anyone else can; and if they are not concerned for their salvation, they cannot hope that any others will be.

© It is not wholly an improper motive to seek their salvation from the happiness which it would confer on those who are already Christians. It is not improper that a wife should be stimulated to desire the conversion of her husband from the increased enjoyment which she would have if her partner in life were united with her in the same hope of heaven, and from the pleasure which it would give to enjoy the privilege of religious worship in the family, and the aid which would be furnished in training up her children in the Lord. A Christian wife and mother has important duties to perform toward her children; it is not improper that in performing those duties she should earnestly desire the cooperation of her partner in life.

\caps1 (2) t\caps0 hose who have impenitent husbands and friends should be encouraged in seeking their conversion. It is plainly implied 1Pe 3:1-2 that it was not to be regarded as a hopeless thing, but that in all cases they were to regard it as possible that unbelieving husbands might be brought to the knowledge of the truth. If this is true of husbands, it is no less true of other friends. We should never despair of the conversion of a friend as long as life lasts, however far he may be from the path of virtue and piety. The grounds of encouragement are such as these:

(a) You have an influence over them which no other one has; and that influence may be regarded as capital, which will give you great advantages in seeking their conversion.

(b) You have access to them at times when their minds are most open to serious impressions. Every man has times when he may be approached on the subject of religion; when he is pensive and serious; when he is disappointed and sad; when the affairs of this world do not go well with him, and his thoughts are drawn along to a better. There are times in the life of every man when he is ready to open his mind to a friend on the subject of religion, and when he would be glad of a word of friendly counsel and encouragement. It is much to have access to a man at such times.

© If all the facts were known which have occurred, there would be no lack of encouragement to labor for the conversion of impenitent relatives and friends. Many a husband owes his salvation to the persevering solicitude and prayers of a wife; many a son will enter heaven because a mother never ceased to pray for his salvation, even when to human view there seemed no hope of it.

\caps1 (3) w\caps0 e may learn 1Pe 3:1-2 what are the principal means by which we are to hope to secure the conversion and salvation of impenitent friends. It is to be mainly by a pure life; by a holy walk; by a consistent example. Conversation, properly so called, is not to be regarded as excluded from those means, but the main dependence is to be on a holy life. This is to be so, because:

(a) most persons form their notions of religion from what they see in the lives of its professed friends. It is not so much what they hear in the pulpit, because they regard preaching as a mere professional business, by which a man gets a living; not so much by books in defense and explanation of religion, for they seldom or never read them; not by what religion enabled the martyrs to do, for they may have scarcely heard the names of even the most illustrious of the martyrs; but by what they see in the walk and conversation of those who profess to be Christians, especially of those who are their near relations. The husband is forming his views of religion constantly from what he sees on the brow and in the eye of his professedly Christian wife; the brother from what he sees in his sister; the child from what he sees in the parent.

(b) Those who profess to be Christians have an opportunity of showing the power of religion in a way which is superior to any abstract argument. It controls their temper; it makes them kind and gentle; it sustains them in trial; it prompts them to deeds of benevolence; it disposes them to be contented, to be forgiving, to be patient in the reverses of life. Everyone may thus be always doing something to make an impression favorable to religion on the minds of others. Yet it is also true that much may be done, and should be done for the conversion of others, by conversation properly so called, or by direct address and appeal. There is nothing, however, which requires to be managed with more prudence than conversation with those who are not Christians, or direct efforts to lead them to attend to the subject of religion. In regard to this it may be observed:

(a) that it does no good to be always talking with them. Such a course only produces disgust.

(b) It does no good to talk to them at unseasonable and improper times. If they are specially engaged in their business, and would not like to be interrupted - if they are in company with others, or even with their family - it does little good to attempt a conversation with them. It is "the word that fitly spoken that is like apples of gold in pictures of silver,"Pro 25:11.

© It does no good to scold them on the subject of religion, with a view to make them Christians. In such a case you show a spirit the very reverse of that religion which you are professedly endeavoring to persuade them to embrace.

(d) All conversation with impenitent sinners should be kind, and tender, and respectful. It should be addressed to them when they will be disposed to listen; usually when they are alone; and especially when from trials or other causes they may be in such a state of mind that they will be willing to listen. It may be added, that impenitent sinners are much more frequently in such a state of mind than most Christians suppose, and that they often wonder that their Christian friends do not speak to them about the salvation of the soul.

From the exposition given of the important 1Pe 3:18-21, we may derive the following inferences:

(1) The pre-existence of Christ. If he preached to the antediluvians in the time of Noah, he must have had an existence at that time.

\caps1 (2) h\caps0 is divinity. If he was "quickened"or restored to life by his own exalted nature, he must be divine; for there is no more inalienable attribute of the Deity than the power of raising the dead.

\caps1 (3) i\caps0 f Christ preached to the pagan world in the time of Noah, for the same reason it may be regarded as true that all the messages which are brought to people, calling them to repentance, in any age or country, are through him. Thus, it was Christ who spake by the prophets and by the apostles; and thus he speaks now by his ministers.

\caps1 (4) i\caps0 f this interpretation is wellfounded, it takes away one of the strongest supports of the doctrine of purgatory. There is no stronger passage of the Bible in support of this doctrine than the one before us; and if this does not countenance it, it may be safely affirmed that it has not a shadow of proof in the sacred Scriptures.

\caps1 (5) i\caps0 t follows that there is no hope or prospect that the gospel will be preached to those who are lost. This is the only passage in the Bible that could be supposed to teach any such doctrine; and if the interpretation above proposed be correct, this furnishes no ground of belief that if a man dies impenitent he will ever be favored with another offer of mercy. This interpretation also accords with all the other representations in the Bible. "As the tree falleth, so it lies.""He that is holy, let him be holy still; and he that is filthy, let him be filthy still."All the representations in the Bible lead us to suppose that the eternal destiny of the soul after death is fixed, and that the only change which can ever occur in the future state is that which will be produced by development: the developement of the principles of piety in heaven; the development of the principles of evil in hell.

\caps1 (6) i\caps0 t follows, that if there is not a place of purgatory in the future world there is a place of punishment. If the word prison, in the passage before us, does not mean purgatory, and does not refer to a detention with a prospect or possibility of release, it must refer to detention of another kind, and for another purpose, and that can be only with reference "to the judgment of the great day,"2Pe 2:14; Jud 1:6. From that gloomy prison there is no evidence that any have been, or will be, released.

\caps1 (7) p\caps0 eople should embrace the gospel at once. Now it is offered to them; in the future world it will not be. But even if it could be proved that the gospel would be offered to them in the future world, it would be better to embrace it now. Why should people go down to that world to suffer long before they become reconciled to God? Why choose to taste the sorrows of hell before they embrace the offers of mercy? Why go to that world of woe at all? Are people so in love with suffering and danger that they esteem it wise to go down to that dark prison-house, with the intention or the hope that the gospel may be offered to them there, and that when there they may be disposed to embrace it? Even if it could be shown, therefore, that they might again hear the voice of mercy and salvation, how much wiser would it be to hearken to the voice now, and become reconciled to God here, and never experience in any way the pangs of the second death! But of any such offer of mercy in the world of despair, the Bible contains no intimation; and he who goes to the eternal world unreconciled to God, perishes for ever. The moment when he crosses the line between time and eternity, he goes forever beyond the boundaries of hope.

Poole: 1Pe 3:7

Dwell with them perform all matrimonial duties to them; by a synecdoche, all the duties of that relation are contained under this one of cohabitation.

According to knowledge either, according to that knowledge of the Divine will, which by the gospel ye have obtained; or, prudently and wisely, and as becomes those that understand their duty.

Giving honour unto the wife not despising them because of their weakness, or using them as slaves, but respecting them, caring for them, as Mat 15:6 1Ti 5:3using them gently, covering their infirmities.

As unto the weaker vessel weaker than the husbands, and that both in body and mind, as women usually are. In Scripture any instrument is called a vessel, and the wife is here called so, as being not only an ornament, but a help to the husband and family, Gen 2:18 . This he adds as a reason why the husband should give honour to the wife, viz. her being the weaker vessel; weak vessels must be gently handled; the infirmities of children bespeak their pardon when they offend; and those members of the body which we think less honourable, on them we bestow more abundant honour, 1Co 12:23 . It is a part of that prudence according to which men should dwell with their wives, to have the more regard to them because of their infirmities, (in bearing with them and hiding them), lest they should be discouraged, if they find their weakness makes them contemptible.

And as being heirs together: another reason why husbands should give honour to their wives, viz. because though by nature they are weak and unequal to their husbands, yet they are equal to them in respect of their being called to the same grace and glory, there being neither male nor female in Christ, Gal 3:28 .

Of the grace of life i.e. eternal life, which is the gift of grace; or, is to be given out of grace.

That your prayers be not hindered either, that ye be not diverted and hindered from praying; or, that the efficacy of your prayers be not hindered, viz. by those contentions and differences which are like to arise, if you do not dwell with your own wives according to knowledge, and give them the honour that belongs to them.

Poole: 1Pe 3:8

Be ye all of one mind either, be of one mind in the things of faith, and then this implies the consent of the understanding, and the next, that of the affections; or, be united both in faith and affection: see Rom 12:16 2Co 13:11 Phi 4:2 .

Having compassion one of another: mutually affected with each other’ s good or evil, Rom 12:15 Heb 10:34 13:3 . This he joins with the other as the consequent of it; they that are united in faith and love are of the same body; and where one member suffers, the rest suffer, 1Co 12:26 .

Love as brethren viz. in Christ: see 1Pe 3:17 .

Be pitiful ready to show mercy, of a merciful disposition, Eph 4:32 Col 3:12 .

Be courteous kind, affable, humane, of a sweet conversation, in opposition to sourness and moroseness: the same word is used, Act 27:3 .

Poole: 1Pe 3:9

Not rendering evil for evil, or railing for railing not recompensing evil either in words or deeds, Pro 24:29 : See Poole on "1Pe 2:3" , see Rom 12:14,17,19,21 .

But contrariwise blessing praying for, and, as ye can, doing good to, those that do evil to you, or speak evil of you, Mat 5:39,44 Lu 16:27,28 .

Knowing that ye are thereunto called either:

1. To bless those that do evil to you, that so by patient bearing of injuries, forbearing private revenge, &c., ye might obtain a blessing. Or:

2. Ye are called hereunto, viz. to inherit a blessing.

Called in your conversion to the faith of Christ.

That ye should inherit a blessing: this either shows how believers came to partake of the blessing, viz. by way of inheritance; or it implies the perpetuity of it, that, whereas they can exercise their patience in suffering injuries but a little while, their recompence shall be for ever.

A blessing either:

1. Eternal life, as the greatest blessing: or:

2. The good things of both lives, temporal, spiritual, and eternal mercies, which are all promised to the godly, 1Ti 4:8 , and which they have by right of inheritance, Psa 37:11 Mat 5:5 : and this seems to agree with 1Pe 3:10-12 .

Poole: 1Pe 3:10

He that will love life he that earnestly desires to lead a quiet and comfortable life here, and to enjoy eternal life hereafter.

And see good days peaceable and prosperous; as evil days are such as are grievous and calamitous, Gen 47:9 .

Let him refrain his tongue from evil: from evil-speaking, railing, reviling, open detraction.

And his lips that they speak no guile tell no lies of his neighbour: or, this may imply whispering, backbiting, or any way secretly and closely speaking evil of him. Under these two, all the vices of the tongue, whereby our neighbour may be wronged, are contained, and the contrary virtues commanded, under the name of blessing.

Poole: 1Pe 3:11

Let him eschew evil, and do good let him not only in general avoid all sin, and exercise himself in all well-doing, (as the prophet’ s meaning, cited in the margin, seems to be), but particularly, let him avoid all sin against his neighbour, not recompensing evil to him, and doing him all the good he can, and overcoming evil with good; and to this the apostle accommodates the prophet’ s words.

Let him seek peace not only with God and his own conscience, but with his neighbours, which is here especially meant.

And ensue it: either seeking and ensuing signify the same thing, viz. an earnest desire of peace, and use of all lawful means to obtain it; or, ensuing it may signify the difficulty of obtaining it; when we seek it, it may seem to fly from us, men may not let us have peace when we would have peace, Psa 120:7 , and therefore we must follow it, Heb 12:14 .

Poole: 1Pe 3:12

For the eyes of the Lord are over the righteous, and his ears are open unto their prayers God watcheth over them, looks favourably on them, and hears their prayers: see Psa 34:15 . This he lays down as a motive to patience under injuries, and to keep us from tumultuating passions, and desires of revenge; that God sees all we suffer, hath a care of us, and is ready to hear, and in due time to help us.

But the face of the Lord is against them that do evil his anger, or indignation; face being here taken not for God’ s favour, (as many times it is), but in the contrary sense, as Lev 17:10 20:5 Psa 68:1,2 . Men show by their countenances whether they be angry or pleased; and hence it is that God’ s face is sometimes taken for his favour, sometimes for his displeasure. A further argument to persuade us to patience, that God undertakes to plead our cause against our enemies, and avenge us on them; whereas if we think to secure ourselves against them by undue means, we make God an enemy to us.

Poole: 1Pe 3:13

And who is he that will harm you? i.e. none or few will harm you, as being convinced and overcome by your good deeds, whereby even they are many times mollified and melted that are of themselves most wicked and hard-hearted, 1Sa 24:16,17 .

If ye be followers of that which is good either followers of God, who doth good to the evil and unkind; but then it should be rendered, followers of him who is good, or rather, followers of those things that are good: q.d. If you be diligent in doing good to others, none will have the heart to do you hurt.

Poole: 1Pe 3:14

But and if ye suffer for righteousness’ sake if ye suffer unjustly, whether it be for the true profession of the gospel, or in the exercise of righteousness, being followers of that which is good, and walking in the practice of the duties before mentioned.

Happy are ye both in the spiritual benefit you gain by sufferings, viz. your edification in faith, patience, humility, &c.; the glory which redounds to God, who supports you under and carries you through them; and the reward you yourselves expect after them, Mat 5:10 , &c.

And be not afraid of their terror either be not afraid after the manner of carnal men, (as the prophet’ s meaning is, Isa 8:12,13 ), or rather, (the apostle accommodating the words of the prophet to his present purpose), be not afraid of those formidable things wherewith they threaten you; or, be not afraid of themselves and their threatenings, whereby they would strike terror into you: and so here is a metonymy in the words; fear, the effect, being put for the cause; thus fear is taken, Psa 64:1 91:5 Pro 1:26 .

Neither be troubled viz. inordinately, with such a fear as is contrary to faith, and hinders you from doing your duty, Joh 14:1 .

Poole: 1Pe 3:15

But sanctify the Lord God in your hearts exalt him in your hearts, and give him the honour of all his glorious perfections, power, wisdom, goodness, faithfulness, &c., by believing them, and depending upon his promises for defence and assistance against all the evils your enemies may threaten you with.

And be ready always prepared to answer when duly called to it.

To give an answer or, to make an apology or defence, viz. of the faith ye profess; the word is used, Act 22:1 1Co 9:3 .

To every man that asketh you either that hath authority to examine you, and take an account of your religion; or, that asks with modesty, and a desire to be satisfied, and learn of you.

A reason of the hope that is in you i.e. faith, for which hope is frequently used in Scipture, which is built upon faith: the sense is: Whereas unbelievers, your persecutors especially, may scoff at your hope of future glory, as vain and groundless, and at yourselves, as mad or foolish, for venturing the loss of all in this world, and exposing yourselves to so many sufferings, in expectation of ye know not what uncertainties in the other; do ye therefore be always ready to defend and justify your faith against all objectors, and to show how reasonable your hope of salvation is, and on how sure a foundation it is built.

With meekness and fear either with meekness in relation to men, in opposition to passion and intemperate zeal, (your confession of the faith must be with courage, but yet with a spirit of meekness and modesty), and fear or reverence in relation to God, which, where it prevails, overcomes the fierceness of men’ s spirits, and makes them speak modestly of the things of God, and give due respect to men; or, fear may be set in opposition to pride, and presumption of a man’ s own wisdom or strength; q.d. Make confession of your faith humbly, with fear and trembling, not in confidence of your own strength, or gifts, or abilities.

Poole: 1Pe 3:16

Having a good conscience this may be read either:

1. Indicatively, and joined (as by some it is) to the former verse; and then the sense is: If ye be always ready to answer every one that asketh you a reason of the hope that is in you, ye shall have a good conscience: or rather:

2. Imperatively (which our translation favours); q.d. Not only be ready to make confession of your faith, but let your life and practice be correspondent to it, in keeping yourselves pure from sin, and exercising yourselves unto godliness, from whence a good conscience proceeds; here therefore the effect is put for the cause, a good conscience for a good life, Act 23:1 .

That whereas they speak evil of you, &c. the sense is, that whereas they speak evil of you, as of evil-doers, your good conversation may bear witness for you, confute their calumnies, and make them ashamed, when it appears that their accusations are false, and that they have nothing to charge upon you but your being followers of Christ.

Your good conversation in Christ i.e. that good conversation which ye lead as being in Christ; viz. according to his doctrine and example, and by the influence of his Spirit.

Poole: 1Pe 3:17

If the will of God be so viz. that ye must suffer; intimating that this is an argument for their patience and submission in their sufferings, and a ground of comfort to them, that they are led into them by the providence of God, (not by their own folly or rashness), and have him for a witness and judge both of their cause and deportment.

Poole: 1Pe 3:18

For Christ also hath once suffered in opposition to the legal sacrifices which were offered from day to day, and from year to year, Heb 7:27 9:25 ; and Heb 10:12 : and this shows, as the perfection of Christ’ s sufferings, (in that they needed not be repeated), so our conformity to him in deliverance from ours; that as Christ underwent death (the principal part of his sufferings) not often, but once only, and then his glory followed; so likewise, if in this life we suffer for righteousness’ sake, according to Christ’ s example, there remains no more suffering for us, but we shall be glorified with him, 2Ti 2:12 .

For sins i.e. for the expiation of sin. This is another argument for patience under sufferings, that Christ by his sufferings hath taken away the guilt, and freed us from the punishment, of sin; so that our sufferings, though they may be not only by way of trial, but of correction, yet are not properly penal or vindictive.

The just for the unjust and therefore well may we, who are in ourselves unrighteous, be content to suffer, especially for his cause and truth.

That he might bring us to God i.e. reconcile us to God, and procure for us access to him with freedom and boldness, Rom 5:2 Eph 3:12 .

Being put to death in the flesh his human nature, frequently in Scripture called flesh, as 1Pe 4:8 Joh 1:14 ; and though his soul, as being immortal, did not die, yet he suffered most grievous torments in it, and his body died by the real separation of his soul from it.

But quickened by the Spirit i.e. his own Godhead, Joh 2:19 Joh 10:17,18 . The former member of this sentence speaks of the subject of his death, his flesh, which was likewise the subject of his life in his resurrection; this latter speaks of the efficient cause of his life, his own eternal Spirit.

Poole: 1Pe 3:19

By which also by which Spirit, mentioned in the end of the former verse, i.e. by, or in, his Divine nature, the same by which he was quickened.

He Christ. This notes the person that went and preached, as the former doth the nature in which, and so shows that what is here spoken of the person of Christ, is to be understood of him according to his Divine nature.

Went or, came, viz. from heaven, by all anthropopathy, by which figure God is often in Scripture said to go forth, Isa 26:21 , to come down, Mic 1:3 , and go down, Gen 18:21 Exo 3:8 ; which two latter places are best understood of the Second Person. This therefore here notes in Christ not a change of place, but a special operation, and testification of his presence.

And preached viz. by Noah, inspired by him, that he might be a preacher of righteousness, to warn a wicked generation of approaching judgment, and exhort them to repentance.

Unto the spirits souls of men departed, which are frequently called spirits, Ecc 12:7 Act 7:59 Heb 12:23 .

In prison i.e. in hell, so it is taken, Pro 27:20 ; compare with Mat 5:25 Luk 12:58 , where prison is mentioned as a type or representation of hell; and the Syriac renders the word by Sheol, which signifies sometimes the grave and sometimes hell. See the like expression, 2Pe 2:4,5 Jude 1:6 .

Poole: 1Pe 3:20

Which which spirits in prison.

Question. When were these spirits, to whom Christ preached by Noah, in prison?

Answer. Then when Peter wrote this Epistle. The Greek participle of the present tense is here to be supplied, and the word thus read, preached to the spirits which are in prison, viz. now at this time; and so the time of their being in prison is opposed to the time of their being disobedient; their disobedience going before their imprisonment; q.d. They were disobedient then, they are in prison now.

Sometime viz. in the days of Noah, when they were upon earth.

Were disobedient would not believe what Noah told them in God’ s name, nor be brought to repentance by his preaching.

When once not always, but for a determinate time, viz. one hundred and twenty years; which term being expired, there was no hope left for them that they should be spared.

The long-suffering of God i.e. God in his patience and long-suffering.

Waited for the repentance and reformation of that rebellious generation.

In the days of Noah till the one hundred and twenty years were run out, and the ark, which was preparing for the security of him and his family, were finished.

Eight souls i.e. eight persons, Noah, and his wife, his three sons, and their wives.

Were saved by water either:

1. By water is here put for in, as Rom 4:11 , that believe, though they be not circumcised: the same Greek preposition is used as here, and the words may be read, by, or through, or rather in uncircumcision; for uncircumcision was not the cause or means of their believing. See the like use of this particle, 2Pe 3:5 . Thus, saved in the water, is as much as, notwithstanding the water, or the water not hindering; so 1Ti 2:15 , saved in childbearing, where the same preposition is used. Or:

2. By water; the water which drowned the world, lifting up the ark and saving Noah and his household.

Question. Doth not this place countenance the papists’ limbus, or the place where the souls of the Old Testament fathers were reserved (as they pretend) till Christ’ s coming in the flesh?

Answer. No: for:

1. The spirits here mentioned were disobedient, which cannot be said of the fathers of the Old Testament, who were true believers.

2. The spirits here mentioned are not said to be delivered out of prison, but only that Christ by his Spirit preached to them, and to his preaching to them their disobedience is opposed.

3. According to the papists, Noah and his family must be in their limbus, whereas they are opposed to those disobedient spirits to whom Christ is said to preach.

Poole: 1Pe 3:21

The like figure Greek, the antitype. Twice this word occurs in Scripture; once Heb 9:24 , where it signifies simply a type, or exemplar, or representation; and here, where it implies either the likeness or correspondence of one type with another in signifying the same thing: so that here may be two types, the deliverance of Noah and his household in the flood, and baptism, whereof the former was a type of the latter, yet so as both represent the salvation of the church; in that as the waters of the flood lifting up the ark, and saving Noah’ s family shut up in it, signified the salvation of the church; so likewise baptism signifies the salvation of those that are in the church (as in an ark) from that common destruction which involves the rest of the world: or, it signifies the truth itself, as answering the type or figure; and thus the temporal salvation of Noah, &c. from the flood, in the ark, was the type, and the eternal salvation of believers by baptism is the antitype, or truth figured by it. Our translation seems to favour the former.

Whereunto i.e. the saving eight persons by water; q.d. The salvation of believers now by baptism, answers to the deliverance of Noah then; and so this relative, whereunto, answers to the foregoing sentence, as its antecedent.

Even baptism doth also now save us viz. with an eternal salvation, in answer to the temporal deliverance of Noah by water; and that not only as it is a sign, but a seal whereby the Spirit of God confirms in the hearts of believers the faith of their justification purchased by Christ’ s death, and witnessed by his resurrection, Rom 4:25 .

Not the putting away of the filth of the flesh not merely the washing of the body with water, or the external part of baptism, which can of itself have no further effect than other bodily washings have, viz. to cleanse the flesh. And so he answers an objection which might be made: How baptism can be said to save us, when so many perish who are baptized, by declaring, as follows, what it is in baptism which is so effectual.

But the answer of a good conscience: the Greek word here used is several ways rendered, and so this place differently interpreted: the best translation seems to be, either:

1. The petition of a good conscience, and then it notes the effect of baptism, viz. that holy confidence and security wherewith a conscience, sprinkled with the blood of Christ, addresses itself to God in prayer, as a Father. Thus the word is taken, Mat 15:23 16:2 Rom 10:20 . Or rather:

2. The stipulation, which by a metonymy is taken for the answer, promise, or restipulation required; and this agrees with our translation.

In baptism there is a solemn covenant, or mutual agreement, between God and the party baptized, wherein God offers, applies, and seals his grace, stipulating or requiring the party’ s acceptance of that grace, and devoting himself to his service; and when he out of a good conscience doth engage and promise this, which is to come up to the terms of covenant, that may properly be called the answer of a good conscience. It seems to be an allusion to the manner of baptizing, where the minister asked the party to be baptized concerning his faith in Christ, and he accordingly answered him; Dost thou believe? I believe. Dost thou renounce the devil, &c.? I renounce. See Act 8:37 .

A good conscience a conscience purified by faith from internal and spiritual defilements, (in opposition to putting away the filth of the flesh), which only sincerely answers to what God requires in baptism.

Toward God i.e. in the presence of God, with whom conscience hath to do in baptism, and who alone is the Judge of conscience, and knows whether it be good and sincere, or not: or, toward God, is to God; and then it relates to answer, and implies the answer or engagement of conscience to be made to God.

By the resurrection of Jesus Christ: either these words are to be joined to the verb save, and the rest of the verse to be read in a parenthesis, according to our translation; and then the sense is, that baptism saves us by the faith of Christ’ s resurrection, or by virtue derived from Christ’ s resurrection, under which is comprehended his death and sufferings: or they are to be joined to answer, supplying which is; and then, without a parenthesis, the text runs thus, the answer of a good conscience, which is by the resurrection of Christ; and the meaning is, that the answer of a good conscience toward God is by the resurrection of Christ, as the foundation of our believing the promise of forgiveness and free grace, inasmuch as it testifies God to be fully satisfied for sin, and Christ to have fully overcome sin, the devil, &c. For where this faith is not, there can be no good conscience, nor any sincere answering what God requires of us in baptism: if men do not believe the satisfaction of Divine justice by Christ’ s death, which is evidenced by his resurrection, they will not close with the offers of his grace, nor engage themselves to be the Lord’ s. See 1Pe 1:3 1Co 15:17 .

Poole: 1Pe 3:22

Who is gone into heaven, and is on the right hand of God: see Rom 8:34 Heb 1:3 . This is added as another ground of faith and a good conscience.

Angels and authorities and powers: see Rom 8:38 Eph 1:20,21 Col 1:16 Col 2:10 .

Being made subject unto him viz. by his Father, to whom this subjecting all things to Christ is elsewhere ascribed, 1Co 15:27 Eph 1:22 Heb 2:8 .

PBC: 1Pe 3:7

Husbands: Submissive in the Grace of Life

For too long in our Western culture Christian husbands have insisted on their wives wearing the submission shoe, while they politely ignored the matching shoe that Scripture puts on their foot.

"Likewise"

in this verse applies every principle of Peter’s exhortation to wives equally to husbands! Further Peter adds the exhortations that follow in the verse to the husband’s exhortation. In addition to every point made to the wife Peter directs godly husbands to show special grace and consideration to their wives.

When challenged with this idea, many Christian husbands will immediately go to Eph 5:1-33 and Paul’s command for wives to submit to their husbands. However, a careful study of this lesson will affirm the same reciprocal command from Paul to husbands. Once again in that context, as we see in Peter’s instructions here, Paul adds to the husbands’ duties. To love his wife as Christ loved the church and gave himself for her imposes an incredible challenge upon a godly husband. In no instance did Paul {in Eph 5:1-33 or elsewhere} tell husbands that their assignment included constantly reminding their wives to submit. Rather he directed them to show reciprocal submission, as well as to show that special sacrificial love that we see so perfectly modeled in our Lord’s death for his beloved bride, his people. In Peter’s lesson " likewise" applies to men all the rules Peter applied to women in the prior verses. Then he adds the special exhortations that follow in this verse. Christian men would enhance their marriages-and their Christian testimony to a skeptical world-by applying these teachings to their conduct toward their wives.

Rather than establishing the typical competitive spirit in the marriage, New Testament teachings establish a godly partnership between equals. God defines their roles differently, but not unequally.

We should distinguish pretense from reality in this area. I have talked with several godly men whom I deeply respect, along with their wives whom I equally respect. Both the husband and the wife defended the more traditional view of an unequal relationship within the marriage. However, without exception as I observe the actually dynamics of their marriage, I see far more true equality in fact than their words would suggest. Several years ago I heard of a situation in which both the husband and wife verbally defended the traditional role. However, a few minutes later in private conversation with other women the wife chuckled at her success in controlling her husband while leaving him to think he was in control. This wife’s thin façade of obedience to her concept of the Biblical role dishonored both her husband and herself. She wanted to leave the impression of submission, but she had no intention of actually obeying what she perceived God to require of her. One wife offered this quip. " I wholly agree that the husband is to be the head of the family, but the wife is the neck, and the neck can turn the head any way she wishes." These observations sadly reveal the fairly typical disunion in Christian marriages between fact and the words offered by both spouses. Some live closer to the Biblical model than their words suggest, but they seem compelled to give lip-service to the traditional model of an unequal relationship. Consider these Biblical ideas that affirm an equal, though divinely defined, relationship within a godly marriage:

1. Believers are urged to avoid " unequal" relationships with unbelievers, marriage included. {2Co 6:14-18} How can we miss the obvious point? A godly marriage is a union of equals, in this case a union of equal believers.

 2. Paul introduces the lesson in Eph 5:1-33 with a specific command for all believers to submit to each other in the fear of God. {Eph 5:21} In the verses that follow he clearly defines a leadership role for the husband, but not a superiority role.

 3. In our study lesson Peter distinctly defines the godly results of a mutually submissive, respectful marriage; "... heirs together [emphasis mine] of the grace of life, that your prayers be not hindered."

 4. Lastly, I suggest that the contemporary Christian male idea that a woman should not work outside the home should be exposed to the model of the virtuous woman in Pr 31:1-31. I strongly defend that the woman, particularly this virtuous model woman, will in fact make her family’s interest first in anything that she does, something that many career-driven men could also do to their family’s vast benefit. However, the virtuous woman of Pr 31:1-31 wisely bargains in the shopping center of the culture. She even investigates and purchases real estate! Her public conduct outside the home becomes the basis for her husband’s friends to praise both him and his wife. When we attempt to recreate a Biblical culture, we must face the consistent weight of all Scripture on our cultural model, not merely select the verses that appear to fit our preconceptions.

No doubt many readers will raise a question. Didn’t Peter describe the wife as the " weaker vessel" ?I offer that Peter was referring to the wife’s physical, not to her emotional, intellectual, or spiritual stature. This distinction forms part of the divinely imposed " job descriptions" for husbands and wives. God directs godly husbands to stand between their wives and physical harm. The hormonal distinctions between a man and a woman typically make the man more muscular than the woman. A godly husband will protect his wife from exposure to physical danger in any way he can. Here is an example. A little over a year ago Sandra and I were visiting our daughter, her husband, and our infant grandson. We had walked up the street to their mailbox to get the mail. It was a warm sunny day, so we decided to walk down the street past their home. Suddenly a dog barked and started running towards us, growling, hair standing on end. My first thought was for our grandson, but immediately I jumped in front of our group to put myself between them and the dog. I doubt that I could have prevented the dog from getting by me, but I hoped that he would engage me and spare them. Sandra also took measures to protect our little Noah. What I did was not calculated; it was instinctive. Gratefully the dog’s owner ran out quickly, controlled his dog, and apologized for our fright. I believe this simple experience illustrates Peter’s point regarding the husband-wife role and the husband’s obligation to protect his wife from exposure to physical harm. To interpret this phrase so as to diminish a woman’s intellectual, moral, or spiritual stature is to pour far more into the lesson than Peter intended. Frequently in our culture we see the wife standing tall as the moral leader of the family, much to the husband’s shame? Do we see the Biblical model of moral leadership in the hypocritical standard that many families allow with their children? Where is the Biblical provision that boys may follow a double standard while girls are to live faithfully on the high moral ground? Scripture clearly imposes exactly the same moral expectations on men and women alike. I believe the false double standard between boys and girls that we typically see in families, including Christian families, grows out of the false idea that God made the man somehow superior to the woman. If we fully embrace the divine equality that I here defend, I believe the hypocritical double standard between men and women would disappear.

According to Peter, a mutually respectful and submissive marital relationship will foster a healthy spiritual growth in both husbands and wives. Husbands and wives are " heirs together" of the grace of life. They do not compete for supremacy; rather they accept God’s defined roles with mutual submission, first to God, and then to each other. They strive to fulfill God’s model for their relationship. Rather than modeling the strife of life, they become a godly model for the " grace of life."

Peter caps the lesson with a preeminently spiritual tone, " ... that your prayers be not hindered." As surely as a husband and wife are playing mind games with each other or competing with each other-as with the wife who pretended to submit, but immediately reversed her tone when her husband left the room (or the more honest wife who claimed the role of neck)-their spiritual life, including their intimate prayers to God, will suffer. God makes no distinction in the prayers of a wife or a husband. Are we willing to submit to God and serve as equals? As Christian husbands and wives, will we model honest equality and reject traditional hypocrisy? To Him be the glory!

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PBC: 1Pe 3:8

"Finally,"

this is not the end of Peter’s letter; what does he mean? We have studied a number of exhortations that all stand on the weight of Jesus’ personal example. These two verses, and perhaps the Old Testament citation that follows, will conclude that series of exhortations. In fact it appears that the theme set by these two verses continues through verse 14. {1Pe 3:8-14} As Peter leads us through seasons of suffering with Christ, he never moves far away from our Lord, and the power of Jesus’ example for us in all things energizes and enables the activities set forth in this series of duties. {1Pe 2:18-3:14}

Be ye all of one mind.

We have all encountered that church member who lives his life on the edge of the church’s fellowship. " I want to be part of the church, but I’ll do so on my own terms, not someone else’s." One must wonder; has this person ever considered what Jesus intended by His command to deny self? I doubt it. " ... Of one mind" means that you think alike. You agree, not just in words and superficial interaction; you agree to the depth of your thoughts. Two strategies occasionally appear among church people, both of which avoid this exhortation. One is the independent attitude of the person who wants to be a member of the church on his terms. The other is the person who thinks he/she knows more about what is best for the church than anyone else in the group, so they try to manipulate others into agreeing with them. Whenever this person asks you about something, it is usually with a lead-in that nudges you, not with a true solicitation of your viewpoint. The man in the pulpit must perform his assignment with the heart of a servant; the people in the pew must practice their Christianity with the servant’s heart no less than the pastor. Agreement at the depth that Peter directs in this verse clashes intensely with our rebellious, self-centered, fallen inclinations. How refreshing it is when you see a believer who truly lives out his faith with a servant’s heart.

... having compassion one of another

The Greek word translated compassion means to "suffer with." The truly compassionate believer doesn’t monitor the activities of others in the church to have something to gossip to others about; he stands close to others so as to feel their heartbeat and to stand closely beside them during trials. Almost exactly a year ago I faced a major crisis in my personal health. One of the most difficult issues I faced was a pervasive sense of loneliness. I felt as if I were the only person who ever faced this problem. Shortly after coming home from the hospital, I found an internet forum of other men who survived prostate cancer. To read their experiences and to see in their struggles the exact experience I had just gone through became a great encouragement to me. They didn’t need to play Pollyanna and pretend that nothing was wrong. They didn’t need to tell me how much they felt for me. Their common experience spoke volumes that helped me to realize that I was indeed not alone in this ordeal, that other men had suffered the same disease, faced the same procedures to correct it, and lived to see another day, even lived to encourage others who faced the same disease. Often someone will speak this sentiment, " I want to help, to encourage others, but I simply don’t know what to say." You don’t have to say anything! The spirit of true sympathy (Perhaps in twenty first century language the word is empathy.), spoken from the heart, will communicate itself to others without a single word. During Queen Victoria’s reign, the story is told of one of her servant’s wife who lost an infant child. The queen directed her staff to arrange for her to pay a personal visit to this grieving mother. When the royal carriage arrived at the humble servant’s home, the queen directed that all her staff remain outside; she alone would go inside to visit the woman. She remained in the house for over an hour. After the queen left, a neighbor visited the mother and asked, " What did she talk about with you? What did she say?" The bereaved mother responded, " She didn’t say a word the whole time she was here. She simply held my hand, and we wept together." That, my friends, is the spirit of Peter’s exhortation.

... love as brethren

People in a local church are not brothers. They come from various walks of life, from different families, cultures, and traditions. If you set aside their common faith, they likely have less in common than the people with whom they work in their careers. However, the pervasive impact of this common faith urges us to take steps, to make a conscious and determined effort to live together and to love each other as brothers in the common faith. This brotherly love does not spontaneously occur. It grows out of a conscious decision to act in a certain way towards others. Have you made that decision? Have you taken calculated steps to live with your brothers and sisters in the church as part of a family?

... be pitiful

Over the centuries since the King James Bible was translated this word has evolved. Peter has not thought of urging his readers to act pathetically. The Greek word translated pitiful means to be tender hearted, full of compassion. We might easily criticize a brother or sister who doesn’t always walk according to our personal drumbeat. Rather than critiquing them, Peter urges us to show compassion to them.

... be courteous

Vine defines the Greek word translated courteous, " friendly thoughtfulness." It suggests that you remain " tuned into" those around you. You develop the habit of gently stepping into their life at just the right time, of having a knack of knowing what to say or do to encourage others. May their tribe increase!

... not rendering evil for evil

Peter confronts us with a dynamic choice. Will we practice the Golden Rule that Jesus taught in the Sermon on the Mount? Or will we practice the " Golden Rule" of man, " He who has the most gold rules" ?In our fallen, sinful world we should not expect that people will always treat us kindly. Sometimes we will face unexpected cruelty or thoughtlessness from others, even at times from other believers. How do you respond when someone treats you with thoughtless insensitivity? Whether people interact with us with harshness in deeds (evil) or in words (railing), Peter directs us back to our Lord’s personal example. {1Pe 2:23}

"called"

The Bible reserves the idea of calling for special occasions. We enjoy a " high calling" in our Lord Jesus Christ. The idea that we are pursuing something to which God has uniquely called us to do, and for which He has uniquely prepared us, dominates the New Testament concept of calling. Peter applies this term to God’s direction for our lives with others, particularly toward those who respond with insensitivity or cruelty toward us. To respond to harsh words with blessing instead of retaliation reflects our response to a divine calling.

... that ye might inherit a blessing

Peter stretches the fabric of our emotions. Will we respond to harsh words from others in the mirror image of their thoughtless cruelty? Or will we respond to them with Jesus’ example foremost in our minds?

As we survey Peter’s list of exhortations in these two verses, we must return to the power of our Lord’s example. {1Pe 2:21-23} Has anyone ever treated us with the incredible cruelty that our Lord suffered on our behalf? Nothing that we ever faced at the hands of thoughtless people can compare, even remotely, with the cruelty that He suffered without complaint. If we attempt to practice Peter’s teaching on the basis of our stubborn determination, and in our own power, we will fail miserably. If we live on the edge of our human emotions, we might think momentarily that we should respond according to Jesus’ example, but we will in fact fall into a retaliatory spirit of the hatefulness that the other person hurled upon us. Then we will struggle with self-loathing guilt that we failed to live up to our true calling in Christ.

There is something quite unique about God’s calling. Whenever He calls one of His own to perform a divine assignment, He always provides the empowerment to fulfill that calling. We readily grasp the idea as we think of it in terms of the ministry. We know that a man cannot preach the gospel apart from God’s empowerment. The man may stand in the pulpit, quote Scriptures precisely, and speak the right words for the occasion, but if God doesn’t empower the words, they fall fruitless to the ground. Apply the same simple principle to your divine calling to respond with kindness when treated with cruelty. God will provide the power you need to fulfill His example.

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PBC: 1Pe 3:9

See PB: 1Pe 3:8

PBC: 1Pe 3:10

In twenty-first century Western culture you frequently hear people talk about seeking the " good life." If you were to ask these people to define their idea of this life, you’d hear a multitude of lifestyles. Most of them would involve the indulgence of a particular appetite or taste for pleasure. Occasionally you will see a bumper sticker on an expensive motor home or other recreational vehicle, " He who dies with the most expensive toys wins." Sadly, many people define the " good life" in terms of a toy, not in terms of a godly lifestyle.

God has no objection to a believer owning a motor home, a boat, or other recreational " toys." God has a major objection to those toys owning us!

"he that will love life"

Loving life is not the equivalent to surviving life. It is not characterized by looking back over life with a long list of regrets and disappointments. Perhaps something of a surprise, the Greek word translated love in this phrase comes from the noblest Greek word for love. The word refers to God’s love for his people, to supreme, sacrificial love that considers the person loved, not self.

The image of loving life in this sense may at first glance surprise many believers. " I thought this world was not a friend to grace, that we are strangers who struggle to survive this world till we finally get to die and go to heaven." This idea considers only one aspect of the godly life. Indeed we face struggles in our faith. For the believer, life often seems like a battlefield with the forces of good and evil tearing at the very fabric of our existence. However, the balanced believer will also see in this world the incredible evidences of God’s creation, of His masterful dominion, of His handiwork in the beauty of creation. Further, the balanced believer will also see life in terms of opportunities to serve others with helpful words and encouraging deeds. Peter defines the good life for the believer in terms of the way we live, not in terms of what we possess-or of what possesses us.

" ... Let him refrain his tongue from evil."

Perhaps the most frequent sins we commit relate in one way or another to the tongue. On more than one occasion I have walked into conversations of believers talking about other believers, always focused on a major tragedy or sin in that person’s life, never on the other person’s successes. When confronted with the fact that this conduct is condemned in Scripture as gossip, the person actually responded, " Oh, I’m not gossiping. I’m ‘sharing’ the situation with others so that they can pray for him." If this were the truth, then you would frequently hear this same person talking about another person’s successes so that others can thank God for that person’s blessings, something the gossip almost never does. If, as Scripture clearly teaches, we receive what we sow, the person who gossips about others will frequently also be the object of gossip. Typically the gossip carefully hides his personal problems from others for this very reason. He/she doesn’t want others talking about him/her in the way he/she has habitually talked about them! Thus the person who refuses to refrain his tongue from evil lives a cloistered, often very lonely life behind a superficial façade, not a good place for living the good life.

" Let him eschew evil, and do good."

The Greek word translated as eschew means to go out of the way to avoid something. We do not realize the good life by walking blindly into evil, and then pretending we could do nothing to avoid it. We discern the difference between good and evil, and we take specific steps to avoid evil. The flip side of this coin appears in a calculated, purposeful determination to do good. We need not fret about what is good and what is not. God doesn’t leave us to our own private tastes to determine good. He clearly defines it, even illustrates it in the Incarnate life of His Son, in Scripture. Do you want to know what is good and what is not? Spend a lot of daily time with your Bible, and with your mind engaged as your read it. Don’t use the Bible as your sleeping pill, to be taken a few minutes before you go to sleep at night, a time when most people are tired, and their minds are not able to absorb active thoughts and engage challenging ideas. Spend active time with your Bible at the most productive time of day. Don’t read the Bible as an " other-worldly" book that contains little or nothing of value to your life and its routine demands. Read it as God’s relevant message to you for your immediate life and decisions.

" ... Let him seek peace."

Seek, the Greek word means to seek by thinking, meditating, and reasoning; to enquire into. We don’t discover peace in our life by accident. We don’t stumble into it. We realize peace through a reflective process of thinking and living that makes peace our primary objective. Peace with God will make peace with other people around us far more accessible. How easily Christian people seem inclined to live in a state of constant war with other believers, all the while claiming to be at contented peace with God.

I suggest that the state of our relationships with other people will typically mirror the state of our relationship with God!

The person who constantly encounters disappointments and tensions with other people in all likelihood struggles with disappointment and tension with God.

" ... And ensue it."

The mental image of this word is to run eagerly to catch something. The believer who seeks the good life will work " 24/7" toward peace, not war.

"For the eyes of the Lord are over the righteous..."

How can a believer live according to this pattern? For Peter, and for the Holy Spirit Who inspired his words, the spiritual good life lies within our reach only as we keep our eyes on God with the realization that His eyes are on us. We must come to realize that we do not gain our objectives by manipulating others, by walking over the people who get in our way, or by making our personal desires the most important things of life. A believer who embraces the liberating truth that God never takes His eyes off us, that He is intimately involved in every aspect of our life, can more readily let go of selfish strategies and engage the unrestrained giving of self to others.

"... His ears are open unto their prayers."

At times any of us may well pray and feel that God seems far away from us. Don’t forget. How we feel is not the objective of prayer. If we truly embrace the essential attribute of God’s omnipresence, we must pray with full conviction that, feel His presence or not, God is present. The faithful prayer approaches God with the realization of his presence, but it also embraces His essential trait of caring for the legitimate needs of his people. We don’t need to bargain with God to entice Him to listen to our prayer. We will never approach Him in prayer when He is too busy to listen.

" ... But the face of the Lord is against them that do evil."

What does Peter mean by this term, " the face of the Lord" ?God’s face is an open book to the believer. God never responds to us with fickle or unpredictable actions. We may rest as fully convinced that God opposes evil in our choices and conduct as we may rest assured that He will empower good.

The Old Testament lesson of Balaam, the false prophet, should instruct us in this point. Repeatedly God told Balaam not to curse Israel, regardless of the reward offered to him by Israel’s enemies. At first he chose to listen to God’s warning, but the appeal of an increasing sum of wealth to curse Israel tugged at his indulgent heart. Against God’s warning, he agreed to go. As he rode his donkey on this ill-intended journey, the donkey saw the angel of God, poised to destroy this mercenary prophet. The donkey stopped in his tracks. At first the prophet beat and coaxed the donkey. Finally, God allowed a donkey to speak to a prophet whose selfish motives were dumber than his donkey! Only by this donkey’s refusal to continue down the path had the false prophet been spared an instant death.

For a believer in Christ to pursue the carnal version of the good life, or to pursue godliness with selfish schemes, is no less bizarre than this stubborn prophet’s scheme. May we embrace God’s view of the good life-and pursue it.

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PBC: 1Pe 3:13

Does righteous living guarantee that a believer will never face problems or troubles in life? If we interpret the first sentence in this passage according to that understanding, we face an ominous task in reconciling it with other passages indicating that those who are willing to live godly in Christ shall face persecution. " As a general principle, allowing for exceptions occasioned by the adversary’s wrath, people are not punished for doing good. This very principle assures that undeserved suffering will not continue long." [i] This thought from the Wycliffe Bible Commentary captures a pertinent thought. A winsome, godly lifestyle does not normally attract persecution, but on occasion Satan may go after a particularly godly person because he knows the danger of a godly example to his designs.

Occasionally Christians wear their faith as if it were a chip on their shoulder. They display it in a grudging style that looks down on others and dares anyone to disagree with them. Such an arrogant attitude will attract low respect, and at times even contempt, for it falsely represents Christianity. This person’s unchristian attitude, not his claim of faith, attracted trouble to him.

Peter deals with persecution intensely throughout this letter. His model of a believer requires a gracious winsomeness in our Christian demeanor. Notice in the closing thought of our study passage that Peter requires us, even when confronted with skeptical interrogation, to present our apologetic (in the classical sense of apologetics; to explain, to give rational defense or reasons for what we believe), to answer with " meekness and fear." Sadly often, Christians interact with other Christians of a different stripe, of dissimilar theological viewpoints, with intense acrimony, not with meekness and fear. The acrimonious " Christian" (I put the word in quotations; I doubt that a genuine Christian can represent his faith with acrimony towards anyone, particularly another believer.) destroys his credibility by his attitude. He may be correct in certain points or principles, but his attitude is so unchristian that he will not convince many of the merits of his case. If we are to represent our faith to unbelievers with meekness and fear, how then should we represent our faith to other believers who may differ with us in certain theological or practical details? We are to imitate our holy Example in gracious suffering.

Indeed the Christian may at times suffer for his faith, but God promises to keep a providential restraint around his faithful people. We may at times view certain events in our life as " harmful." In fact they may well be harmful and difficult for us at the time, but we never know what will happen in the end. God may use the trial of the moment for our spiritual growth and for the godly instruction of others around us. The answer to this point lies in the extent and in the duration of trial. We may face occasional trials and difficulties because of our faith. In his extensive teaching on Christian suffering in this letter Peter makes a cogent point; when you suffer, be sure that you suffer for your faith, not for your sins. There is a world of difference between prosecution and persecution.

" But sanctify the Lord God in your hearts..."

The first step in an effective Christian apologetic strategy must occur within the inner circles of our life. If we fail here, Satan will use our weakness against us when we engage in kingdom labor. Biblical apologetics is not designed to beat up on people of a different world view or theological perspective. God intends that everything we do should lead observers to a closer walk with Him.

God calls us to win people to fellowship with Him, not to win arguments.

To this end He requires that our private faith be as authentic as our public pretenses.

" ... be ready always to give an answer to every man that asketh you a reason of the hope that is in you."

Be ready, the idea requires advance preparation. Far too many Christians go into an apologetic situation with no advance thought whatever. They think if they just respond based on good intentions and their emotions that the other person will be won by their sincerity. They seldom learn through their consistent failure to win people by this strategy. If you expect to face someone who does not agree with your viewpoint, learn as much as possible in advance about their viewpoint. Then spend time researching their perspective, including Biblical research. Avoid phony straw men, deceptive caricatures that actually misrepresent their viewpoint while pretending to depict it accurately. We can all set up a straw man and burn him, but we will not win anyone by such cheap misrepresentations of their ideas. Whether they understand what we believe or not, they will readily understand that we did not represent their ideas correctly or fairly. This strategy is equivalent to a verbal mugging. A mugger will never become your best friend. Even if we win the argument with Scripture and logic, we may lose the person by our roughshod or abusive demeanor and words.

The first step in Biblical apologetics is to learn the actual viewpoint of others, to learn it so well that, when you depict it back to the person, he/she will congratulate you on being so accurate and fair in your representation.

The next step is to offer gentle, but well thought out, reasons from solid Biblical grounds why that idea is not acceptable. Dr. Ron Rhodes, a respected Christian apologist, makes a convincing point. Most cults and aberrant Christian groups win their converts, not by superior Biblical interpretations, but by making themselves available to people at times of need, by becoming involved in their lives. If we expect to win people away from these groups, we must be better at becoming genuinely involved in their lives, and helping them through difficult times, than the false teachers. Our most convincing Christian apologetic is the life we live, not the words we speak.

As Jesus sent the disciples out, he directed them to give no thought to what they would say. {Mt 10:19} However, this instruction clearly seems uniquely applicable to them, but not to be received as a general rule for all believers going out at all times to teach others. Paul directed Timothy to give intense study to his words, {2Ti 2:15} the mirror opposite of Jesus’ direction to the twelve. By conduct, many contemporary Christians appear to believe that they are still under that special, and temporary, dispensation of the Savior, that God will give them the right words to say at the moment, even if they have given no advance thought to it themselves. They repeatedly fail in their efforts to reach others with their message, but they seldom correct their errant strategy.

In our study passage Peter joins Paul in requiring that we make intense preparation before representing our faith to those who inquire. When Paul represented the faith to Greek philosophers on Mars Hill, he drew from extensive prior study. He knew the writings of ancient Greek poets and philosophers, quoting their words, but applying their message to the Lord Jesus Christ. The words from the Greek poet, " We are the offspring of God," were written centuries earlier in a work entitled " Ode to Zeus." Paul adapted a poem dedicated to Zeus to the Lord Jesus Christ.

When you consider representing your faith to people who do not embrace it, do you enter the discussion as well prepared as Paul obviously was on this occasion? Do you enter the discussion only after extensive study and research into the errors you will face in your discussion? What is your objective? If you enter the discussion with the idea of winning an argument and embarrassing the other person, stop. Repent and pray for God to give you a tender heart toward this person. Our objective is not to win arguments and shame those whom we approach. God directs us to represent Him with " meekness and fear." Under the influence of the Holy Spirit, Peter directs us to enter any interaction with others, well prepared and devoted to winning them to our Lord, both by convincing words and by a godly demeanor. Never practice verbal mugging. Work to win, not annihilate, those who differ from you in their theological perspective. Be ready. Study with a godly objective. Become well prepared to represent your faith in a way that honors Christ, while accurately and fairly representing the views of the other person.

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[i] Pfeiffer, Charles F., and Everett Falconer Harrison. The Wycliffe Bible Commentary: New Testament, 1Pe 3:10. Chicago: Moody Press, 1962.

PBC: 1Pe 3:15

Our conversation and behaviour is an indicator of what is going on inside us, within our heart. This is as we might expect because we are instructed elsewhere to diligently guard our heart because it sets the course that our lives follow. {Pr 4:23} In scripture the "heart" frequently refers to the deep wellspring of our being, the originating point of our conversation and behaviour. When our mind is centered upon the things of God and His will for us it has a direct and positive influence on the condition of our heart. Conversely, when our mind and affections remove from heavenly things and become centered upon ourselves—pleasing ourselves and advancing our own agenda, then our hearts are influenced in a negative way and our conversation and behaviour will soon reflect it.

In this passage, Peter tells us something about what we ought to be striving for—internally within our heart and externally in our conversation with others. But notice it begins in the heart. He says, "Sanctify the Lord God in your hearts." We do this by recognizing the fundamental relationship that exists between Him and us. He is our Lord and we belong to Him—our time, our substance, and yes—our hearts! Therefore we sanctify the Lord in our hearts by acknowledging that relationship and then consciously acquainting ourselves with His will, as revealed in the scripture, and implementing it in our lives. Simply "knowing" His will for us is not enough. In Lu 6:46 Jesus said, "And why call ye me, Lord, Lord, and do not the things which I say?" To be faithful in our calling we must also "do" His will. Our conversation and behavior will reflect whether or not we have truly sanctified the Lord in our hearts.

Peter says we should "be ready always to give an answer...etc." Are we "ready" to give answer to others about our hope and beliefs? Are we "ready" to share our faith with others? It is a wonderful thing if we are! Sometimes we may think we’re ready when in fact we’re not. Regardless of how learned we may be in the scriptures we are not truly ready to respond to others until we have sanctified the Lord God in our hearts.

The apostle Peter knew what it was like to not be ready and answer hastily. He knew what it was like to give an answer that was Not motivated by a sanctified heart. On several occasions he experienced unnecessary grief because of this. It took a while but he did learn the lesson. Now he shares it with us. Rather than respond to the words and questions of others from a troubled heart, {1Pe 3:14} he says we should give a response from a sanctified heart. A sanctified heart will produce a response that is accompanied by a spirit of meekness and reverential fear.

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Peter gives us the secret to both effective evangelism and effective apologetics (presenting a convincing case for your faith to those outside the faith).  Most Bible readers miss the central point of the lesson.  Peter directs us to sanctify the Lord in our hearts, not just in our outward appearance.  Then he directs us to be ready, fully equipped and studiously prepared, to give answers to those who ask us to explain our " hope."  The only effective Christian is the believer whose life is so different from the ordinary that it compels those who know this believer to ask the question, " What makes you tick?  Why are you so different from other people who also say that they are Christians?"  If we aren’t living so differently as to compel the question, we are not prepared either for evangelism or for apologetics.  The Christian who lives such a distinguished life is living for the glory of God, not for the glory of his/her personal reputation. 

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PBC: 1Pe 3:16

These verses continue the sentence that began with 1Pe 3:15. Christians should live so as to maintain a good conscience at all times. However, in the context of this lesson we encounter a special occasion that requires a good conscience. As we live before others, our life should be the first faith-witness that others see. The whole premise of this lesson builds on the fact that we live so winsomely, so attractively in our godliness that we honor our faith and invite questions from those who observe us. " What makes you tick? You aren’t like all those pushy, arrogant, obnoxious Christians."

Peter builds his lesson on the premise that we will not win everyone who confronts us. Some will ask us to explain or defend our faith and will be drawn to it. Others will listen and respond with ridicule in hostile unbelief. Rather than being attracted to the faith by our conduct and words, they will be repulsed from it. In fact Peter prepares us that some will use our reasoned explanation of the faith as the basis to speak evil against us. They will depict us in caricature as the most evil and despicable of people, simply because of our faith. Within our culture physical persecution is not practiced. However, verbal and cultural persecution abounds. When unchristian politicians depict us as " radical, right wing bigots," they are indeed practicing a form of persecution. Do you see the hypocrisy in this caricature? " If there is anything I hate, it is radical, right wing, religious bigots who hate people who disagree with them." A cliché comes to mind; the pot calls the kettle black!

The challenge to us in this lesson is obvious. When you face criticism, are you sure it is for your faith? When someone speaks evil of you because of your faith, did you give them reason to speak evil of you? Are you innocent or guilty as charged? Do you deserve their criticism?

Peter builds his whole lesson for godly apologetics on the grounds of our life, not just our words. Our life should be so distinct from the ordinary conduct of those around us that it compels people to ask us about our faith. Consider a few examples.

1. Does your driving on busy streets and freeways display your Christian ethics? A few days ago I was driving to a business appointment. A car cut me off and proceeded to tailgate several cars as the driver displayed inconsiderate, dangerous driving habits. Plastered all over the back of the car were a number of Christian window stickers and bumper stickers. The thought crossed my mind that this person was showing anything but Christian grace in the way he/she was driving. Would this person’s driving attract anyone to Christianity? Hardly!

2. Regardless of the business situation, most employment situations today exhibit a wide division between " labor and management." Each side of the schism is eager to criticize and to put down any flaw displayed by the other side. Given the nature of humanity, error abounds on both sides of the issue. Each side has an abundance of fodder with which to castigate the other side. If you are working in a polarized labor-management setting, do you try to make peace and work for better understanding, or do you join your side, regardless of which side it is, in putting the other people down? In the midst of heated labor disputes both sides need to visit the New Testament teachings on the ethics of being either a master or a servant. Scripture requires a precise attitude and conduct from both! The Bible is neither pro-management nor pro-labor. It is pro-God. Whether your immediate situation puts you on the side of labor or management, your first obligation is to show Christian grace toward the other side, not lead the charge of hostility and increased division toward others. Does your work conduct compel others who work with you to question what drives your winsome godly lifestyle? At one time my career placed me on the side of management. On other occasions I’ve found myself on the side of labor. One of the greatest compliments I’ve received in my secular career was when a client and its employees asked me to attend their bargaining sessions. Each side comfortably invited me to join their private caucuses in which they tried to work out a mutually acceptable agreement. They both trusted me to conduct myself with ethical integrity, regardless of the side with which I was conferring. In several such instances I have been able to craft a respectful and peaceful agreement in the midst of otherwise hostile union-management bargaining.

" Conversation,"

the word translated conversation refers to our whole lifestyle, not just the words we speak. Every aspect of our life should speak the language of Christian integrity with such compelling authenticity that people ask us about our faith. According to Peter’s example, our whole evangelistic approach to those outside the faith grows out of a comprehensive lifestyle that attracts attention to our Lord and to our faith in Him. Words, attitudes, and actions-public or private-should communicate a consistently authentic Christian message. This exhortation precisely mirrors Jesus’ Sermon on the Mount commandment that we have entitled " The Golden Rule," treating others as we would have them treat us. Anger, depression, and most other strong human emotions are incredibly contagious. If someone reacts in anger, what is your first inclination? You feel the sting of their anger and your first thought is to respond with just as much anger as you sense in them. Peter refuses to allow this " lowest common denominator" attitude. Regardless of the emotion or attitude from the other person, he calls us to respond according to our Lord’s example.

" It is better, if the will of God be so..."

We gladly embrace God’s will in terms of our salvation. Are we equally willing to embrace His will when we face difficulties in life, particularly harsh criticism or hateful words from other people? Peter raises a thought-provoking question. When we suffer, is the cause legitimate or not? Are we guilty as charged? If God’s will is so-and it undoubtedly is-we can reach only one correct answer. The only way we can ensure that we suffer in well-doing, not in sin, is that we live consistently, both privately and publicly, according to God’s will. The time existed when we could have ended this thought with no added qualification or explanation. However, in our age we must clarify that God’s will does not appear in our emotional inclinations, but in Scripture and Scripture alone.

Someone has questioned, " Can you trust your conscience?" The answer is a strongly qualified " not likely." Scripture teaches us to retrain our natural conscience by constantly exposing it to Scripture and to the moral and ethical teachings of Scripture. At regeneration God writes His law in our minds. He transforms our conscience, but He does not wholly remove our humanity. From that moment forward we live with a certain internal conflict. We feel the emotional tug of both our fallenness and of our saved nature. We will honor God and fulfill the mandate of Scripture, including our study passage, only as we consistently retrain our conscience to harmonize with our regenerate inclinations. Left to self without constant Biblical nudging, we will spend our life in perpetual conflict, not only in terms of our thoughts, but equally in terms of our actions. We will live inconsistently, sometimes faithful to God and at other times faithful to our sinful dispositions. If we allow this state of conflict to govern our lives, the only question we will prompt in others will highlight our conflicted and inconsistent claims of faith.

Is God’s will true? If we believe it is-how can we doubt it?-Peter exhorts us to live so consistently with our faith and with our regenerate nature as to invite questions from those who know us best. " How can you be so kind to that person who treated you so cruelly?" " How can you keep your calm head when people around you are stampeding in emotional chaos?"

In the next lesson Peter will show us how truly irrelevant the dominant culture around us really is to our faith. What " everyone else" is doing has nothing whatever to do with what God requires of us as His children.

What do you say? Is God’s will true? Does your lifestyle communicate that truth to others? Is your personal lifestyle your strongest apologetic for your faith?

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PBC: 1Pe 3:18

Occasionally this passage will receive rather bizarre interpretations that isolate it from the context and from the remainder of the Bible. The dominant aberrant view teaches that, during the three days Jesus’ body was in the grave, he, in spirit, went to hell and preached to the people who died in the flood. Proponents of this view seldom give reasons for this activity, though a few will suggest that Jesus’ preaching actually gave the people in hell a "second chance" to believe and escape their punishment. There are so many profound errors in this idea that it is difficult to know where to start dealing with them.

1. {Lu 23:43} Jesus assures the thief on the cross that they shall be together that day in "paradise." Paul {2Co 12:4} describes "such a man," likely himself, caught up into paradise where he heard things that were not lawful for a man to utter. In the second verse of this chapter Paul states that this man was caught up to the " third heaven." Paul soundly refutes and rejects the idea that paradise is " down," or that it is an intermediate state where all the dead exist from their death to the resurrection and final judgment. Thus, during the three days that his body was buried in the tomb, Jesus did not go to hell, but to heaven.

2. The idea that people who died in their sins receive a second chance for salvation builds on the idea that salvation is all of man, not of God, that salvation relies wholly on man’s acceptance of God’s offer. Scripture presents salvation as God’s gift, not his offer, and makes it secure in the purpose of God and in the atoning, redemptive work of the Lord Jesus Christ. Salvation does not depend on " chance." This idea also contradicts the Biblical fact that salvation occurs in time, not after death. {Heb 9:27-28}

3. Fully as bizarre and as alien to Peter’s teaching in this lesson is the contemporary idea that Jesus went to hell during the three days that his body was buried and became so contaminated by sin that he had to be " born again" to escape that sinful state before his resurrection. Aside from the fact that no Scripture even remotely suggests this idea is the fact that it contradicts every encounter Jesus had with sin and with sinful people throughout the Incarnation. For example, Jewish custom, based on the Old Testament, declared anyone who touched the body of a dead person to be " unclean" for a period of time. He must wait that period of time and undergo a ritual of cleansing before joining society and worship. What happened when Jesus touched dead bodies? He didn’t become unclean, but they came back to life!

Contextually this aberrant view altogether ignores the flowing context of Peter’s letter. The immediate context, not to mention the dominant theme of Peter’s whole letter, has to do with Christian suffering. I will argue that Peter taught that Jesus preached through Noah during the time the ark was under construction. As Noah suffered the acrimony of his neighbors because he faithfully obeyed God, even so the recipients of Peter’s letter faced similar persecution for their faith. As Noah and his family represented a small minority of the culture of his day, even so the recipients of Peter’s letter represented a small minority of their culture. These thoughts lead to the dominant reason for Peter’s point with this lesson from Noah, making the lesson flow with the context and support it. While Christians may well suffer for their faith, they will discover that it is far better to suffer with God than without him. Wayne Grudem offers a number of convincing reasons for this perspective.

1. Noah and his family were a minority surrounded by hostile unbelievers; so are Peter’s readers.

 2. Noah was righteous in the midst of a wicked world. Peter exhorts his readers to be righteous in the midst of wicked unbelievers.

 3. Noah witnessed boldly to those around him. Peter encourages his readers to be good witnesses to unbelievers around them, being willing to suffer, if need be.

 4. Noah realized that judgment was soon to come upon the world. Peter reminds his readers that God’s judgment is certainly coming.

 5. In the unseen ‘spiritual’ realm Christ preached through Noah to unbelievers around him. By saying this Peter can remind his readers of Christ’s work in the unseen spiritual realm and the fact that Christ is also in them, empowering their witness and making it spiritually effective. Therefore, they should not fear but in their hearts should ‘reverence Christ as Lord’ and should ‘always be prepared’ to tell of the hope that is in them. [i]

The question arises, what is the significance of these people, or spirits, being in " prison" ?I suggest that they were in the prison of divine judgment, of a certain judgment soon to come upon them. God normally sends gracious warnings, even to wicked people, before bringing judgment upon them. Consider Jonah’s preaching to the city-state of Nineveh, and, for that matter, a major segment of Jesus’ public ministry devoted to warning the unbelieving Jews of the judgment soon to fall upon them.

This question raises a timely point regarding the Biblical nature of human depravity. Occasionally people will describe depravity as if man in his depraved state is as evil as he possibly can be. Scripture rejects this idea. Biblical depravity describes man as wholly disinterested in God, {Job 21:14} and incapable of rising above his sins so as to please God or to gain his salvation. {Ro 8:5-8; 1Co 2:14} As Creator of the whole physical world, even including non-elect sinners, God receives honor when humans refrain from sin and live with integrity in terms of their interaction with other humans. Such action does not alter their nature from natural to spiritual, but they honor God as their Creator by morally upright conduct. However, even as the Creator and Governor of the natural world, God mercifully sends warnings before judgments against grievous sins. {Ro 1:18-32}

Once Peter has carefully established the relevance of Noah’s faithful, and persecuted, life, he makes a careful figurative application that directly related to his readers and their present situation. In the midst of such intense persecution one might easily decide to believe in Christ, but to keep his faith very private. John describes some people who adopted this strategy during Jesus’ ministry. {Joh 7:13; 19:38} Peter will have nothing to do with timid secret discipleship. He requires a public profession of faith in Christ and belief in his resurrection.

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[i] Grudem, Wayne, 1 Peter: The Tyndale New Testament Commentary, Leon Morris, General Editor, (Grand Rapids, Michigan: William B. Eerdman’s Publishing Company, 1988), 160-161.

PBC: 1Pe 3:21

"the like figure"

This phrase indicates that Peter used Noah and the flood as an instructive figure of the present persecution his readers were suffering for their faith. Now he adds another figure to the list. Baptism, based on a public profession of faith in Christ and belief in his literal death, burial, and resurrection for our sins, is also a figure of the reality of Jesus work that makes any suffering we may face in well-doing worthwhile.

41

"Baptism doth also now save us"

In the context of the suffering Peter’s readers faced for their faith, one could well ask, " How can exposure to public ridicule and persecution save us?" If we merely look at life from an " under the sun" (Solomon and Ecclesiastes) perspective, the question is reasonable. However, if we look at life from an " above the sun" spiritual perspective, the only rational conduct is faithful, and public, obedience to the teachings of the Lord Jesus Christ.

41

In the appendix to the Fulton Convention will be found these words: "We believe the Scriptures teach that there is a time salvation received by the heirs of God distinct from eternal salvation, which does depend upon their obedience. The people of God receive their rewards for obedience in this life only." Please notice that these brethren at Fulton understood that the time salvation was "distinct from" the eternal salvation. It was different from and was separate from the eternal salvation (distinct) They also stated that the benefits were received "in this life only." (timely not eternal) These brethren at Fulton also believed that this time salvation was dependent upon obedience. They stated that it "does depend upon their obedience." This time salvation is achieved only when the obedience is performed. The performance of that obedience is the fulfilling of a condition. In order for time salvation to be achieved a condition will have to be performed. One must "do" something in order to experience "time salvation." Whatever it is that one must do, it will become the performing of a condition. (doing something in this regard is performing a condition) This text in 1Pe 3:21 is a case example of "conditional time salvation".

"baptism doth also now save us"

Peter says that there is a "now salvation" in baptism. He qualifies the kind of "saving" in the parenthetical clause "not the putting away of the filth of the flesh," that is, baptism does not remove indwelling sin, "but the answer of a good conscience toward God," that is, baptism delivers a burdened subject by giving an existential sense of peace and assurance.

90

This phrase has very simple words. This phrase says that baptism is the "saviour." The phrase puts in a time element—"now."

A person who is baptized must put forth some activity—he must make some signal that he desires to be baptized. If nothing else he must "submit" to be baptized. Submitting is "doing." When one submits to be baptized he is fulfilling a condition necessary to the obtaining of this particular saving. The minister who performs the baptism is also "doing" something in procuring this salvation. This is a salvation that involves "works" of creatures and it requires obedient works. And these works do fulfill conditions.

Now for questions from another standpoint. Does water baptism play any part in transporting a person to heaven? Will the failure to be baptized in water prevent a child of God from entering heaven? Does the saving produced by water baptism have anything to do with aiding a person to be in eternal heaven? Water baptism is a different (distinct) saving from the saving that will guarantee entry into eternal heaven. Water baptism is NOT for eternal salvation but water baptism is FOR a "conditional time salvation." Walking into the water and being completely plunged and raised from the water by the minister is a condition that a child of God must meet in order for this baptism that NOW saves to be achieved.

457

A. T. Robertson, the eminent American New Testament Greek scholar, comments on this verse as follows: "The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Ro 6:2-6), not actual as Peter hastens to explain...Peter here expressly denies baptismal remission of sin." The design of baptism is to portray the death, burial, and resurrection of Jesus Christ and to provide the means whereby the recipient of baptism avows belief in this finished work of Christ and publicly identifies his allegiance to Jesus Christ and to His church.

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Not the putting away of the filth of the flesh

Some, particularly those who believe that baptism has eternal saving power, will offer that this phrase merely refers to the fact that baptism in water is not intended to wash dirt off the body. The inherent weakness of this interpretation becomes obvious when we consider the next phrase of the sentence, but the answer of a good conscience toward God. Dirt on the body should be removed for any number of reasons, social, cultural, and hygienic, but they have nothing to do with one’s conscience where moral issues are weighed.

41

"by the resurrection of Jesus Christ."

Regardless of the culture in which we live or the heat of persecution, those who believe in the Lord Jesus Christ are commanded in Scripture to make a public declaration of their faith by submitting to baptism. Baptism makes a public declaration that you believe in the deity and supreme lordship of the Lord Jesus Christ, that He is God, no less during His Incarnation than today seated with the Father on heaven’s throne. Have you made this public profession of your faith in Him? Does your consistent lifestyle publicly declare your faith in Him, even when it might expose you to persecution or to the ridicule of those around you? What is more important at the end of the day, the approval of wicked people or the approval of God? What is more honoring to God, suffering in evil doing or suffering in well-doing? Will you join righteous Noah and the local body of faithful believers in God as they " preach righteousness"{2Pe 2:5} to a skeptical and unbelieving world around them? Will you live your life so as to become a living witness to the Lord Jesus Christ and to his saving work for you? Tell the world that you believe in Him and that you will serve Him, regardless of the cost. Be baptized and live your life in company and fellowship with people who stand with Him and with Noah!

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Haydock: 1Pe 3:7

Husbands, &c. His advice to husbands: 1. To carry themselves towards their wives with knowledge, prudence, and discretion; 2. Not in any imperious manner, but treating their wives with respect and honour, though a wife be the weaker vessel both in body and mind; 3. Considering themselves and their wives to be joint heirs with them of God's graces and favours, both in this world and the next; 4. That their prayers and duty to God be not hindered, neither by too great a fondness and compliance, nor by disagreements and dissensions. (Witham)

Haydock: 1Pe 3:8

Be ye all of one mind. These instructions are not only for man and wife, but for every one, to whom in general these virtues are recommended. And every one's duty is comprised in these few words of Psalm xxxiii. "Turn away from evil, and do good....The eyes of the Lord are upon the just....But the countenance of the Lord is against them that do evil things," &c. Nothing can hurt you, and you need fear no menaces, no terrors, if with zeal you follow and adhere to what is good. (Witham)

Haydock: 1Pe 3:15

Always ready to satisfy, [1] &c. St. Peter would have every Christian, according to his circumstances and capacity, ready to give general reasons of his faith and hope of salvation, both to infidels and heretics that refuse to believe. (Witham)

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[BIBLIOGRAPHY]

Ad satisfactionem, Greek: pros apologian, ad defensionem.

Haydock: 1Pe 3:18

Christ....being put to death indeed in the flesh, dying on the cross for our sins, but brought to life by the spirit. [2] By the spirit here some understand Christ's divine spirit, and power of his divinity, by which he soon raised himself again from death to an immortal life by his glorious resurrection. But others by the spirit rather understand Christ's soul, by which he never died, which always remained united to his divine person, and which the third day he again reunited to his body. (Witham)

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[BIBLIOGRAPHY]

In quo (spiritu) Greek: en o (pneumati) veniens Greek: poreutheis, profectus. As to the different expositions of this place, see Estius, Cornelius a Lapide, &c. which also Dr. Pearson sets down at large. The late Protestant writers, as may be seen in Dr. Hammond and Dr. Wells, expound this place so as to signify no real descent of Christ's soul into hell, or to any infernal place, but only that his divine spirit sent Noe [Noah] to preach to the spirits in the prison of their body, (i.e. to those wicked men who lived in the days of Noe) to exhort them to repentance. But this exposition, as Dr. Pearson observed, is against the general opinion of the Church and the ancient Fathers; and of which St. Augustine said, (Epis. 163. tom. 2. p. 574) Quis nisi infidelis negaverit, fuisse apud inferos Christum?

Haydock: 1Pe 3:19

In which (to wit, soul or spirit) also he came, and preached to those spirits who were in prison. The true and common interpretation of this place seems to be, that the soul of Christ, after the separation from the body and before the resurrection, descended to a place in the interior parts of the earth, called hell in that which we call the apostles' creed, (sometimes called Abraham's bosom, sometimes Limbus Patrum [Limbo of the Fathers], a place where were detained all the souls of the patriarchs, prophets, and just men, as it were in prison) and preached to these spirits in this prison; i.e. brought them this happy news, that he who was their Redeemer, who opened as it were heaven's gates. Among these were many who had been formerly at first incredulous in the time of Noe [Noah], who would not take warning from his preparing and building the ark, but it may be reasonably supposed that many of them repented of their sins when they saw the danger approaching, and before they perished by the waters of the deluge, so that they died at least not guilty of eternal damnation; because, though they were sinners, yet they worshipped the true God, for we do not find any proofs of idolatry before the deluge. These then, and all the souls of the just, Christ descended to free from their captivity, from their prison, and to lead them at his ascension triumphant with him into heaven. The Church of England cannot quarrel with this exposition, which seems altogether conformable to the third of their thirty-nine articles, which at present runs thus: "As Christ died for us, and was buried, so also it is to be believed that he went down into hell." It is thus expressed in the articles under queen Elizabeth, in the year 1562; and in the articles put out ten years before, in the year 1552, in the fourth year of king Edward the sixth, the words were: "that the body of Christ lay in the grave until his resurrection, but the spirit which he gave up was with the spirits which were detained in prison, or in hell, and preached to them, as the place in St. Peter testifieth. Dr. Pearson on the fifth article of the creed, writes thus: "There is nothing which the Fathers agree in more, than as to a local and real descent of the soul of Christ into the infernal parts, unto the habitation of the souls departed....This was the general opinion of the Church, as may appear by the testimonies of those ancient writers, who lived successively and wrote in several ages, and delivered this exposition in such express terms as are not capable of any other interpretation." Thus Dr. Pearson. He cites the Fathers. See the edition, in the year 1683, p. 237. (Witham) ---

Prison. See here a proof of a third place, or middle state of souls: for these spirits in prison, to whom Christ went to preach after his death, were not in heaven, nor yet in the hell of the damned; because heaven is no prison, and Christ did not go to preach to the damned. (Challoner) ---

St. Augustine, in his 99th epistle, confesses that his text is replete with difficulties. This he declares is clear, beyond all doubt, that Jesus Christ descended in soul after his death into the regions below, and concludes with these words: Quis ergo nisi infidelis negaverit fuisse apud inferos Christum? In this prison souls would not be detained unless they were indebted to divine justice, nor would salvation be preached to them unless they were in a state that was capable of receiving salvation.

Haydock: 1Pe 3:21

Baptism, &c. That is, the ark was a figure of baptism, which saveth you from the death of the soul; and as no one was saved from the waters of the deluge but those few eight persons who were in the ark, so no one can enter into heaven if he hath not been baptized, or hath had a desire of it when come to the use of reason. And such persons as are capable of knowing what they receive, must come with the dispositions of faith and a true repentance, which is here called the examination (literally, the interrogation [3]) of a good conscience, who therefore are examined whether they believe in one God and three Persons, &c. (Witham) ---

Baptism is said to be the like form with the water by which Noe [Noah] was saved, because the one was a figure of the other. ---

Not the putting away, &c. As much as to say, that baptism has not its efficacy, in order to salvation, from its washing away any bodily filth or dirt; but from its purging the conscience from sin: when accompanied with suitable dispositions in the party, to answer the interrogations made at that time, with relation to faith, the renouncing of Satan with all his works, and the obedience to God's commands. (Challoner)

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[BIBLIOGRAPHY]

Conscientiæ bonæ interrogatio, Greek: eperotema. See Estius.

Haydock: 1Pe 3:22

Jesus now as our Redeemer, and as man, sitteth on the right hand of God, (see Mark xvi. 19.; Colossians i.; Hebrews i. 3. &c.) having swallowed up[4] (devoured or destroyed) death; having conquered and triumphed over the devil, sin, and death, that by his grace and his merits we might become heirs of eternal life; and is gone into heaven, Angels, &c. being made subject to him. (Witham)

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[BIBLIOGRAPHY]

These words, found in all Latin copies, and cited by the Latin Fathers, are scarce found in any Greek manuscript and so are omitted in the Protestant translation.

====================

Gill: 1Pe 3:7

Likewise, ye husbands, dwell with them,.... "With your wives", as the Syriac and Ethiopic versions read; which not only included dwelling together in the same house, and bedding together in the same bed, but the whole of conjugal conversation, and all the offices and duties incumbent on men in a married state:

according to knowledge; of themselves, and their wives, and the duties belonging to the conjugal state, and the laws of God and man respecting it; and according to their knowledge of the Gospel, and the Christian dispensation, which no ways breaks in upon, but strengthens and encourages to the observance of things belonging to natural religion, and civil life; and according to that superior knowledge of things, which, generally speaking, men have to women; as also wisely, prudently, becoming their characters as men and Christians:

particularly giving honour to the wife; by speaking well of her, and respectfully to her, and by deeds as well as words; not only by clothing her in a decent and becoming manner, suitable to her station; but by providing everything honest and comely for her, food and raiment, a suitable maintenance, all the necessaries, conveniences, and delights of life, that are laudable and proper; in which sense the word honour is used in 1Ti 5:3 and this was agreeably to the doctrine of the Jews ^q, who say,

"let a man always take care בכבוד אשתו, "of the glory of his wife"; for there is no blessing found in a man's house, but for the sake of his wife, as it is said, Gen 12:16 "and he entreated Abraham well for her sake": and Rabba used to say to the citizens, אוקירו לנשייכו, "honour your wives", that ye may be rich.

And indeed this is what they promised in their marriage contract, which runs thus ^r:

"be thou unto me for a wife, according to the law of Moses and Israel, and I, by the word of heaven, or God, will worship, ואוקיר, "and honour", and nourish, and take care of thee, according to the custom of the Jews, who worship, and "honour", and nourish, and take care of their wives.

As unto the weaker vessel; so in 1Th 4:4 the wife is called a vessel; see Gill on 1Th 4:4, and here "the weaker"; being so for the most part, both as to strength of body, and endowments of mind; and therefore to be used gently and tenderly, and not be treated with neglect and contempt, or with inhumanity and severity; but as, in every state and condition, the strong are to bear the infirmities of the weak; so a man should bear with, and accommodate himself to the infirmities of his wife, and hide them as much as he can, and not expose them, nor despise her on account of them. It is a saying of the Jews ^s,

"if thy wife be short of stature, bow thyself, and whisper to her.

The meaning of the proverb is, that he ought to suit himself to her capacity and weakness:

and as being heirs together of the grace of life; not of a natural life, and the good things of it; though husbands and wives partake of the same kind of life, and have a right unto, and share in the same necessaries of life; so Adam and Eve were partakers of the same life, and sharers of the same benefits; and which is a reason indeed why they ought to live lovingly together: but something more is intended; not the external gifts of the Spirit, which, unless in some few instances, are bestowed on men, and not on women; nor the Gospel, and the ordinances of it, which are the means of grace and life; though men and women, called by grace, have an equal right to them, and enjoy them; see Gal 3:28 but grace here, and glory hereafter, are here meant. Some copies, as the Alexandrian, and others, read, "heirs together of the manifold grace of life"; God's own people, without any difference as to sex, as men and women, equally share in grace, as it signifies the love and favour of God; which is the same to all the objects, as to the date of it, which is from everlasting, one not being loved before another; and as to the quality of it, which is free, sovereign, special, discriminating and unchangeable, one being loved not with one sort of love, another with another; and as to the quantity of it, it not admitting of more or less; and as to the duration, which is for ever: and so they are heirs of it, as it denotes the blessings of grace; being equally heirs of, and sharers in electing, redeeming, justifying, pardoning, and adopting grace: and as it may intend the internal graces of the Spirit, as faith, hope, and love; which as to their principles are the same in all the saints, though different as to the degree of the exercise of them: and which may be called "the grace of life"; or "living grace", as some copies and the Complutensian edition read, and so the Arabic version, because by it men and women, who were dead in trespasses and sins, are quickened; and in distinction to counterfeit grace, which differs as much from true grace, as the picture of a man from a living man; and because it lives for ever, and never dies, and gives a meetness for eternal life, which it springs up to, issues in, and is inseparably connected with. Moreover, by it may be meant eternal life and salvation, of which the saints, without any difference as to sex, are heirs of: so some copies read, "heirs of manifold grace, and life"; by the former, meaning grace here, and by the latter, glory hereafter; which is a life of vision of God, and uninterrupted communion with him; of perfection and pleasure, and which will last for ever; and may be called

the grace of life, because it is the free gift of God's grace: and agreeably the Syriac version renders it, "the gift of eternal life"; and the Ethiopic version, glorious life: and this is represented as an inheritance, being what belongs only to the children; and which they have not by their own works, as an acquisition of theirs, but by the free grace of their heavenly Father, and as his gift and bequest unto them. Now all the saints, of whatever state, condition, or sex, are equally heirs of this inheritance; for there is but one inheritance, one kingdom, one crown of glory, which all shall enjoy; and whatever disparity there may be, particularly between husband and wife, in their natural relation, there is none in the things of grace, and with regard to the kingdom of glory; and which is an argument why husbands should dwell peaceably and comfortably with their wives, and give all due honour to them, since they are upon a par in spiritual things, there being neither male nor female in Christ Jesus, and because they are now joint heirs of, and shall equally share in eternal life and happiness,

That your prayers be not hindered: as they would be were they not to dwell together; or should not the husband give honour to his wife, and take care of her as he ought to do: hence would arise strifes and quarrels, when they could not cordially, and to edification, join together in prayer; nor would such prayers, put up in wrath, be acceptable unto God, who requires that men should lift up holy hands everywhere, whether in public, or in private, in God's house, or in their own houses, without wrath and doubting. From hence we may observe, that family prayer is a duty incumbent on professors of religion, and great care should be taken that it be not neglected and hindered,

Gill: 1Pe 3:8

Finally, be ye all of one mind,.... Not that the apostle was about to conclude his epistle; but having finished his exhortations respecting the obedience of subjects to magistrates, and of servants to their masters, and the duties incumbent on husbands and wives, he proceeds to sum up what he had further to say, in general rules; which regarded all sorts of Christians, magistrates and subjects, masters and servants, husbands and wives, parents and children, old and young, rich and poor, of whatsoever state, age, sex, or condition; and so the Arabic version renders it, "the sum of the commandment is"; and the Ethiopic version, "the sum of all is this"; namely, what follows; "be ye all of one mind"; whatever difference there might be in their natural and civil relation and character; and which is to be understood not of the sameness of affection to one another, or of an humble and condescending spirit, disposition, and carriage to each other, for these are expressed in some following exhortations; but of sameness of judgment with respect to the doctrines and ordinances of the Gospel, in which saints should be perfectly joined together in the same mind, and in the same judgment; for as the church is but one body, of which Christ is the head, there should be but one mind in it; even as there is but one Spirit of God, who convinces, enlightens, and leads into truth; and but one heart and way, given to fear the Lord; and there is but one hope of our calling, or to which we are called; and one way to it, and therefore ought to agree in everything respecting the way, the truth, and the life; though in things which do not, should bear with one another; and there is but one Lord, who gives the same laws and ordinances to one as to another, and which are to be kept alike by all; and there is but one faith, one doctrine of faith, which is uniform and all of a piece, and but one rule and standard of faith, the sacred Scriptures, and but one baptism, to be administered in the same way, and upon the same sort of subjects, and in the same name of the Father, Son, and Spirit; and but one God and Father of all; all belong to the same family, and therefore should preserve a unity of spirit and mind, and speak the same things; which is necessary to carry on the worship of God, honourably and regularly, to the glorifying of him, and for the peace, comfort, and safety of the churches of Christ:

having compassion one of another; or sympathizing with each other, both in prosperity and adversity, whether in temporal or spiritual things; rejoicing with them that rejoice in Christ, make their boast of him, and have communion with him, and who are also blessed with health of body, and a competency of the good things of this life; and weeping with them that weep for the loss of goods, relations, &c. and being in bonds and afflictions; or because of sin, the absence of Christ, and the temptations of Satan; and being concerned also for such who are fallen into immorality, or error, and heresy; endeavouring to restore them out of the one or the other, in a spirit of meekness and tenderness: to all which they should be engaged by the example of Christ, the sympathizing high priest; by the consideration of the divine compassion to them, both in a providential way, and in a way of grace; and on account of their union and relation to each other, as members of the same body:

love as brethren; not in a natural and civil, but in a spiritual relation, being children of God, and brethren of Christ, and in a Gospel church state; and whose love to each other ought to be universal, fervent, without dissimulation, and as Christ has loved them; and which should show itself in praying for each other, in bearing one another's burdens, in forgiving each other, in admonishing in love, and building up one another on their most holy faith, and communicating to each other both in temporals and spirituals: and of a very excellent nature is it; it is the bond of perfectness, and evidence of regeneration; the glory and ornament of a profession, and without which it is nothing; and what renders the communion of the saints with each other pleasant and profitable, comfortable to themselves, and honourable in the eyes of others; and to which they should be induced from the consideration of the love of God and Christ unto them, and from their relation to each other, as brethren:

be pitiful; to those that are in distress; put on bowels of mercy, and relieve and succour them, distributing cheerfully to their necessities:

be courteous; gentle and affable, carrying it friendly to one another, seeking those things which may be most agreeable to each other, shunning all moroseness, stiffness, and incivility. The Vulgate Latin version renders it by two words, "modest, humble": not proud, haughty, and overbearing, but condescending to each other, and to men of low estates; and so the Syriac version renders it, "kind and meek".

Gill: 1Pe 3:9

Not rendering evil for evil,.... Doing an ill thing in return to one that has done ill to you, and in a way of revenge for it; which is contrary to what is before advised to, and which is taking God's prerogative and work out of his hands, whose vengeance is, and which is to be overcome of evil:

or railing for railing; returning ill language to such as have given it, but rather should imitate Christ, who, when he was reviled, reviled not again, 1Pe 2:23 and whose advice is, instead of returning injuries, blows, or words, to turn to him that smites on the right check the other also and to bless them that curse, do good to them that hate, and pray for them that persecute, Mat 5:39 and which is here directed to:

but contrariwise blessing; praying for a blessing on them; for if we are to do so for our enemies, for them that hate us, despitefully use and persecute us, as did Christ, Stephen the protomartyr, and the apostles, then much more our fellow Christians who may do us an injury or speak evil of us, or to us: who seem to be chiefly intended: the argument to persuade to it follows,

knowing that ye are thereunto called; referring either to what goes before being called by grace to the discharge of all the above duties exhorted to, and particularly to suffer patiently all injuries and affronts; and instead of making returns in the same way, to bless and pray for those that have hurt us, either by words or deeds; see 1Pe 2:20 or to what follows, that ye should inherit a blessing; temporal blessing or blessings; for godliness has the promise of this life and godly persons shall not want any good thing; and even while the blessings of others are cursed they have their outward mercies with a blessing, and they are blessings indeed to them; wherefore, the little they may have is better than the large affluence of others: and also spiritual blessing, or blessings; such as peace of conscience, the pardon of all their sins a justifying righteousness adopting grace, all supplies of grace from Christ, his presence and communion with him: and also an eternal one, even life for evermore; called so, because it springs from the free favour, good will, and blessing of God, and which its being an inheritance also shows; and because such that enjoy it are eternally and unspeakably happy.

Gill: 1Pe 3:10

For he that will love life,.... This, with what follows here and in the two next verses, are taken out of Psa 34:12 and are produced as a proof of what is before said; that it is a good man's duty not to do or speak evil in return for what is done or said to him; but on the contrary, it becomes him to avoid evil, do good, and seek peace as much as possible, and leave it with a righteous God to vindicate him and his cause, who will not fail to do it; and that such shall inherit the blessing both here and hereafter: in the psalm, these words are put by way of question, "what man is he that desireth life?" that wills it with pleasure, that loves it with a love of complacency and delight? and which is to be understood, not of natural life; for what man is there that do not love that? love of a natural life is natural to men; it is a first principle in nature to desire life, and a preservation of it, and to a great length; a man will give all that he has for it, as Satan said, Job 2:4, but both of a spiritual life, a life of faith on Christ, communion with him, and holiness from him; the life of God, or to live soberly, righteously, and godly, which carnal men are alienated from, and enemies to, and cannot desire, only spiritual men; and of an eternal one; and so some of the Jewish interpreters ^u understand by life and good days, in the psalm, such as are both in this world, and in that which is to come:

and see good days; not the days of this life, which are evil, even the days of a good man, Gen 47:9 and the more so, the longer he lives; for the days of old age are evil days, in which there is no pleasure, Ecc 12:1, unless such days are meant, in which much good is done to the honour and glory of God, and in which gracious souls enjoy much of God, and see and taste of his grace and goodness in the land of the living; though, rather, the good days of eternity, even length of days for ever and ever, which holy men of God shall see, and enjoy in the other world, when they shall be possessed of fulness of joy, and of pleasure for evermore: in the psalm it is, "and loveth many days, that he may see good"; desires a blessed eternity of good things:

let him refrain his tongue from evil; bridle that unruly member, which has a world of iniquity in it; let him keep it as with a bit, from the vices incident to it; from all obscene words, filthy and corrupt communication, whatever is unsavoury and unedifying; from lying, cursing, swearing, and particularly from railing and evil speaking, in return for such language, which is chiefly meant; as well as from belching out blasphemies against God, and damnable heresies among men; for whoever would be thought a religious man, and lays no restraint on his tongue, his religion is a vain thing, Jam 1:26 and his lips that they speak no guile; as flatterers do, who speak that with their mouth which does not agree with their heart, and so beguile and deceive persons; and as false teachers, who use dishonest arts, walk in craftiness, handle the word of God deceitfully, use ambiguous phrases, and words of double meaning, and with their good words, and fair speeches, deceive the hearts of the simple but such things do not become persons that seek for glory, honour, and immortality; that profess to be Israelites indeed; in these guile should not be found in their lips, nor in their lives,

Gill: 1Pe 3:11

Let him eschew evil,.... Avoid all kinds of evil, hate it, abstain from the appearance of it, and have no fellowship with it; and particularly should avoid rendering evil for evil, or taking revenge on persons for doing him ill:

and do good; everything that is good, all good works, according to the will of God, in the exercise of faith, from a principle of love, and with a view to the glory of God; and without trusting to them, and depending upon them for life and salvation; and particularly do good for evil; do good to all men, acts of kindness and beneficence, even to enemies, and especially to them that are of the household of faith. The Jewish interpreters ^w on the psalm from whence these words are taken observe, that in the first of these clauses are contained all the negative precepts, whose number with them is three hundred, sixty, and five; and in the latter of them, all the affirmative precepts, which amount to two hundred and forty eight:

let him seek peace and ensue it: "or pursue it"; let him seek after it, in the world, and with all men, as much as possible, yea, with his very enemies; and live a peaceable and quiet life, in the kingdom, city, town, and neighbourhood where he is; and particularly in the church of God, and with the saints; which he should seek with all diligence and eagerness, and pursue with all rigour to the utmost of his power; and endeavour to cultivate all he can, and follow the things which make for it. The note of one of the Jewish commentators ^x on this passage is, "seek peace", in thine own place; "and pursue it", in another place,

Gill: 1Pe 3:12

For the eyes of the Lord are over the righteous,.... Who are so not merely in the sight of men, but of God; nor in their own account, and by their own works, but in the esteem of God, through the imputation of the righteousness of his Son unto them: and because he loves this righteousness, and is well pleased with it, seeing by it his law is magnified and made honourable, therefore his countenance beholds with pleasure and delight those righteous ones who are clothed with it; his eyes of omniscience, love, care, and protection, are always upon them, watching over them, delighting in them, running to and fro in the earth on behalf of them; he sees every injury done them, and in his own time and way will do them justice; which is a reason why they should not take vengeance themselves, but leave it with him, whose it is:

and his ears are open to their prayers; or "prayer"; in the Hebrew text, "to their cry"; he is a God hearing prayer, and his righteous ones have his ear; he hears them while they are speaking, and will sooner or later answer, and avenge his elect, who cry unto him day and night; for as he has an ear to hear their cries, which is not heavy, he has an arm to save them, which is not shortened; and this is another reason why they should behave as before directed, and which is still strengthened by what follows,

but the face of the Lord is against them that do evil; it is added in the psalm, "to cut off the remembrance of them from the earth": by "the face of the Lord" is meant, as the Jewish writers ^y interpret it, the anger of the Lord; it intends, not his kind, pleasant, and loving countenance, but his angry one with the former he beholds the upright, and with it he looks upon his righteous ones; but the latter is upon and against the wicked, and is dreadful and intolerable, and the consequence of it is everlasting destruction from the presence of the Lord, and from the glory of his power,

Gill: 1Pe 3:13

And who is he that will harm you,.... Or "can harm you". God will not; for his eyes are upon the righteous, to protect and defend them, and, his ears are open to their cries, to avenge them; he is on their side, and he is the only lawgiver that is able to save, and to destroy. Christ will not; for when he came the first time, it was not to condemn, but to save; and when he comes a second time, though he will rule the wicked with a rod of iron, and dash them in pieces as a potter's vessel; yet his people, who are his jewels, he will spare, as a man spares his only son. Good angels will not; these rejoice at the conversion, and in the salvation of sinful men, encamp about the saints, and are ministering spirits to them: nor the devil; though he would devour, he cannot; for greater is he that is in the saints, than he that is in the world: nor can sin; for though it wars against them, it shall not have the dominion over them; and though it often breaks in upon their peace and comfort, it cannot damn and destroy their souls: nor the law; for though it pronounces guilty, and curses those that are under it, and are of the works of it, yet since Christ has fulfilled it for his people, by obeying its precepts, and bearing its penalty, the curse, it lies not against them, nor can it inflict any punishment on them: nor the men of the world; who hate and persecute the saints; these can do them no real harm; they cannot hurt their grace, which shines the brighter, being tried and proved in the furnace of affliction; they cannot destroy their peace and comfort by all the trouble they give them; all the harm they can do them is to their bodies; they can do none to their souls; and even all the evil things they do to their bodies work together for their good; and they must be very wicked men that will do harm in any respect to such as behave well in states, cities, towns, or neighbourhoods:

if ye be followers of that which is good; of God, who is essentially, originally, and infinitely good, and does good to all his creatures, by imitating him in holiness and righteousness, in kindness, mercy, and beneficence; and of Christ, the good Shepherd, following him in the exercise of grace, as of humility, love, patience, &c. and in the discharge of duty; and of good men, the apostles of Christ, the first churches, faithful ministers, and all such who through faith and patience have inherited the promises, and that both in doctrine and practice; and of all good things, whatever is true, honest, just, pure, lovely, and of good report, particularly righteousness, godliness, faith, love, patience, and meekness. Some copies, as the Alexandrian, and others, read, "zealots", or "zealous of good"; of good works, as in Tit 2:14 and so the Vulgate Latin, Syriac, and Ethiopic versions.

Gill: 1Pe 3:14

But and if ye suffer for righteousness sake,.... For the doctrine of justification by the righteousness of Christ, which was the great stumbling block to the Jews, and on account of which they persecuted the Christians; it being not after man, nor according to the carnal reason of men, and was contrary to the method they had fixed on, and what excluded boasting in them, and was thought to be a licentious doctrine; and for a righteous cause, for professing Christ and his Gospel; for vindicating both which, whoever did must expect to suffer persecution; and also for living soberly, righteously, and godly; for by a religious life and conversation the saints are separated from the world, and are distinguished from them, which in effect sets a mark of infamy and reproach upon them; and saints, by an agreeable life, reprove others, and condemn them; all which irritate and provoke them to hate and persecute them: now these words prevent an objection that might be made to what is before said; that none can, or will harm such as are followers of good; whereas it is a clear case, that saints for righteousness sake are hurt, and do suffer in their persons, characters, and estate; they are reproached and reviled, and often suffer confiscation of goods, imprisonment, and even death itself; to which the apostle answers, by granting it, and supposing that this should be the case, as it sometimes is; yet no hurt is done them, they are still happy persons: happy are ye; since suffering on such an account is a gift of God, even as believing in Christ itself is, and is a real honour done to a person, and to be so accounted; moreover, such generally enjoy much of the presence of God, and the comforts of his Spirit; the Spirit of God and of glory rests upon them; hereby the graces of the Spirit of God in them are exercised, tried, and proved, and shine out the brighter; the faith and hope of other Christians are strengthened, and God is glorified; and besides, the kingdom of heaven, the crown of life, and eternal glory, with which their sufferings are not to be compared, are theirs, and which they shall certainly enjoy: and be not afraid of their terror, neither be troubled; referring to a passage in Isa 8:12 and the meaning is either, be not afraid with the same sort of fear as wicked men are; with a worldly slavish fear of men, and of the loss of worldly things, and of life itself: or, afraid of them, as the Syriac version renders it; who inject fear into you; do not be afraid of their revilings and reproaches, of their threatenings and menaces, and even of death itself by them, which is the utmost they can do; do not be troubled at anything they say or do to you; since nothing can harm you, since God is on your side, Christ has delivered you from this present evil world, and saved you out of the hands of every enemy; and since the love of God, which casteth out fear, is shed abroad in your hearts, and you are encompassed with it, and nothing can separate you from it.

Gill: 1Pe 3:15

But sanctify the Lord God in your hearts,.... Still referring to Isa 8:13 not by making him holy, which need not, nor cannot be, he being essentially, infinitely, and perfectly holy; but by declaring and proclaiming his holiness, as the seraphim in Isaiah's prophecy, and the four living creatures in the Revelation did; and by glorifying of him, praising and applauding all his perfections, and among the rest, this of his holiness, and giving thanks at the remembrance of it; which he has so much displayed in the works of creation, providence, redemption, and grace; hence the Arabic version renders it, bless the Lord God in your hearts: the Lord God is sanctified by his people externally, when they regard his commands, attend his ordinances, and call upon his name, and praise him; but here an internal sanctification of him, a sanctification of him in their hearts, is intended, and what is opposed to the fear of men, and unbelief, and lies in the exercise of the grace of fear upon him; see Isa 8:13 and which has for its object his goodness, and is a fruit of the covenant of his grace, and is a child like and godly fear; and in the exercise of faith upon him, upon his covenant and promises, his faithfulness, and power to help, assist, and preserve; whereby glory is given to him, a witness borne to his truth, and he is sanctified: some copies, as the Alexandrian, and one of Stephens's, read, sanctify the Lord Christ; and so read the Vulgate Latin and Syriac versions; and certain it is that he is intended in Isa 8:13 as appears from 1Pe 3:14 compared with Rom 9:33.

and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear; by the hope that is in the saints, is not designed the grace of hope itself, which is given to them, and implanted in them in regeneration; the reason, ground, and foundation of which are, the love, grace, and mercy of God, through Christ, and his person, blood, righteousness, sacrifice, and redemption; but the Gospel, the whole Christian doctrine, the doctrine of faith, and which the Syriac version here calls the "hope of faith"; and the profession of Christianity, called in Heb 10:23, the profession of hope; in which persons profess their hope of eternal life and happiness through Christ, as doctrine of the Gospel directs them to. Now, a "reason" of this is to be given; not that they are to account for the Gospel, upon the foot of carnal reason; for that is not of men, nor according to the carnal reason of men; nor is it to be thought that every Christian should be capable of defending the Gospel, either in whole, or in part, by arguments and reasons, in a disputatious way, or to give a reason and argument for every particular truth; but that he should be well acquainted with the ground and foundation of the Christian religion; at least, with the first principles of the oracles of God, and be conversant with the Scriptures, and be able to point out that in them, which is the reason of his holding this and the other truth, though he is not able to give a gainsayer satisfaction, or to stop his mouth: and this is to be done with meekness and fear; with meekness, before men; in an humble modest way; not with an haughty air, and in a morose and surly manner, which serves only to irritate and provoke: and with fear; either of God, and so the Ethiopic Version renders it, with the fear of the Lord; considering the subject of the argument, and the importance of it, and how much the honour of God is concerned in it; and taking care lest the answer should be delivered in a light, trifling, and negligent manner, and that no part of truth be dropped or concealed, in order to please men, and be screened from their resentments; or with all due reverence of, and respect to men, to superiors, to the civil magistrates, who may ask the reason; for they are to be treated with honour and esteem, and to be answered in an handsome and becoming manner, suitable to the dignity of their persons and office; as the sanhedrim was by Stephen; and as Felix, Festus, and Agrippa, by the Apostle Paul: and this answer, or reason, is to be given to every man; that has authority to ask, and that asks in a modest manner, and with a reverence suitable to the subject; for the phrases, "with meekness and fear", may respect him that asks the reason, as well as him that gives the answer; for that which is holy is not to be given to dogs, to impudent persons, mockers and scoffers, nor are pearls to be cast before swine, filthy and irreverent persons; see Mat 7:6 the Alexandrian copy, and some others, and so the Vulgate Latin version, read, "but with meekness and fear"; for if it is not asked in such a way, there is no obligation to give an answer: and this is to be given "always"; whenever it is asked in such a manner, and by proper persons; when there is a necessity of it, and as opportunity offers: and saints should be always "ready to" give and therefore it becomes them daily and diligently to search the Scriptures, meditate on them, and get all the help and assistance they can, to lead them into an acquaintance with them, that they may be so; for though the apostles had extraordinary assistance promised them, and therefore were bid not to consider beforehand what they should say, when brought before kings and princes; yet this is not to be expected by ordinary persons, nor in ordinary cases. Agreeably to this is the advice of R. Eleazar ^z,

"be diligent to learn the law, and know what thou shouldest answer to an Epicure,

or heretic: says R. Jochanan ^a,

"in every place where the Sadducees object, תשובתן בצידן their answer is at their side,

or ready; that is, in the same Scriptures on which they form their objections,

Gill: 1Pe 3:16

Having a good conscience,.... Meaning not the faculty of the conscience itself, which is naturally evil, and defiled with sin, and is only made good by the sanctification of the Spirit, and the sprinkling of the blood of Jesus, by which the heart is sprinkled from it, and that itself purged from dead works; but a life and conversation according to the dictates of such a conscience, in the uprightness and sincerity of it, and by the grace of God, and according to the Gospel, and whereby the doctrines of it are adorned; for, as besides internal sanctification of God, or a fearing of him, and believing in him with the heart, there must be a profession of him with the mouth, and a reason of faith and hope given verbally, when there is an occasion for it; so to both must be added a conscientious discharge of duty, both to God and men, which is one way of defending and recommending the doctrines of the Gospel:

that whereas they speak evil of you as of evildoers; as vain, proud, haughty, and arrogant persons, as seditious men, enemies to order and civil magistracy; as such that speak evil of dignities, and despise government; when they shall see your modest and humble deportment in the world, and before them, and with what reverence and esteem you treat them:

they may be ashamed that falsely accuse your good conversation in Christ; which was in consequence of their being in Christ, and made new creatures by him, and was as became his Gospel, and by and under the influence of his grace and Spirit.

Gill: 1Pe 3:17

For it is better, if the will of God be so,.... For all things are ordered by the will of God, even all the sufferings and afflictions of the saints; and which is a reason why they ought to be patiently submitted to, and bore: and "better" it is, more honourable and profitable,

that ye suffer for well doing; for believing in Christ, professing him and his Gospel, giving a free and open reason for so doing, and for exercising a good conscience, and living godly in Christ Jesus:

than for evil doing; as a murderer, a thief, an evildoer, or a busy body in other men's matters, 1Pe 4:15.

Gill: 1Pe 3:18

For Christ also hath once suffered for sins,.... Not his own, for he committed none, but for the sins of his people; in order to obtain the remission of them, to make reconciliation for them, and to take and put them away, and finish and make an end of them; which sufferings of his, on account of them, were many and great: he suffered much by bearing the griefs, and carrying the sorrows of his people, whereby he became a man of sorrows, and acquainted with griefs, from his cradle to his cross; and from the temptations of Satan, being in all points tempted, as his members are, though without sin; and from the contradiction of sinners against him, in his name, credit, and character, abusing him as the worst of men; and he suffered in his soul, from the wrath of God, and curses of the law, which lay upon him; and in his body, by many buffetings, scourges, wounds, and death itself, even the death of the cross; and which being the finishing part of his sufferings, is chiefly here meant. The Alexandrian copy reads, "died for you"; and the Vulgate Latin, Syriac, and Ethiopic versions read, "died for our sins"; and this he did once, and but once; he died once, and will die no more; he was offered up once, and will be offered up no more; there is no more offering, or sacrifice for sin; the reason is, because his one offering is sufficient to take away sin, which the legal sacrifices were not, and therefore were often offered; and the reason why this his one offering, or once suffering and dying, is sufficient, is, because of his divine nature, or eternal Spirit, by which he offered himself, and gave infinite virtue to his sacrifice and satisfaction: now, this is an argument for suffering patiently; since Christ, the head, has also suffered, and therefore, why not the members? and since he has suffered for their sins, therefore they should not grudge to suffer for his sake; and seeing also their sufferings are but once, in this life only, and as it were but for a moment, and not to be compared with his sufferings for them; and especially when it is considered what follows:

the just for the unjust; Christ, the holy and just one, who is holy in his nature, and righteous in his life and actions, which were entirely conformable to the righteous law of God, and upright and faithful in the discharge of his office, and therefore called God's righteous servant; he suffered, and that not only by unjust men, by the Jews, by Pilate, and the Roman soldiers, but for and in the room and stead of unjust men, sinners, and ungodly, who were destitute of righteousness, and full of all unrighteousness; and since he did, it need not be thought hard, or strange, that sinful men should suffer at the hands of others; and still it should be borne with the greater patience, since Christ not only suffered for them, but since an end is answered by it, as is here suggested:

that he might bring us to God; nigh to God, who, with respect to communion, were afar off from him; and in peace and reconciliation with him, who were enemies to him by wicked works; and that they might have freedom of access, with boldness, unto God, through his precious blood, and the vail of his flesh; and that he might offer them unto God, as the Vulgate Latin and Syriac versions render it; as a sacrifice acceptable unto God, presenting them to him unblamable and unreproveable in his sight; that he might bring them into his grace and presence here, and, as the great Captain of their salvation, bring them to him in glory hereafter:

being put to death in the flesh; in the human nature: flesh includes the whole of human nature, both body and soul; for though the body only dies, yet death is the dissolution of the union between them both; and such was Christ's death; for though the union between the two natures continued, yet his body and soul were disunited; his body was left on the cross, and his soul, or Spirit, was commended to God, when his life was taken from the earth, and he was put to death in a violent manner by men:

but quickened by the Spirit; raised from the dead by his divine nature, the Spirit of holiness, the eternal Spirit, by which he offered himself, and by virtue of which, as he had power to lay down his life, so he had power to take it up again; when he was also justified in the Spirit, and all the elect in him. Now, as the enemies of Christ could do no more than put him to death in the flesh, so the enemies of his people can do no more than kill the body, and cannot reach the soul; and as Christ is quickened and raised from the dead, so all his elect are quickened together, and raised with him, representatively, and shall, by virtue of his resurrection, be raised personally, and live also; which is no inconsiderable argument to suffer afflictions patiently, and which is the design of this instance and example of the sufferings, death, and resurrection of Christ.

Gill: 1Pe 3:19

By which also he went and preached unto the spirits in prison. Various are the senses given of this passage: some say, that Christ, upon his death, went in his human soul to hell; either, as some, to preach to the devils and damned spirits, that they might be saved, if they would; and, as others, to let them know that he was come, and to fill them with dread and terror; but though hell may be meant by the prison, yet the text does not say that he went unto it, or preached in it; only that the spirits were in it, to whom he sometimes went, and preached; nor is his human soul, but his divine nature meant, by the Spirit, by which he went and preached to them: and as for the ends proposed, the former is impracticable and impossible; for after death follows judgment, which is an eternal one; nor is there any salvation, or hope of salvation afterwards; and the latter is absurd, vain, and needless. Others, as the Papists, imagine the sense to be, that Christ, at his death, went in his human soul, into a place they call "Limbus Patrum", which they suppose is meant by the prison here, and delivered the souls of the Old Testament saints and patriarchs from thence, and carried them with him to heaven; but this sense is also false, because, as before observed, not the human soul of Christ, but his divine nature, is designed by the Spirit; nor is there any such place as here feigned, in which the souls of Old Testament saints were, before the death of Christ; for they were in peace and rest, in the kingdom of heaven, in Abraham's bosom, inheriting the promises, and not in a prison; besides, the text says not one word of the delivering of these spirits out of prison, only of Christ's preaching to them: add to all this, and which Beza, with others, observes, the apostle speaks of such as had been disobedient, and unbelievers; a character which will not agree with righteous men, and prophets, and patriarchs, under the former dispensation: others think the words are to be understood of Christ's going to preach, by his apostles, to the Gentiles, as in Eph 2:17 who were in a most miserable condition, strangers to the covenants of promise, and destitute of the hope of salvation, and sat in darkness, and the shadow of death, and, as it were, at the gates of hell; were in the bonds of iniquity, and dead in sin, and had been for long time past foolish and disobedient, serving divers lusts and pleasures, to which they were in bondage. This is, indeed, a more tolerable sense than the former; but it will be difficult to show, that men, in the present state of life, are called "spirits", which seems to be a word that relates to the souls of men, in a separate state from their bodies; and especially that carnal and unconverted men are ever so called; and besides, the apostle is speaking of such who were disobedient in the times of Noah; and therefore not of the Gentiles, in the times of the apostles: add to which, that the transition from the times of the apostles, according to this sense, to the days of Noah, is very unaccountable; this sense does not agree with the connection of the words: others are of opinion, that this is meant of the souls of the Old Testament saints, who were εν φυλακη, "in a watch", as they think the phrase may be rendered, instead of "in prison": and said to be in such a situation, because they were intent upon the hope of promised salvation, and were looking out for the Messiah, and anxiously desiring his coming, and which he, by some gracious manifestation, made known unto them: but though the word may sometimes signify a watch, yet more commonly a prison, and which sense best suits here; nor is that anxiety and uneasiness, which represents them as in a prison, so applicable to souls in a state of happiness; nor such a gracious manifestation so properly called preaching; and besides, not believers, but unbelievers, disobedient ones, are here spoken of; and though it is only said they were sometimes so, yet to what purpose should this former character be once mentioned of souls now in glory? but it would be tedious to reckon up the several different senses of this place; some referring it to such in Noah's time, to whom the Gospel was preached, and who repented; and though they suffered in their bodies, in the general deluge, yet their souls were saved; whereas the apostle calls them all, "the world of the ungodly", 2Pe 2:5 and others, to the eight souls that were shut up in the ark, as in a prison, and were saved; though these are manifestly distinguished in the text from the disobedient spirits. The plain and easy sense of the words is, that Christ, by his Spirit, by which he was quickened, went in the ministry of Noah, the preacher of righteousness, and preached both by words and deeds, by the personal ministry of Noah, and by the building of the ark, to that generation who was then in being; and who being disobedient, and continuing so, a flood was brought upon them which destroyed them all; and whose spirits, or separate souls, were then in the prison of hell, so the Syriac version renders it, בשיול, "in hell", see Rev 20:7 when the Apostle Peter wrote this epistle; so that Christ neither went into this prison, nor preached in it, nor to spirits that were then in it when he preached, but to persons alive in the days of Noah, and who being disobedient, when they died, their separate souls were put into prison, and there they were when the apostle wrote: from whence we learn, that Christ was, that he existed in his divine nature before he was incarnate, he was before Abraham, he was in the days of Noah; and that Christ also, under the Old Testament, acted the part of a Mediator, in his divine nature, and by his Spirit discharged that branch of it, his prophetic office, before he appeared in human nature; and that the Gospel was preached in those early times, as unto Abraham, so before him.

Gill: 1Pe 3:20

Which sometime were disobedient,.... To all the instructions and warnings which God gave them, to all the strivings of his Spirit, and to the ministry of Christ, by Noah; they continued in their profaneness and impiety, and to corrupt their ways, and fill the earth with violence and wickedness; not believing what they were threatened with, or that ever a flood would come upon them, and destroy them: and this "sometime" refers to the time of their being upon earth, who were now in hell; "to the days of Noah"; hereafter mentioned; and which the Syriac version connects with this clause, reading it thus, "who of old were disobedient in the days of Noah"; at which time it was, that Christ, by his Spirit in Noah, went and preached to them: when once the longsuffering of God waited in the days of Noah: that is, when God, who is longsuffering and patient, waited on these disobedient ones, in Noah's time, for the space of an hundred and twenty years:

while the ark was preparing; by Noah, according to the directions which God gave him, Gen 6:14 and which, as R. Tanchuma says ^b, was fifty two years a building; others say ^c an hundred years; but Jarchi says ^d it was an hundred and twenty; and which seems most likely, that being the term of time in which God's longsuffering waited on them; during which time Noah was preaching to them, and building the ark:

wherein few, that is, eight souls, were saved by water; the eight persons were, Noah, and his wife, and his three sons, Shem, Ham, and Japhet, and their three wives. It is a common tradition with the Jews ^e, that besides these, Og, king of Bashan, escaped the flood; and who, they say, is the same that escaped, and told Abraham of Lot's being carried captive by the kings ^f; the manner of his escape at the flood they relate thus ^g,

"Og came, who was delivered from the men that died at the flood; and he rode upon the ark, and he had a covering upon his head, and was fed with the food of Noah; but not for his worthiness was he delivered, but that the inhabitants of the world might see the power of the Lord;

and elsewhere ^h, after this manner, citing those words, "and Noah only remained alive, and they that were with him in the ark", Gen 7:23 they add,

"except Og, king of Bashan, who sat on a certain piece of wood which belonged to the scaffolding of the ark, and he swore to Noah, and his sons, that he would be their servant for ever. What did Noah do? he bored an hole in the ark, and every day reached out food to him, and he remained alive, according to what is said, Deu 3:11 "only Og, king of Bashan", &c.

But this is all a mere fiction; and equally fabulous is the account the Arabians give, who say ⁱ that eighty persons, together with Noah, were taken into the ark, among whom was Jorham, their father; for there were no more than eight persons saved; and this is the apostle's sense; and agreeably the Syriac version renders it, "and eight souls" בלחוד, "only entered into it, and were saved by water"; and we are told by some of the eastern writers ^k, that when these eight went out of the ark, they built a city, which they called Themanin, which, in the Arabic language, signifies "eight", according to their number. The ark was a type of Christ, into whom whoever enters by faith, or in whom whoever believes, shall be saved; but as they that entered into the ark were but few, so are those that enter in at the strait gate, or believe in Christ; and they that went into the ark were saved by the water bearing up the ark, even by that by which others were destroyed; as the very same thing, for different reasons, is the cause or means of destruction and salvation; so Christ is set, for the fall and rising of many, is a stumblingblock to some, and the power and wisdom of God to others; and the Gospel, and the ministers of it, are the savour of life unto life to some, and the savour of death unto death to others. This instance of the dispensation of the providence of God to the old world is very appropriately, though by way of digression, introduced by the apostle; showing, that in times past, as then, God's usual method has been to afford the outward means to ungodly men, and to bear with them long, and then bring down his vengeance upon them, and save his own people; and this suffering saints might depend upon would be their case, and therefore should bear their afflictions patiently,

Gill: 1Pe 3:21

The like figure whereunto even baptism doth also now save us,.... The ark, and deliverance by it, as it was a type of Christ, and salvation by him, so it was a figure of baptism, and baptism was the antitype of that; or there is something in these which correspond, and answer to, and bear a resemblance to each other: as the ark was God's ordinance, and not man's invention, so is baptism, it is of heaven, and not of men; and as the ark, while it was preparing, was the scorn and derision of men, so is this ordinance of the Gospel; it was rejected with disdain by the Scribes and Pharisees, as it still is by many; and as the ark, when Noah and his family were shut up in it by God, represented a burial, and they seemed, as it were, to be buried in it, it was a lively emblem of baptism, which is expressed by a burial, Rom 6:4 and as they in the ark had the great deep broke up under them, and the windows of heaven opened over them, pouring out waters upon them, they were, as it were, immersed in, and were covered with water, this fitly figured baptism by immersion; nor were there any but adult persons that entered into the ark, nor should any be baptized but believers; to which may be added, that as the one saved by water, so does the other; for it is water baptism which is here designed, which John practised, Christ gave a commission for, and his disciples administered: it saves not as a cause, for it has no causal influence on, nor is it essential to salvation. Christ only is the cause and author of eternal salvation; and as those only that were in the ark were saved by water, so those only that are in Christ, and that are baptized into Christ, and into his death, are saved by baptism; not everyone that is baptized, but he that believeth, and is baptized, shall be saved, Mar 16:16, for baptism

is not the putting away of the filth of the flesh; the design of it is not to take off the sordid flesh, as circumcision did; or in a ceremonious way, outwardly, to sanctify to the purifying of the flesh, as the Jewish baptisms did; see Heb 9:10, or to take away either original or actual sin; this only the blood of Christ can do; and it is not a mere external cleansing of the body:

but the answer of a good conscience towards God; the Vulgate Latin renders it, "the interrogation of a good conscience"; referring, it may be, to the interrogations that used to be put to those who desired baptism; as, dost thou renounce Satan? dost thou believe in Christ? see Act 8:36, others render it, "the stipulation of a good conscience"; alluding also to the ancient custom of obliging those that were baptized to covenant and agree to live an holy life and conversation, to renounce the devil and all his works, and the pomps and vanities of this world; and baptism does certainly lay an obligation on men to walk in newness of life; see Rom 6:4, the Ethiopic version renders it, "confession of God"; and to this the Syriac version agrees, rendering it, "confessing God with a pure conscience"; for, to baptism, profession of faith in Christ, and of the doctrine of Christ in a pure conscience, is requisite; and in baptism persons make a public confession of God, and openly put on Christ before men: the sense seems plainly this; that then is baptism rightly performed, and its end answered, when a person, conscious to himself of its being an ordinance of Christ, and of his duty to submit to it, does do so upon profession of his faith in Christ, in obedience to his command, and "with" a view to his glory; in doing which he discharges a good conscience towards God: and being thus performed, it saves,

by the resurrection of Jesus Christ; being a means of leading the faith of the baptized person, as to the blood of Christ, for pardon and cleansing, so to the resurrection of Christ, to justification; see Act 2:38, moreover, the sense of the passage may be this, that baptism is a like figure as the ark of Noah was; that as the entrance of Noah and his family into the ark was an emblem of a burial, so their coming out of it was a figure of the resurrection; and just such a figure is baptism, performed by immersion, both of the resurrection of Christ from the dead, and of the resurrection of saints to walk in newness of life. The Arabic version renders the whole verse thus; "of which thing baptism is now a type saving us, not by removing the filth of the flesh only, but by exhilarating a good conscience towards God, by the resurrection of Jesus Christ".

Gill: 1Pe 3:22

Who is gone into heaven,.... After he had been risen forty days, where he is received, and will remain, until the restitution of all things; and where he appears in the presence of God for his people, and ever lives to make intercession for them; and is entered as their forerunner, and is preparing mansions of glory for them; and will come again, and take them to himself, to be for ever with him, and from hence they expect him:

and is on the right hand of God; where Stephen saw him; and which is an honour never conferred on any angel, or man; and shows that Christ had done his work, and that in a way acceptable to God; the Vulgate Latin version here adds "swallowing up death, that we might be made heirs of eternal life"; but is not supported by any copy or version:

angels and authorities and powers being made subject unto him; by "angels" may be meant angels both good and bad, who are all in subjection to Christ; and by authorities and powers, the kings, princes, and governors of this world, who hold their dominions from and under the Lord Jesus Christ; and which is an argument why believers should patiently bear all their sufferings and afflictions, since Christ has the government in his hands, and he rules and overrules all things for good; and when he pleases, he can put a stop to the rage and persecutions of men; and so the apostle returns to his former argument, in the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Pe 3:7

¹ tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 7 are participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.

² tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.

NET Notes: 1Pe 3:8

¹ tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.

NET Notes: 1Pe 3:9

¹ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

² tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

NET Notes: 1Pe 3:10

¹ tn Grk “stop.”

NET Notes: 1Pe 3:12

¹ tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”

² sn Verses 10-12 are a quotation from Ps 34:12-16.

NET Notes: 1Pe 3:13

¹ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

NET Notes: 1Pe 3:14

¹ sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).

² tn Grk “because of righteousness.”

³ tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).

⁴ sn A quotation from Isa 8:12.

NET Notes: 1Pe 3:15

¹ tc Most later mss (P Ï) have θεόν (qeon, “God”) instead of Χριστόν (Criston; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (Ì⁷² א A B C Ψ 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.

² tn Or “sanctify Christ as Lord.”

³ tn Grk “the hope in you.”

NET Notes: 1Pe 3:16

¹ tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “when you are spoken against.”

NET Notes: 1Pe 3:17

¹ tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).

NET Notes: 1Pe 3:18

¹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

² tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epaqen) or “died” (ἀπέθανεν, apeqanen). The witnesses that read ἀπέθανεν are Ì⁷² א A C^vid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [{oti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apoqnhskw], but uses πάσχω [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (Jamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.

³ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

⁴ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

⁵ sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”

NET Notes: 1Pe 3:19

¹ tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.

NET Notes: 1Pe 3:20

¹ tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.

² tn Grk “the patience of God waited.”

³ tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: 1Pe 3:21

¹ tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.

³ tn Or “response”; “answer.”

NET Notes: 1Pe 3:22

¹ tn Grk “who is at the right hand…having gone into heaven.”

² tn Grk “angels…having been subjected to him.”

Geneva Bible: 1Pe 3:7

^{( 6 )} Likewise, ye husbands, ^{( c )} dwell with [them] according to ^{( d )} knowledge, ^{( 7 )} giving ^{( e )} honour unto the wife, as unto the weaker ^{( f )} vessel, ^{( 8 )} and as being heirs together of the ^{( g )} grace of life; ^{( 9 )} that your prayers be not hindered.

^{( 6 )} He also teaches husbands their duties, that is, that the more understanding and wisdom they have, the more wisely and circumspectly they behave themselves.

^{( c )} Do all the duties of wedlock.

^{( d )} The more wisdom the husband has, the more circumspectly he must behave himself in bearing those inconveniences, which through the woman's weakness often cause trouble both to the husband and the wife. ^{( 7 )} The second argument: because the wife nonetheless is weaker by nature than the man, she is an excellent instrument of the man, made for far more excellent uses: upon which it follows that she is not therefore to be neglected, because she is weak, but on the contrary she ought to be so much more cared for.

^{( e )} Having an honest care for her.

^{( f )} The woman is called a vessel after the manner of the Hebrews, because the husband uses her as his friend and helper, to live faithfully before God. ^{( 8 )} The third argument: for that they are equal in that which is the most important (that is to say, in the benefit of eternal life) who otherwise are unequal concerning the leadership and conduct at home, and therefore they are not to be despised although they are weak.

^{( g )} Of that gracious and free benefit, by which we have everlasting life given to us. ^{( 9 )} The fourth argument: All fighting and rebuking must be avoided, because they hinder prayers and the whole service of God, to which both the husband and wife are equally called.

Geneva Bible: 1Pe 3:8

^{( 10 )} Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:

^{( 10 )} He turns to common exhortations, and commends harmony and whatever things pertain to the maintenance of peace and mutual love.

Geneva Bible: 1Pe 3:9

^{( 11 )} Not rendering evil for evil, or railing for railing: but contrariwise blessing; ^{( 12 )} knowing that ye are thereunto called, that ye should inherit a blessing.

^{( 11 )} We must not only not recompense injury for injury, but we must also recompense them with benefits.

^{( 12 )} An argument taken by comparison: Seeing that we ourselves are unworthy of so great bountifulness, than forgive one another's faults? And from this verse to the end of the chapter, (1Pe 3:9-22), there is a digression, to exhort us valiantly to bear afflictions.

Geneva Bible: 1Pe 3:10

^{( 13 )} For he that will love life, and ^{( h )} see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

^{( 13 )} A secret objection: But this our patience shall be nothing else but an inciting and hardening of the wicked in their wickedness, to make them set upon us more boldly and destroy us. Indeed (faith the apostle by the words of David) to live without doing harm, and to follow after peace when it flies away, is the way to that happy and quiet peace. If so be any man be afflicted for doing justly, the Lord marks all things, and will in his time deliver the godly, who cry to him, and will destroy the wicked.

^{( h )} Lead a blessed and happy life.

Geneva Bible: 1Pe 3:12

For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the ^{( i )} face of the Lord [is] against them that do evil.

^{( i )} This word "face" after the manner of the Hebrews, is taken for "anger".

Geneva Bible: 1Pe 3:13

^{( 14 )} And who [is] he that will harm you, if ye be followers of that which is good?

^{( 14 )} The second argument: when the wicked are provoked, they are more wayward: therefore they must instead be won by good deeds. If they cannot be gained by that means also, yet nonetheless we shall be blessed if we suffer for righteousness sake.

Geneva Bible: 1Pe 3:14

But and if ye suffer for righteousness' sake, happy [are ye]: ^{( 15 )} and be not afraid of their ^{( k )} terror, neither be troubled;

^{( 15 )} A most certain counsel in afflictions, be they never so terrible, to be of a steady mind and to stand fast. But how shall we attain to it? If we sanctify God in our minds and hearts, that is to say, if we rest upon him as one that is almighty that loves mankind, that is good and true indeed.

^{( k )} Be not dismayed as they are.

Geneva Bible: 1Pe 3:15

But ^{( l )} sanctify the Lord God in your hearts: ^{( 16 )} and [be] ready always to [give] an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

^{( l )} Give him all prayers and glory, and hang only on him.

^{( 16 )} He will have us, when we are afflicted for righteousness sake, to be careful not for redeeming of our life, either with denying or renouncing the truth, or with like violence, or any such means: but rather to give an account of our faith boldly, and yet with a meek spirit, and full of godly reverence, that the enemies may not have anything justly to object, but may rather be ashamed of themselves.

Geneva Bible: 1Pe 3:17

^{( 17 )} For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.

^{( 17 )} A reason which stands upon two general rules of Christianity, which nonetheless all men do not allow. The one is, if we must suffer afflictions, it is better to suffer wrongfully than rightfully: the other is this, because we are so afflicted not by accident, but by the will of our God.

Geneva Bible: 1Pe 3:18

^{( 18 )} For Christ also hath once suffered for sins, ^{( 19 )} the just for the unjust, ^{( 20 )} that he might bring us to God, ^{( 21 )} being put to death in the ^{( m )} flesh, but quickened by the Spirit:

^{( 18 )} A proof of either of the rules, by the example of Christ himself our chief pattern, who was afflicted not for his own sins (which were none) but for ours, and that according to his Father's decree.

^{( 19 )} An argument taken by comparison: Christ the just, suffered for us that are unjust and shall it grieve us who are unjust, to suffer for the cause of Christ.

^{( 20 )} Another argument being partly taken of things coupled together, that is, because Christ brings us to his Father that same way that he went himself, and partly from the cause efficient: that is, because Christ is not only set before us for an example to follow, but also he holds us up by his power in all the difficulties of this life, until he bring us to his Father.

^{( 21 )} Another argument taken from the happy end of these afflictions, in which Christ also goes before us both in example and power, as one who suffered most grievous torments even to death, although but only in one part of him, that is, in the flesh or man's nature: but yet became conqueror by virtue of his divinity.

^{( m )} As touching his manhood, for his body was dead, and his soul felt the sorrows of death.

Geneva Bible: 1Pe 3:19

^{( 22 )} By which also he went and preached unto the spirits in prison;

^{( 22 )} A secret objection: Christ indeed might do this, but what is that to us? Indeed (faith the apostle) for Christ has showed his power in all ages both in the preservation of the godly, were they never so few and miserable, and in avenging the rebellion of his enemies, as it appears by the history of the flood: for Christ is he who in those days (when God through his patience appointed a time of repentance to the world) was present, not in corporal presence, but by his divine power, preaching repentance, even by the mouth of Noah himself who then prepared the ark, to those disobedient spirits who are now in prison, waiting for the full recompence of their rebellion, and saved those few, (that is, only eight people) in the water.

Geneva Bible: 1Pe 3:20

Which sometime were disobedient, when ^{( n )} once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight ^{( o )} souls were saved by water.

^{( n )} This word "once" shows that there was a furthermost day appointed, and if that were once past, there should be no more.

^{( o )} Men.

Geneva Bible: 1Pe 3:21

^{( 23 )} The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward ^{( p )} God,) ^{( 24 )} by the resurrection of Jesus Christ:

^{( 23 )} A proportional applying of the former example to the time which followed the coming of Christ: for the preservation of Noah in the waters, was a figure of our baptism, not as though the material water of baptism shows us, as those waters which bare up the ark saved Noah, but because Christ with his inward virtue, which the outward baptism shadows, preserves us being washed, so that we may call upon God with a good conscience.

^{( p )} The conscience being sanctified, may freely call upon God.

^{( 24 )} That same virtue, by which Christ rose again, and now being carried up into heaven has received all power, does at this day defend and preserve us.

Commentary -- Verse Range Notes

TSK Synopsis: 1Pe 3:1-22

1 He teaches the duty of wives and husbands to each other;

8 exhorting all men to unity and love;

14 and to suffer persecution.

19 He declares also the benefits of Christ toward the old world.

Maclaren: 1Pe 3:14-15

Hallowing Christ

Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.'--1 Peter 3:14-15.

THESE words are a quotation from the prophet Isaiah, with some very significant variations. As originally spoken, they come from a period of the prophet's life when he was surrounded by conspirators against him, eager to destroy, and when he had been giving utterance to threatening prophecies as to the coming up of the King of Assyria, and the voice of God encouraged him and his disciples with the ringing words: Fear not their fear, nor be afraid. Sanctify the Lord of Hosts Himself, and let Him be your fear, and let Him be your dread, and He shall be for a sanctuary.' Peter was in similar circumstances. The gathering storm of persecution of the Christians as Christians seems to have been rising on his horizon, and he turns to his brethren, and commends to them the old word which long ago had been spoken to and by the prophet. But the variations are very remarkable. The Revised Version correctly reads my text thus: Fear not their fear, neither be troubled, but sanctify in your hearts Christ as Lord.'

I. We Have First To Note The Substitution, As A Matter Of Course, Without Any Need For Explanation Or Vindication, Of Jesus Christ In Place Of The Jehovah Of The Old Testament.

There is no doubt that the reading adopted in the Revised Version is the true one, as attested by weighty evidence in the manuscripts, and in itself more probable by reason of its very difficulty. The other reading adopted in Authorised Versions is likely to have arisen from a marginal note which crept into the text, and was due to some copyist who was struck by Peter's free handling of the passage, and wished to make the quotations verbally accurate.

Now, if we think for a moment of the Jew's reverence for the letter of Scripture, and then think again of the Jew's intense monotheism and dread of putting any creature into the place of God, we shall understand how saturated with the belief in the divinity of Jesus Christ, and how convinced that it was the vital centre of all Christian teaching, this Apostle must have been when, without a word of explanation, he took his pen, and, as it were, drew it through Lord God' in Isaiah's words, and wrote in capitals over it, Christ as Lord.'

What does that mean? Some of us would, perhaps, hesitate to say that it means that He who was all through the growing ages of brightening revelation of old, named Jehovah,' is now named Jesus Christ. I believe that from the beginning He whom we call, according to the teaching of the great prologue of John's Gospel, the Word of God,' was the Agent of all Divine revelation. But whether that be so or no, whether we have the right to say that the same Person who was revealed as Jehovah' is now revealed as Jesus Christ,' the Word made flesh,' or no, we distinctly fail to apprehend who and what Jesus Christ was to the writer of this epistle, and fail to sanctify Him in our hearts, unless we say" To Thee belongeth all that belongs to God.' That is the first great truth that comes out of these words, and I would commend it to any of you who may be hesitating about that Christian fact of the true divinity of Jesus Christ. You cannot strike it out of the New Testament, and if you try to do so you tear the book to pieces, and reduce it to rags and tatters.

Further, mark here what the Apostle means by the Christian sanctifying of Christ.

That is a strange expression. How am I to sanctify Jesus Christ? Well, it is the same word that is used in the Lord's Prayer, and perhaps its use there may throw light on Peter's meaning here. Hallowed be Thy name'--explains the meaning of hallowing Christ as Lord in our hearts. We sanctify or hallow one who is holy already, when we recognise the holiness, and honour what we recognise. So that the plain meaning of the commandments here is: set Christ in your hearts on the pedestal and pinnacle that belongs to Him, and then bow down before Him with all reverence and submission. Be sure that you give Him all that is His due, and in the love of your hearts, as well as in the thinkings of your minds, recognise Him for what He is, the Lord. Let us take care that our thoughts about Jesus Christ are full of devout awe and reverence. I venture to think that a great deal of modern and sentimental Christianity is very defective in this respect. You cannot love Jesus Christ too much, but you can love Him with too little reverence. And if you take up some of our luscious modern hymns that people are so fond of singing, I think you will find in them a twang of unwholesomeness, just because the love is not reverent enough, and the approaching confidence has not enough of devout awe in it. This generation looks at the half of Christ. When people are suffering from indigestion, they can only see half of the thing that they look at, and there are many of us that can only see a part of the whole Christ: and so, forgetting that He is judge, and forgetting that He is the Lion of the tribe of Judah, and forgetting that whilst He is manifested in the flesh our brother He is also God manifest in the flesh, our Creator as well as our Redeemer, and our Judge as well as our Saviour, some do not enough hallow Him in their hearts as Lord.

Peter had heard Jesus say that all men should honour the Son as they honoured the Father.' I beseech you, embrace the whole Christ, and see to it that you do not dethrone Him from His rightful place, or take from Him the glory that is due to His name. For your love will suffer, and become a mere sentiment, inoperative and sometimes unwholesome, unless you keep in mind Peter's injunction.

But, further, there is included in this commandment, not only what Isaiah said, Let Him be your fear and your dread,' but also a reverent love and trust. For we do not hallow Christ as we ought, unless we absolutely confide in every word of His lips. Did you ever think that not to trust Jesus Christ is to blaspheme and profane that holy name by which we are called; and that to hallow Him means to say to Him, I believe every word that Thou speakest, and I am ready to risk my life upon Thy veracity'? Distrust is dishonouring the Master, and taking from Him the glory that is due unto His name.

Then there is another point to be noted: Sanctify in your hearts Christ as Lord.' That is Peter's addition to Isaiah's words, and it is not a mere piece of tautology, but puts great emphasis into the exhortation: What is a man's heart, in New Testament and Old Testament language? It is the very centre-point of the personal self. And when Peter says, Hallow Him in your hearts,' he means that, deep down in the very midst of your personal being, as it were, there should be, fundamental to all, and interior to all, this reverential awe and absolute trust in Jesus Christ--an habitual thought, a central emotion, an all-dominant impulse. Out of the heart are the issues of life.' Put the healing agent into it, the foun-tain-head, and all the streams that pour out thence will be purified and sweetened. Deep in the heart put Christ, and life will be pure.

Now, in another part of this letter the Apostle says, Ye are a spiritual house.' I think some notion of the same sort is running in his mind here. He thinks of each man's heart as being a shrine in which the god is enthroned, and in which worship is rendered. And if we have Christ in our hearts, then our hearts are temples; and if we hallow' the Christ that dwells within us, we shall take care that there are no foul things in Chat sanctuary. We dishonour the indwelling Deity when into that same heart we allow to come lusts, foulnesses, meannesses, worldlinesses, passions, sins, and all the crew of reptiles and wild beasts that we sometimes admit there. If we hallow Christ in our hearts, in any true fashion, He will turn out the money-changers and overturn the tables. And if we desire to hallow Him in our hearts, we too, must by His Spirit's help, purge the temple that He may enter and abide.

And so I come to the next point, and that is the Christian courage and calmness that ensue from hallowing Christ in the heart.

The Apostle first puts his exhortation: Be not afraid of their terror, neither be troubled,' and then he presents us an opposite injunction, obedience to which is the only means of obeying the first exhortation. If you do not sanctify Christ in your hearts, you cannot help being afraid of their terror, and troubled. If you do, then there is no fear that you will fall into that snare. That is to say, the one thing that delivers men from the fears that make cowards of us all is to have Christ lodged within our hearts. Sunshine puts out culinary fires. They who have the awe and the reverent love that knit them to Jesus Christ, and who carry Him within their hearts, have no need to be afraid of anything besides. Only he who can say, The Lord is the strength of my life' can go on to say, Of whom shall I be afraid?' There is nothing more hopeless than to address to men, ringed about with dangers, the foolish exhortations: Cheer up! do not be frightened,' unless you can tell them some reason for not being frightened. And the one reason that will carry weight with it, in all circumstances, is the presence of Jesus.

With Christ in the vesselI smile at the storm.'

The world comes to us and says: Do not be afraid, do not be afraid; be of good courage; pluck up your heart, man.' The Apostle comes and says: Sanctify Christ as Lord in your hearts; and then, and only then, will you be bold.' The boldness which fronts the certain dangers and calamities and the possible dangers and calamities of this life, without Christ, is not boldness, but foolhardiness. The simple passeth on, and is punished,' says the book of Proverbs. It is easy to whistle when going through the churchyard, and to say, Who's afraid?' But the ghosts rise all the same, and there is only one thing that lays them, and that is--the present Christ.

In like manner the sanctifying of Jesus Christ in the heart is the secret of calmness. Fear not their fear, neither be troubled.' I wonder if Peter was thinking at all of another saying: Let not your heart be troubled; neither let it be afraid.' Perhaps he was. At any rate, his thought is parallel with our Lord's when He said, Let not your heart be troubled. Believe in God, and believe in Me.' The two alternatives are possible; we shall have either troubled hearts, or hearts calmed by faith in Christ. The ships behind the breakwater do not pitch and toss. The little town up amongst the hills, with the high cliffs around it, lies quiet, and hears not the loud winds when they call.' And the heart that has Christ for its possession has a secret peace, whatever strife may be raging round it.

Be not troubled; sanctify Christ as Lord in your hearts.' Peter leaves out a clause of Isaiah's, though he conveys the idea without reiterating the words. But Isaiah had added a sweet promise which means much the same thing as I have now been saying, when he went on to declare that to those who sanctify the Lord God in their hearts, He shall be for a sanctuary. The sanctuary was an asylum where men were safe. And if we have made our hearts temples in which Christ is honoured, worshipped, and trusted, then we shall dwell in Him as in the secret place of the Most High'; and in the inner chamber of the Temple it will be quiet, whatever noises are in the camp, and there is light coming from the Shekinah, whatever darkness may lie around. If we take Christ into our hearts, and reverence and love Him there, He will take us into His heart, and we shall dwell in peace, because we dwell in Him.

MHCC: 1Pe 3:1-7

The wife must discharge her duty to her own husband, though he obey not the word. We daily see how narrowly evil men watch the ways and lives of professors of religion. Putting on of apparel is not forbidden, but vanity and costliness in ornament. Religious people should take care that all their behaviour answers to their profession. But how few know the right measure and bounds of those two necessaries of life, food and raiment! Unless poverty is our carver, and cuts us short, there is scarcely any one who does not desire something beyond what is good for us. Far more are beholden to the lowliness of their state, than the lowliness of their mind; and many will not be so bounded, but lavish their time and money upon trifles. The apostle directs Christian females to put on something not corruptible, that beautifies the soul, even the graces of God's Holy Spirit. A true Christian's chief care lies in right ordering his own spirit. This will do more to fix the affections, and excite the esteem of a husband, than studied ornaments or fashionable apparel, attended by a froward and quarrelsome temper. Christians ought to do their duty to one another, from a willing mind, and in obedience to the command of God. Wives should be subject to their husbands, not from dread and amazement, but from desire to do well, and please God. The husband's duty to the wife implies giving due respect unto her, and maintaining her authority, protecting her, and placing trust in her. They are heirs together of all the blessings of this life and that which is to come, and should live peaceably one with another. Prayer sweetens their converse. And it is not enough that they pray with the family, but husband and wife together by themselves, and with their children. Those who are acquainted with prayer, find such unspeakable sweetness in it, that they will not be hindered therein. That you may pray much, live holily; and that you may live holily, be much in prayer.

MHCC: 1Pe 3:8-13

Though Christians cannot always be exactly of the same mind, yet they should have compassion one of another, and love as brethren. If any man desires to live comfortably on earth, or to possess eternal life in heaven, he must bridle his tongue from wicked, abusive, or deceitful words. He must forsake and keep far from evil actions, do all the good he can, and seek peace with all men. For God, all-wise and every where present, watches over the righteous, and takes care of them. None could or should harm those who copied the example of Christ, who is perfect goodness, and did good to others as his followers.

MHCC: 1Pe 3:14-22

We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last. And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.

Matthew Henry: 1Pe 3:1-7

The apostle having treated of the duties of subjects to their sovereigns, and of servants to their masters, proceeds to explain the duty of husbands and wives.

I. Lest the Christian matrons should imagine that their conversion to Christ, and their interest in all Christian privileges, exempted them from subjection to their pagan or Jewish husbands, the apostle here tells them,

1. In what the duty of wives consists.

(1.) In subjection, or an affectionate submission to the will, and obedience to the just authority, of their own husbands, which obliging conduct would be the most likely way to win those disobedient and unbelieving husbands who had rejected the word, or who attended to no other evidence of the truth of it than what they saw in the prudent, peaceable, and exemplary conversation of their wives. Learn, [1.] Every distinct relation has its particular duties, which ministers ought to preach, and the people ought to understand. [2.] A cheerful subjection, and a loving, reverential respect, are duties which Christian women owe their husbands, whether they be good or bad; these were due from Eve to Adam before the fall, and are still required, though much more difficult now than they were before, Gen 3:16; 1Ti 2:11. [3.] Though the design of the word of the gospel is to win and gain souls to Christ Jesus, yet there are many so obstinate that they will not be won by the word. [4.] There is nothing more powerful, next to the word of God, to win people, than a good conversation, and the careful discharge of relative duties. [5.] Irreligion and infidelity do not dissolve the bonds, nor dispense with the duties, of civil relations; the wife must discharge her duty to her own husband, though he obey not the word.

(2.) In fear, or reverence to their husbands, Eph 5:33.

(3.) In a chaste conversation, which their unbelieving husbands would accurately observe and attend to. [1.] Evil men are strict observers of the conversation of the professors of religion; their curiosity, envy, and jealousy, make them watch narrowly the ways and lives of good people. [2.] A chaste conversation, attended with due and proper respect to every one, is an excellent means to win them to the faith of the gospel and obedience to the word.

(4.) In preferring the ornaments of the mind to those of the body. [1.] He lays down a rule in regard to the dress of religious women, 1Pe 3:3. Here are three sorts of ornaments forbidden: plaiting of hair, which was commonly used in those times by lewd women; wearing of gold, or ornaments made of gold, was practised by Rebecca, and Esther, and other religious women, but afterwards became the attire chiefly of harlots and wicked people; putting on of apparel, which is not absolutely forbidden, but only too much nicety and costliness in it. Learn, First, Religious people should take care that all their external behaviour be answerable to their profession of Christianity: They must be holy in all manner of conversation. Secondly, The outward adorning of the body is very often sensual and excessive; for instance, when it is immoderate, and above your degree and station in the world, when you are proud of it and puffed up with it, when you dress with design to allure and tempt others, when your apparel is too rich, curious, or superfluous, when your fashions are fantastical, imitating the levity and vanity of the worst people, and when they are immodest and wanton. The attire of a harlot can never become a chaste Christian matron. [2.] Instead of the outward adorning of the body, he directs Christian wives to put on much more excellent and beautiful ornaments, v. 4. Here note, First, The part to be adorned: The hidden man of the heart; that is, the soul; the hidden, the inner man. Take care to adorn and beautify your souls rather than your bodies. Secondly, The ornament prescribed. It must, in general, be something not corruptible, that beautifies the soul, that is, the graces and virtues of God's Holy Spirit. The ornaments of the body are destroyed by the moth, and perish in the using; but the grace of God, the longer we wear it, the brighter and better it is. More especially, the finest ornament of Christian women is a meek and quiet spirit, a tractable easy temper of mind, void of passion, pride, and immoderate anger, discovering itself in a quiet obliging behaviour towards their husbands and families. If the husband be harsh, and averse to religion (which was the case of these good wives to whom the apostle gives this direction), there is no way so likely to win him as a prudent meek behaviour. At least, a quiet spirit will make a good woman easy to herself, which, being visible to others, becomes an amiable ornament to a person in the eyes of the world. Thirdly, The excellency of it. Meekness and calmness of spirit are, in the sight of God, of great price - amiable in the sight of men, and precious in the sight of God. Learn, 1. A true Christian's chief care lies in the right ordering and commanding of his own spirit. Where the hypocrite's work ends, there the true Christian's work begins. 2. The endowments of the inner man are the chief ornaments of a Christian; but especially a composed, calm, and quiet spirit, renders either man or woman beautiful and lovely.

2. The duties of Christian wives being in their nature difficult, the apostle enforces them by the example, (1.) Of the holy women of old, who trusted in God, v. 5. "You can pretend nothing of excuse from the weakness of your sex, but what they might. They lived in old time, and had less knowledge to inform them and fewer examples to encourage them; yet in all ages they practised this duty; they were holy women, and therefore their example is obligatory; they trusted in God, and yet did not neglect their duty to man: the duties imposed upon you, of a quiet spirit and of subjection to your own husbands, are not new, but what have ever been practised by the greatest and best women in the world."(2.) Of Sara, who obeyed her husband, and followed him when he went from Ur of the Chaldeans, not knowing whither he went, and called him lord, thereby showing him reverence and acknowledging his superiority over her; and all this though she was declared a princess by God from heaven, by the change of her name, " Whose daughters you are if you imitate her in faith and good works, and do not, through fear of your husbands, either quit the truth you profess or neglect your duty to them, but readily perform it, without either fear or force, out of conscience towards God and sense of duty to them."Learn, [1.] God takes exact notice, and keeps an exact record, of the actions of all men and women in the world. [2.] The subjection of wives to their husbands is a duty which has been practised universally by holy women in all ages. [3.] The greatest honour of any man or woman lies in a humble and faithful deportment of themselves in the relation or condition in which Providence has placed them. [4.] God takes notice of the good that is in his servants, to their honour and benefit, but covers a multitude of failings; Sara's infidelity and derision are overlooked, when her virtues are celebrated. [5.] Christians ought to do their duty to one another, not out of fear, nor from force, but from a willing mind, and in obedience to the command of God. Wives should be in subjection to their churlish husbands, not from dread and amazement, but from a desire to do well and to please God.

II. The husband's duty to the wife comes next to be considered.

1. The particulars are, (1.) Cohabitation, which forbids unnecessary separation, and implies a mutual communication of goods and persons one to another, with delight and concord. (2.) Dwelling with the wife according to knowledge; not according to lust, as brutes; nor according to passion, as devils; but according to knowledge, as wise and sober men, who know the word of God and their own duty. (3.) Giving honour to the wife - giving due respect to her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.

2. The reasons are, Because she is the weaker vessel by nature and constitution, and so ought to be defended: but then the wife is, in other and higher respects, equal to her husband; they are heirs together of the grace of life, of all the blessings of this life and another, and therefore should live peaceably and quietly one with another, and, if they do not, their prayers one with another and one for another will be hindered, so that often "you will not pray at all, or, if you do, you will pray with a discomposed ruffled mind, and so without success."Learn, (1.) The weakness of the female sex is no just reason either for separation or contempt, but on the contrary it is a reason for honour and respect: Giving honour to the wife as unto the weaker vessel. (2.) There is an honour due to all who are heirs of the grace of life. (3.) All married people should take care to behave themselves so lovingly and peaceably one to another that they may not by their broils hinder the success of their prayers.

Matthew Henry: 1Pe 3:8-15

The apostle here passes from special to more general exhortations.

I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom 15:5), not according to man's pleasure, but God's word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1Co 5:11; 2Jo 1:10, _11.

II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,

1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy."To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Pro 20:22; Luk 6:27; Rom 12:17; 1Th 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa 56:10; Zep 3:3; Act 20:29. (2.) The laws of Christ oblige us to return blessing for railing. Mat 5:44, " Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands."We must pity, pray for, and love those who rail at us. (3.) A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.

2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (1Pe 3:10): it is quoted from Psa 34:12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you."Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.

3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (1Pe 3:12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, Joh 4:31; 1Jo 5:14; Heb 4:16. (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.

4. This patient humble behaviour of Christians is further recommended and urged from two considerations: - (1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? 1Pe 3:13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do."(2.) This is the way to improve sufferings. " If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (1Pe 3:14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ"(Mat 5:10); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies."Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them."[2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (1Pe 3:15); let him be your fear, and let him be your dread, Isa 8:12, Isa 8:13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Luk 12:4, Luk 12:5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev 10:3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world."Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.

Matthew Henry: 1Pe 3:16-17

The confession of a Christian's faith cannot credibly be supported but by the two means here specified - a good conscience and a good conversation. conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation in Christ is a holy life, according to the doctrine and example of Christ. "Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil-doing."Learn, 1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used. 2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one. 3. False accusation generally turns to the accuser's shame, by discovering at last the accuser's indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith. 5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing? It is a sad condition which that person is in upon whom sin and suffering meet together at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.

Matthew Henry: 1Pe 3:18-20

Here, I. The example of Christ is proposed as an argument for patience under sufferings, the strength of which will be discerned if we consider the several points contained in the words; observe therefore, 1. Jesus Christ himself was not exempted from sufferings in this life, though he had no guilt of his own and could have declined all suffering if he had pleased. 2. The reason or meritorious cause of Christ's suffering was the sins of men: Christ suffered for sins. The sufferings of Christ were a true and proper punishment; this punishment was suffered to expiate and to make an atonement for sin; and it extends to all sin. 3. In the case of our Lord's suffering, it was the just that suffered for the unjust; he substituted himself in our room and stead, and bore our iniquities. He that knew no sin suffered instead of those that knew no righteousness. 4. The merit and perfection of Christ's sacrifice were such that for him to suffer once was enough. The legal sacrifices were repeated from day to day, and from year to year; but the sacrifice of Christ, once offered, purgeth away sin, Heb 7:27; Heb 9:26, Heb 9:28; Heb 10:10, Heb 10:12, Heb 10:14. 5. The blessed end or design of our Lord's sufferings was to bring us to God, to reconcile us to God, to give us access to the Father, to render us and our services acceptable, and to bring us to eternal glory, Eph 2:13, Eph 2:18; Eph 3:12; Heb 10:21, Heb 10:22. 6. The issue and event of Christ's suffering, as to himself, were these, he was put to death in his human nature, but he was quickened and raised again by the Spirit. Now, if Christ was not exempted from sufferings, why should Christians expect it? If he suffered, to expiate sins, why should not we be content when our sufferings are only for trial and correction, but not for expiation? If he, though perfectly just, why should not we, who are all criminals? If he once suffered, and then entered into glory, shall not we be patient under trouble, since it will be but a little time and we shall follow him to glory? If he suffered, to bring us to God, shall not we submit to difficulties, since they are of so much use to quicken us in our return to God, and in the performance of our duty to him?

II. The apostle passes from the example of Christ to that of the old world, and sets before the Jews, to whom he wrote, the different event of those who believed and obeyed Christ preaching by Noah, from those that continued disobedient and unbelieving, intimating to the Jews that they were under a like sentence. God would not wait much longer upon them. They had now an offer of mercy; those that accepted of it should be saved, but those who rejected Christ and the gospel should be as certainly destroyed as ever the disobedient in the times of Noah were.

1. For the explication of this we may notice, (1.) The preacher - Christ Jesus, who has interested himself in the affairs of the church and of the world ever since he was first promised to Adam, Gen 3:15. He went, not by a local motion, but by special operation, as God is frequently said to move, Gen 11:5; Hos 5:15; Mic 1:3. He went and preached, by his Spirit striving with them, and inspiring and enabling Enoch and Noah to plead with them, and preach righteousness to them, as 2Pe 2:5. (2.) The hearers. Because they were dead and disembodied when the apostle speaks of them, therefore he properly calls them spirits now in prison; not that they were in prison when Christ preached to them, as the vulgar Latin translation and the popish expositors pretend. (3.) The sin of these people: They were disobedient, that is, rebellious, unpersuadable, and unbelieving, as the word signifies; this their sin is aggravated from the patience and long-suffering of God (which once waited upon them for 120 years together), while Noah was preparing the ark, and by that, as well as by his preaching, giving them fair warning of what was coming upon them. (4.) The event of all: Their bodies were drowned, and their spirits cast into hell, which is called a prison (Mat 5:25; 2Pe 2:4, 2Pe 2:5); but Noah and his family, who believed and were obedient, were saved in the ark.

2. From the whole we learn that, (1.) God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment. (2.) Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain. (3.) The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, whence there is no redemption. (4.) The way of the most is neither the best, the wisest, nor the safest way to follow: better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.

Matthew Henry: 1Pe 3:21-22

Noah's salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by baptism, to prevent mistakes about which the apostle,

I. Declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but it is that baptism wherein there is a faithful answer or restipulation of a resolved good conscience, engaging to believe in, and be entirely devoted to, God, the Father, Son, and Holy Ghost, renouncing at the same time the flesh, the world, and the devil. The baptismal covenant, made and kept, will certainly save us. Washing is the visible sign; this is the thing signified.

II. The apostle shows that the efficacy of baptism to salvation depends not upon the work done, but upon the resurrection of Christ, which supposes his death, and is the foundation of our faith and hope, to which we are rendered conformable by dying to sin, and rising again to holiness and newness of life. Learn, 1. the sacrament of baptism, rightly received, is a means and a pledge of salvation. Baptism now saveth us. God is pleased to convey his blessings to us in and by his ordinances, Act 2:38; Act 22:16. 2. The external participation of baptism will save no man without an answerable good conscience and conversation. There must be the answer of a good conscience towards God. - Obj. Infants cannot make such an answer, and therefore ought not to be baptized. - Answer, the true circumcision was that of the heart and of the spirit (Rom 2:29), which children were no more capable of then than our infants are capable of making this answer now; yet they were allowed circumcision at eight days old. The infants of the Christian church therefore may be admitted to the ordinance with as much reason as the infants of the Jewish, unless they are barred from it by some express prohibition of Christ.

III. The apostle, having mentioned the death and resurrection of Christ, proceeds to speak of his ascension, and sitting at the right hand of the Father, as a subject fit to be considered by these believers for their comfort in their suffering condition, 1Pe 3:22. If the advancement of Christ was so glorious after his deep humiliation, let not his followers despair, but expect that after these short distresses they shall be advanced to transcendent joy and glory. Learn, 1. Jesus Christ, after he had finished his labours and his sufferings upon earth, ascended triumphantly into heaven, of which see Act 1:9-11; Mar 16:19. He went to heaven to receive his own acquired crown and glory (Joh 17:5), to finish that part of his mediatorial work which could not be done on earth, and make intercession for his people, to demonstrate the fulness of his satisfaction, to take possession of heaven for his people, to prepare mansions for them, and to send down the Comforter, which was to be the first-fruits of his intercession, Joh 16:7. 2. Upon his ascension into heaven, Christ is enthroned at the right hand of the Father. His being said to sit there imports absolute rest and cessation from all further troubles and sufferings, and an advancement to the highest personal dignity and sovereign power. 3. Angels, authorities, and powers, are all made subject to Christ Jesus: all power in heaven and earth, to command, to give law, issue orders, and pronounce a final sentence, is committed to Jesus, God - man, which his enemies will find to their everlasting sorrow and confusion, but his servants to their eternal joy and satisfaction.

Barclay: 1Pe 3:7

Short as this passage is, it has in it much of the very essence of the Christian ethic. That ethic is what may be called a reciprocal ethic. It never places all the responsibility on one side. If it speaks of the duties of slaves, it speaks also of the obligations of masters. If it speaks of the duty of children, it speaks also of the obligations of parents (compare Eph 6:1-9; Col 3:20-25; Col 4:1). Peter has just laid down the duty of wives; now he lays down the duty of husbands. A marriage must be based on reciprocal obligation. A marriage in which all the privileges are on one side and all the obligations on the other is bound to be imperfect with every chance of failure. This was a new conception in the ancient world. We have already noted the woman's total lack of rights then and quoted Cato's statement of the rights of the husband. But we did not finish that quotation and we do so now: "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." In the Roman moral code all the obligation was on the wife and all the privilege with the husband. The Christian ethic never grants a privilege without a corresponding obligation.

What are the obligations of the husband?

(i) He must be understanding. He must be considerate and sensitive to the feelings of his wife. Somerset Maugham's mother was a very beautiful woman with the world at her feet but his father was unhandsome. Someone once asked her: "Why do you remain faithful to that ugly little man you married?" Her answer was: "Because he never hurts me." Understanding and considerateness had forged an unbreakable bond. The cruelty which is hardest to bear is often not deliberate but the product of sheer thoughtlessness.

(ii) He must be chivalrous. He must remember that women are the weaker sex and treat them with courtesy. In the ancient world chivalry to women was well-nigh unknown. It was, and still is, no uncommon sight in the East to see the man riding on a donkey while the woman trudged by his side. It was Christianity which introduced chivalry into the relationship between men and women.

(iii) He must remember that the woman has equal spiritual rights. She is a fellow-heir of the grace of life. Women did not share in the worship of the Greeks and the Romans. Even in the Jewish synagogue they had no share in the service, and in the orthodox synagogue still have none. When they were admitted to the synagogue at all, they were segregated from the men and hidden behind a screen. Here in Christianity emerged the revolutionary principle that women had equal spiritual rights and with that the relationship between the sexes was changed.

(iv) Unless a man fulfils these obligations, there is a barrier between his prayers and God. As Bigg puts it: "The sighs of the injured wife come between the husband's prayers and God's hearing." Here is a great truth. Our relationships with God can never be right, if our relationships with our fellow-men are wrong. It is when we are at one with each other that we are at one with him.

Barclay: 1Pe 3:8-12

Peter, as it were, gathers together the great qualities of the Christian life.

(i) Right in the forefront he sets Christian unity. It is worth while to collect together the great New Testament passages about unity, in order to see how great a place it occupies in New Testament thought. The basis of the whole matter is in the words of Jesus who prayed for his people that they might all be one, as he and his Father were one (Joh 17:21-23). In the thrilling early days of the Church this prayer was fulfilled, for they were all of one heart and of soul (Act 4:32). Over and over again Paul exhorts men to this unity and prays for it. He reminds the Christians of Rome that, though they are many, they are one body, and he pleads with them to be of one mind (Rom 12:4; Rom 12:16). In writing to the Christians of Corinth, he uses the same picture of the Christians as members of one body in spite of all their differing qualities and gifts (1Co 12:12-31). He pleads with the quarrelling Corinthians that there should be no divisions among them and that they should be perfectly joined together in the same mind (1Co 1:10). He tells them that strifes and divisions are fleshly things, marks that they are living on purely human standards, without the mind of Christ (1Co 3:3). Because they have partaken of the one bread, they must be one body (1Co 10:17). He tells them that they must be of one mind and must live in peace (2Co 13:11). In Christ Jesus the dividing walls are down, and Jew and Greek are united into one (Eph 2:13-14). Christians must maintain the unity of the Spirit in the bond of peace, remembering that there is one Lord, one faith, one baptism, one God and Father of all (Eph 4:3-6). The Philippians must stand fast in one spirit, striving together with one mind for the faith of the gospel; they will make Paul's happiness complete, if they have the same love and have one accord and one mind; the quarrelling Euodias and Syntyche are urged to be of one mind in the Lord (Phi 1:27; Phi 2:2; Phi 4:2).

All through the New Testament rings this plea for Christian unity. It is more than a plea; it is an announcement that no man can live the Christian life unless in his personal relationships he is at unity with his fellow-men; and that the Church cannot be truly Christian if there are divisions within it. It is tragic to realize how far men are from realizing this unity in their personal lives and how far the Church is from realizing it within herself. C. E. B. Cranfield writes so finely of this that we cannot do other than quote his whole comment in full, lengthy though it is: "The New Testament never treats this agreeing in Christ as an unnecessary though highly desirable spiritual luxury, but as something essential to the true being of the Church. Divisions, whether disagreements between individual members or the existence of factions and parties and--how much more!--our present-day denominations, constitute a calling in question of the Gospel itself and a sign that those who are involved are carnal. The more seriously we take the New Testament, the more urgent and painful becomes our sense of the sinfulness of the divisions, and the more earnest our prayers and strivings after the peace and unity of the Church on earth. That does not mean that the like-mindedness we are to strive for is to be a drab uniformity of the sort beloved of bureaucrats. Rather is it to be a unity in which powerful tensions are held together by an over-mastering loyalty, and strong antipathies of race and colour, temperament and taste, social position and economic interest, are overcome in common worship and common obedience. Such unity will only come when Christians are humble and bold enough to lay hold on the unity already given in Christ and to take it more seriously than their own self-importance and sin, and to make of these deep differences of doctrine, which originate in our imperfect understanding of the Gospel and which we dare not belittle, not an excuse for letting go of one another or staying apart, but rather an incentive for a more earnest seeking in fellowship together to hear and obey the voice of Christ." There speaks the prophetic voice to our modern condition.

Barclay: 1Pe 3:8-12

(ii) Second, Peter sets sympathy. Here again the whole New Testament urges this duty upon us. We are to rejoice with those who rejoice and to weep with those who weep (Rom 12:15). When one member of the body suffers all the other members suffer with it; and when one member is honoured, all the members rejoice with it (1Co 12:26), and it must be so with Christians, who are the body of Christ. One thing is clear, sympathy and selfishness cannot coexist. So long as the self is the most important thing in the world, there can be no such thing as sympathy; sympathy depends on the willingness to forget self and to identify oneself with the pains and sorrows of others. Sympathy comes to the heart when Christ reigns there.

(iii) Third, Peter sets brotherly love. Again the matter goes back to the words of Jesus. "A new commandment I give to you, that you love one another.... By this will all men know that you are my disciples, if you have love for one another" (Joh 13:34-35). Here the New Testament speaks with unmistakable definiteness and with almost frightening directness. "We know that we have passed out of death into life, because we love the brethren. He who does not love remains in death. Any one who hates his brother is a murderer" (1Jo 3:14-15). "If anyone says, I love God, and hates his brother, he is a liar" (1Jo 4:20). The simple fact is that love of God and love of man go hand in hand; the one cannot exist without the other. The simplest test of the reality of the Christianity of a man or a Church is whether or not it makes them love their fellow-men.

(iv) Fourth, Peter sets compassion. There is a sense in which pity is in danger of becoming a lost virtue. The conditions of our own age tend to blunt the edge of the mind to sensitiveness in pity. As C. E. B. Cranfield puts it: "We got used to hearing on the radio of a thousand-bomber raid as we ate our breakfast. We have got used to the idea of millions of people becoming refugees." We can read of the thousands of casualties on the roads with no reaction within our hearts, forgetting that each means a broken body or a broken heart for someone. It is easy to lose the sense of pity and still easier to be satisfied with a sentimentalism which feels a moment's comfortable sorrow and does nothing. Pity is of the very essence of God and compassion of the very being of Jesus Christ; a pity so great that God sent his only Son to die for men, a compassion so intense that it took Christ to the Cross. There can be no Christianity without compassion.

(v) Fifth, Peter sets humility. Christian humility comes from two things. It comes, first, from the sense of creatureliness. The Christian is humble because he is constantly aware of his utter dependence on God and that of himself he can do nothing. It comes, second, from the fact that the Christian has a new standard of comparison. It may well be that when he compares himself with his fellow-men, he has nothing to fear from the comparison. But the Christian's standard of comparison is Christ, and, compared with his sinless perfection, he is ever in default. When the Christian remembers his dependence on God and keeps before him the standard of Christ, he must remain humble.

(vi) Lastly, and as a climax, Peter sets forgiveness. It is to receive forgiveness from God and to give forgiveness to men that the Christian is called. The one cannot exist without the other; it is only when we forgive others their sins against us that we are forgiven our sins against God (Mat 6:12, Mat 6:14, Mat 6:15). The mark of the Christian is that he forgives others as God has forgiven him (Eph 4:32).

As was natural for him, Peter sums the matter up by quoting Ps 34 , with its picture of the man whom God receives and the man whom God rejects.

Barclay: 1Pe 3:13-15

In this passage we can see how Peter was soaked in the Old Testament; there are two Old Testament foundations for it. It is not so much that he actually quotes them, as that he could not have written the passage at all unless the Old Testament had been in his mind. The very first sentence is a reminiscence of Isa 50:9: "Behold, the Lord God helps me; who will declare me guilty?" Again, when Peter is talking about the banishing of fear, he is thinking of Isa 8:13, "But the Lord of hosts, him you shall regard as holy; let him be your fear, and let him be your dread."

There are three great conceptions in this passage.

(i) Peter begins by insisting on a passionate love of goodness. A man may have more than one attitude to goodness. It may be to him a burden or a bore or something which he vaguely desires but the price of which he is not willing to pay in terms of effort. The word we have translated an ardent lover is zelotes (2207); which is often translated Zealot. The Zealots were the fanatical patriots, who were pledged to liberate their native land by every possible means. They were prepared to take their lives in their hands, to sacrifice ease and comfort, home and loved ones, in their passionate love for their country. What Peter is saying is: "Love goodness with that passionate intensity with which the most fanatical patriot loves his country." Sir John Seeley said, "No heart is pure that is not passionate; no virtue safe which is not enthusiastic." It is only when a man falls in love with goodness that the wrong things lose their fascination and their power.

(ii) Peter goes on to speak about the Christian attitude to suffering. It has been well pointed out that we are involved in two kinds of suffering. There is the suffering in which we are involved because of our humanity. Because we are men, there come physical suffering, death, sorrow, distress of mind and weariness and pain of body. But there is also the suffering in which we may be involved because of our Christianity. There may be unpopularity, persecution, sacrifice for principle and the deliberate choosing of the difficult way, the necessary discipline and toil of the Christian life. Yet the Christian life has a certain blessedness which runs through it all. What is the reason for it?

(iii) Peter's answer is this. The Christian is the man to whom God and Jesus Christ are the supremacies in life; his relationship to God in Christ is life's greatest value. If a man's heart is set on earthly things, possessions, happiness, pleasure, ease and comfort, he is of all men most vulnerable. For, in the nature of things, he may lose these things at any moment. Such a man is desperately easily hurt. On the other hand, if he gives to Jesus Christ the unique place in his life, the most precious thing for him is his relationship to God and nothing can take that from him. Therefore, he is completely secure.

So, then, even in suffering the Christian is still blessed. When the suffering is for Christ, he is demonstrating his loyalty to Christ and is sharing his sufferings. When the suffering is part of the human situation, it still cannot despoil him of the most precious things in life. No man escapes suffering, but for the Christian suffering cannot touch the things which matter most of all.

Barclay: 1Pe 3:15-16

In a hostile and suspicious world it was inevitable that the Christian would be called upon to defend the faith he held and the hope by which he lived. Here Peter has certain things to say about this Christian defence.

(i) It must be reasonable. It is a logos (3056) that the Christian must give, and a logos (3056) is a reasonable and intelligent statement of his position. A cultivated Greek believed that it was the mark of an intelligent man that he was able to give and to receive a logos (3056) concerning his actions and belief. As Bigg puts it, he was expected "intelligently and temperately to discuss matters of conduct." To do so we must know what we believe; we must have thought it out; we must be able to state it intelligently and intelligibly. Our faith must be a first-hand discovery and not a second-hand story. It is one of the tragedies of the modern situation that there are so many Church members who, if they were asked what they believe, could not tell, and who, if they were asked why they believe it, would be equally helpless. The Christian must go through the mental and spiritual toil of thinking out his faith, so that he can tell what he believes and why.

(ii) His defence must be given with gentleness. There are many people who state their beliefs with a kind of arrogant belligerence. Their attitude is that anyone who does not agree with them is either a fool or a knave and they seek to ram their beliefs down other people's throats. The case for Christianity must be presented with winsomeness and with love, and with that wise tolerance which realizes that it is not given to any man to possess the whole truth. "There are as many ways to the stars as there are men to climb them." Men may be wooed into the Christian faith when they cannot be bullied into it.

(iii) His defence must be given with reverence. That is to say, any argument in which the Christian is involved must be carried on in a tone which God can hear with joy. No debates have been so acrimonious as theological debates; no differences have caused such bitterness as religious differences. In any presentation of the Christian case and in any argument for the Christian faith, the accent should be the accent of love.

(iv) The only compelling argument is the argument of the Christian life. Let a man so act that his conscience is clear. Let him meet criticism with a life which is beyond reproach. Such conduct will silence slander and disarm criticism. "A saint," as someone has said, "is someone whose life makes it easier to believe in God."

Barclay: 1Pe 3:17-22

This is not only one of the most difficult passages in Peter's letter, it is one of the most difficult in the whole New Testament; and it is also the basis of one of the most difficult articles in the creed, "He descended into Hell." It is, therefore, better first of all to read it as a whole and then to study it in its various sections.

Barclay: 1Pe 3:17-22

Although this passage is one of the most difficult in the New Testament, it begins with something which anyone can understand. The point that Peter is making is that, even if the Christian is compelled to suffer unjustly for his faith, he is only walking the way that his Lord and Saviour has already walked. The suffering Christian must always remember that he has a suffering Lord. In the narrow compass of these two verses Peter has the greatest and the deepest things to say about the work of Christ.

(i) He lays it down that the work of Christ was unique and never need be repeated. Christ died once and for all for sins. The New Testament says this same thing often. When Christ died, he died once and for all (Rom 6:10). The priestly sacrifices in the Temple have to be repeated daily but Christ made the perfect sacrifice once and for all when he offered himself up (Heb 7:27). Christ was once and for all offered to bear the sin of many (Heb 9:28). We are sanctified through the offering of the body of Christ once and for all (Heb 10:10). The New Testament is completely sure that on the Cross something happened which never needs to happen again and that in that happening sin is finally defeated. On the Cross God dealt with man's sin in a way which is adequate for all sin, for all men, for all time.

(ii) He lays it down that that sacrifice was for sin. Christ died once and for all for sins. This again is frequently said in the New Testament. Christ died for our sins according to the scriptures (1Co 15:3). Christ gave himself for our sins (Gal 1:4). The function of the High Priest, and Jesus Christ is the perfect High Priest, is to offer sacrifice for sins (Heb 5:1, Heb 5:3). He is the expiation for our sins (1Jo 2:2).

The Greek for for sins is either huper (5228) or peri (4012) hamartion (266). It so happens that in the Greek version of the Old Testament the regular phrase for a sin-offering is peri (4012) hamartias (266) (Hamartias, 266, is the singular of hamartion, 266), as, for instance, in Lev 5:7and Lev 6:30. That is to say, Peter is laying it down that the death of Christ is the sacrifice which atones for the sin of men.

We may put it this way. Sin is that which interrupts the relationship which should exist between God and men. The object of sacrifice is to restore that lost relationship. The death of Christ upon the Cross, however we explain it, avails to restore the lost relationship between God and man. As Charles Wesley put it in verse:

No condemnation now I dread:

Jesus, and all in him, is mine!

Alive in him, my living Head,

And clothed in righteousness divine,

Bold I approach the eternal throne,

And claim the crown, through Christ my own.

It may be that we will never agree in our theories of what exactly happened on the Cross, for, indeed, as Charles Wesley said in that same hymn: " 'Tis mystery all!" But on one thing we can agree--through what happened there we may enter into a new relationship with God.

(iii) He lays it down that that sacrifice was vicarious. Christ died once and for all for sins, the just.for the unjust. That the just should suffer for the unjust is an extraordinary thing. At first sight it looks like injustice. As Edwin H. Robertson put it: "Only forgiveness without reason can match sin without excuse." The suffering of Christ was for us; and the mystery is that he who deserved no suffering bore that suffering for us who deserved to suffer. He sacrificed himself to restore our lost relationship with God.

(iv) He lays it down that the work of Christ was to bring us to God. Christ died once and for all for sins, the just for the unjust, that he might bring us to God. The word for "to bring" is prosagein (4317). It has two vivid backgrounds.

(a) It has a Jewish background. It is used in the Old Testament of bringing to God those who are to be priests. It is God's instruction: "You shall bring Aaron and his sons to the door of the tent of meeting" (Exo 29:4). The point is this--as the Jews saw it, only the priests had the right of close access to God. In the Temple the layman might come so far; he could pass through the Court of the Gentiles, the Court of the Women, the Court of the Israelites--but there he must stop. Into the Court of the Priests, into the nearer presence of God, he could not go; and of the priests, only the High Priest could enter into the Holy of Holies. But Jesus Christ brings us to God; he opens the way for all men to his nearer presence.

(b) It has a Greek background. In the New Testament the corresponding noun prosagoge (4318) is three times used. Prosagein (4317) means to bring in; prosagoge (4318) means the right of access, the result of the bringing in. Through Christ we have access to grace (Rom 5:2). Through him we have access to God the Father (Eph 2:18). Through him we have boldness and access and confidence to come to God (Eph 3:12). In Greek this had a specialized meaning. At the court of kings there was an official called the prosagogeus, the introducer, the giver of access, and it was his function to decide who should be admitted to the king's presence and who should be kept out. He, as it were, held the keys of access. It is Jesus Christ, through what he did, who gives men access to God.

(v) When we go beyond these two verses, further into the passage, we can add two more great truths to Peter's view of the work of Christ. In 1Pe 3:19he says that Jesus preached to the spirits in prison; and in 1Pe 4:6he says that the gospel was preached to them that are dead. As we shall go on to see, this most probably means that in the time between his death and his resurrection Jesus actually preached the gospel in the abode of the dead; that is to say, to those who in their lifetime had never had the opportunity to hear it. Here is a tremendous thought. It means that the work of Christ is infinite in its range. It means that no man who ever lived is outside the grace of God.

(vi) Peter sees the work of Christ in terms of complete triumph. He says that after his resurrection Jesus went into heaven and is at the right hand of God, angels and authorities and powers having been made subject to him (1Pe 3:22). The meaning is that there is nothing in earth and heaven outside the empire of Christ. To all men he brought the new relationship between man and God; in his death he even brought the good news to the dead; in his resurrection he conquered death; even the angelic and the demonic powers are subject to him; and he shares the very power and throne of God. Christ the sufferer has become Christ the victor; Christ the crucified has become Christ the crowned.

Barclay: 1Pe 3:17-22

We have already said that we are here face to face with one of the most difficult passages, not only in Peter's letter, but in the whole New Testament; and, if we are to grasp what it means, we must follow Peter's own advice and gird up the loins of our mind to study it.

This passage has lodged in the creed in the phrase: "He descended into hell." We must first note that this phrase is very misleading. The idea of the New Testament is not that Jesus descended into hell but that he descended into Hades. Act 2:27, as all the newer translations correctly show, should be translated not: "Thou wilt not leave my soul in hell," but, "Thou wilt not abandon my soul to Hades." The difference is this. Hell is the place of the punishment of the wicked; Hades was the place where all the dead went.

The Jews had a very shadowy conception of life beyond the grave. They did not think in terms of heaven and of hell but of a shadowy world, where the spirits of men moved like grey ghosts in an everlasting twilight and where there was neither strength nor joy. Such was Hades, into which the spirits of all men went after death. Isaiah writes: "For Sheol cannot thank thee, death cannot praise thee; those who go down to the pit cannot hope for thy faithfulness" (Isa 38:18). The Psalmist wrote: "In death there is no remembrance of thee; in Sheol who can give thee praise?" (Psa 6:5). "What profit is there in my death if I go down to the pit? Will the dust praise thee? Will it tell of thy faithfulness?" (Psa 30:9). "Dost thou work wonders for the dead? Do the shades rise up to praise thee? Is thy steadfast love declared in the grave, or thy faithfulness in Abaddon? Are thy wonders known in the darkness, or thy saving help in the land of forgetfulness?" (Psa 88:10-12). "The dead do not praise the Lord, nor do any that go down into silence" (Psa 115:17). "Whatever your hand finds to do, do it with your might; for there is no work or thought or knowledge or wisdom in Sheol, to which you are going" (Ecc 9:10). The Jewish conception of the world after death was of this grey world of shadows and forgetfulness, in which men were separated from life and light and God.

As time went on, there emerged the idea of stages and divisions in this shadowland. For some it was to last for ever; but for others it was a kind of prison-house in which they were held until the final judgment of God's wrath should blast them (Isa 24:21-22; 2Pe 2:4; Rev 20:1-7). So, then, it must first of all be remembered that this whole matter is to be thought of, not in terms of hell, as we understand the word, but in terms of Christ's going to the dead in their shadowy world.

Barclay: 1Pe 3:17-22

This doctrine of the descent into Hades, as we must now call it, is based on two phrases in our present passage. It says that Jesus went and preached to the spirits who are in prison (1Pe 3:19); and it speaks of the gospel being preached to the dead (1Pe 4:6). In regard to this doctrine there have always been differing attitudes amongst thinkers.

(i) There are those who wish to eliminate it altogether. There is the attitude of elimination. Some wish to eliminate it altogether and attempt to do so along two lines.

(a) Peter says that in the Spirit Christ preached to the spirits in prison, who were disobedient in the time when the patience of God waited in the days of Noah, when the ark was being built. It is argued that what this means is that it was in the time of Noah himself that Christ did this preaching; that in the Spirit long ages before this he made his appeal to the wicked men of Noah's day. This would completely do away with the idea of the descent into Hades. Many great scholars have accepted that view; but we do not think it is the view which comes naturally from Peter's words.

(b) If we look at Moffatt's translation, we find something quite different. He translates: "In the flesh he (Christ) was put to death, but he came to life in the Spirit. It was in the Spirit that Enoch also went and preached to the imprisoned spirits who had disobeyed at the time when God's patience held out during the construction of the ark in the days of Noah." How does Moffatt arrive at this translation?

The name of Enoch does not appear in any Greek manuscript. But in the consideration of the text of any Greek author, scholars sometimes use a process called emendation. They think that there is something wrong with the text as it stands, that some scribe has perhaps copied it wrongly; and they, therefore, suggest that some word should be changed or added. In this passage Rendel Harris suggested that the word Enoch was missed out in the copying of Peter's writing and should be put back in.

(Although it involves the use of Greek some readers may be

interested to see how Rendel Harris arrived at this famous

emendation. In the top line in italic print, we have set down

the Greek of the passage in English lettering and beneath each

Greek word its English translation:

thanatotheis (2289) men (3303) sarki (4561)

having been put to death in the flesh

zoopoietheis (2227) de (1161) pneumati (4151)

having been raised to life in the Spirit

en (1722) ho (3588) kai (2532) tois (3588)

in which also to the

en (1722) phulake (5438) pneumasi (4151)

in prison spirits

poreutheis (4198) ekeruxen (2784)

having gone he preached.

(Men (3303) and de (1161) are what are called particles;

they are not translated but merely mark the contrast between

sarki, 4561, and pneumati, 4151). It was Rendel Harris'

suggestion that between kai (2532) and tois (3588) the

word Enoch (1802) had dropped out. His explanation was that,

since most manuscript copying was done to dictation, scribes were

very liable to miss words which followed each other, if they

sounded very similar. In this passage:

en (1722) ho (3588) kai (2532) and Enoch (1802)

sound very much alike, and Rendel Harris thought it very likely

that Enoch (1802) had been mistakenly omitted for that reason).

What reason is there for bringing Enoch (1802) into this passage at all? He has always been a fascinating and mysterious person. "And Enoch walked with God; and he was not; for God took him" (Gen 5:24). In between the Old and New Testaments many legends sprang up about Enoch and famous and important books were written under his name. One of the legends was that Enoch, though a man, acted as "God's envoy" to the angels who sinned by coming to earth and lustfully seducing mortal women (Gen 6:2). In the Book of Enoch it is said that he was sent down from heaven to announce to these angels their final doom (Enoch 12: 1) and that he proclaimed that for them, because of their sin, there was neither peace nor forgiveness ever (Enoch 12 and 13).

So then, according to Jewish legend, Enoch did go to Hades and preach doom to the fallen angels. And Rendel Harris thought that this passage referred, not to Jesus, but to Enoch, and Moffatt so far agreed with him as to put Enoch into his translation. That is an extremely interesting and ingenious suggestion but without doubt it must be rejected. There is no evidence for it at all; and it is not natural to bring in Enoch, for the whole picture is of the work of Christ.

Barclay: 1Pe 3:17-22

We have seen that the attempt at the elimination of this passage fails.

(ii) The second attitude is limitation. This attitude--and it is that of some very great New Testament interpreters--believes that Peter is indeed saying that Jesus went to Hades and preached, but that he by no means preached to all the inhabitants of Hades. Different interpreters limit that preaching in different ways.

(a) It is argued that Jesus preached in Hades only to the spirits of the men who were disobedient in the days of Noah. Those who hold this view often go on to argue that, since these sinners were desperately disobedient, so much so that God sent the flood and destroyed them (Gen 6:12-13), we may believe that no man is outside the mercy of God. They were the worst of all sinners and yet they were given another chance of repentance; therefore, the worst of men still have a chance in Christ.

(b) It is argued that Jesus preached to the fallen angels, and preached, not salvation, but final and awful doom. We have already mentioned these angels. Their story is told in Gen 6:1-8. They were tempted by the beauty of mortal women; they came to earth, seduced them and begat children; and because of their action, it is inferred, the wickedness of man was great and his thoughts were always evil. 2Pe 2:4speaks of these sinning angels as being imprisoned in hell, awaiting judgment. It was to them that Enoch did, in fact, preach; and there are those who think that what this passage means is not that Christ preached mercy and another chance; but that, in token of his complete triumph, he preached terrible doom to those angels who had sinned.

© It is argued that Christ preached only to those who had been righteous and that he led them out of Hades into the paradise of God. We have seen how the Jews believed that all the dead went to Hades, the shadowy land of forgetfulness. The argument is that before Christ that was indeed so but he opened the gates of heaven to mankind; and, when he did so, he went to Hades and told the glad news to all the righteous men of all past generations and led them out to God. That is a magnificent picture. Those who hold this view often go on to say that, because of Christ, there is now no time spent in the shadows of Hades and the way to paradise is open as soon as this world closes on us.

Barclay: 1Pe 3:17-22

(iii) There is the attitude that what Peter is saying is that Jesus Christ, between his death and resurrection, went to the world of the dead and preached the gospel there. Peter says that Jesus Christ was put to death in the flesh but raised to life in the Spirit, and that it was in the Spirit that he so preached. The meaning is that Jesus lived in a human body and was under all the limitations of time and space in the days of his flesh; and died with that body broken and bleeding upon the Cross. But when he rose again, he rose with a spiritual body, in which he was rid of the necessary weaknesses of humanity and liberated from the necessary limitations of time and space. It was in this spiritual condition of perfect freedom that the preaching to the dead took place.

As it stands this doctrine is stated in categories which are outworn. It speaks of the descent into Hades and the very word descent suggests a three-storey universe in which heaven is localized above the sky and Hades beneath the earth. But, laying aside the physical categories of this doctrine, we can find in it truths which are eternally valid and precious, three in particular.

(a) If Christ descended into Hades, then his death was no sham. It is not to be explained in terms of a swoon on the Cross, or anything like that. He really experienced death, and rose again. At its simplest, the doctrine of the descent into Hades lays down the complete identity of Christ with our human condition, even to the experience of death.

(b) If Christ descended into Hades, it means that his triumph is universal. This, in fact, is a truth which is ingrained into the New Testament. It is Paul's dream that at the name of Jesus every knee should bow, of things in heaven and things in earth and things under the earth (Phi 2:10). In the Revelation the song of praise comes from every creature which is in heaven, and on the earth and under the earth (Rev 5:13). He who ascended into Heaven is he who first descended into the lower parts of the earth (Eph 4:9-10). The total submission of the universe to Christ is woven into the thought of the New Testament.

© If Christ descended into Hades and preached there, there is no corner of the universe into which the message of grace has not come. There is in this passage the solution of one of the most haunting questions raised by the Christian faith--what is to happen to those who lived before Jesus Christ and to those to whom the gospel never came? There can be no salvation without repentance but how can repentance come to those who have never been confronted with the love and holiness of God? If there is no other name by which men may be saved, what is to happen to those who never heard it? This is the point that Justin Martyr fastened on long ago: "The Lord, the Holy God of Israel, remembered his dead, those sleeping in the earth, and came down to them to tell them the good news of salvation." The doctrine of the descent into Hades conserves the precious truth that no man who ever lived is left without a sight of Christ and without the offer of the salvation of God.

Many in repeating the creed have found the phrase "He descended into hell" either meaningless or bewildering, and have tacitly agreed to set it on one side and forget it. It may well be that we ought to think of this as a picture painted in terms of poetry rather than a doctrine stated in terms of theology. But it contains these three great truths--that Jesus Christ not only tasted death but drained the cup of death, that the triumph of Christ is universal and that there is no corner of the universe into which the grace of God has not reached.

Barclay: 1Pe 3:17-22

Peter has been speaking about the wicked men who were disobedient and corrupt in the days of Noah; they were ultimately destroyed. But in the destruction by the flood eight people--Noah and his wife, his sons Shem, Ham and Japheth, and their wives--were brought to safety in the ark. Immediately the idea of being brought to safety through the water turns Peter's thoughts to Christian baptism, which is also a bringing to safety through the water. What Peter literally says is that baptism is an antitype of Noah and his people in the ark.

This word introduces us to a special way of looking at the Old Testament. There are two closely connected words. There is tupos (5179), type, which means a seal, and there is antitupos (499), antitype, which means the impression of the seal. Clearly, between the seal and its impression there is the closest possible correspondence. So there are people and events and customs in the Old Testament which are types, and which find their antitypes in the New Testament. The Old Testament event or person is like the seal; the New Testament event or person is like the impression; the two answer to each other. We might put it that the Old Testament event symbolically represents and foreshadows the New Testament event. The science of finding types and antitypes in the Old and the New Testaments is very highly developed. But to take very simple and obvious examples, the Passover Lamb and the scapegoat, who bore the sins of the people, are types of Jesus; and the work of the High Priest in making sacrifice for the sins of the people is a type of his saving work. Here Peter sees the bringing safely through the waters of Noah and his family as a type of baptism.

In this passage Peter has three great things to say about baptism. It must be remembered that at this stage of the Church's history we are still dealing with adult baptism, the baptism of people who had come straight from heathenism into Christianity and who were taking upon themselves a new way of life.

(i) Baptism is not merely a physical cleansing; it is a spiritual cleansing of the whole heart and soul and life. Its effect must be on a man's very soul and on his whole life.

(ii) Peter calls baptism the pledge of a good conscience to God (1Pe 3:21). The word Peter uses for pledge is eperotema (1906). In every business contract there was a definite question and answer which made the contract binding. The question was: "Do you accept the terms of this contract, and bind yourself to observe them?" And the answer, before witnesses was: "Yes." Without that question and answer the contract was not valid. The technical word for that question and answer clause is eperotema (1906) in Greek, stipulatio in Latin.

Peter is, in effect, saying that in baptism God said to the man coming direct from heathenism: "Do you accept the terms of my service? Do you accept its privileges and promises, and do you undertake its responsibilities and its demands?" And in the act of being baptized the man answered: "Yes."

Some use the word sacrament. Sacrament is derived from the Latin sacramentum, which means a soldier's oath of loyalty on entering the army. Here we have basically the same picture. We cannot very well apply this question and answer in infant baptism, unless it be to the parents; but, as we have said, baptism in the very early church was of adult men and women coming spontaneously from heathenism into the Church. The modern parallel is entering upon full membership of the Church. When we enter upon Church membership, God asks us: "Do you accept the conditions of my service, with all privileges and all its responsibilities, with all its promises and all its demands?" and we answer; "Yes." It would be well if all were clearly to understand what they are doing when they take upon themselves membership of the Church.

(iii) The whole idea and effectiveness of baptism is dependent on the resurrection of Jesus Christ. It is the grace of the Risen Lord which cleanses us; it is to the Risen, Living Lord that we pledge ourselves; it is to the Risen, Living Lord that we look for strength to keep the pledge that we have given. Once again, where infant baptism is the practice, we must take these great conceptions and apply them to the time when we enter upon full membership of the Church.

Constable: 1Pe 2:11--4:12

III. The responsibilities of the christian individually 2:11--4:11

Since Christians have a particular vocation in the world certain conduct was essential for Peter's readers.

"The address, Dear friends, I appeal to you,' in 2:11 marks a shift from the identity of God's people to their consequent responsibility in a hostile world. If 1:3-2:10 expanded on their identity as chosen people' (cf. 1:2), the reference to them as aliens and strangers' in 2:11 serves as a reminder that they are at the same time living as strangers' (again cf. 1:2) in contemporary society."⁸²

Constable: 1Pe 2:13--3:13

B. Respect for Others 2:13-3:12

This section of the letter clarifies what it means to function obediently as God's people in a hostile world. It contains one of the tables of household duties in the New Testament (2:13-3:7; cf. Eph. 5:21-6:9; Col. 3:18-4:1). Luther referred to these sections as Haustafeln, and some scholars still use this technical term when referring to these lists. However this one begins with instructions regarding the Christian's relationship to the state, which is similar to Romans 13:1-7. It is particularly our duties in view of suffering for our faith that concerned Peter, as is clear from his choice of material.

Constable: 1Pe 3:7

4. Husbands' respect for their wives 3:7

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.¹²²

"His emphasis throughout is on those points at which the Christian community faces outward to confront Roman society. Probably for this reason he omits children and parents altogether; the parent-child relationship (at least in regard to younger children) is not normally one in which belief and unbelief confront each other . . ."¹²³

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."¹²⁴

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 felt 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."¹²⁵

"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."¹²⁶

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.¹²⁷

By comparing a wife to a weaker vessel Peter was not implying that wives or women are inferior to husbands or males nor 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 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 (cf. Matt. 6:14-15). 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."¹²⁸

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."¹²⁹

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 to care for her more effectively.

"In order to be able to love deeply, we must know each other profoundly. If we are to lovingly respond to the needs of another, we must know what they are."¹³⁰

"In my premarital counseling as a pastor, I often gave the couple pads of paper and asked them to write down the three things each one thinks the other enjoys doing the most. Usually, the prospective bride made her list immediately; the man would sit and ponder. And usually the girl was right but the man wrong! . . .

"To say, I never knew you felt that way!' is to confess that, at some point, one mate excommunicated the other."¹³¹

Constable: 1Pe 3:8-12

5. The importance of loving enemies 3:8-12

Peter concluded this section of instructions concerning respect for others with a discussion of the importance of loving our enemies.

3:8 "To sum up" concludes the section on respect for others (2:13-3:12). This verse deals with attitudes. Again we note that Peter regarded attitudes as foundational to actions (cf. vv. 1, 7).

"Harmonious" implies cooperation when there are individual differences. These differences can have a pleasing rather than an irritating effect. We do not all need to sing exactly the same tune, but our tune should harmonize with those of our brethren. We should be able to work together as the different parts of an athlete's body work together to reach our common goal victoriously.

"Sympathetic" means suffering with another by entering into and sharing the feelings of others rather than by having compassion on another person from a distance. It implies bearing one another's burdens (Gal. 6:2).

"Brotherly" looks at the special love that unites believers (cf. 1:22; 2:17).

"Kind-hearted" means feeling affectionately, compassionately, and deeply for someone else.

The person who is "humble in spirit" is willing to put someone else's interests and needs before his or her own (cf. Phil. 2:3-4). This would apply to God's purposes as well as the needs of other people.

"Christians are to be emotionally involved with each other."¹³²

These five qualities are vital to effective interpersonal relationships. They are also indispensable for maintaining oneness in marriage.

3:9 Like Jesus and Paul, Peter urged his readers not to take revenge. We should return positive good deeds for evil (2:23; cf. Matt. 5:9; Rom. 12:9-18; 1 Cor. 4:12; 1 Thess. 5:15).

"As Christians we can live on one of three levels. We can return evil for good, which is the satanic level. We can return good for good and evil for evil, which is the human level. Or, we can return good for evil, which is the divine level. Jesus is the perfect example of this latter approach (1 Peter 2:21-23)."¹³³

The ground for the Christian's good will to others, even our enemies, is the mercy we receive from God. God blessed us when we were His enemies (Rom. 5:10). Our blessing (Gr. eulogein, lit. to speak well) may be verbal or tangible. Peter's reference to inheriting a blessing reminds us of the inheritance he spoke of earlier and urged us to keep in view (1:4). However, God will give us this part of our inheritance only if we faithfully do His will (cf. Heb. 12:17).

The type of relationship in which we return insult for insult is one that intends to hurt the other person with remarks or actions. This approach springs from an unforgiving and hardened heart attitude. We can insult another person by hiding (the quiet method) or by hurling verbal or physical abuse (the noisy method). An insult can lead another person to clam up or to blow up. Both claming up and blowing up produce bitterness and isolation. The insult for insult response often occurs when two people develop habits of reacting in certain ways in certain similar situations. Therefore it is often helpful to analyze the circumstances that seem to produce this response inevitably.

The blessing for insult response, however, is one in which we react kindly when we suffer ill treatment. It springs from an attitude of forgiveness. It has its focus on God and the promises of His Word. Instead of reacting in anger we respond with forgiveness. The consequences of taking this approach in interpersonal relationships are getting a blessing, having a full life, and walking with God (vv. 9-12).

How does one give a blessing instead of an insult? We refrain from speaking evil, walk away from it, do positive good, and seek to make peace rather than trouble (vv. 10-12). Our attitude is crucial. What kind of relationship will you seek to develop and maintain with your mate? The insult for insult type results in isolation, but the blessing for insult type results in oneness in marriage.¹³⁴

3:10-12 To strengthen his case Peter again cited an Old Testament passage that supported what he said (Ps. 34:12-16). However the primary purpose for this quotation seems to be more clarification than proof. Evil (v. 10) hurts, and guile misleads. God will judge those who do any kind of evil (v. 12).

This quotation (vv. 10-12) appropriately summarizes all Peter's instructions concerning proper Christian conduct during persecution (2:11-3:12).

Constable: 1Pe 3:13--4:7

C. Eventual Vindication 3:13-4:6

Peter previously explained how a Christian can rejoice in his sufferings having set forth his responsibilities and outlined specific conduct in times of suffering. He next emphasized the inner confidence a Christian can have when experiencing persecution for his or her faith to equip his readers to overcome their sufferings effectively.

Constable: 1Pe 3:13-17

1. Suffering for doing good 3:13-17

3:13 This statement carries on what the psalmist said in the quotation just cited. If God will punish those who do evil (v. 12), who will harm those who do good? God will not, and under normal circumstances no other person will either.

". . . Christians have an incredible contribution to make to the society in which they live by breaking the cycle of people returning evil for evil. As we begin to do good, most people will return that good by doing good. What a marvelous ministry--with very immediate and measurable results. Just as people tend to return evil for evil, they usually return good for good. Indeed, when you do good, blessing comes to everyone involved."¹³⁵

3:14 Nevertheless people are perverse and we do experience suffering for doing good sometimes. In such cases we need to focus our attention on the blessing that will come to us for enduring persecution when we do good (cf. Matt. 5:10; Luke 1:48). Peter quoted the Lord's exhortation to Isaiah when the prophet learned that the people of Judah and Jerusalem would not respond to his ministry positively (Isa. 8:12-13). God promised to take care of Isaiah, and He did. Though Isaiah eventually died a martyr's death, he persevered in his calling because God sustained him. This is what God will do for the Christian, and it gives us the courage we need to continue serving him faithfully in spite of persecution.

3:15 Rather than being fearful we should commit ourselves afresh to Christ our Lord (Yahweh of armies, Isa. 8:13) by purposing to continue to live for Him. We should also have the reason we are living as we do on the tip of our tongues so whenever an opportunity arises we can explain why we behave as we do (cf. Acts 22:1; 25:16). Our inquisitive questioner may not ask about our hope per se. Nevertheless our hope is the root cause of our behavior and should be the subject of our answer. We should give this answer with a gentle spirit to those asking and in a reverent spirit toward God.

3:16 A good conscience is possible when we know our suffering is in spite of good behavior, not because of bad behavior (cf. 2:19; 3:4, 6). A simple explanation of our good conduct may take the wind out of the sails of our critics.

"Conscience may be compared to a window that lets in the light of God's truth. If we persist in disobeying, the window gets dirtier and dirtier, until the light cannot enter. This leads to a defiled conscience' (Titus 1:15). A seared conscience' is one that has been so sinned against that it no longer is sensitive to what is right and wrong (1 Tim. 4:2). It is even possible for the conscience to be so poisoned that it approves things that are bad and accuses when the person does good! This the Bible calls an evil conscience' (Heb. 10:22). . . .

"A good conscience' is one that accuses when we think or do wrong and approves when we do right."¹³⁶

3:17 If it is God's will for us to suffer misunderstanding, abuse, or bullying, it is better that that suffering be for good conduct than for bad (cf. Rom. 8:28). Peter probably meant these words as assurance rather than as admonition. He meant that we are much better off when we suffer than the evildoers who oppress us.¹³⁷

Constable: 1Pe 3:18-22

2. The Vindication of Christ 3:18-22

Peter now reminded his readers of the consequences of Jesus' response to unjustified persecution. He did so to strengthen their resolve to rededicate themselves to follow God's will wholeheartedly and confidently. He also wanted to assure them of their ultimate triumph in Christ.

Verses 18-22 contain some very difficult exegetical problems. Who are the spirits who received a proclamation (v. 19)? When did Jesus make this proclamation? What was its content? Why did Peter mention Noah? In what sense does baptism save us?

One group of interpreters believes Jesus went to the realm of the dead and preached to Noah's contemporaries between His crucifixion and His resurrection. Some of these say He extended an offer of salvation to them. Others feel He announced condemnation to the unbelievers. Still others hold that He announced good news to the saved among them.

A second group believes Jesus preached to Noah's sinful generation while Noah was living on the earth. They see Him doing so through Noah.

A third group holds that Jesus proclaimed His victory on the cross to fallen angels. Some advocates of this view say this took place in hell between His crucifixion and His resurrection. Others believe it happened during His ascension to heaven.

I shall discuss these views in the exposition to follow.

In 2:21-25 Peter mentioned Jesus' behavior during His passion (2:21-23), His death on the cross (2:24a), and His present ministry as the Shepherd and Guardian of our souls (2:24b-25). In 3:18-22 he cited Jesus' resurrection and ascension into glory, the "missing links" in the previous record of Jesus' experiences. Peter proceeded to explain the significance of Jesus' resurrection and exaltation not only for believers but also for the whole universe. Whereas the previous example of Jesus stressed the way He suffered while doing good, this one emphasizes the theme of Jesus' vindication, which is major in 1 Peter following the quotation of Psalm 34 in 3:10-12.

3:18 "For" connects verses 18-22 with 13-17, but "For Christ also" recalls and resumes the example of Jesus Christ that Peter cited in 2:21-25. Peter used the same phrase to introduce Jesus Christ as an example of suffering there. Suffering for doing good is the point of comparison in both passages.

"Once for all" emphasizes the complete sufficiency of Jesus Christ's sacrifice. It does not need repeating (as in the Roman Catholic mass) or adding to (by any human works, cf. Rom. 6:10; Heb. 7:27; 9:12, 26, 28; 10:10). The emphasis is on the finality of His sacrifice ("once for all," Gr. hapax) rather than on the extent of the atonement ("for all").

His was also a vicarious sacrifice: the just One died for the unjust ones (1:19; 2:21-24; 4:1; cf. Isa. 53:11; Matt. 27:19; Luke 23:47; Rom. 5:6-10; 1 John 2:1, 29; 3:7). The purpose of Jesus Christ's death was to bring us into fellowship with God.

". . . no other NT writer has this active picture of Jesus leading the Christian to God. But it fits with Peter's usual conception of the Christian life as an active close following of Jesus (2:21; 4:13)."¹³⁸

The phrase "having been put to death in the flesh, but made alive in the spirit" has received several different interpretations.

Some interpreters believe that "flesh" refers to the material part of Jesus Christ's person and "spirit" to the immaterial part.¹³⁹ Supporters of this view argue that we should regard "flesh" and "spirit" as two parts of the Lord's human nature (cf. Matt. 26:41; Rom. 1:3-4; 1 Tim. 3:16; 1 Cor. 5:5). The contrast then would be that Jesus' body ("flesh") died, but His immaterial part ("spirit") experienced resurrection. The problem with this view is that an article precedes neither "flesh" nor "spirit" in the Greek text. The absence of the article usually stresses the quality of the noun. This would not be normal if Peter meant to contrast Jesus' body and His spirit. He would have included an article before each noun. The absence of the articles suggests a special meaning of "flesh" and "spirit." Furthermore Jesus' resurrection involved both the material and immaterial parts of His person, not just His spirit.

Another view is that we should take the Greek nouns (sarki and pneumati, translated "in the flesh" and "in the spirit") as dative ("by the flesh" and "by the spirit") rather than as instrumental. The contrast, according to this interpretation, is between wicked men, who put Jesus to death by fleshly means, and the Holy Spirit, who raised Him. However the Greek dative case ("in the flesh") is probably what Peter intended here rather than the instrumental case ("by the flesh)."¹⁴⁰ It is not who was responsible for Jesus' death and resurrection that is the issue but how Jesus suffered death and experienced resurrection. Moreover if "spirit" means the Holy Spirit, its meaning is not parallel with "flesh."

A third view is that "flesh" refers to Jesus' death and "spirit" refers to His resurrection. The weakness of this view is that it is redundant. Peter said, according to this view, that Jesus was put to death in death and that He was made alive in resurrection.

A fourth view sees "flesh" as describing Jesus' pre-resurrection condition (following the Incarnation) and "spirit" as referring to His post-resurrection condition. Peter used the same terminology in 4:6 where he referred to Christians who had died but were now alive. I prefer this view.

"As in Rom. i.3f.; 1 Tim. iii.16, flesh and spirit do not here designate complimentary parts of Christ, but the whole of Christ regarded from different standpoints. By flesh is meant Christ in His human sphere of existence, considered as a man among men. By spirit is meant Christ in His heavenly spiritual sphere of existence, considered as divine spirit (see on 1. 11); and this does not exclude His bodily nature, since as risen from the dead it is glorified."¹⁴¹

"Flesh' and spirit' do not refer to two parts' of Christ, i.e., his body and his soul; nor does the spirit' refer to the Holy Spirit or Christ's human spirit. Rather, flesh; refers to Christ in his human sphere of life and spirit' refers to Christ in his resurrected sphere of life (cf. [William J.] Dalton, [Christ's Proclamation to the Spirits,] pp. 124-24; TDNT, 6:417, 447; 7:143)."¹⁴²

"If flesh' is the sphere of human limitations, of suffering, and of death (cf. 4:1), Spirit' is the sphere of power, vindication, and a new life . . .¹⁴³ Both spheres affect Christ's (or anyone else's) whole person; one cannot be assigned to the body and the other to the soul . . .

"The statement that Christ was made alive in the Spirit,' therefore, means simply that he was raised from the dead, not as a spirit, but bodily (as resurrection always is in the NT), and in a sphere in which the Spirit and power of God are displayed without hindrance or human limitation (cf. 1:21)."¹⁴⁴

Jesus Christ became the Victor rather than a victim. All who trust Him share that victory (cf. vv. 13-17). This verse is an encouragement to Peter's readers that even though Jesus died because He remained committed to God's will, He experienced resurrection. Therefore we should remain faithful with the confident hope that God will also vindicate us.

3:19-20 Peter here introduced more information about Jesus' activity in His spirit (i.e., His resurrected sphere of life), in addition to what he said about His resurrection from the dead (v. 18), to encourage his readers.

"In which" refers back to the post-resurrection sphere of life in which Jesus Christ now lives (v. 18). The identity of the "spirits in prison" is problematic. The plural "spirits" describes human beings only one other place in the New Testament (Heb. 12:23), but it describes evil spirit beings frequently (Matt. 10:1; Mark 1:27; 3:11; 5:13; 6:7: Luke 4:36; 6:18; Acts 5:16; Rev. 16:13; et al.). Thus we would expect that evil angels are in view, but does what Peter said about them confirm this identification? He said they are in prison (cf. 2 Pet. 2:4) and that they were disobedient in the days of Noah (v. 20). Some interpreters believe that the incident involving the sons of God and the daughters of men (Gen. 6:1-4) is what Peter had in view here, but there are two problems with this theory. First, this incident evidently did not take place during the construction of the ark but before construction began. Second, it is improbable that the sons of God were angels.¹⁴⁵ Nevertheless these "spirits" could still be angels. If they are fallen angels, Peter may have meant that after Jesus Christ arose He announced to them that their doom was now sure. He may have done this either by His resurrection itself or by some special announcement to them.¹⁴⁶

A more probable explanation is that these "spirits" were the unbelievers who disobeyed God in Noah's day by rejecting his preaching.¹⁴⁷ They are now "spirits" since they died long ago and their bodies have not yet experienced resurrection. He said the spirits of these unbelievers are in prison now (i.e., Sheol) awaiting resurrection and judgment by God (cf. Rev. 20:11-15). One could say that Jesus proclaimed a message to Noah's unbelieving contemporaries in His spirit (i.e., His spiritual state of life before the Incarnation) through Noah. Noah was preaching a message that God had given him, and in this sense Jesus Christ spoke through him (cf. 2 Cor. 5:20). Just so, Jesus Christ was speaking through Peter's readers to their unbelieving persecutors as they bore witness for Him in a hostile world. Noah faced the same type of opposition in his day that Peter's original readers did in theirs.

Another view is that the people to whom Jesus preached were those alive after Pentecost and in bondage to Satan and sin. Jesus preached to them through the apostles. The obvious problem with this view is Peter's linking these people with Noah.¹⁴⁸

God would bring Peter's readers safely through their trial just as He had brought Noah safely through his trials into a whole new world. God had done this for Noah even though he and his family were a small minority in their day. Furthermore as God judged the mockers in Noah's day, so will He judge those who persecuted Peter's readers.

"The phrase in the days of Noah' may well be based on the Gospel tradition and on Jesus' analogy between Noah's time and the time immediately preceding the end of the age (cf. Matt 24:37-39//Luke 17:26-27)."¹⁴⁹

God is so patient that he waited for 120 years before sending the Flood in Noah's day.(Gen. 6:3). Today He also waits, so patiently that some people conclude that He will never judge (cf. 2 Pet. 3:3-4). Few will escape God's coming judgment just as only eight escaped His former judgment. The rest will die.

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).¹⁵⁰

". . . 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)."¹⁵¹

"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 illustration) 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).

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).¹⁵² God has subjected all things, even the powers behind our persecutors, to Jesus Christ because of His death and resurrection (cf. v. 18).¹⁵³ "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.

College: 1Pe 3:1-22

1 PETER 3

D. WIVES, SUBMIT TO YOUR HUSBANDS (3:1-6)

¹ Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, ² when they see the purity and reverence of your lives. ³ Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. ⁴ Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. ⁵ For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands, ⁶ like Sarah, who obeyed Abraham and called him her master. You are her daughters if you do what is right and do not give way to fear.

The changes in modern society have given new prominence to every text of Scripture that touches on relationships between men and women. A growing percentage of our society has adopted the egalitarian view that in every aspect of life, including the church and home, there should be no differences in the roles of men and women except those that are mandated by biology (e.g., men cannot bear children). With respect to marriage, egalitarians want to eliminate every trace of the notion that husbands should have a role of authority or leadership in the home.

Peter's comments in 1 Peter 3:1-6 create an obvious problem for this point of view. Although verse 7 indicates that Peter would not agree with the way many husbands misuse their role, he does clearly encourage Christian wives to be submissive to the leadership role of the husband.

Egalitarians usually adopt one of two views regarding Peter's comments. Some simply disagree with the author of 1 Peter (most of them would argue the author was not the apostle Peter). But those who believe Peter wrote this book and have a high view of inspiration recognize that it is not acceptable simply to disagree with Peter. They argue that Peter's advice to wives was appropriate for his culture and times, but does not necessarily apply to us. They argue that in this respect Peter's instructing wives to submit to husbands is analogous to his instructing slaves to submit to masters.

The most important objection to this "evangelical egalitarian" view is based on the writings of Paul. Paul's comments about the relationships of men and women in the church and home differ in a crucial respect from his comments about masters and slaves. In 1 Corinthians 11 and 1 Timothy 2 Paul grounds his notion of male headship in the Genesis 2 account of the creation of Adam and Eve. Paul believed that when Genesis says that God created woman for the sake of man (1 Cor 11:8-9) it implies that "the head of the woman is man" (1 Cor 11:3). Peter does not comment on this "creation ordinance" view, but those of us who think Paul held it do not believe Peter would disagree.

The view that the headship role of the husband in the home is a transcultural norm of God's will does not imply that there cannot be cultural and individual differences in how this norm is put into practice. For example, in America the wearing of veils no longer has the same symbolic meanings that it had for Paul in 1 Corinthians 11. Peter's comment that Sarah showed her submission to Abraham by calling him "lord" does not imply that every woman in Peter's day or even in Sarah's day would necessarily demonstrate their submission in the same fashion. There can be differences from one culture to another and from one marriage to another in how such a norm is carried out with respect to a myriad of details.

Peter's comments to wives are his third example of Christian submission (after submission to government and slaves' submission to masters). They constitute a second aspect of the common household structure (slaves and masters, wives and husbands, children and parents).

3:1 Wives, in the same way be submissive to your husbands

"In the same way" probably refers back to 2:13 and 18. As all Christians should submit to the governing authorities (2:13) and slaves should submit to their masters (2:18), "in the same way" wives should submit to their husbands. Michaels suggests that "in the same way" is perhaps too strong, since it suggests that Peter sees no differences in the manner in which citizens, slaves, and wives submit in their various spheres. He suggests "'likewise' in the sense of 'also' or 'too.'"

As in 2:18, the NIV's "be submissive" follows the common view that the participle used here ("being submissive") should be translated as an imperative.

Peter does not encourage wives in general to be submissive to husbands in general. He encourages each wife to submit to her own husband.

so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives,

Peter's focus from the beginning of this section has been on making an impact on non-Christians: "Live such good lives among the pagans that . . . they may see your good deeds and glorify God" (2:12). Wives married to non-Christian husbands exemplify this concern.

Any wife who denied her husband's gods was apparently already violating social norms. Plutarch (a pagan writer who lived c. A.D. 50 to 120) is well known for his comment that "it is becoming for a wife to worship and know only the gods that her husband believes in, and to shut the front door tight upon all queer rituals and outlandish superstitions."

Of course for Peter a wife's submission does not involve denial of Jesus Christ. But by demonstrating their submission in other areas wives may hope even to convert their non-Christian husbands.

The first use of "word" here clearly refers to the Christian gospel. The second use of "word" may involve a word play on the first. It is not used in the plural as the NIV suggests and may have a sort of double sense: "without verbal reference (a word) to the gospel (the word)."

3:2 when they see the purity and reverence of your lives.

The husbands who will not listen to the gospel may yet be won over by the behavior of their wives. That behavior should be characterized by purity and reverence. The phrase translated "reverence" is literally "in fear." It is the same as the phrase translated "in reverent fear" in 1:17. Peter is not speaking of fear of the husband (cf. 1 Pet 3:6), but of fear of God. On the importance of this concept in 1 Peter see the comments on 1:17. Peter's observation that a Christian woman's behavior may sometimes win her husband to Christ has been proven true repeatedly throughout the centuries.

3:3 Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes.

Peter's criticism of emphasizing outward adornment is similar to Isaiah 3:16-24 and especially 1 Timothy 2:9-10. Similar views may also be found in a variety of Greco-Roman authors who argue "that the proper attire for the woman is modesty rather than expensive garments, fancy coiffures, and jewelry."

It is often and correctly stated that many contemporary Christian women (and men) do not listen to Peter or Paul on this point. Of course we should. But it is important not to misunderstand them. It is doubtful that Isaiah, Peter, or Paul meant strictly to forbid every adornment they mention. In fact in Peter's case the last item on his list is literally "clothes," not "fine clothes." Just as the context implies he means "fine" clothes, so it should be understood that he means "ostentatious" braiding and gold.

3:4 Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight.

The adornment of the Christian wife should be the inner self, literally "the secret person of the heart." That is where true and lasting beauty can be seen. The beauty Christian wives should have is the beauty of a gentle (or meek) and quiet spirit. In this context this spirit is a part of the concept of submission, as is seen by the explanation in verse 5 that the holy women of the past made themselves beautiful by being submissive to their husbands. Despite its lack of popularity in modern society, Peter says such a submissive, gentle, quiet spirit is very precious to God.

3:5 For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands,

The NRSV is preferable in showing the relationship between the parts of this verse: "the holy women who hoped in God used to adorn themselves by accepting the authority of their husbands." Throughout these verses Peter's emphasis is on the idea of submission. He encourages the Christian wives of Asia Minor to consider the example of faithful women from the Old Testament past. Verse 6 uses the specific example of Sarah, wife of Abraham.

3:6 like Sarah, who obeyed Abraham and called him her master.

Sarah, matriarch of the Jews, was held in high regard (cf. Heb 11:11). Peter uses her obedience to Abraham, exemplified by the way she addressed him, as an illustration of how the holy women of the past adorned themselves by submitting to their husbands. He has reference to Genesis 18:12: "So Sarah laughed to herself as she thought, 'After I am worn out and my master is old, will I now have this pleasure?'" There is little evidence to suggest that addressing a husband as "lord" or "master" was common in the time of Sarah or Peter. Peter is not prescribing a particular practice, but simply providing an illustration of Sarah's submissiveness.

You are her daughters if you do what is right and do not give way to fear.

The daughters of Sarah are those who follow her example in submitting to their husbands as she did to Abraham. They remain her daughters as long as they continue to "do what is right," a concept often repeated by Peter (cf. 2:15,20; 3:10-12,13-14,17; 4:18-19). Those who do what is right have to refuse to listen to their fears of other people (cf. 3:14), including non-Christian husbands' attempts to intimidate them.

E. HUSBANDS, BE CONSIDERATE (3:7)

⁷ Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers.

Peter's emphasis in the section beginning with 2:11 is on the submissive half of the three relationships: everyone as submissive to governing authorities, slaves as submissive to masters, and wives as submissive to husbands. With respect to household relationships, he gives no advice to masters (that there were Christian masters is clear from the writings of Paul) and only brief advice to husbands.

3:7 Husbands, in the same way be considerate as you live with your wives,

As in 1:13, 2:18, and 3:1 the imperative verb (in this case "be considerate") is actually a participle, but may be translated as an imperative.

The NIV "be considerate as you live with [your wives]" translates a prepositional phrase and a verb that could be literally translated "live with [your wives] according to knowledge." "According to knowledge" may simply mean "considerately," but in the context of 1 Peter it might have a fuller connotation, such as "according to a knowledge of what God requires."

and treat them with respect as the weaker partner

Christian husbands should not take wrongful advantage of their wives being "the weaker partner," but rather should show them honor.

"Weaker partner" translates a difficult phrase. "Partner" translates the word skeu'o" ( skeuos ) used literally to mean "thing, object used for any purpose at all" or more particularly "vessel, jar, dish, etc." In the New Testament it is used figuratively for Paul as a chosen instrument of God (Acts 9:15) and for the human body (2 Cor 4:7; 1 Thess 4:4). A literal translation would be "weaker vessel" (NRSV footnote; see also most older versions). Less literal translations striving to express the metaphorical meaning include the NIV's "weaker partner," the NRSV's "weaker sex," and Michaels's "somebody weaker."

More significant is the meaning of "weaker." What did Peter mean by this description? Various authors from roughly his time period can be cited to show that many believed women were weaker than men not only physically, but also intellectually and morally. But in connection with his discussion of how Christian wives can convert their non-Christian husbands, Peter is unlikely to have intended to call wives weaker intellectually or morally. Most recent interpreters believe he had in mind the fact that women are generally physically weaker than men and perhaps the concomitant fact that they are therefore more vulnerable to mistreatment.

and as heirs with you of the gracious gift of life,

Christian husbands are to live considerately with and show honor to their wives not only in light of their weakness, but in light of the fact that they share equally in the grace of God. Peter believed in the now often denied notion that husbands and wives were equal with respect to their relationship with God, but at the same time had different and complementary roles in the home. He would agree with Paul both that "the husband is the head of the wife as Christ is the head of the church" (Eph 5:22; cf. 1 Pet 3:1-6) and that "there is no longer male and female; for all of you are one in Christ Jesus" (Gal 3:28, NRSV; cf. 1 Pet 3:7). Although spiritual equality does not negate all social differences, it does have social implications. Husbands who recognize their wives as equal partners in the grace of God must not misuse their headship of the home, but must be considerate of their wives and show them honor.

so that nothing will hinder your prayers.

There is quite a difference of opinion as to whether "your" refers only to hindering the prayers of the men directly addressed in verse 7 or also to their wives. I am inclined to agree with Achtemeier once again. He argues effectively that "The notion that God would ignore the prayers of women who are not treated in a Christian way would be to punish the weak who are abused, an idea hardly in accord with Christian tradition about the relation of God to the downtrodden." The idea that one's relationship to God may be hindered by one's relationship to others is a repeated theme of Scripture (cf. Matt 5:23-24; 6:12,14; Mark 11:25). Compare also 1 Peter 4:7: "be clear minded and self-controlled so that you can pray."

F. GENERAL INSTRUCTIONS FOR ALL (3:8-12)

⁸ Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. ⁹ Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing. ¹⁰ For,

"Whoever would love life

and see good days

must keep his tongue from evil

and his lips from deceitful speech.

¹¹ He must turn from evil and do good;

he must seek peace and pursue it.

¹² For the eyes of the Lord are on the righteous

and his ears are attentive to their prayer.

But the face of the Lord is against those who do evil." ^a

^a 12 Psalm 34:12-16

This is the concluding (note the word "finally") subsection of the major section that began with 2:11-12. Having addressed slaves, wives, and husbands, Peter now addresses "all."

3:8 Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble.

Peter has already encouraged the Christians of Asia Minor to love each other and get rid of malice, envy, and other attitudes that might undermine their relationships (1:22-2:1). In a situation in which they face a constant struggle with outsiders, it is especially important for them to band together in love and compassion for each other.

The qualities encouraged in this verse are common features of New Testament teaching. Furthermore, although Peter does not repeat his theme verb for this section, "be submissive" (2:13,18; 3:1,5), these qualities all involve a submissive attitude.

3:9 Do not repay evil with evil or insult with insult, but with blessing,

The qualities urged in verse 8 seem to focus primarily on Christians' relationships with each other. Verse 9 can apply to how a Christian deals with other Christians, but Peter probably means to include how one deals with outsiders. Certainly that is the case in the teachings of Jesus that this advice echoes (Matt 5:38-42; Luke 6:27-28). Peter here also echoes language he has just used to describe Jesus' behavior: "When they hurled their insults at him, he did not retaliate" (2:23). This is difficult advice in the circumstances Peter addresses. He has already pointed to Jesus as the ultimate example of such behavior.

because to this you were called so that you may inherit a blessing.

There is some question whether "this" refers backward to the exhortation to repay evil with blessing, or forward to "that you may inherit a blessing." The second alternative is represented by the NRSV: "It is for this that you were called - that you might inherit a blessing." The context of verses 10-12 suggests that it points backwards. Of course Peter does not mean that by repaying evil with blessing one earns this inheritance. But he does indicate what behavior those who have been blessed by God are called upon to exhibit toward others, and he implies that one may lose the inheritance by stubbornly refusing to do right.

3:10 For, "Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech. 3:11 He must turn from evil and do good; he must seek peace and pursue it. 3:12 For the eyes of the Lord are on the righteous and his ears are open to their prayer. But the face of the Lord is against those who do evil."

Peter supports verse 9 with a citation of the Septuagint version of Psalm 34:12-16. This section of Scripture is appropriate for Peter's use in several ways. Psalm 34 as a whole is appropriate because it encourages the persecuted righteous, reminding them that "the LORD hears them; he delivers them from all their troubles" (v. 17). The references to doing good and being righteous resonate with a repeated theme in 1 Peter (see the comments at 2:14). The exhortations to control the tongue fit the immediate context and Peter's exhortation not to repay insult with insult. The opening statement concerning "Whoever would love life and see good days," while originally referring to the present life, can in the context of verse 9 emphasize the future life and good days to be inherited by those who repay evil with blessing. The final remarks that God listens to the prayers of the righteous, but is set against those who do evil, resonates with Peter's remarks about behavior and its influence on prayer in 3:7 and 4:7.

This citation brings the section 2:11-3:12 to an appropriate end.

IV. ENCOURAGEMENT TO THOSE WHO SUFFER FOR DOING GOOD (3:13-4:11)

A. DO NOT BE FRIGHTENED (3:13-17)

¹³ Who is going to harm you if you are eager to do good? ¹⁴ But even if you should suffer for what is right, you are blessed. "Do not fear what they fear ^a ; do not be frightened." ^{b 15} But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, ¹⁶ keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. ¹⁷ It is better, if it is God's will, to suffer for doing good than for doing evil.

^a 14 Or not fear their threats ^b 14 Isaiah 8:12

This paragraph and 4:12-19 are similar in their sustained focus on the persecution Peter's readers were enduring for following Christ and doing good. Both sections exhort the readers to set their course firmly on doing good and to be prepared to suffer. They are key paragraphs in the letter.

3:13 Who is going to harm you if you are eager to do good?

This is a rhetorical question with the implied answer, "no one." But how can Peter say "No one is going to harm you for doing good"? He is writing precisely because someone is harming Christians for doing good. He will later say that suffering for doing good is not to be considered strange or unusual (4:12) and that it is the experience of Christians throughout the world (5:9).

Some respond that in 3:13 Peter is speaking proverbially. According to this view, Peter intends to say that it is generally true that people will not harm others for doing good - but of course he is aware of exceptions.

I am inclined to another view which holds that Peter is drawing a conclusion from the citation of Psalm 34 in verses 10-12: the Lord sees and rewards the righteous and thus no ultimate harm can come to them. This is mildly supported by the conjunction kaiv ( kai ) at the beginning of this verse. It is left untranslated by the NIV, but may be translated "then" or "and so." This would indicate that verse 13 is a conclusion drawn from verses 10-12. Peter's point would be that no one can separate the Christian from God or take away his or her inheritance.

3:14 But even if you should suffer for what is right, you are blessed.

The statement "if you should suffer" does not call into question whether some of Peter's addressees are suffering, which is assumed throughout the book. However, the suffering envisioned by Peter is sporadic and affects different individuals in different ways and at different times. He has just said that no one can ultimately harm them for doing right. In harmony with that he now adds that in fact when they do suffer for doing right, they should consider themselves blessed. 1 Peter 4:14 makes the similar statement, "If you are insulted because of the name of Christ, you are blessed." Both echo and perhaps consciously allude to statements in the Beatitudes: "Blessed are those who are persecuted because of righteousness. . . . Blessed are you when people insult you . . . because of me" (Matt 5:10-11).

"Do not fear what they fear; do not be frightened."

These clauses are adapted from the Septuagint version of Isaiah 8:12. In the first clause Peter says literally "Do not fear their fear." His unusual phraseology reflects the influence of the Isaiah passage. What he intended is probably best represented by the NIV footnote: "Do not fear their threats" (that is, "their fear" means "the fear they try to produce in you"). Peter exhorts his audience not to fear people (cf. 3:6 "do what is right and do not give way to fear"). The One whom they should fear is God (see the comments at 1:17).

3:15 But in your hearts set apart Christ as Lord.

At the end of verse 14 Peter cited Isaiah 8:12. The very next statement in the Septuagint version of Isaiah 8:13 says - in contrast to fearing men (v. 12) - to sanctify the Lord and fear him. Peter adapts this statement to his context, calling upon his readers to sanctify (aJgiavzw, hagiazô, "set apart") Christ as Lord. They must not be deterred by fear of those who cause them to suffer for doing right. The one to be revered is Christ.

Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have.

In the Greek text this sentence is not a sentence, but a clause that is dependent on the exhortation to sanctify Christ as Lord. The way in which they should do that is by always being prepared to stand firm for him. They must be ready to give a defense of their actions and beliefs as followers of Christ.

It is possible that the language here suggests formal legal proceedings. This possibility is more easily seen in the NRSV rendering "make your defense to anyone who demands from you an accounting." But the language can be used, as the NIV suggests, in settings that have nothing to do with legal proceedings (e.g., 1 Cor 9:3). In either case the Christian should sanctify Christ as Lord by being ready to defend their hope in him. Peter uses the word "hope" in a way that is nearly synonymous with "faith" (cf. 1:3,13,21).

Although studying Christian apologetics is a good thing, Peter is not using "be prepared to give an answer" in the sense of "study so that you will know how to defend your beliefs." A better translation might be "be ready to give an answer." Peter uses the same word that appears in 1:5, where he speaks of a salvation "ready" to be revealed.

But do this with gentleness and respect,

Are these qualities mentioned in relationship to those who call Christians to account or in relationship to God? The word translated "respect" is the same word ( phobos ) used in verse 14 and elsewhere for "fear." It is clear in verse 14 that Christians are not to fear men. The NRSV translation "reverence" is preferable. The second word, then, seems to refer to our attitude toward God. The word prau?th" (praütçs) translated "gentleness" may do the same. In some passages (e.g., Jas 3:13) the NIV translates it as "humility." However, responding to others with humility and reverence toward God would result in gentleness toward the questioner - in refusing to repay insult for insult (cf. 3:9).

3:16 keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.

The clause "keeping a clear conscience" gives further credence to the idea that the previous qualifications, humility and reverence, refer primarily to one's characteristics before God. There are several ways in which Christians might respond to their opponents and in so doing compromise their conscience. The immediate context suggests that they might return insult for insult (cf. 3:9) or allow themselves to be intimidated into compromising their faith (cf. 3:6,14).

If Christians stand firmly for their beliefs and respond to their opponents with humility and reverence, maintaining a good conscience, some of their opponents will recognize this and be ashamed of slandering them. This hope repeats a theme found also in 2:12 (cf. 3:1-2).

3:17 It is better, if it is God's will, to suffer for doing good than for doing evil.

This verse echoes 2:19-20 (cf. 4:15-16) where Peter tells slaves that there is no merit to bearing up well under a deserved beating. What is commendable before God is suffering for doing good. The idea that such unjust suffering could be God's will is repeated in 4:19. There is a sense, of course, in which such suffering is not what God wants, but rather the will of evil men and of their master, Satan. However, as the book of Job and other sections of Scripture indicate, God ultimately controls men and Satan. Everything he allows to happen is in some sense his will. First Peter contains several suggestions as to why God might permit unjust suffering in the lives of Christians. It proves the genuineness of their faith and purifies it like fire purifies gold (1:7). And it provides an opportunity for leading nonbelievers to faith (2:12; 3:1-2; 4:16).

B. CHRIST ALSO SUFFERED - AND WAS EXALTED (3:18-22)

¹⁸ For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, ¹⁹ through whom ^a also he went and preached to the spirits in prison ²⁰ who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, ²¹ and this water symbolizes baptism that now saves you also - not the removal of dirt from the body but the pledge ^b of a good conscience toward God. It saves you by the resurrection of Jesus Christ, ²² who has gone into heaven and is at God's right hand - with angels, authorities and powers in submission to him.

^a 18,19 Or alive in the spirit, ¹⁹ through which ^b 21 Or response

This paragraph encourages us to be willing to endure unjust suffering for doing good by pointing to the example of Jesus who endured unjust suffering on our behalf. We are reminded not only that he suffered for us, but that he triumphed over death, proclaimed victory over his enemies, and was exalted to the right hand of God. We are also reminded of the commitment we made to him in baptism. Although several aspects of these verses are difficult and subject to diverse interpretations, these main thrusts of the paragraph are clear.

3:18 For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God.

There is a complicated textual variant involving the words "died for sins." The preferable choice is probably the one represented by the NRSV text: "Christ also suffered for sins."

To a limited extent the use of the word "also" may point to Peter's use of the idea of imitating Christ's example: Christians should be willing to suffer for doing good (3:17) in imitation of Christ who "also" suffered even thought he was righteous. However, in pointing out the atoning value of Christ's suffering and saying that he suffered "once for all" Peter emphasizes unique aspects of Christ's suffering. The motivation provided here is less like that in 2:21-23 (that Christ left us an example to follow in his steps) and more like that in 2:24 (that he bore our sins so that we might die to sin and live for righteousness). Christ, the righteous one, made a once for all atonement for us, who were once unrighteous, for the purpose of bringing us to God.

He was put to death in the body but made alive by the Spirit,

The interpretation and therefore translation of this part of the verse is a matter of ongoing debate. The NIV translation of the last phrase, "by the Spirit," is probably incorrect. It overrides the parallelism in the Greek text between the two halves of an "on the one hand (mevn, men ). . . on the other (dev, de )" construction (the NIV does not translate the two conjunctions). The first half says "on the one hand he was put to death in the body." In this case nearly all interpreters agree that "in the body" means something like "in the sphere of the body." This makes it likely that the second clause should be understood in a parallel sense, "on the other hand he was made alive in the sphere of the spirit." The NRSV translation is probably correct: "He was put to death in the flesh, but made alive in the spirit."

There is no reason to believe that "made alive in the spirit" refers to an intermediate state between Jesus' death and resurrection. "Put to death in the flesh" unquestionably refers to Jesus' death on the cross. "Made alive in the spirit" most naturally refers to his resurrection in which he rises to life in a new plane. Compare Paul's statement concerning the resurrection of Christians: "he who raised Christ from the dead will also give life (the same verb translated 'made alive' in 1 Peter 3:18) to your mortal bodies" (Rom 8:11).

3:19 through whom also

If the NIV translation of verse 18 "by the Spirit" is incorrect, then "through whom" is also incorrect. The NRSV is probably correct in translating "in which," that is, in the sphere of the spirit. Whatever verse 19 refers to is done after Jesus' resurrection, his being made alive in the sphere of the spirit.

he went and preached to the spirits in prison 3:20 who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built.

The words of Luther concerning this text have been cited many times: "This is a strange text and certainly a more obscure passage than any other passage in the New Testament. I still do not know for sure what the apostle means." I do not know for sure what the apostle means either, but I will give my opinion.

There are three major interpretations (and numerous variations which will not be described here).

One view holds that Jesus went to Hades and preached to the spirits of those who had been disobedient in the days of Noah. Most of those who hold this view believe that Jesus did this while his body was in the tomb. There is extensive debate about whether he offered them any opportunity for salvation.

The interpretation I have defended for the last part of verse 18 and the first few words of verse 19 suggests that Jesus' going and preaching happened after the resurrection, not during the three days in the tomb. Furthermore, Peter says that Jesus preached "to the spirits who disobeyed," not "to the spirits of the men who disobeyed." According to this first view, when they disobeyed they were not spirits, but men. One might expect Peter to use a construction parallel to Hebrews 12:23, in which the writer speaks of the spirits of those who had died as "the spirits of righteous men."

A second view holds that by means of the Spirit Jesus preached through Noah (that is, he inspired Noah to preach) to Noah's contemporaries. These men were disobedient and thus their spirits (or souls) were imprisoned after their deaths. But according to this view Jesus is said to have preached to them through Noah while they were alive.

The arguments I have used against the first view also apply to the second. Furthermore, for this view one must add not only "to the spirits of the men who disobeyed," but "to the spirits now in prison." According to this second view these spirits were neither disembodied nor in prison when Jesus preached to them through Noah.

This brings us to the third view, which is that after his resurrection Jesus preached to certain supernatural beings who had been disobedient during the times of Noah. The New Testament frequently uses the word "spirits" to refer to supernatural beings (e.g., Heb 1:14: Rev 1:4), usually evil ones (e.g., Matt 8:16; 12:45). Those who hold this view usually argue specifically that he proclaimed victory over the fallen angels of Genesis 6:1-4. This story immediately precedes the story of Noah and is easily associated with it.

This is, of course, to explain one obscure passage by another. The identity of the "sons of God" in Genesis 6:1-4 is itself a matter for debate. What is not debatable is that the "fallen angels" view is a plausible interpretation of Genesis 6 and that many Jews of Peter's day and before knew about this view. Furthermore, a good case can be made that Jude 6 and 2 Peter 2:4 reflect this view of Genesis 6. Both New Testament texts refer to these fallen angels as kept in eternal chains in deepest darkness until the judgment. This resonates with 1 Peter's description of them as "in prison."

Several clearly pre-Christian (found among the Dead Sea Scrolls) portions of the apocryphal Jewish document 1 Enoch are especially important for this view. 1 Enoch specifically describes the fallen angels as "spirits" (e.g., 15:4,6,8) and discusses their imprisonment in some detail. It is not, of course, necessary to believe Peter reflects the influence of 1 Enoch itself (although Jude 14-15 indicates Jude was aware of it). But 1 Enoch makes it clear that at least some Jews would use language similar to Peter's to speak about the fallen angels.

If the fallen angels view is correct, what did Jesus "preach" to these spirits? The word Peter uses (khruvssw, kçryssô) is usually used of preaching the gospel, but not necessarily so. In Revelation 5:2 it is used simply to mean "proclaim" and in the Septuagint it is sometimes used of bringing bad news (e.g., Jonah 1:2). The context of 1 Peter suggests a proclamation of victory over these evil spirits: this would certainly be more encouraging to the readers and fits with the declaration in verse 22 that all spiritual powers have been made subject to Christ.

To summarize the view presented here I quote France's paraphrase of this section of 1 Peter with his parenthetical insertions identifying the possible relevance of these points for Peter's audience:

He was put to death (as you may well be), but that was only in the earthly sphere: he has been raised to new spiritual life (as you will be too, if you die for him). (So death was, for Jesus, the way of achievement and victory; do not fear those who can only kill the body.) In the triumph of his resurrection he went to the fallen angels awaiting judgment in their place of confinement, and proclaimed to them the victory won by his redeeming death. (Even the most wicked of spiritual powers have had to recognize the authority of the risen Jesus; whatever the forces against you, they are not his equal). These were those spirits who rebelled against God in the days of Noah . . .

In it only a few people, eight in all, were saved through water,

As France observes, "the Flood, once mentioned, becomes the basis for more teaching relevant to the encouragement of persecuted Christians. Two facts are isolated from the story: (1) that few were saved; (2) that they were saved 'through water'." Peter points out that only a few were saved (Noah, his three sons, and their wives) in order to encourage the Christians of Asia Minor, who were an extreme minority in their culture.

The sense of "through water" is uncertain. The analogy of Christian baptism in verse 21 suggests "through" in the sense of "by means of." But since water was the means of destruction in the flood it seems odd to refer to Noah and his family as being saved "by means of water" (as opposed to "by means of the ark"). It may be preferable to view "through" in a local sense: Noah was saved by passing through the waters of the flood into a renewed world. The analogy with Christian baptism would then be that Christians pass through the waters of baptism into a renewed life.

3:21 and this water symbolizes baptism that now saves you also

The grammar of this clause is notoriously difficult, although the ultimate meanings of most of the proposed solutions are similar. Peter draws an analogy between Noah and his family being saved through water and Christians being saved through the water of baptism.

France observes that some are concerned that Peter's affirmation "baptism saves you" might be taken to imply a magical view of how baptism works. His response is correct and worth citing:

Two points may be made in this connection. Firstly, such 'realist' language concerning the effect of baptism is by no means unparalleled in the New Testament; any view of baptism which finds it a rather embarrassing ceremonial extra, irrelevant to Christian salvation, is not doing justice to New Testament teaching. But, secondly, Peter is very careful to qualify his statement immediately by pointing out the true nature of baptism, involving two aspects, one negative and one positive, which between them effectively allay fears of a 'magical' view . . .

The two aspects France has in mind occupy the remainder of verse 21.

- not the removal of dirt from the body

Peter's first clarifying remark indicates something he does not intend within the scope of "baptism saves you." Peter is presumably not addressing an ancient misconception of baptism: it is unlikely anyone would have thought of Christian baptism as dealing with washing dirt off of the body. Rather, in conjunction with the next remark, Peter's point is that the outward act of baptism does not bring salvation in and of itself; it must be combined with the right inward attitude. Baptism does not operate in a magical fashion.

but the pledge of a good conscience toward God.

This is another difficult clause. The NRSV provides the main alternative: "but as an appeal to God for a good conscience." The main questions are whether the first of the two key words (ejperwvthma, eperôtçma) should be translated "pledge" or "appeal" and how the word "conscience" relates to "pledge" or "appeal." Grammatically "a good conscience" may be the object or the subject of the verbal idea contained in either "pledge" or "appeal." France and Achtemeier provide detailed discussions of the complex issues involved. I am mildly inclined to agree with them that Peter intends to say baptism involves pledging a good conscience to God; that is, in baptism one makes a pledge to God to maintain a good conscience, to live a life of service to God. This understanding fits well with the overall thrust of the letter.

It saves you by the resurrection of Jesus Christ,

The power behind baptism is the power of Jesus' resurrection, symbolized in our lives as we rise from the water. Compare the similar statement in 1:3 where Peter says God "has given us new birth into a living hope through the resurrection of Jesus Christ."

3:22 who has gone into heaven and is at God's right hand

The reference to the resurrection brings Peter back to the subject matter of verses 18-19: the exaltation of Christ. Having been resurrected from the dead, he has proclaimed victory over his enemies and has ascended into heaven to the right hand of God. The reference to Christ being at God's right hand alludes to Psalm 110:1. The image of sitting at the right hand of a king implies honor, authority, and power.

- with angels, authorities and powers in submission to him.

The three terms used here do not in themselves refer to good or bad spiritual powers. If the spirits of verse 19 are fallen angels, then the context may indicate evil powers. "In submission" is a passive participle, which may also be translated "made subject," perhaps indicating that the angels, authorities and powers envisioned here had to be brought into submission. Peter thus reminds his readers that Christ has conquered every enemy.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: 1Pe 3:15

1 PETER 3:15—Why does Peter command believers to reason about their faith when the Bible says elsewhere to simply believe?

PROBLEM: Over and over again the Scriptures insist that one should simply believe in God (cf. John 3:16 ; Acts 16:31 ). Hebrews declares that “without faith it is impossible to please God” ( Heb. 11:6 ). Paul contended that, “the world through wisdom did not know God” ( 1 Cor. 1:21 ). Yet Peter here instructs believers to “defend” and give a “reason” for their faith. Aren’t faith and reason opposed?

SOLUTION: Faith and reason are not mutually exclusive. A person should not believe in something without first inquiring whether it is a worthy object of belief. For example, few people would undergo a serious medical operation by a totally unknown person whom they had no reason to believe was anything but a quack. Likewise, God does not call on us to exercise blind faith.

Since God is a God of reason ( Isa. 1:18 ), and since He has made us rational creatures in His image ( Gen. 1:27 ; Col. 3:10 ), He wants us to look before we leap. No rational person should step into an elevator without first looking to see if there is a floor. Likewise, God wants us to take a step of faith in the light of the evidence, but not a leap of faith into the dark.

The Bible is filled with exhortations to use our reason. Jesus commanded, “You shall love the Lord … with all your mind” ( Matt. 22:37 , emphasis added in all quotes here). Paul added, “whatsoever things are true … think on these things” ( Phil. 4:8 , KJV ). Paul also “reasoned” with the Jews ( Acts 17:17 ) and with the philosophers on Mars Hill (v. 22ff ) winning many to Christ (v. 34 ). Bishops were instructed to be able “to refute those who contradict” ( Titus 1:9 , NASB ). Paul declares that he was “appointed for the defense of the gospel” ( Phil. 1:17 ). Jude urged us to “contendearnestly for the faith which was once for all delivered to the saints” ( Jude 3 ). And Peter commanded, “be ready to give a defense to everyone who asks you a reason for the hope that is in you” ( 1 Peter 3:15 ).

There are two kinds of belief. Understanding the relation between them is a key to discerning the relation between faith and reason.

FAITH   

THAT IN   

Prior Subsequent   

Evidence No evidence   

Mind Will   

Proof Persuasion   

Human reason Holy Spirit

The devil believes that God exists, but He does not believe in God. Belief that is a matter of the mind knowing something based on the evidence human reason can see. Belief in God (or Christ), however, is a choice of the human will under the persuasion of the Holy Spirit. So belief that will never save anyone (cf. James 2:14-20 )—only belief in Christ can do that. However, no rational person should ever believe in something, unless he first has evidence to believe that it is true. No sensible traveler gets into an airplane with a broken off wing. So, reason is valid as a basis for belief that, but is wrong to demand as a basis for belief in (cf. John 20:27-29 ).   

Critics Ask: 1Pe 3:18

1 PETER 3:18—Was Jesus raised in the Spirit or in a physical body?

PROBLEM: Peter declares that Christ was “put to death in the flesh but made alive in the spirit” ( NASB ). This seems to imply that Jesus did not rise in the flesh, but only in His spirit, which conflicts with Jesus’ statement that His resurrection body was “flesh and bones” ( Luke 24:39 ).

SOLUTION: To interpret this as proof of a spiritual, rather than a physical resurrection, is neither necessary nor consistent with the context of this passage and the rest of Scripture. Several reasons support this conclusion.

First of all, the passage can be translated, “He was put to death in the body but made alive by the [Holy] Spirit” ( NIV ). The passage is translated with this same understanding by the NKJV and others.

Second, the parallel between death and being made alive normally refer to the resurrection of the body in the NT. For example, Paul declared that “Christ died and rose and lived again” ( Rom. 14:9 ), and “He was crucified in weakness, yet he lives by the power of God” ( 2 Cor. 13:4 ).

Third, the context refers to the event as “the resurrection of Jesus Christ” ( 3:21 ). But this is everywhere understood as a bodily resurrection in the NT (cf. Acts 4:33 ; Rom 1:4 ; 1 Cor. 15:21 ; 1 Peter 1:3 ; Rev. 20:5 ).

Fourth, even if “spirit” refers to Jesus’ human spirit (not to the Holy Spirit), it cannot mean He had no resurrection body. Otherwise, the reference to His “body” (flesh) before the resurrection would mean He had no human spirit then. It seems better to take “flesh” in this context as a reference to His whole condition of humiliation before the resurrection and “spirit” to refer to His unlimited power and imperishable life after the resurrection.   

Critics Ask: 1Pe 3:19

1 PETER 3:19—Does Peter support the view that a person can be saved after he dies?

PROBLEM: First Peter 3:19 says that, after His death, Christ “went and preached to the spirits in prison.” But the Bible also says that “it is appointed for men to die once, but after this the judgment” ( Heb. 9:27 ). These two verses appear to teach mutually opposing positions.

SOLUTION: The Bible is clear that there is no second chance after death (cf. Heb. 9:27 ). The Book of Revelation records the Great White Throne Judgment in which those who are not found in the book of life are sent to the lake of fire ( Rev. 20:11-15 ). Luke informs us that, once a person dies, he goes either to heaven (Abraham’s bosom) or to hell and that there is a great gulf fixed “so that those who want to pass” from one to the other cannot ( Luke 16:26 ). The whole urgency of responding to God in this life before we die gives further support to the fact that there is no hope beyond the grave (cf. John 3:36 ; 5:24 ).

There are other ways to understand this passage, without involving a second- chance at salvation after death. Some claim that it is not clear that the phrase “spirits in prison” even refers to human beings, arguing that nowhere else is such a phrase used of human beings in hell. They claim these spirits are fallen angels, since the “Sons of God” (fallen angels, see Job 1:6 ; 2:1 ; 38:7 ) were “disobedient … in the days of Noah” ( 1 Peter 3:20 ; cf. Gen. 6:1-4 ). Peter may be referring to this in 2 Peter 2:4 , where he mentions the angels sinning immediately before he refers to the Flood (v. 5 ). In response, it is argued that angels cannot marry ( Matt. 22:30 ), and they certainly could not intermarry with human beings, since angels, being spirits, have no reproductive organs.

Another interpretation is that this refers to Christ’s announcement to departed spirits of the triumph of His resurrection, declaring to them the victory He had achieved by His death and resurrection, as pointed out in the previous verse (see 1 Peter 3:18 ). Some suggest that Jesus offered no hope of salvation to these “spirits in prison.” They point to the fact that the text does not say Christ evangelized them, but simply that Heproclaimed the victory of His resurrection to them. They insist that there is nothing stated in this passage about preaching the Gospel to people in hell. In response to this view, others note that in the very next chapter Peter, apparently extending this subject, does say “the Gospel was preached also to those who are dead” (see comments on 1 Peter 4:6 ). This view fits the context here, is in accord with the teaching of other verses (cf. Eph. 4:8 ; Col. 2:15 ), and avoids the major problems of the other view.   

Evidence: 1Pe 3:8

Witnessing tips. “When you approach a careless individual, be sure to treat him kindly. Let him see that you are talking with him, not because you seek a quarrel with him, but because you love his soul and desire his best good in time and eternity. If you are harsh and overbearing, you will probably drive him farther away from the way of life.

“Be serious! Avoid all lightness of manner or language. Levity will produce anything but a right impression. You ought to feel that you are engaged in a very serious work, which is going to affect the character of your friend or neighbor and probably determine his destiny for eternity. Who could trifle and use levity in such circumstances if his heart were sincere?

“Be respectful. Some think it is necessary to be abrupt, rude, and coarse in their discussions with the careless and impenitent. No mistake can be greater. The apostle Peter has given us a better rule on the subject, where he says: ‘Be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing.’” Charles Finney

Evidence: 1Pe 3:12

QUESTIONS & OBJECTIONS

“If God is a God of love, why hasn’t He dealt with evil?”

In Dr. Robert Morey’s book The New Atheism and the Erosion of Freedom, he talks with an atheist about this issue. The atheist assumes that everything is relative, and there are no absolutes (he is absolutely sure of that). Morey replies that the first thing an atheist must do is prove the existence of evil. By what process can an atheist identify evil? He must have a universal absolute to do so. Without an absolute reference point for “good” (which only God can provide), no one can identify what is good or evil. Thus without the existence of God, there is no “evil” or “good” in an absolute sense. Everything is relative. The problem of evil does not negate the existence of God. It actually requires it.

Many assume that because evil still exists today, God has not dealt with it. How can atheists assume that God has not already solved the problem of evil in such a way that neither His goodness nor omnipotence is limited? On what grounds do they limit what God can and cannot do to solve the problem? God has already solved the problem of evil. And He did it in a way in which He did not contradict His nature or the nature of man.

We assume God will solve the problem of evil in one single act. But why can’t He deal with evil in a progressive way? Can’t He deal with it throughout time as we know it, and then bring it to the climax on the Day of Judgment?

God sent His Son to die on the cross in order to solve the problem of evil. Christ atoned for evil and secured the eventual removal of all evil from the earth. One day evil will be quarantined in one spot called “hell.” Then there will be a perfect world devoid of all evil. If God declared that all evil would, at this moment, cease to exist, you and I and all of humanity would go up in a puff of smoke. Divine judgment demands that sin be punished. Ron Meade

Evidence: 1Pe 3:15

Fear of questions. “In a terrible accident at a railroad crossing, a train smashed into a car and pushed it nearly four hundred yards down the track. Though no one was killed, the driver took the train company to court.

“At the trial, the engineer insisted that he had given the driver ample warning by waving his lantern back and forth for nearly a minute. He even stood and convincingly demonstrated how he’d done it. The court believed his story, and the suit was dismissed.

“‘Congratulations,’ the lawyer said to the engineer when it was over. ‘You did superbly under cross-examination.’

“‘Thanks,’ he said, ‘but he sure had me worried. I was afraid he was going to ask if the lantern was lit!’

“In a similar way, we often go through our lives afraid that someone will ask us a particular question. ‘If someone asks me why I believe in God and not evolution, what will I say?...What if someone asks me how I can possibly believe in the resurrection?...What should I say if someone asks me why I believe the Bible truly is the Word of God, or why I believe that it teaches this or that?’

“Instead of being detrimental as in the case of the engineer above, though, such questions provide us with an opportunity to share our faith. Don’t be afraid for anyone to ask!” Alan Smith

Evidence: 1Pe 3:20

Peter believed the Genesis account of Noah’s Flood—that is was a worldwide deluge in which only eight people were saved.

Introduction / Outline

Robertson: 1 Peter (Book Introduction)

THE FIRST EPISTLE GENERAL OF PETER

ABOUT a.d. 65

By Way of Introduction

The Author

The Epistle is not anonymous, but claims to be written by " Peter, an apostle of Jesus Christ" (1Pe_1:1), that is Cephas (Simon Peter). If this is not true, then the book is pseudonymous by a late writer who assumed Peter’s name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. " There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius ( H.E . iii. 25.2) places it among the acknowledged books, those accepted with no doubt at all. We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans (Rom_16:22). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter (1Pe_5:12), the obvious meaning of the language ( dia , through). He may also have been the bearer of the Epistle. It happens that we know more of Peter’s life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts. In the Student’s Chronological New Testament I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I (Act_12:3.) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas (Act_15:6-14; Gal_2:1-10). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers (Gal_2:11-21). He travelled for the Gospel among the Jews of the Dispersion (Gal_2:9) with his wife (1Co_9:5), and went to Asia Minor (1Pe_1:1) and as far as Babylon or Rome (1Pe_5:13). Besides Silvanus he had John Mark with him also (1Pe_5:13), who was said by the early Christian writers to have been Peter’s " interpreter" in his preaching, since Peter was not expert in the Greek (Act_4:13), and who also wrote his Gospel under the inspiration of Peter’s preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death. He was apparently put to death in a.d. 67 or 68, but some think that he was executed in Rome in a.d. 64.

The Date

This question is tied up with that of the genuineness of the Epistle, the time of Peter’s death, the use of Paul’s Epistles, the persecution referred to in the Epistle. Assuming the genuineness of the Epistle and the death of Peter about a.d. 67 or 68 and the persecution to be not that under Domitian or Trajan, but under Nero, the date can be assumed to be about a.d. 65.

The Use of Paul’s Epistles

There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul’s denunciation of Peter’s cowardice in Antioch (Gal_2:11-21) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter’s Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Gal_1:18), but was independent of his ecclesiastical authority (Gal_2:1-10) and Peter championed Paul’s cause in the Jerusalem Conference (Act_15:7-13). Peter was certainly not a Judaizer (Acts 11:1-18), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in 2Pe_3:15. There is no reason for doubting that Peter was familiar with some of Paul’s Epistles as there indicated. There is some indication of Peter’s use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.

The Persecution Pictured in the Epistle

Peter himself knew what persecution was at the hands of the Sanhedrin and of Herod Agrippa I (both church and state). If First Peter was written a.d. 65, there was time enough for the persecution of Nero in Rome in a.d. 64 to spread to Asia Minor. The province easily imitated the capital city. Paul’s life in the Acts and his Epistles abundantly show how early persecution arose in Asia Minor. The Apocalypse, written during the reign of Domitian, shows that persecution from the state had been on hand long before and was an old burden. We know too little of the history of Christianity in Asia Minor from a.d. 60 to 70 to deny that the fiery trials and suffering as a Christian (1Pe_4:16) can be true of this period. So we locate the persecution at this time as an echo from Rome.

The Place of Writing

Peter states that he is in Babylon (1Pe_5:13), apparently with his wife (1Co_9:5). It is not certain whether he means actual Babylon, where Jews had been numerous, or mystical Babylon (Rome) as in the Apocalypse. We do not know when Rome began to be called Babylon. It may have started as a result of Nero’s persecution of the Christians after the burning of Rome. The Christians were called " evil-doers" (1Pe_2:12) in the time of Nero (Tacitus, Ann . XV. 44). So we can think of Rome as the place of writing and that Peter uses " Babylon" to hide his actual location from Nero. Whether Peter came to Rome while Paul was still there we do not know, though John Mark was there with Paul (Col_4:10). " At the time when it was written Babylon had not yet unmasked all its terrors, and the ordinary Christian was not in immediate danger of the tunica ardens , or the red-hot iron chair, or the wild beasts, or the stake" (Bigg).

The Readers

Peter writes " to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1Pe_1:1). These five Roman provinces are naturally given from the standpoint of Babylon. In Galatia and Asia Paul had labored, though not all over these provinces. At any rate, there is no reason to wonder that Peter should himself work in the same regions where Paul had been. In a general way Paul and Peter had agreed on separate spheres of activity, Paul to the Gentiles and Peter to the Jews (Gal_2:7.), though the distinction was not absolute, for Paul usually began his work in the Jewish synagogue. Probably the readers are mainly Jewish Christians. but not to the exclusion of Gentiles. Peter has clearly Paul’s idea that Christianity is the true Judaism of God’s promise (1Pe_2:4-10).

The Purpose

Evidently Peter’s object is to cheer and strengthen the Christians in these five provinces who are undergoing fiery trials (1Pe_1:7.). There is every reason why Peter, as the leading apostle to the circumcision, should write to these believers in the provinces, especially since Paul’s long imprisonment in Caesarea and Rome had removed him from his accustomed activities and travel.

The Style and Vocabulary

Like Peter’s discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans. There is frequent use of the lxx and the Greek is decent Koiné with little of the uncouth Aramaic of the Galilean (Mat_26:73), or of the vernacular Koiné as seen in the papyri or in 2 Peter (Act_4:13). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.T. There is verbal iteration as in 2 Peter. " One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man’s view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord.

JFB: 1 Peter (Book Introduction)

ITS GENUINENESS is attested by 2Pe 3:1. On the authority of Second Peter, see the Introduction. Also by POLYCARP (in EUSEBIUS [Ecclesiastical History, 4.14]), who, in writing to the Philippians, quotes many passages: in the second chapter he quotes 1Pe 1:13, 1Pe 1:21; 1Pe 3:9; in the fifth chapter, 1Pe 2:11. EUSEBIUS says of PAPIAS [Ecclesiastical History, 3.39] that he, too, quotes Peter's First Epistle. IRENÆUS [Against Heresies, 4.9.2] expressly mentions it; and in [4.16.5], 1Pe 2:16. CLEMENT OF ALEXANDRIA [Miscellanies, 1.3, p. 544], quotes 1Pe 2:11-12, 1Pe 2:15-16; and [p. 562], 1Pe 1:21-22; and [4, p. 584], 1Pe 3:14-17; and [p. 585], 1Pe 4:12-14. ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) mentions this Epistle; in [Homily 7, on Joshua, vol. 2, p. 63], he mentions both Epistles; and [Commentary on Psalm 3 and on John], he mentions 1Pe 3:18-21. TERTULLIAN [Antidote to the Scorpion's Sting, 12], quotes expressly 1Pe 2:20-21; and [Antidote to the Scorpion's Sting, 14], 1Pe 2:13, 1Pe 2:17. EUSEBIUS states it as the opinion of those before him that this was among the universally acknowledged Epistles. The Peschito Syriac Version contains it. The fragment of the canon called MURATORI'S omits it. Excepting this, and the Paulician heretics, who rejected it, all ancient testimony is on its side. The internal evidence is equally strong. The author calls himself the apostle Peter, 1Pe 1:1, and "a witness of Christ's sufferings," and an "elder," 1Pe 5:1. The energy of the style harmonizes with the warmth of Peter's character; and, as ERASMUS says, this Epistle is full of apostolic dignity and authority and is worthy of the leader among the apostles.

PETER'S PERSONAL HISTORY.--Simon, Or Simeon, was a native of Bethsaida on the Sea of Galilee, son of Jonas or John. With his father and his brother Andrew he carried on trade as a fisherman at Capernaum, his subsequent place of abode. He was a married man, and tradition represents his wife's name as Concordia or Perpetua. CLEMENT OF ALEXANDRIA says that she suffered martyrdom, her husband encouraging her to be faithful unto death, "Remember, dear, our Lord." His wife's mother was restored from a fever by Christ. He was brought to Jesus by his brother Andrew, who had been a disciple of John the Baptist, but was pointed to the Saviour as "the Lamb of God" by his master (Joh 1:29). Jesus, on first beholding him, gave him the name by which chiefly he is known, indicative of his subsequent character and work in the Church, "Peter" (Greek) or "Cephas" (Aramaic), a stone (Mat 4:18). He did not join our Lord finally until a subsequent period. The leading incidents in his apostolic life are well known: his walking on the troubled waters to meet Jesus, but sinking through doubting (Mat 14:30); his bold and clear acknowledgment of the divine person and office of Jesus (Mat 16:16; Mar 8:29; Joh 11:27), notwithstanding the difficulties in the way of such belief, whence he was then also designated as the stone, or rock (Mat 16:18); but his rebuke of his Lord when announcing what was so unpalatable to carnal prejudices, Christ's coming passion and death (Mat 16:22); his passing from one extreme to the opposite, in reference to Christ's offer to wash his feet (Joh 13:8-9); his self-confident assertion that he would never forsake his Lord, whatever others might do (Mat 26:33), followed by his base denial of Christ thrice with curses (Mat 26:75); his deep penitence; Christ's full forgiveness and prophecy of his faithfulness unto death, after he had received from him a profession of "love" as often repeated as his previous denial (Joh 21:15-17). These incidents illustrate his character as zealous, pious, and ardently attached to the Lord, but at the same time impulsive in feeling, rather than calmly and continuously steadfast. Prompt in action and ready to avow his convictions boldly, he was hasty in judgment, precipitate, and too self-confident in the assertion of his own steadfastness; the result was that, though he abounded in animal courage, his moral courage was too easily overcome by fear of man's opinion. A wonderful change was wrought in him by his restoration after his fall, through the grace of his risen Lord. His zeal and ardor became sanctified, being chastened by a spirit of unaffected humility. His love to the Lord was, if possible, increased, while his mode of manifesting it now was in doing and suffering for His name, rather than in loud protestations. Thus, when imprisoned and tried before the Sanhedrim for preaching Christ, he boldly avowed his determination to continue to do so. He is well called "the mouth of the apostles." His faithfulness led to his apprehension by Herod Agrippa, with a view to his execution, from which, however, he was delivered by the angel of the Lord.

After the ascension he took the lead in the Church; and on the descent of the Holy Spirit at Pentecost, he exercised the designed power of "the keys" of Christ's kingdom, by opening the door of the Church, in preaching, for the admission of thousands of Israelites; and still more so in opening (in obedience to a special revelation) an entrance to the "devout" (that is, Jewish proselyte from heathendom) Gentile, Cornelius: the forerunner of the harvest gathered in from idolatrous Gentiles at Antioch. This explains in what sense Christ used as to him the words, "Upon this rock I will build my Church" (Mat 16:18), namely, on the preaching of Christ, the true "Rock," by connection with whom only he was given the designation: a title shared in common on the same grounds by the rest of the apostles, as the first founders of the Church on Christ, "the chief corner-stone" (Eph 2:20). A name is often given in Hebrew, not that the person is actually the thing itself, but has some special relation to it; as Elijah means Mighty Jehovah, so Simon is called Peter "the rock," not that he is so, save by connection with Jesus, the only true Rock (Isa 28:16; 1Co 3:11). As subsequently he identified himself with "Satan," and is therefore called so (Mat 16:23), in the same way, by his clear confession of Christ, the Rock, he became identified with Him, and is accordingly so called (Mat 16:18). It is certain that there is no instance on record of Peter's having ever claimed or exercised supremacy; on the contrary, he is represented as sent by the apostles at Jerusalem to confirm the Samaritans baptized by Philip the deacon; again at the council of Jerusalem, not he, but James the president, or leading bishop in the Church of that city, pronounced the authoritative decision: Act 15:19, "My sentence is," &c. A kind of primacy, doubtless (though certainly not supremacy), was given him on the ground of his age, and prominent earnestness, and boldness in taking the lead on many important occasions. Hence he is called "first" in enumerating the apostles. Hence, too, arise the phrases, "Peter and the Eleven," "Peter and the rest of the apostles"; and Paul, in going up to Jerusalem after his conversion, went to see Peter in particular.

Once only he again betrayed the same spirit of vacillation through fear of man's reproach which had caused his denial of his Lord. Though at the Jerusalem council he advocated the exemption of Gentile converts from the ceremonial observances of the law, yet he, after having associated in closest intercourse with the Gentiles at Antioch, withdrew from them, through dread of the prejudices of his Jewish brethren who came from James, and timidly dissembled his conviction of the religious equality of Jew and Gentile; for this Paul openly withstood and rebuked him: a plain refutation of his alleged supremacy and infallibility (except where specially inspired, as in writing his Epistles). In all other cases he showed himself to be, indeed, as Paul calls him, "a pillar" (Gal 2:9). Subsequently we find him in "Babylon," whence he wrote this First Epistle to the Israelite believers of the dispersion, and the Gentile Christians united in Christ, in Pontus, Galatia, Cappadocia, Asia, and Bithynia.

JEROME [On Illustrious Men, 1] states that "Peter, after having been bishop of Antioch, and after having preached to the believers of the circumcision in Pontus, &c. [plainly inferred from 1Pe 1:1], in the second year of Claudius went to Rome to refute Simon Magus, and for twenty-five years there held the episcopal chair, down to the last year of Nero, that is, the fourteenth, by whom he was crucified with his head downwards, declaring himself unworthy to be crucified as his Lord, and was buried in the Vatican, near the triumphal way." EUSEBIUS [Chronicles, Anno 3], also asserts his episcopate at Antioch; his assertion that Peter founded that Church contradicts Act 11:19-22. His journey to Rome to oppose Simon Magus arose from JUSTIN'S story of the statue found at Rome (really the statue of the Sabine god, Semo Sanctus, or Hercules, mistaken as if Simon Magus were worshipped by that name, "Simoni Deo Sancto"; found in the Tiber in 1574, or on an island in the Tiber in 1662), combined with the account in Acts 8:9-24. The twenty-five years' bishopric is chronologically impossible, as it would make Peter, at the interview with Paul at Antioch, to have been then for some years bishop of Rome! His crucifixion is certain from Christ's prophecy, Joh 21:18-19. DIONYSIUS OF CORINTH (in EUSEBIUS [Ecclesiastical History, 2.25]) asserted in an epistle to the Romans, that Paul and Peter planted both the Roman and Corinthian churches, and endured martyrdom in Italy at the same time. So TERTULLIAN [Against Marcion, 4.5, and The Prescription Against Heretics, 36, 38]. Also Caius, the presbyter of Rome, in EUSEBIUS [Ecclesiastical History, 2.25] asserts that some memorials of their martyrdom were to be seen at Rome on the road to Ostia. So EUSEBIUS [Ecclesiastical History, 2.25, and Demonstration of the Gospel, 3.116]. So LACTANTIUS [Of the Manner in Which the Persecutors Died, 2]. Many of the details are palpably false; whether the whole be so or not is dubious, considering the tendency to concentrate at Rome events of interest [ALFORD]. What is certain is, that Peter was not there before the writing of the Epistle to the Romans (A.D. 58), otherwise he would have been mentioned in it; nor during Paul's first imprisonment at Rome, otherwise he would have been mentioned in some one of Paul's many other Epistles written from Rome; nor during Paul's second imprisonment, at least when he was writing the Second Epistle to Timothy, just before his martyrdom. He may have gone to Rome after Paul's death, and, as common tradition represents, been imprisoned in the Mamertine dungeon, and crucified on the Janiculum, on the eminence of St. Pietro in Montorio, and his remains deposited under the great altar in the center of the famous basilica of St. Peter. AMBROSE [Epistles, 33 (Edition Paris, 1586), p. 1022] relates that St. Peter, not long before his death, being overcome by the solicitations of his fellow Christians to save himself, was fleeing from Rome when he was met by our Lord, and on asking, "Lord, whither goest Thou?" received the answer, "I go to be crucified afresh." On this he returned and joyfully went to martyrdom. The church called "Domine quo vadis" on the Appian Way, commemorates the legend. It is not unlikely that the whole tradition is built on the connection which existed between Paul and Peter. As Paul, "the apostle of the uncircumcision," wrote Epistles to Galatia, Ephesus, and Colosse, and to Philemon at Colosse, making the Gentile Christians the persons prominently addressed, and the Jewish Christians subordinately so; so, vice versa, Peter, "the apostle of the circumcision," addressed the same churches, the Jewish Christians in them primarily, and the Gentile Christians also, secondarily.

TO WHOM HE ADDRESSES THIS EPISTLE.--The heading, 1Pe 1:1, "to the elect strangers (spiritually pilgrims) of the dispersion" (Greek), clearly marks the Christians of the Jewish dispersion as prominently addressed, but still including also Gentile Christians as grafted into the Christian Jewish stock by adoption and faith, and so being part of the true Israel. 1Pe 1:14; 1Pe 2:9-10; 1Pe 3:6; 1Pe 4:3 clearly prove this. Thus he, the apostle of the circumcision, sought to unite in one Christ Jew and Gentile, promoting thereby the same work and doctrine as Paul the apostle of the uncircumcision. The provinces are named by Peter in the heading in the order proceeding from northeast to south and west. Pontus was the country of the Christian Jew Aquila. To Galatia Paul paid two visits, founding and confirming churches. Crescens, his companion, went there about the time of Paul's last imprisonment, just before his martyrdom. Ancyra was subsequently its ecclesiastical metropolis. Men of Cappadocia, as well as of "Pontus" and "Asia," were among the hearers of Peter's effective sermon on the Pentecost whereon the Spirit decended on the Church; these probably brought home to their native land the first tidings of the Gospel. Proconsular "Asia" included Mysia, Lydia, Caria, Phrygia, Pisidia, and Lyaconia. In Lycaonia were the churches of Iconium, founded by Paul and Barnabas; of Lystra, Timothy's birthplace, where Paul was stoned at the instigation of the Jews; and of Derbe, the birthplace of Gaius, or Caius. In Pisidia was Antioch, where Paul was the instrument of converting many, but was driven out by the Jews. In Caria was Miletus, containing doubtless a Christian Church. In Phrygia, Paul preached both times when visiting Galatia in its neighborhood, and in it were the churches of Laodicea, Hierapolis, and Colosse, of which last Church Philemon and Onesimus were members, and Archippus and Epaphras leaders. In Lydia was the Philadelphian Church, favorably noticed in Rev 3:7, &c.; that of Sardis, the capital, and of Thyatira, and of Ephesus, founded by Paul, and a scene of the labors of Aquila and Priscilla and Apollos, and subsequently of more than two whole years' labor of Paul again, and subsequently censured for falling from its first love in Rev 2:4. Smyrna of Ionia was in the same quarter, and as one of the seven churches receives unqualified praise. In Mysia was Pergamos. Troas, too, is known as the scene of Paul's preaching and raising Eutychus to life (Act 20:6-10), and of his subsequently staying for a time with Carpus (2Ti 4:13). Of "Bithynia," no Church is expressly named in Scripture elsewhere. When Paul at an earlier period "assayed to go into Bithynia" (Act 16:7), the Spirit suffered him not. But afterwards, we infer from 1Pe 1:1, the Spirit did impart the Gospel to that country, possibly by Peter's ministry, In government, these several churches, it appears from this Epistle (1Pe 5:1-2, "Feed," &c.), were much in the same states as when Paul addressed the Ephesian "elders" at Miletus (Act 20:17, Act 20:28, "feed") in very similar language; elders or presbyter-bishops ruled, while the apostles exercised the general superintendence. They were exposed to persecutions, though apparently not systematic, but rather annoyances and reproach arising from their not joining their heathen neighbors in riotous living, into which, however, some of them were in danger of falling. The evils which existed among themselves, and which are therefore reproved, were ambition and lucre-seeking on the part of the presbyters (1Pe 5:2-3), evil thoughts and words among the members in general, and a want of sympathy and generosity towards one another.

HIS OBJECT seems to be, by the prospect of their heavenly portion and by Christ's example, to afford consolation to the persecuted, and prepare them for a greater approaching ordeal, and to exhort all, husbands, wives, servants, presbyters, and people, to a due discharge of relative duties, so as to give no handle to the enemy to reproach Christianity, but rather to win them to it, and so to establish them in "the true grace of God wherein they stand" (1Pe 5:12). However, see on 1Pe 5:12, on the oldest reading. ALFORD rightly argues that "exhorting and testifying" there, refer to Peter's exhortations throughout the Epistle grounded on testimony which he bears to the Gospel truth, already well known to his readers by the teaching of Paul in those churches. They were already introduced "into" (so the Greek, 1Pe 5:12) this grace of God as their safe standing-ground. Compare 1Co 15:1, "I declare unto you the Gospel wherein ye stand." Therefore he does not, in this Epistle, set forth a complete statement of this Gospel doctrine of grace, but falls back on it as already known. Compare 1Pe 1:8, 1Pe 1:18, "ye know"; 1Pe 3:15; 2Pe 3:1. Not that Peter servilely copies the style and mode of teaching of Paul, but as an independent witness in his own style attests the same truths. We may divide the Epistle into: (I) The inscription (1Pe 1:1-2). (II) The stirring-up of a pure feeling in believers as born again of God. By the motive of hope to which God has regenerated us (1Pe 1:3-12); bringing forth the fruit of faith, considering the costly price paid for our redemption from sin (1Pe 1:14-21). Being purified by the Spirit unto love of the brethren as begotten of God's eternal word, as spiritual priest-kings, to whom alone Christ is precious (1Pe 1:22; 1Pe 2:10); after Christ's example in suffering, maintaining a good conversation in every relation (1Pe 2:10; 1Pe 3:14), and a good profession of faith as having in view Christ's once-offered sacrifice, and His future coming to judgment (1Pe 3:15; 1Pe 4:11); and exhibiting patience in adversity, as looking for future glorification with Christ, (1) in general as Christians, 1Pe 4:12-19; (2) each in his own sphere, 1Pe 5:1-11. "The title "Beloved" marks the separation of the second part from the first, 1Pe 2:11; and of the third part from the second, 1Pe 4:12" [BENGEL]. (III). The conclusion.

TIME AND PLACE OF WRITING.--It was plainly before the open and systematic persecution of the later years of Nero had begun. That this Epistle was written after Paul's Epistles, even those written during his imprisonment at Rome, ending in A.D. 63, appears from the acquaintance which Peter in this Epistle shows he has with them. Compare 1Pe 2:13 with 1Ti 2:2-4; 1Pe 2:18 with Eph 6:5; 1Pe 1:2 with Eph 1:4-7; 1Pe 1:3 with Eph 1:3; 1Pe 1:14 with Rom 12:2; 1Pe 2:6-10 with Rom 9:32-33; 1Pe 2:13 with Rom 13:1-4; 1Pe 2:16 with Gal 5:13; 1Pe 2:18 with Eph 6:5; 1Pe 3:1 with Eph 5:22; 1Pe 3:9 with Rom 12:17; 1Pe 4:9 with Phi 2:14; Rom 12:13 and Heb 13:2; 1Pe 4:10 with Rom 12:6-8; 1Pe 5:1 with Rom 8:18; 1Pe 5:5 with Eph 5:21; Phi 2:3, Phi 2:5-8; 1Pe 5:8 with 1Th 5:6; 1Pe 5:14 with 1Co 16:20. Moreover, in 1Pe 5:13, Mark is mentioned as with Peter in Babylon. This must have been after Col 4:10 (A.D. 61-63), when Mark was with Paul at Rome, but intending to go to Asia Minor. Again, in 2Ti 4:11 (A.D. 67 or 68), Mark was in or near Ephesus, in Asia Minor, and Timothy is told to bring him to Rome. So that it is likely it was after this, namely, after Paul's martyrdom, that Mark joined Peter, and consequently that this Epistle was written. It is not likely that Peter would have entrenched on Paul's field of labor, the churches of Asia Minor, during Paul's lifetime. The death of the apostle of the uncircumcision, and the consequent need of someone to follow up his teachings, probably gave occasion to the testimony given by Peter to the same churches, collectively addressed, in behalf of the same truth. The relation in which the Pauline Gentile churches stood towards the apostles at Jerusalem favors this view. Even the Gentile Christians would naturally look to the spiritual fathers of the Church at Jerusalem, the center whence the Gospel had emanated to them, for counsel wherewith to meet the pretensions of Judaizing Christians and heretics; and Peter, always prominent among the apostles in Jerusalem, would even when elsewhere feel a deep interest in them, especially when they were by death bereft of Paul's guidance. BIRKS [Horæ Evangelicæ] suggests that false teachers may have appealed from Paul's doctrine to that of James and Peter. Peter then would naturally write to confirm the doctrines of grace and tacitly show there was no difference between his teaching and Paul's. BIRKS prefers dating the Epistle A.D. 58, after Paul's second visit to Galatia, when Silvanus was with him, and so could not have been with Peter (A.D. 54), and before his imprisonment at Rome, when Mark was with him, and so could not have been with Peter (A.D. 62); perhaps when Paul was detained at Cæsarea, and so debarred from personal intercourse with those churches. I prefer the view previously stated. This sets aside the tradition that Paul and Peter suffered martyrdom together at Rome. ORIGEN'S and EUSEBIUS' statement that Peter visited the churches of Asia in person seems very probable.

The PLACE OF WRITING was doubtless Babylon on the Euphrates (1Pe 5:13). It is most improbable that in the midst of writing matter-of-fact communications and salutations in a remarkably plain Epistle, the symbolical language of prophecy (namely, "Babylon" for Rome) should be used. JOSEPHUS [Antiquities, 15.2.2; 3.1] states that there was a great multitude of Jews in the Chaldean Babylon; it is therefore likely that "the apostle of the circumcision" (Gal 2:7-8) would at some time or other visit them. Some have maintained that the Babylon meant was in Egypt because Mark preached in and around Alexandria after Peter's death, and therefore it is likely he did so along with that apostle in the same region previously. But no mention elsewhere in Scripture is made of this Egyptian Babylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews thence to Seleucia, and a plague five years after still further thinned their numbers, yet this does not preclude their return and multiplication during the twenty years that elapsed between the plague and the writing of the Epistle. Moreover, the order in which the countries are enumerated, from northeast to south and west, is such as would be adopted by one writing from the Oriental Babylon on the Euphrates, not from Egypt or Rome. Indeed, COSMAS INDICOPLEUSTES, in the sixth century, understood the Babylon meant to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was the carrier of this Epistle.

STYLE.--Fervor and practical truth, rather than logical reasoning, are the characteristics, of this Epistle, as they were of its energetic, warm-hearted writer. His familiarity with Paul's Epistles shown in the language accords with what we should expect from the fact of Paul's having "communicated the Gospel which he preached among the Gentiles" (as revealed specially to him) to Peter among others "of reputation" (Gal 2:2). Individualities occur, such as baptism, "the answer of a good conscience toward God" (1Pe 3:21); "consciousness of God" (Greek), 1Pe 2:19, as a motive for enduring sufferings; "living hope" (1Pe 1:3); "an inheritance incorruptible, undefiled, and that fadeth not away" (1Pe 1:4); "kiss of charity" (1Pe 5:14). Christ is viewed less in relation to His past sufferings than as at present exalted and hereafter to be manifested in all His majesty. Glory and hope are prominent features in this Epistle (1Pe 1:8), so much so that WEISS entitles him "the apostle of hope." The realization of future bliss as near causes him to regard believers as but "strangers" and "sojourners" here. Chastened fervor, deep humility, and ardent love appear, just as we should expect from one who had been so graciously restored after his grievous fall. "Being converted," he truly does "strengthen his brethren." His fervor shows itself in often repeating the same thought in similar words.

In some passages he shows familiarity with the Epistle of James, the apostle of special weight with the Jewish legalizing party, whose inspiration he thus confirms (compare 1Pe 1:6-7 with Jam 1:2-3; 1Pe 1:24 with Jam 1:10; 1Pe 2:1 with Jam 1:21; 1Pe 4:8 with Jam 5:20, both quoting Pro 10:12; Pro 5:5 with Jam 4:6, both quoting Pro 3:34). In most of these cases Old Testament quotations are the common ground of both. "Strong susceptibility to outward impressions, liveliness of feeling, dexterity in handling subjects, dispose natures like that of Peter to repeat afresh the thoughts of others" [STEIGER].

The diction of this Epistle and of his speeches in Acts is very similar: an undesigned coincidence, and so a mark of genuineness (compare 1Pe 2:7 with Act 4:11; 1Pe 1:12 with Act 5:32; 1Pe 2:24 with Act 5:30; Act 10:39; 1Pe 5:1 with Act 2:32; Act 3:15; 1Pe 1:10 with Act 3:18; Act 10:43; 1Pe 1:21 with Act 3:15; Act 10:40; 1Pe 4:5 with Act 10:42; 1Pe 2:24 with Act 3:19, Act 3:26).

There is, too, a recurrence to the language of the Lord at the last interview after His resurrection, recorded in Joh 21:15-23. Compare "the Shepherd . . . of . . . souls," 1Pe 2:25; "Feed the flock of God," "the chief Shepherd," 1Pe 5:2, 1Pe 5:4, with Joh 21:15-17; "Feed My lambs . . . sheep"; also "Whom . . . ye love," 1Pe 1:8; 1Pe 2:7, with Joh 21:15-17; "lovest thou Me?" and 2Pe 1:14, with Joh 21:18-19. WIESINGER well says, "He who in loving impatience cast himself into the sea to meet the Lord, is also the man who most earnestly testifies to the hope of His return; he who dated his own faith from the sufferings of his Master, is never weary in holding up the suffering form of the Lord before his readers to comfort and stimulate them; he before whom the death of a martyr is in assured expectation, is the man who, in the greatest variety of aspects, sets forth the duty, as well as the consolation, of suffering for Christ; as a rock of the Church he grounds his readers against the storm of present tribulation on the true Rock of ages."

JFB: 1 Peter (Outline)

• ADDRESS TO THE ELECTED OF THE GODHEAD: THANKSGIVING FOR THE LIVING HOPE TO WHICH WE ARE BEGOTTEN, PRODUCING JOY AMIDST SUFFERINGS: THIS SALVATION AN OBJECT OF DEEPEST INTEREST TO PROPHETS AND TO ANGELS: ITS COSTLY PRICE A MOTIVE TO HOLINESS AND LOVE, AS WE ARE BORN AGAIN OF THE EVER-ABIDING WORD OF GOD. (1Pe. 1:1-25)
• EXHORTATIONS. (1Pe. 2:1-25)
• RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL. (1Pe. 3:1-22)
• LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN. (1Pe. 4:1-19)
• EXHORTATIONS TO ELDERS, JUNIORS, AND ALL IN GENERAL. PARTING PRAYER. CONCLUSION. (1Pe 5:1-14)

TSK: 1 Peter (Book Introduction)

As the design of this Epistle is excellent, remarks Dr. Macknight, so is its execution, in the judgment of the best critics, does not fall short of its design. Ostervald says of the first Epistle of Peter, " it is one of the finest books in the New Testament." Erasmus pronounces it to be " worthy of the prince of the Apostles, and full of apostolical dignity and authority;" and adds, " it is sparing in words, but full of sense - verbis pauca, sententiis differta ." " As the true church of Christ," says Dr. Clarke, " has generally been in a state of suffering, the Epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers especially should study it well, that they may know how to comfort their flocks when in persecution and adversity. He never speaks to good in any spiritual case who is not furnished out of the Divine treasury. God’s words invite, solicit, and command assent. on them a man may confidently rely. The words of man may be true, but they are not infallible; this is the character of God’s word alone." To these valuable remarks on the varied excellences and uses of this inimitable Epistle, it may be only necessary to add, that it is not only important in these respects, but is a rich treasury of Christian doctrines and duties from which the mind may be enriched and the heart improved, with the most ennobling sentiments.

TSK: 1 Peter 3 (Chapter Introduction)

Overview

1Pe 3:1, He teaches the duty of wives and husbands to each other; 1Pe 3:8, exhorting all men to unity and love; 1Pe 3:14, and to suffer persecution; 1Pe 3:19, He declares also the benefits of Christ toward the old world.

Poole: 1 Peter 3 (Chapter Introduction)

PETER CHAPTER 3

MHCC: 1 Peter (Book Introduction)

The same great doctrines, as in St. Paul's epistles, are here applied to same practical purposes. And this epistle is remarkable for the sweetness, gentleness, and humble love, with which it is written. It gives a short, and yet a very clear summary, both of the consolations and the instructions needful for the encouragement and direction of a Christian in his journey to heaven, raising his thoughts and desires to that happiness, and strengthening him against all opposition in the way, both from corruption within, and temptations and afflictions without.

MHCC: 1 Peter 3 (Chapter Introduction)

(1Pe 3:1-7) The duties of wives and husbands.

(1Pe 3:8-13) Christians exhorted to agree.

(1Pe 3:14-22) And encouraged to patience under persecutions for righteousness' sake, considering that Christ suffered patiently.

Matthew Henry: 1 Peter (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle General of Peter

Two epistles we have enrolled in the sacred canon of the scripture written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition. It is certain from scripture that Simon Peter was one of the first of those whom our Lord called to be his disciples and followers, that he was a person of excellent endowments, both natural and gracious, of great parts and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour towards him he seems to have distinguished him as a special favourite among the twelve. Many instances of our Lord's affection to him, both during his life and after his resurrection, are upon record. But there are many things confidently affirmed of this holy man that are directly false: as, That he had a primacy and superior power over the rest of the apostles - that he was more than their equal - that he was their prince, monarch, and sovereign - and that he exercised a jurisdiction over the whole college of the apostles: moreover, That he as the sole and universal pastor over all the Christian world, the only vicar of Christ upon earth - that he was for above twenty years bishop of Rome - that the popes of Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all churches and Christians upon earth - and that all this was by our Lord's ordering and appointment; whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself not a whit behind the very chief apostles, 2Co 11:5 and 2Co 12:11. Here is no exception of Peter's superior dignity, whom Paul took the freedom to blame, and withstood him to the face, Gal 2:11. And Peter himself never assumed any thing like it, but modestly styles himself an apostle of Jesus Christ; and, when he writes to the presbyters of the church, he humbly places himself in the same rank with them: The elders who are among you I exhort, who am also an elder, 1Pe 5:1. See Dr. Barrow on the pope's supremacy.

The design of this first epistle is, I. To explain more fully the doctrines of Christianity to these newly-converted Jews. II. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace and effectually confute the slanders and reproaches of their enemies. III. To prepare them for sufferings. This seems to be his principal intention; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them should prevail with them to apostatize from Christ and the gospel. It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles.

Matthew Henry: 1 Peter 3 (Chapter Introduction)

Wherein the apostle describes the duties of husbands and wives one to another, beginning with the duty of the wife (1Pe 3:1-7). He exhorts Christians to unity, love, compassion, peace, and patience under sufferings; to oppose the slanders of their enemies, not by returning evil for evil, or railing for railing, but by blessing; by a ready account of their faith and hope, and by keeping a good conscience (1Pe 3:8-17). To encourage them to this, he proposes the example of Christ, who suffered, the just for the unjust, but yet punished the old world for their disobedience, and saved the few who were faithful in the days of Noah (1Pe 3:18 to the end).

Barclay: 1 Peter (Book Introduction)

INTRODUCTION TO THE FIRST LETTER OF PETER

The Catholic Or General Epistles

First Peter belongs to that group of New Testament letters which are known as the Catholic or General Epistles. Two explanations of that title have been offered.

(i) It is suggested that these letters were so called because they were addressed to the Church at large, in contradistinction to the Pauline letters which were addressed to individual churches. But that is not so. James is addressed to a definite, though widely scattered, community. It is written to the twelve tribes who are scattered abroad (Jam_1:1 ). It needs no argument that Second and Third John are addressed to definite communities; and, although First John has no specific address, it is clearly written with the needs and perils of a particular community in mind. First Peter itself is written to the strangers scattered abroad through Pontus, Galatia, Cappadocia, Asia and Bithynia (1Pe_1:1 ). It is true that these General Epistles have a wider range than the letters of Paul; at the same time, they all have a definite community in mind.

(ii) So we must turn to the second explanation--that these letters were called Catholic or General because they were accepted as Scripture by the whole Church in contradistinction to that large number of letters which enjoyed a local and temporary authority but never universally ranked as Scripture. At the time when these letters were being written there was an outbreak of letter-writing in the Church. We still possess many of the letters which were then written--the letter of Clement of Rome to Corinth, the letter of Barnabas, the letters of Ignatius and the letters of Polycarp. All were regarded as very precious in the Churches to which they were written but were never regarded as having authority throughout the Church; on the other hand the Catholic or General Epistles gradually won a place in Scripture and were accepted by the whole Church. Here is the true explanation of their title.

The Lovely Letter

Of all the General Epistles it is probably true that First Peter is the best known and loved, and the most read. No one has ever been in any doubt about its charm. Moffatt writes of it: "The beautiful spirit of the pastoral shines through any translation of the Greek text. ¯fectionate, loving, lowly, humble, re lzaak Waltonquaternion of adjectives for the Epistles of James, John and Peter, but it is First Peter which deserves them preeminently." It is written out of the love of a pastorheart to help people who were going through it and on whom worse things were still to come. "The key-note," says Moffatt, "is steady encouragement to endurance in conduct and innocence in character." It has been said that its distinctive characteristic is warmth. E. J. Goodspeed wrote: "First Peter is one of the most moving pieces of persecution literature." To this day it is one of the easiest letters in the New Testament to read, for it has never lost its winsome appeal to the human heart.

The Modern Doubt

Until a comparatively short time ago few would have raised any doubts about the authenticity of First Peter. Renan, who was by no means a conservative critic, wrote of it: "The First Epistle is one of the writings of the New Testament which are most anciently and most unanimously cited as genuine." But in recent times the Petrine authorship of the letter has been widely questioned. The commentary by F. W. Beare, published in 1947, goes the length of saying, "There can be no possible doubt that ters a pseudonym." That is to say, Beare has no doubt that someone else wrote this letter under the name of Peter. We shall go on in fairness to investigate that view; but first we shall set out the traditional view--which we ourselves unhesitatingly accept--of the date and authorship of this letter. This is that First Peter was written from Rome by Peter himself, about the year A.D. 67, in the days immediately following the first persecution of the Christians by Nero, to the Christians in those parts of Asia Minor named in the address. What is the evidence for this early date and, therefore, for the Petrine authorship?

The Second Coming

When we go to the letter we find that expectation of the second coming of Christ is in the very forefront of its thought. Christians are being kept for the salvation which is to be revealed at the last time (1Pe_1:5 ). Those who keep the faith will be saved from the coming judgment (1Pe_1:7 ). Christians are to hope for the grace which will come at the revelation of Jesus Christ (1Pe_1:13 ). The day of visitation is expected (1Pe_2:12 ). The end of all things is at hand (1Pe_4:7 ). Those who suffer with Christ will also rejoice with Christ when his glory is revealed (1Pe_4:13 ). Judgment is to begin at the house of God (1Pe_4:17 ). The writer himself is sure that he will be a sharer in the glory to come (1Pe_5:1 ). When the Chief Shepherd shall appear the faithful Christian will receive a crown of glory (1Pe_5:4 ).

From beginning to end of the letter the second coming is in the forefront of the writermind. It is the motive for steadfastness in the faith, for the loyal living of the Christian life and for gallant endurance amidst the sufferings which have come and will come upon them.

It would be untrue to say that the second coming ever dropped out of Christian belief, but it did recede from the forefront of Christian belief as the years passed on and Christ did not return. It is, for instance, significant that in Ephesians, one of Paullatest letters, there is no mention of it. On this ground it is reasonable to suppose that First Peter is early and comes from the days when the Christians vividly expected the return of their Lord at any moment.

Simplicity Of Organization

It is clear that First Peter comes from a time when the organization of the Church is very simple. There is no mention of deacons; nor of the episkopos (G1985), the bishop, who begins to emerge in the Pastoral Epistles and becomes prominent in Ignatiusetters in the first half of the second century. The only Church officials mentioned are the elders. "I exhort the elders among you as a fellow-elder" (1Pe_5:1 ). On this ground, also, it is reasonable to suppose that First Peter comes from an early date.

The Theology Of The Early Church

What is most significant of all is that the theology of First Peter is the theology of the very early church. E. G. Selwyn has made a detailed study of this; and he has proved beyond all question that the theological ideas of First Peter are exactly the same as those we meet in the recorded sermons of Peter in the early chapters of Acts.

The preaching of the early church was based on five main ideas. One of the greatest contributions of C. H. Dodd to New Testament scholarship was his formulation of these. They form the framework of all the sermons of the early church, as recorded in Acts; and they are the foundation of the thought of all the New Testament writers. The summary of these basic ideas has been given the name Kerugma (G2782), which means the announcement or the proclamation of a herald.

These are the fundamental ideas which the Church in its first days heralded forth. We shall take them one by one and shall set down after each, first, the references in the early chapters of Acts and, second, the references in First Peter; and we will make the significant discovery that the basic ideas of the sermons of the early church and the theology of First Peter are precisely the same. We are not claiming, of course, that the sermons in Acts are verbatim reports of what was actually preached, but we believe that they give correctly the substance of the message of the first preachers.

(i) The age of fulfilment has dawned; the Messianic age has begun. This is Godlast word. A new order is being inaugurated and the elect are summoned to join the new community. Act_2:14-16 ; Act_3:12-26 ; Act_4:8-12 ; Act_10:34-43 ; 1Pe_1:3 ; 1Pe_1:10-12 ; 1Pe_4:7 .

(ii) This new age has come through the life, death and resurrection of Jesus Christ, all of which are in direct fulfilment of the prophecies of the Old Testament and are, therefore, the result of the definite plan and foreknowledge of God. Act_2:20-31 ; Act_3:13-14 ; Act_10:43 ; 1Pe_1:20-21 .

(iii) By virtue of the resurrection Jesus has been exalted to the right hand of God and is the Messianic head of the new Israel. Act_2:22-26 ; Act_3:13 ; Act_4:11 ; Act_5:30-31 ; Act_10:39-42 ; 1Pe_1:21 ; 1Pe_2:7 ; 1Pe_2:24 ; 1Pe_3:22 .

(iv) These Messianic events will shortly reach their consummation in the return of Christ in glory and the judgment of the living and the dead. Act_3:19-23 ; Act_10:42 ; 1Pe_1:5 , 1Pe_1:7 , 1Pe_1:13 ; 1Pe_4:5 , 1Pe_4:13 ; 1Pet 17-18; 1Pe_5:1 , 1Pe_5:4 .

(v) These facts are made the grounds for an appeal for repentance, and the offer of forgiveness and of the Holy Spirit, and the promise of eternal life. Act_2:38-39 ; Act_3:19 ; Act_5:31 ; Act_10:43 ; 1Pe_1:13-25 ; 1Pe_2:1-3 ; 1Pe_4:1-5 .

These declarations are the five main planks in the edifice of early Christian preaching, as recorded for us in the sermons of Peter in the early chapters of Acts. They are also the dominant ideas in First Peter. The correspondence is so close and so consistent that we almost certainly with entire probability see the same hand and mind in both.

Quotations From The Fathers

We may add another point to our evidence that First Peter is early; very early the fathers and preachers of the Church begin to quote it. The first person to quote First Peter by name is Irenaeus, who lived from A.D. 130 until well into the next century. He twice quotes 1Pe_1:8 : "Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy." And he once quotes 1Pe_2:16 , with its command not to use liberty as a cloak for maliciousness. But even before this the fathers of the Church are quoting Peter without mentioning his name. Clement of Rome, writing about A.D. 95, speaks of "the precious blood of Christ," an unusual phrase which may well come from Peterstatement that we are redeemed by the precious blood of Christ (1Pe_1:19 ). Polycarp, who was martyred in A.D. 155, continuously quotes Peter without using his name. We may select three passages to show how closely he gives Peterwords.

Wherefore, girding up your loins, serve God in fear ... believing on him who raised up our Lord Jesus Christ from the dead, and gave him glory (Polycarp, To the Philippians chapter 2: 1).

Therefore, gird up your minds...through him you have confidence in God, who raised him from the dead and gave him glory (1Pe_1:13 , 1Pe_1:21 ).

Christ Jesus who bare our sins in his own body on the tree, who did no sin, neither was guile found in his mouth (Polycarp 8: 1).

He committed no sin; no guile was found on his life... He himself bore our sins in his body on the tree (1Pe_2:22 , 1Pe_2:24 ).

Having your conversation blameless among the Gentiles (Polycarp 10: 2).

Maintain good conduct among the Gentiles (1Pe_2:12 ).

There can be no doubt that Polycarp is quoting Peter, although he does not name him. It takes some time for a book to acquire such an authority and familiarity that it can be quoted almost unconsciously, its language woven into the language of the Church. Once again we see that First Peter must be a very early book.

The Excellence Of The Greek

If, however, we are defending the Petrine authorship of this letter, there is one problem we must face--and that is the excellence of the Greek. It seems impossible that it should be the work of a Galilaean fisherman. New Testament scholars are at one in praising the Greek of this letter. F. W. Beare writes: "The epistle is quite obviously the work of a man of letters, skilled in all the devices of rhetoric, and able to draw on an extensive, and even learned, vocabulary. He is a stylist of no ordinary capacity, and he writes some of the best Greek in the whole New Testament, far smoother and more literary than that of the highly-trained Paul." Moffatt speaks of this letter"plastic language and love of metaphor." Mayor says that First Peter has no equal in the New Testament for "sustained stateliness of rhythm." Bigg has likened certain of First Peter.s phrases to the writing of Thucydides. Selwyn has spoken of First Peter"Euripidean tenderness" and of its ability to coin compound words as Aeschylus might have done. The Greek of First Peter is not entirely unworthy to be set beside that of the masters of the language. It is difficult, if not impossible, to imagine Peter using the Greek language like that.

The letter itself supplies the solution to this problem. In the concluding short section Peter himself says, "By Silvanus...I have written briefly" (1Pe_5:12 ). By Silvanus--dia (G1223) Silouanou (G4610)--is an unusual phrase. The Greek means that Silvanus was Peteragent in the writing of the letter; it means that he was more than merely Peterstenographer.

Let us approach this from two angles. First, let us enquire what we know about Silvanus. (The evidence is set out more fully in our study section on 1Pe_5:12 ). In all probability he is the same person as the Silvanus of Paulletters and the Silas of Acts, Silas being a shortened and more familiar form of Silvanus. When we examine these passages, we find that Silas or Silvanus was no ordinary person but a leading figure in the life and counsels of the early church.

He was a prophet (Act_15:32 ); he was one of the "chief among the brethren" at the council of Jerusalem and one of the two chosen to deliver the decisions of the council to the Church at Antioch (Act_15:22 , Act_15:27 ). He was Paulchosen companion in the second missionary journey, and was with Paul both in Philippi and in Corinth (Act_15:37-40 ; Act_16:19 , Act_16:25 , Act_16:29 ; Act_18:5 ; 2Co_1:19 ). He was associated with Paul in the initial greetings of 1 and 2 Thessalonians (1Th_1:1 ; 2Th_1:1 ). He was a Roman citizen (Act_16:37 ).

Silvanus, then, was a notable man in the early church; he was not so much the assistant as the colleague of Paul; and, since he was a Roman citizen, there is at least a possibility that he was a man of an education and culture such as Peter could never have enjoyed.

Now let us add our second line of thought. In a missionary situation, when a missionary can speak a language well enough but cannot write it very well, it is quite common for him to do one of two things in order to send a message to his people. He either writes it out in as good a style as he can, and then gets a native speaker of the language to correct his mistakes and to polish his style; or, if he has a native colleague whom he can fully trust, he tells him what he wishes said, leaves him to put the message into written form and then vets the result.

We can well imagine that this was the part Silvanus played in the writing of First Peter. Either he corrected and polished Peternecessarily inadequate Greek; or he wrote in his own words what Peter wanted said, with Peter setting the final product and adding the last personal paragraph to it.

The thought is that of Peter; but the style is that of Silvanus. And so, although the Greek is so excellent, there is no necessity to deny that the letter comes from Peter himself.

The Recipients Of The Letter

The recipients of the letter are the exiles (a Christian is always a sojourner on the earth) scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia.

Almost all of these words had a double significance. They stood for ancient kingdoms and they stood for Roman provinces to which the ancient names had been given; and the ancient kingdoms and the new provinces did not always cover the same territory. Pontus was never a province. It had originally been the kingdom of Mithradates and part of it was incorporated in Bithynia and part of it in Galatia. Galatia had originally been the kingdom of the Gauls in the area of the three cities Ancyra, Pessinus, and Tavium, but the Romans had expanded it into a much larger unit of administration, including sections of Phrygia, Pisidia, Lycaonia, and Isauria. The kingdom of Cappadocia had become a Roman province in A.D. 17 in practically its original form. Asia was not the continent of Asia as we use the term. It had been an independent kingdom, whose last king, Attalus the Third, had bequeathed it as a gift to Rome in 133 B.C. It embraced the centre of Asia minor and was bounded on the north by Bithynia, on the south by Lycia, and on the east by Phrygia and Galatia. In popular language it was that part of Asia Minor which lay along the shores of the Aegean Sea.

We do not know why these particular districts were picked out; but this much is certain--they embraced a large area with a very large population; and the fact that they are all mentioned is one of the greatest proofs of the immense missionary activity of the early church, apart altogether from the missionary activities of Paul.

All these districts lie in the north-east corner of Asia Minor. Why they are named as a group and why they are named in this particular order, we do not know. But a glance at the map will show that, if the bearer of this letter--who may well have been Silvanus--sailed from Italy and landed at Sinope in north-east Asia Minor, a journey through these provinces would be a circular tour which would take him back to Sinope. From Sinope in Bithynia he would go south to Galatia, further south to Cappadocia, west to Asia, north again to Bithynia, and then east to arrive back in Sinope.

It is clear from the letter itself that its recipients were mainly Gentiles. There is no mention of any question of the law, a question which always arose when there was a Jewish background. Their previous condition had been one of fleshly passion (1Pe_1:14 ; 1Pe_4:3-4 ) which fits gentiles far better than Jews. Previously they had been no people--Gentiles outside the covenant--but now they are the people of God (1Pe_2:9-10 ).

The form of his name which Peter uses also shows that this letter was intended for Gentiles for Peter is a Greek name. Paul calls him Cephas (1Co_1:12 ; 1Co_3:22 ; 1Co_9:5 ; 1Co_15:5 ; Gal_1:18 ; Gal_2:9 , Gal_2:11 , Gal_2:14 ); among his fellow Jews, he was known as Simeon (Act_15:14 ), which is the name by which he is called in Second Peter (2Pe_1:1 ). Since he uses his Greek name here, it is likely that he was writing to Greek people.

The Circumstances Behind The Letter

That this letter was written in a time when persecution threatened, is abundantly clear. They are in the midst of various trials (1Pe_1:6 ). They are likely to be falsely accused as evil-doers (1Pe_3:16 ). A fiery ordeal is going to try them (1Pe_4:12 ). When they suffer, they are to commit themselves to God (1Pe_4:19 ). They may well have to suffer for righteousnessake (1Pe_3:14 ). They are sharing in the afflictions which the Christian brotherhood throughout the world is called upon to endure (1Pe_5:9 ). At the back of this letter there are fiery trial, a campaign of slander and suffering for the sake of Christ. Can we identify this situation?

There was a time when the Christians had little to fear from the Roman government. In Acts it is repeatedly the Roman magistrates and the Roman soldiers and officials who save Paul from the fury of Jews and pagans alike. As Gibbon had it, the tribunal of the pagan magistrate proved the most assured refuge against the fury of the synagogue. The reason was that in the early days the Roman government was not able to distinguish between Jews and Christians. Within the empire Judaism was what was called a religio licita, a permitted religion, and Jews had full liberty to worship in their own way. It was not that the Jews did not try to enlighten the Romans to the true facts of the situation; they did so in Corinth, for example (Act_18:12-17 ). But for some time the Romans simply regarded the Christians as a Jewish sect and, therefore, did not molest them.

The change came in the days of Nero and we can trace almost every detail of the story. On 19th July, A.D. 64, the great fire of Rome broke out. Rome, a city of narrow streets and high wooden tenements, was in real danger of being wiped out. The fire burned for three days and three nights, was checked, and then broke out again with redoubled violence. The Roman populace had no doubt who was responsible and put the blame on the Emperor. Nero had a passion for building; and they believed so that he had deliberately taken steps to obliterate Rome that he might build it again. Neroresponsibility must remain for ever in doubt; but it is certain that he watched the raging inferno from the tower of Maecenas and expressed himself as charmed with the flower and loveliness of the flames. It was freely said that those who tried to extinguish the fire were deliberately hindered and that men were seen to rekindle it again, when it was likely to subside. The people were overwhelmed. The ancient landmarks and the ancestral shrines had vanished; the Temple of Luna, the Ara Maxima, the great altar, the Temple of Jupiter Stator, the shrine of Vesta, their very household gods were gone. They were homeless and, in Farrarphrase, there was "a hopeless brotherhood of wretchedness."

The resentment of the people was bitter. Nero had to divert suspicion from himself; a scapegoat had to be found. The Christians were made the scapegoat. Tacitus, the Roman historian, tells the story (Annals 15.44):

Neither human assistance in the shape of imperial gifts, nor

attempts to appease the gods, could remove the sinister report

that the fire was due to Neroown orders. And, so, in the hope

of dissipating the rumour, he falsely diverted the charge on to a

set of people to whom the vulgar gave the name of Chrestians, and

who were detested for the abominations they perpetrated. The

founder of the sect, one Christus by name, had been executed

by Pontius Pilate in the reign of Tiberius; and the dangerous

superstition, though put down for the moment, broke out again, not

only in Judaea, the original home of the pest, but even in Rome,

where everything shameful and horrible collects and is practised.

Clearly Tacitus had no doubt that the Christians were not to blame for the fire and that Nero was simply choosing them to be the scapegoats for his own crime.

Why did Nero pick on the Christians and how was it possible even to suggest that they were responsible for the fire of Rome? There are two possible answers.

(i) The Christians were already the victims of certain slanders.

(a) They were in the popular mind connected with the Jews. Antisemitism is no new thing and it was easy for the Roman mob to attach any crime to the Jews and, therefore, to the Christians.

(b) The LordSupper was secret, at least in a sense. It was open only to the members of the Church. And certain phrases connected with it were fruitful sources of pagan slanders, phrases about eating someonebody and drinking someoneblood. That was enough to produce a rumour that the Christians were cannibals. In time the rumour grew until it became a story that the Christians killed and ate a Gentile, or a newly born child. At the LordTable the Christians gave each other the kiss of peace (1Pe_5:14 ). Their meeting was called the Agape (G26), the Love Feast. That was enough for stories to spread that the Christian meetings were orgies of vice.

(c) It was always a charge against the Christians that they "tampered with family relationships." There was this much truth in such a charge that Christianity did indeed become a sword to split families, when some members of a family became Christian and some did not. A religion which split homes was bound to be unpopular.

(d) It was the case that the Christians spoke of a coming day when the world would dissolve in flames. Many a Christian preacher must have been heard preaching of the second coming and the fiery dissolution of all things (Act_2:19-20 ). It would not be difficult to put the blame for the fire on to people who spoke like that.

There was abundant material which could be perverted into false charges against the Christians by anyone maliciously disposed to victimise them.

(ii) The Jewish faith had always appealed especially to women because of its moral standards in a world where chastity did not exist. There were, therefore, many well-born women who had embraced the Jewish faith. The Jews did not hesitate to work upon these women to influence their husbands against the Christians. We get a definite example of that in what happened to Paul and his company in Antioch of Pisidia. There it was through such women that the Jews stirred up action against Paul (Act_13:50 ). Two of Nerocourt favourites were Jewish proselytes. There was Aliturus, his favourite actor; and there was Poppaea, his mistress. It is very likely that the Jews through them influenced Nero to take action against the Christians.

In any event, the blame for the fire was attached to the Christians and a savage outbreak of persecution occurred. Nor was it simply persecution by legal means. What Tacitus called an ingens multitudo, a huge multitude, of Christians perished in the most sadistic ways. Nero rolled the Christians in pitch, set light to them and used them as living torches to light his gardens. He sewed them up in the skins of wild animals and set his hunting-dogs upon them, to tear them limb from limb while they still lived.

Tacitus writes:

Mockery of every sort was added to their deaths. Covered with the

skins of beasts, they were torn by dogs and perished, or were

nailed to crosses, or were doomed to the flames and burned, to

serve as a nightly illumination, when daylight had expired. Nero

offered his gardens for the spectacle and was exhibiting a show

in the circus, while he mingled with the people in the dress of a

charioteer or stood aloft on a car. Hence, even for criminals who

deserve extreme and exemplary punishment, there arose a feeling of

compassion; for, it was not, as it seemed, for the public good,

but to glut one mancruelty that they were being destroyed

(Tacitus, Annals 15: 44).

The same terrible story is told by the later Christian historian, Sulipicius Severus, in his Chronicle:

In the meantime, the number of Christians being now very large,

it happened that Rome was destroyed by fire, while Nero was

stationed at Antium. But the opinion of all cast the odium of

causing the fire upon the emperor, and he was believed in this way

to have sought for the glory of building a new city. And, in fact,

Nero could not, by any means he tried, escape from the charge that

the fire had been caused by his orders. He, therefore, turned the

accusation against the Christians and the most cruel tortures were

accordingly inflicted upon the innocent. Nay, even new kinds of

death were invented so that, being covered in the skins of wild

beasts, they perished by being devoured by dogs, while many were

crucified, or slain by fire, and not a few were set apart for this

purpose, that, when the day came to a close, they should be

consumed to serve for light during the night. In this way, cruelty

first began to be manifested against the Christians. Afterwards,

too, their religion was prohibited by laws which were enacted; and

by edicts openly set forth it was proclaimed unlawful to be a

Christian.

It is true that this persecution was confined originally to Rome; but the gateway to persecution had been opened and in every place they were ready victims for the mob.

Moffatt writes:

After the Neronic wave had passed over the capital, the wash of it

was felt on the far shores of the provinces; the dramatic publicity

of the punishment must have spread the name of Christian urbi et

orbi, far and wide, over the entire empire; the provincials would

soon hear of it, and when they desired a similar outburst at the

expense of the loyal Christians, all that they needed was a

proconsul to gratify their wishes and some outstanding disciple to

serve as a victim.

For ever after the Christians were to live under threat. The mobs of the Roman cities knew what had happened in Rome and there were always these slanderous stories against the Christians. There were times when the mob loved blood and there were many governors ready to pander to their blood-lust. It was not Roman law but lynch law which threatened the Christians.

From now on the Christian was in peril of his life. For years nothing might happen; then some spark might set off the explosion; and the terror would break out. That is the situation at the back of First Peter; and it is in face of it that Peter calls his people to hope and to courage and to that lovely Christian living which alone can give the lie to the slanders with which they are attacked and which are the grounds for taking measures against them. First Peter was written to meet no theological heresy; it was written to strengthen men and women in jeopardy of their lives.

The Doubts

We have set out in full the arguments which go to prove that Peter is really the author of the first letter which bears his name. But, as we have said, not a few first-class scholars have felt that it cannot have been his work. We ourselves accept the view that Peter is the author of the letter; but in fairness we set out the other side, largely as it is presented in the chapter on First Peter in The Primitive Church by B. H. Streeter

Strange Silences

Bigg writes in his introduction: "There is no book in the New Testament which has earlier, better, or stronger attestation (than First Peter). It is true that Eusebius, the great fourth century scholar and historian of the Church, classes First Peter among the books universally accepted in the early church as part of scripture" (Eusebius: Ecclesiastical History 3.25.2). But certain things are to be noted.

(a) Eusebius adduces certain quotations from earlier writers to prove his contention that First Peter was universally accepted. This he never does in connection with the gospels or the letters of Paul; and the very fact that he feels called upon to produce his evidence in the case of First Peter might be held to indicate that in it he felt some necessity to prove his point, a necessity which did not exist in connection with the other books. Was there a doubt in Eusebiuswn mind? Or, were there people who had to be convinced? Was the universal acceptance of First Peter not so unanimous after all?

(b) In his book, The Canon of the New Testament, Westcott noted that, although no one in the early church questions the right of First Peter to be part of the New Testament, surprisingly few of the early fathers quote it and, still more surprising, very few of the early fathers in the west and in Rome quote it. Tertullian is an immense quoter of scripture. In his writings there are 7,258 quotations from the New Testament, but only 2 of them are from First Peter. If Peter wrote this letter and wrote it in Rome, we would expect it to be well known and largely used in the Church of the west.

(c) The earliest known official list of New Testament books is the Muratorian Canon, so called after Cardinal Muratori who discovered it. It is the official list of New Testament books as accepted in the Church at Rome about the year A.D. 170. It is an extraordinary fact that First Peter does not appear at all. It can be fairly argued that the Muratorian Canon, as we possess it, is defective and that it may originally have contained a reference to First Peter. But that argument is seriously weakened by the next consideration.

(d) It is a fact that First Peter was still not in the New Testament of the Syrian Church as late as A.D. 373. It did not get in until the Syriac version of the New Testament known as the Peshitto was made about A.D. 400. We know that it was Tatian who brought the New Testament books to the Syriac-speaking Church; and he brought them to Syria from Rome when he went to Edessa and founded the Church there in A.D. 172. It could, therefore, be argued that the Muratorian Canon is correct as we possess it and that First Peter was not part of the Roman ChurchNew Testament as late as A.D. 170. This would be a very surprising fact if Peter wrote it--and actually wrote it at Rome.

When all these facts are put together, it does seem that there are some strange silences in regard to First Peter and that its attestation may not be as strong as is usually assumed.

First Peter And Ephesians

Further, there is definitely some connection between First Peter and Ephesians. There are many close parallels of thought and expression between the two and we select the following specimens of this similarity.

Blessed be the God and Father of our Lord Jesus Christ. By his

great mercy we have been born anew to a living hope through the

resurrection of Jesus Christ from the dead (1Pe_1:3 ).

Blessed be the God and Father of our Lord Jesus Christ, who

has blessed us in Christ with every spiritual blessing in the

heavenly places (Eph_1:3 ).

Therefore, gird up your minds, be sober, set your hope fully upon

the grace that is coming to you at the revelation of Jesus Christ

(1Pe_1:13 ).

Stand, therefore, having girded your loins with truth (Eph_6:14 ).

Jesus Christ, was destined before the foundation of the world, but

was made manifest at the end of the times for your sake

(1Pe_1:20 ).

Even as he chose us in him, before the foundation of the world

(Eph_1:4 ).

Jesus Christ, who has gone into heaven, and is at the right hand

of God, with angels and authorities and powers subject to him

(1Pe_3:22 ).

God made him sit at his right hand in the heavenly places, far

above all rule and authority, and power and dominion (Eph_1:20-21 ).

In addition, the injunctions to slaves, husbands and wives in First Peter and Ephesians are very similar.

The argument is put forward that First Peter is quoting Ephesians. Although Ephesians must have been written somewhere about A.D. 64, Paulletters were not collected and edited until about A.D. 90. If, then, Peter was also writing in A.D. 64, how could he know Ephesians?

This is an argument to which there is more than one reply. (a) The injunctions to slaves, husbands and wives are part of the standardized ethical teaching given to all converts in all churches. Peter was not borrowing from Paul; both were using common stock. (b) All the similarities quoted can well be explained from the fact that certain phrases and lines of thought were universal in the early church. For instance, "Blessed be the God and Father of our Lord Jesus Christ," was part of the universal devotional language of the early church, which both Peter and Paul would know and use without any borrowing from each other. (c) Even if there was mutual borrowing, it is by no means certain that First Peter borrowed from Ephesians; the borrowing might well have been the other way round and probably was, for First Peter is much simpler than Ephesians. (d) Lastly, even if First Peter borrowed from Ephesians, if Peter and Paul were in Rome at the same time, it is perfectly possible that Peter could have seen a copy of Ephesians before it was sent to Asia Minor, and he might well have discussed its ideas with Paul.

The argument that First Peter must be late because it quotes from Ephesians seems to us very uncertain and insecure, and probably mistaken.

Your Fellow-elder

It is objected that Peter could not well have written the sentence: "The elders among you I exhort, as a fellow-elder" (1Pe_5:1 ). It is maintained that Peter could not have called himself an elder. He was an apostle whose function was quite different from that of an elder. The apostle was characteristically a man whose work and authority were not confined to any one congregation, but whose writ ran throughout the Church at large; whereas the elder was the governing official of the local congregation.

That is perfectly true. But it must be remembered that amongst the Jews there was no office more universally honoured than that of elder. The elder had the respect of the whole community and to him the community looked for guidance in its problems and justice in its disputes. Peter, as a Jew, would feel nothing out of place in calling himself an elder; and in so doing he would avoid the conscious claim of authority that the title of apostle might have implied, and graciously and courteously identify himself with the people to whom he spoke.

A Witness Of The Sufferings Of Christ

It is objected that Peter could not honestly have called himself a witness of Christsufferings, for after the arrest in the garden all the disciples forsook Jesus and fled (Mat_26:56 ) and, apart from the beloved disciple, none was a witness of the Cross (Joh_19:26-27 ). A witness of the resurrection Peter could call himself, and indeed to be such was the function of an apostle (Act_1:22 ), but a witness of the Cross he was not. In a sense that is undeniable. And yet Peter is not here claiming to be a witness of the crucifixion, but to be a witness of the sufferings of Christ. He did see Christ suffer, in his continual rejection by men, in the poignant moments of the Last Supper, in the agony in the garden and in that moment when, after he had denied him, Jesus turned and looked on him (Luk_22:61 ). It is an insensitive and pedestrian criticism which denies to Peter the right to say that he had been a witness of the sufferings of Christ.

Persecution For The Name

The main argument for a late date for First Peter is drawn from its references to persecution. It is argued that First Peter implies that it was already a crime to be a Christian and that Christians were brought before the courts, not for any crime but for the bare fact of their faith. First Peter speaks about being reproached for the name of Christ (1Pe_4:14 ); it speaks of suffering as a Christian (1Pe_4:16 ). It is argued that this stage of persecution was not reached until after A.D. 100, and that prior to that date their persecution was on the score of alleged evil-doing, as in the time of Nero.

There is no doubt that this was the law by A.D. 112. At that time Pliny was governor of Bithynia. He was a personal friend of the Emperor Trajan and he had a way of referring all his difficulties to Trajan for solution. He wrote to the Emperor to tell how he dealt with the Christians. Pliny was well aware that they were law-abiding citizens to whose practices no crimes were attached. They told him that "they had been accustomed to assemble on a fixed day before daylight, and sing by turns a hymn to Christ as God; that they had bound themselves with an oath, not for any crime, but to commit neither theft, nor robbery, nor adultery, nor to break their word, and not to deny a deposit when demanded." Pliny accepted all this; but, when they were brought before him, he asked only one question. "I have asked them whether they were Christians. Those who confessed I asked a second and a third time, threatening punishment. Those who persisted I ordered to be led away to execution." Their sole crime was that of being a Christian.

Trajan replied that this was the correct proceeding and that anyone who denied being a Christian and proved it by sacrificing to the gods was immediately to be set free. From the letters it is clear that there was a good deal of information being laid against the Christians; and Trajan laid it down that no anonymous letters of information were to be accepted or acted upon (Pliny: Letters 96 and 97).

It is argued that this stage of persecution did not emerge until the time of Trajan; and that First Peter, therefore, implies a situation which must be as late as Trojantime.

The only way in which we can settle this is to sketch the progress of persecution and the reason for it in the Roman Empire. We may do so by setting out one basic fact and three developments from it.

(i) Under the Roman system, religions were divided into two kinds. There were those which were religiones licitae, permitted religions; these were recognized by the state and it was open to any man to practise them. There were religiones illicitae; these were forbidden by the state and it was illegal for any man to practise them on pain of automatic prosecution as a criminal. It is to be noted that Roman toleration was very wide; and that any religion which did not affect public morality and civil order was certain to be permitted.

(ii) Judaism was a religio licita; and in the very early days the Romans, not unnaturally, did not know the difference between Judaism and Christianity. Christianity, as far as they were concerned, was merely a sect of Judaism and any tension and hostility between the two was a private quarrel which was no concern of the Roman government. Because of that in the very early days Christianity was under no danger of persecution. It enjoyed the same freedom of worship as Judaism enjoyed because it was assumed to be a religio licita.

(iii) The action of Nero changed the situation. However it came about, and most likely it was by the deliberate action of the Jews, the Roman government discovered that Judaism and Christianity were different. It is true that Nero first persecuted the Christians, not for being Christians, but for burning Rome. But the fact remains that Christianity had been discovered by the government to be a separate religion.

(iv) The consequence was immediate and inevitable. Christianity was at once a prohibited religion and immediately, ipso facto, every Christian became an outlaw. In the Roman historian, Suetonius, we have direct evidence that this was precisely what happened. He gives a kind of list of the legislative reforms initiated by Nero:

During his reign many abuses were severely punished and put

down, and not a few new laws were made; a limit was set to

expenditures; the public banquets were confined to a distribution

of food; the sale of any kind of cooked viands in the taverns was

forbidden, with the exception of pulse and vegetables, whereas,

before, every kind of dainty was exposed for sale. Punishment was

inflicted on the Christians, a class of men given to a new and

mischievous superstition. He put an end to the diversions of the

chariot-drivers, who from immunity of long standing claimed the

right of ranging at large and amusing themselves by cheating

and robbing the people. The pantomimic actors and their

partisans were banished from the city.

We have quoted that passage in full because it is proof that by the time of Nero the punishment of Christians had become an ordinary police affair. It is abundantly clear that we do not need to wait until the time of Trajan for the mere fact of being a Christian to be a crime. Any time after Nero a Christian was liable to punishment and death simply for the name he bore,

This does not mean that persecution was constant and consistent; but it does mean that any Christian was liable to execution at any time, purely as a police matter. In one area a Christian might live a whole lifetime at peace; in another there might be outbreaks of persecution every few months. It depended very largely on two things. It depended on the governor himself who might either leave the Christians unmolested or equally set the processes of the law in action against them. It depended on informers. The governor might not wish to act against the Christians, but if information was laid against a Christian he had to; and there were times when the mob were out for blood, information was laid and Christians were butchered to make a Roman holiday.

To compare small things with great, the legal position of the Christians and the attitude of the Roman law can be parallelled in Britain today. There are certain actions which are illegal--to take a very small example, parking a car partly on the pavement--but which for long enough may be permitted. But if the police authorities decide to institute a drive against such an action, or if it develops into too blatant a breaking of the law, or if someone lays a complaint and information, the law will go into action and due penalty and punishment will be exacted. That was the position of the Christians in the empire all of whom were technically outlaws. In actual fact no action might be taken against them; but a kind of sword of Damocles was for ever suspended over them. None knew when information would be laid against him; none knew when a governor would take action; none knew when he might have to die. And that situation obtained consistently after the action of Nero. Up to that time the Roman authorities had not realized that Christianity was a new religion; but from then on the Christian was automatically an outlaw.

Let us, then, look at the situation as depicted in First Peter. Peterpeople are undergoing various trials (1Pe_1:6 ). Their faith is liable to be tried as metal is tested with fire (1Pe_1:7 ). Clearly they are undergoing a campaign of slander in which ignorant and baseless charges are being maliciously directed against them (1Pe_2:12 ; 1Pe_2:15 ; 1Pe_3:16 ; 1Pe_4:4 ). At this very moment they are in the midst of an outbreak of persecution because they are Christians (1Pe_4:12 , 1Pe_4:14 , 1Pe_4:16 ; 1Pe_5:9 ). Such suffering is only to be expected and they must not be surprised at it (1Pe_4:12 ). In any event it gives them the happiness of suffering for righteousnessake (1Pe_3:14 , 1Pe_3:17 ), and of being sharers in the sufferings of Christ (1Pe_4:13 ). There is no need to come down to the time of Trajan for this situation. It is one in which Christians daily found themselves in every part of the empire at any time after their true status had been disclosed by the action of Nero. The persecution situation in First Peter does not in any way compel us to date it after the lifetime of Peter.

Honour The King

But we must proceed with the arguments of those who cannot hold the Petrine authorship. It is argued that in the situation which obtained in the time of Nero, Peter could never have written: "Be subject for the Lordsake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do wrong and to praise those who do right.... Fear God. Honour the emperor." (1Pe_2:13-17 ). The fact is, however, that this is precisely the point of view expressed in Rom_13:1-7 . The whole teaching of the New Testament, except only in the Revelation in which Rome is damned, is that the Christian must be a loyal citizen and must demonstrate the falsity of the charges made against him by the excellence of his behaviour as such. (1Pe_2:15 ). Even in times of persecution the Christian fully acknowledged his obligation to be a good citizen; and his only defence against persecution was to show by the excellence of his citizenship that he did not deserve such treatment. It is by no means impossible that Peter should have written like that.

A Sermon And A Pastoral

What is the view of those who cannot believe that First Peter is the work of Peter himself?

First of all, it is suggested that the initial address (1Pe_1:1-2 ), and the closing greetings and salutations (1Pe_5:12-14 ) are later additions and no part of the original letter.

It is then suggested that First Peter as it stands is composed of two separate and quite different works. In 1Pe_4:11 we find a doxology. The natural place for a doxology is at the end; and it is suggested that 1Pe_1:3-25 ; 1Pet 2-3; 1Pe_4:1-11 is the first of the two works of which the letter is composed. It is further suggested that this part of First Peter was originally a baptismal sermon. There is indeed in it a reference to the baptism which saves us (1Pe_3:21 ); and the advice to slaves, wives and husbands (1Pe_2:18-25 ; 1Pe_3:1-7 ) would be entirely relevant to those who were entering the Christian Church from paganism and setting out on the newness of the Christian life.

It is suggested that the second part of the letter, 1Pe_4:12-19 ; 1Pe_5:1-11 , contains the substance of a pastoral letter, written to strengthen and comfort during a time of persecution (1Pe_4:12-19 ). At such a time the elders were very important; on them the resistance power of the Church depended. The writer of this pastoral fears that greed and arrogance are creeping in (1Pe_5:1-3 ), and he urges them faithfully to perform their high task (1Pe_5:4 ).

On this view First Peter is composed of two separate works--a baptismal sermon, and a pastoral letter written in time of persecution and neither has anything to do with Peter.

Asia Minor, Not Rome

If First Peter is a baptismal sermon and a pastoral letter in time of persecution, where is its place of origin? If the letter is not Peter there is no necessity to connect it with Rome; and, in any event, it appears that the Roman Church did not know or use First Peter. Let us put together certain facts.

(a) Pontus, Galatia, Cappadocia, Asia and Bithynia (1Pe_1:1 ) are all in Asia Minor and all centred in Sinope.

(b) The first extensive quoter of First Peter is Polycarp bishop of Smyrna, and Smyrna is in Asia Minor.

(c) Certain phrases in First Peter immediately turn our thoughts to parallel phrases in other parts of the New Testament. In 1Pe_5:13 the Church is called "she that is elect," and in 2Jo_1:13 the Church is also described as an "elect sister." 1Pe_1:8 speaks of Jesus Christ, "without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy." This turns our thoughts very naturally to Jesusaying to Thomas in the Fourth Gospel: "Blessed are those who have not seen, and believe" (Joh_20:29 ). First Peter urges the elders to tend, that is, to shepherd, the flock of God (1Pe_5:2 ). That turns our thoughts to Jesusnjunction to Peter to feed his lambs and his sheep (Joh_21:15-17 ), and to Paulfarewell injunction to the elders of Ephesus to take heed to the flock over which the Holy Spirit has made them guardians (Act_20:28 ). All this is to say that the memories First Peter awakens are of the Fourth Gospel, the Letters of John and of Paul at Ephesus. The Fourth Gospel and the Letters of John were most probably written at Ephesus, and Ephesus is in Asia Minor.

It seems that in the case of First Peter all roads lead to Asia Minor.

The Occasion Of The Publication Of First Peter

Assuming that First Peter has its origin in Asia Minor, can we suggest an occasion for its writing? It was written at a time of persecution. We know from Plinyletters that in Bithynia about A.D. 112 there was a serious persecution of the Christians and Bithynia is one of the provinces named in the address. We may well conjecture that it was to give courage to the Christians then that First Peter was issued. It may be that at that time someone in a church in Asia Minor came upon these two documents and sent them out under the name of Peter. This would not be looked upon as forgery. Both in Jewish and in Greek practice it was the regular custom to attach books to the name of the great writers of the past.

The Author Of First Peter

If Peter did not write First Peter, is it possible to guess at the author? Let us reconstruct some of his essential qualifications. On our previous assumption, he must come from Asia Minor. On the basis of First Peter itself, he must be an elder and an eye-witness of the sufferings of Christ (1Pe_5:1 ). Is there anyone who fits these requirements? Papias, Bishop of Hierapolis about A.D. 170, who spent his life collecting all the information he could about the early days of the Church, tells of his methods and his sources: "Nor shall I hesitate, along with my own interpretations, to set down for thee whatsoever I learned with care and remembered with care from the elders, guaranteeing its truth.... Furthermore, if anyone chanced to arrive who had been really a follower of the elders, I would enquire as to the sayings of the elders--as to what Andrew or Peter said, or Philip, or Thomas or James, or John or Matthew, or any other of the Lorddisciples, also as to what Aristion or the Presbyter John, the Lorddisciples say. For I supposed that things out of books would not be of such use to me as the utterances of a living voice which was still with us." Here we have an elder called Aristion who was a disciple of the Lord and, therefore, a witness of his sufferings. Is there anything to connect him with First Peter?

Aristion Of Smyrna

When we turn to the Apostolic Constitutions we find that one of the first bishops of Smyrna was called Ariston--which is the same name as Aristion. Now who is the great quoter of First Peter? None other than Polycarp, a later Bishop of Smyrna. What more natural than that Polycarp should quote what might well have been the devotional classic of his own Church?

Let us turn to the letters to the Seven Churches in the Revelation and read the letter to Smyrna: "Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life" (Rev_2:10 ). Can this be the very same persecution as that which originally lay behind First Peter? And was it for this persecution that Aristion, the Bishop of Smyrna, first wrote the pastoral letter which was afterwards to become a part of First Peter?

Such is the suggestion of B. H. Streeter. He thinks that First Peter is composed of a baptismal sermon and a pastoral letter written by Aristion, Bishop of Smyrna. Originally the pastoral letter was written to comfort and strengthen the people of Smyrna in A.D. 90 when the persecution mentioned in the Revelation threatened the Church. These writings of Aristion became the devotional classics and the cherished possessions of the Church at Smyrna. Rather more than twenty years later a much wider and more far-reaching persecution broke out in Bithynia and spread throughout northern Asia Minor. Someone remembered the letter and the sermon of Aristion, felt that they were the very thing the Church needed in her time of trial, and sent them out under the name of Peter, the great apostle.

An ApostleLetter

We have stated in full both views of the origin, date and authorship of First Peter. There is no doubt of the ingenuity of the theory which B. H. Streeter has produced nor that those who favour a later date have produced arguments which have to be considered. For our own part, however, we see no reason to doubt that the letter is the work of Peter himself, and that it was written not long after the great fire of Rome and the first persecution of the Christians with the object of encouraging the Christians of Asia Minor to stand fast when the onrushing tide of persecution sought to engulf them and take their faith away.

FURTHER READING

1 Peter

F. W. Beare, The First Epistle of Peter (G)

E. Best, 1 Peter (NCB; E)

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

E. G. Selwyn, The First Epistle of St. Peter (MmC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: 1 Peter 3 (Chapter Introduction)

The Silent Preaching Of A Lovely Life (1Pe_3:1-2)

The True Adornment (1Pe_3:3-6)

The Husband's Obligation (1Pe_3:7)

(1) The Marks Of The Christian Life (1Pe_3:8-12)

(2)The Marks Of The Christian Life (1Pe_3:8-12 Continued)

The Christian's Security In A Threatening World (1Pe_3:13-15)

The Christian Argument For Christ (1Pe_3:15-16)

The Saving Work Of Christ (1Pe_3:17-22; 1Pe_4:1-6)

The Example Of The Work Of Christ (1Pe_3:17-18)

(1) The Descent Into Hell (1Pe_3:18-20; 1Pe_4:6)

(2) The Descent Into Hell (1Pe_3:18-20; 1Pe_4:6 Continued)

(3) The Descent Into Hell (1Pe_3:18-20; 1Pe_4:6 Continued)

(4) The Descent Into Hell (1Pe_3:18-20; 1Pe_4:6 Continued)

The Baptism Of The Christian (1Pe_3:18-22)

Constable: 1 Peter (Book Introduction)

Introduction

Historical background

This epistle claims that the Apostle Peter wrote it (1:1). Since there is only one Peter who was an apostle we may be confident of the identity of the writer. There is only one Peter that the entire New Testament mentioned. Scholars did not question Peter's authorship until the nineteenth century when destructive biblical criticism became popular.

"The epistle has been well known and consistently acknowledged as Petrine from the second century well into modern times. . . .

"Aside from the four Gospels and the letters of Paul, the external attestation for 1 Peter is as strong, or stronger, than that for any NT book. There is no evidence anywhere of controversy over its authorship or authority"¹

Peter first sent this letter to believers living in the northern regions of Asia Minor (1:1). The locations of these Christians as well as allusions in the epistle indicate that they were mainly Gentiles but also Jews (e.g., 1:14; 2:10).

Peter stated his reason for writing, namely, to encourage his readers who were facing persecution for their faith to stand firm (5:12). Evidently this persecution was widespread among his readers. Local enemies of the gospel were not the only people responsible for it. When Paul travelled around the Roman Empire preaching the gospel, some churches he planted experienced persecution from the unsaved in their communities, but others did not. However 1 Peter reflects persecution of the Christians throughout northern Asia Minor. This condition prevailed after Nero blamed the Christians for burning Rome in A.D. 64. While persecution seems to have been widespread, it may not have been official yet.

Peter died in the mid 60s and spent the last decade of his life in Rome according to reliable tradition.² Many interpreters have regarded his reference to Babylon (5:13) as a reference to Rome that Peter described as Babylon to highlight its paganism. In view of all this information it seems likely that Peter wrote this epistle from Rome about A.D. 64.³

Theologically this epistle is apocalyptic (dealing with the end times). Along with its eschatological focus there is much emphasis on holiness (personal, social, and communal), hope, salvation, community, relationship to the world, the Trinity, and especially suffering.⁴

". . . much of the material in 1 Peter is the stuff of basic Christian teaching rather than advanced instruction that assumes the mastery (and perhaps the perversion) of the basics, as in the Pauline letters."⁵

"In many . . . respects, 1 Peter and James form a matched pair within the NT canon. They are Christian diaspora letters roughly similar in length, one directed (probably from Jerusalem) to scattered messianic Jews (i.e., Christians) who are real Jews, and the other directed from Babylon' to scattered Jews' who are in fact Gentile Christians."⁶

Message⁷

One writer has identified five major motifs in 1 Peter. These are the believer's behavior, the believer's unfair circumstances, the believer's deference, the believer's motivation by Christ's example, and the believer's anticipation of future glory. These are certainly important emphases in this epistle.

Putting these together he has stated the message of 1 Peter as follows. "The behavior of believers when they encounter unfair circumstances reflects a spirit of deference in all relationships as they follow Christ's example and anticipate future glory."⁸

This is a very fine statement of what the Holy Spirit has said to us through Peter in this epistle. However, I would add one more important motif. It is the believer's resource of God's grace. This is not an incidental motif but one that underlies all of what Peter called on his readers to do. We must understand and apply what he wrote about God's grace as our resource to follow his exhortations.

It seems to me that Peter stated the message of this epistle clearly: stand firm in the true grace of God (5:12).

The subject of the letter therefore is the true grace of God. Grace is the key word in the argument of this epistle. In each case the word "grace" occurs in the practical rather than in the doctrinal part of each section of the letter. Throughout 1 Peter the fact of God's grace was in Peter's mind as crucial to the believer's practice. How does one explain God's grace? Grace means both undeserved favor and divine enablement.

The main purpose of this epistle was to strengthen the readers so they would persevere through their persecution with the right attitude. Peter did this by showing that God's grace provided all they needed for strength. In a larger sense, the purpose is to help Christians know how to live as aliens in the world.

This epistle reveals above all else that God's grace is sufficient for all our needs. We could write over this whole book: 2 Corinthians 12:9. Notice five things Peter reminds us about God's grace. Let's trace the references to grace though 1 Peter.

1. Grace proceeds from God. God in His grace has chosen us (1:1). Now we need to realize God's grace in its fullest measure in our experience (1:2).

2. Grace produces confidence. The prophets foretold God's grace (1:10). The advents of Jesus Christ supplied God's grace (1:13). It came into the world at His first advent through His sufferings and death. It will come into the world again at His second advent through His glorification. This pattern gives us confidence. God has united us with Christ. As He suffered once, we suffer now. As certainly as He will receive glory in the future, we too will experience glorification in the future. We need to remember our hope.

3. What proclaims God's grace is our conduct (2:19-20). The Christian's conduct in trying and difficult circumstances manifests God's grace in a human life. The submissive conduct of servants whose masters are persecuting them manifests God's grace. The submissive conduct of wives whose antagonistic husbands are persecuting them manifests grace. The submissive conduct of husbands whom unbelievers are persecuting manifests grace. The husband demonstrates his submission to God by treating his wife as a fellow heir of God's grace (3:7). Our patient endurance of trials displays our submission to God's will. Thus our conduct manifests God's grace. Sometimes we marvel at the ability God gives his persecuted saints to endure. We say, "How can he (or she) do it?"

4. Grace perfects character. Grace is the source of service (4:10). Grace is also the source of humility (5:5). An attitude of humility manifests itself in service of others. God's grace is the secret of both the attitude and the activity. Jesus established "the order of the towel" by washing the disciples' feet (John 13).

5. Grace promotes courage (5:10). We need courage to resist the devil (5:8-9). God's grace gives us strength to defend ourselves against his attacks.

The epistle exhorts us to stand firm in this grace. This is Peter's appeal to us.

When God tries our faith, we need to remember that we have an adequate source of strength in God's grace.

When our faith is trembling, we need to remember that we have an adequate source of confidence in God's grace.

When our circumstances are difficult we need to remember that we have an adequate source of conduct in God's grace.

When we suffer for conscience's sake we need to remember that we have an adequate source of character in God's grace.

When assaulted by the adversary we need to remember that we have an adequate source of courage in God's grace.

We stand firm in the true grace of God when we respond to suffering for Christ's sake as Peter directed us. God's grace is what we need to rely on as we commit ourselves to continue to walk in the will of God. Trust and obey!

Constable: 1 Peter (Outline)

Outline

I. Introduction 1:1-2

II. The identity of Christians 1:3-2:10

A. Our great salvation 1:3-12

1. The hope of our salvation 1:3-5

2. The joy of our salvation 1:6-9

3. The witnesses of our salvation 1:10-12

B. Our new way of life 1:13-25

1. A life of holiness 1:13-16

2. A life of reverence 1:17-21

3. A life of love 1:22-25

C. Our priestly calling 2:1-10

1. Listening to God 2:1-3

2. Growing in God 2:4-5

3. Building on Christ 2:6-8

4. Summary affirmation of our identity 2:9-10

III. The responsibilities of Christians individually 2:11-4:11

A. Our mission in the world 2:11-12

B. Respect for others 2:13-3:12

1. Respect for everyone 2:13-17

2. Slaves' respect for their masters 2:18-25

3. Wives' respect for their husbands 3:1-6

4. Husbands' respect for their wives 3:7

5. The importance of loving enemies 3:8-12

C. Eventual vindication 3:13-4:6

1. Suffering for doing good 3:13-17

2. The vindication of Christ 3:18-22

3. Living with the promise in view 4:1-6

D. The importance of mutual love in end-times living 4:7-11

IV. The responsibilities of Christians corporately 4:12-5:11

A. The fiery trial 4:12-19

1. Suffering and glory 4:12-14

2. Suffering as Christians 4:15-19

B. The church under trial 5:1-11

1. The responsibilities of the elders 5:1-4

2. The responsibilities of the others 5:5

3. The importance of humility and trust in God 5:6-7

4. The importance of resisting the devil 5:8-11

VII. Conclusion 5:12-14

Note the essentially chiastic structure of thought in the letter, excluding the introduction and conclusion.

Constable: 1 Peter

1 Peter

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_____. "Designation of the Readers in 1 Peter 1:1-2." Bibliotheca Sacra 137:545 (January-March 1980):64-75.

_____. "Following Christ's Example: An Exposition of 1 Peter 2:21-25." Bibliotheca Sacra 139:553 (January-March 1982):32-45.

_____. "Living in the Light of Christ's Return: An Exposition of 1 Peter 4:7-11." Bibliotheca Sacra 139:555 (July-September 1982):243-54.

_____. "The Suffering and Triumphant Christ: An Exposition of 1 Peter 3:18-22." Bibliotheca Sacra 139:554 (April-June 1982):146-58.

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_____. "The Cross of Christ in Peter's Theology." Bibliotheca Sacra 157:626 (April-June 2000):190-99.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Peter (Book Introduction)

THE

FIRST EPISTLE OF ST. PETER,

THE APOSTLE.

INTRODUCTION.

This first Epistle of St. Peter, though brief, contains much doctrine concerning faith, hope, and charity, with divers instructions to all persons of every state and condition. The apostle commands submission to rulers and superiors, and exhorts all to the practice of a virtuous life, in imitation of Christ. This epistle was written with such apostolical dignity, as to manifest the supreme authority with which its writer, the prince of the apostles, had been invested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's ascension. (Challoner) --- St. Peter, otherwise called Simon, son of John or Jonas, was from Bethsaida, a city of Galilee. He was married, and lived at Capharnaum, and was employed with his brother Andrew, as fishermen, when our Lord called them. St. Peter on every occasion testified a more than usual zeal for his Master, and hence our Lord shewed him a very particular and very marked attention. He would have Peter present at his transfiguration; (Luke ix. 28.) and at another time declared that he [Peter] was a rock, upon which he [Jesus Christ] would build his Church, against which the gates of hell should never prevail. (Matthew xvi. 18.) Although St. Peter had the misfortune or weakness to deny Jesus Christ in his passion, our Lord, after his resurrection, gave him fresh proofs of his regard. (Matthew xvi. 7.) He continued him in his primacy over all, and appointed him in the most explicit manner visible head of his Church, when thrice asking Peter: "lovest thou me more than these?" and St. Peter as often answering, Christ said to him: "feed my lambs, feed my sheep." (John xxi. 15.) --- This epistle was always received in the Church as canonical, and as written by St. Peter, prince of the apostles. It is commonly agreed that it was written from Rome, which St. Peter calls Babylon, (Chap. v. 13.) and directed to those in the provinces of Pontus, Galatia, &c. (ver. 1.) who were before Jews or Gentiles, and had been converted to the Christian faith. It is certain this letter was not written till after the true believers had the name of Christians. (Chap. iv. 16.) Many think it was written before the year 49; but this is not certain. Others judge not till after the year 60, and some not till a short time before he wrote his second epistle. See Tillemont, t. i. Art. 31. on S. Pet. and tom. ii. on S. Mark, p. 89.) The main design is to confirm the new converts in the faith of Christ, with divers instructions to a virtuous life. (Witham) --- Grotius, Erasmus, and Estius, discover in this epistle, a strength and majesty worthy the prince of the apostles. Est autem epistola profecto digna Apostolorum Principe, plena authoritatis et majestatis Apostolicæ: verbis parca, sententiis referta.

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Gill: 1 Peter (Book Introduction)

INTRODUCTION TO 1 PETER

That Simon, called Peter, an apostle of Jesus Christ, was the writer of this epistle, is not questioned by any; nor was the genuineness and authenticity of it ever made a doubt of. Eusebius says ^a, that it had been confessed by all, and received without controversy; and that the ancients, without any scruple, had made use of it in their writings. It is called his "general", or catholic epistle, because it was not written to any particular person, or to any particular church, but in general, to a number of Christians dispersed in several places. The time when this epistle was written is not certain; some place it in the year of Christ 44 or 45, and so make it to be the most ancient of all the epistles, and which is the more commonly received opinion; but Dr. Lightfoot ^b places it in the year 65, because in it the apostle speaks of the end of all things being at hand, and of the fiery trial just coming on them, and of judgment beginning at the house of God, 1Pe 4:7 all which he applies to the destruction of Jerusalem; though others fix it to 61, in the seventh year of Nero ^c. The place from whence it seems to be written was Babylon, 1Pe 5:13 which is to be understood not figuratively, either of Rome or Jerusalem, but properly of Babylon, the metropolis of Chaldea, or Assyria. The persons to whom it is written were Jews, at least chiefly; for there might be some Gentiles among them, who may be taken notice of in some parts of the epistle; but the principal part were Jews, as appears from their being called the strangers of the dispersion, or, as James calls them, "the twelve tribes scattered abroad"; from the mention of the tradition of their fathers; from their having their conversation honest among the Gentiles, and their past life among them; from urging subjection to the civil magistrates among the Heathens, and the right use of their Christian liberty as to the ceremonies of the law; and from the near destruction of Jerusalem, which could only affect them; and from the use made of the writings of the Old Testament, and the authority of the prophets; see 1Pe 1:1 as well as from the second epistle, which was written to the same; see 2Pe 1:19 in which he seems to refer to the epistle to the Hebrews, written by Paul, as to these. And besides, Peter was the minister of the circumcision, or of the circumcised Jews, as Paul was of the Gentiles; and even those passages in this epistle, which seem most likely to concern the Gentiles, may be understood of the Jews, as which speak of their ignorance, idolatry, and having not been a people, 1Pe 1:14 which were true of them before conversion, and as living among Gentiles. The occasion of writing it was this; Peter meeting with Sylvanus, a faithful brother, and who had been a companion of the Apostle Paul, he takes this opportunity of sending a letter by him to the converted Jews, dispersed among the Gentile countries, where he, with Paul, and others, travelled: the design of which is to testify of the true doctrine of grace, in which they were agreed; see 1Pe 5:12. And accordingly in it he does treat of the doctrine of electing grace, of redeeming grace, of regenerating and sanctifying grace, and of persevering grace; and exhorts believers to the exercise of grace, of faith, hope, and love, and to the discharge of such duties becoming their several stations, whereby they might evidence to others the truth of grace in themselves, and adorn the doctrine of the grace of God, and recommend it to others: and particularly he exhorts them patiently to bear all afflictions and persecutions they should meet with, for their profession of the true grace of God, in which he encourages them to stand steadfast: and this is the general scope and design of the epistle.

Gill: 1 Peter 3 (Chapter Introduction)

INTRODUCTION TO 1 PETER 3

In this chapter the apostle instructs wives how to behave towards their husbands, and husbands how to behave towards their wives; and then exhorts to various things common to all Christians, and particularly to suffer patiently for righteousness sake; to which he encourages them from the sufferings of Christ, and the benefits resulting from them, on which he enlarges to the end of the chapter. He begins with the duty of wives to their husbands, even unbelieving ones, which is subjection to them, urged from the profitable effect of it; since hereby they might be won over to the Christian religion, without the use of the word, as a means, by their conversation, which is explained of chastity and fear, 1Pe 3:1. And he proceeds to give some advice about their apparel, that they should have a greater regard to internal ornaments; particularly meekness and quietness of spirit, which is highly esteemed of by God, rather than to outward adorning; and which he enforces by the examples of godly women in former times, who were so adorned, and were subject to their husbands, particularly Sarah, the wife of Abraham, 1Pe 3:3. And next the apostle directs husbands how to conduct towards their wives, to dwell with them, and honour them, because vessels, and weaker vessels, and also heirs of the same grace of life; and besides, to use them ill would be an hinderance of their praying together, 1Pe 3:7. And then follow various exhortations to unity of judgment, compassion, brotherly love, pity, courteousness, and patience under the reproaches and revilings of men, which is the way to inherit a blessing they are called unto, 1Pe 3:8 and that these are incumbent on the saints, and that they shall be blessed, who are helped to regard them, is proved by some passages out of Psa 34:12, which passages are cited, 1Pe 3:10. And in order to encourage to the exercise of the above things, the apostle suggests, that they that so behaved should not be hurt by any; and if they did suffer for righteousness sake from wicked men, yet still they would be happy; nor should this deter them from making a public confession of their faith; to which should be added a good conscience and conversation, to the shame and confusion of them that spoke evil of them, and accused them, 1Pe 3:13. And though they were distressed and injured by men, they should not be cast down, nor murmur, since it was the will of God it should be so; and since it was better to suffer for doing well than for doing ill; and especially the example of Christ should animate to patience, since he, an innocent person, suffered for the sins of unjust men, to reconcile them to God; and he is now glorified and happy, and so will his people be, 1Pe 3:17. And having made mention of his being quickened by the Spirit, the apostle takes occasion from hence of observing, that by the same Spirit Christ preached in the times of Noah to disobedient persons, whose spirits were now in hell; and he takes notice of the longsuffering of God in that dispensation towards them, and of the goodness of God in saving Noah, and his family, in the ark, which was a figure of baptism; of which some account is given what it is, and is not, and which saves by the resurrection of Christ, 1Pe 3:19 who is described by his ascension to heaven, session at the right hand of God, and dominion over angels, authorities, and powers, 1Pe 3:22.

College: 1 Peter (Book Introduction)

INTRODUCTION

This commentary is written for the general reader with a serious interest in Scripture. Its purpose is to provide a historical interpretation of 1 Peter; that is, an interpretation of what Peter meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Peter's message to his ancient contemporaries. Because I believe God worked through Peter and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Peter wrote it. It is this latter task that is the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Peter meant to say to his original readers. I hope and pray that my readers will recognize the contemporary relevance of Peter's letter, even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

I have been especially influenced by the commentaries by Paul Achtemeier and Ramsey Michaels. I have also frequently consulted the commentaries by Leonard Goppelt and Peter Davids. I often refer the reader to these works for further information, and even where I do not, the reader would be well advised to consult them for a scholar's depth of treatment.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, usually from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies' Greek New Testament .

AUTHOR

Peter identifies himself in the opening words of the letter: "Peter, an apostle of Jesus Christ." The book clearly claims to have been written by the well-known apostle, a leading figure in the Gospels and in the first half of the book of Acts.

This claim is well supported by second century evidence. Some even argue that 1 Clement, written near the end of the first century, reflects use of 1 Peter. It is certainly true that Polycarp of Smyrna knew and used 1 Peter. This is repeatedly reflected in his letter to the Philippians, written in the first half of the second century. It is all the more significant since Smyrna was in one of the regions Peter addressed.

This is also true of Hierapolis, the home of Papias, who also wrote in the first half of the second century. According to Eusebius, Papias used quotations from the first epistle of Peter.

In the latter part of the second century Irenaeus cited 1 Peter and explicitly mentioned Peter as the author. All subsequent ancient Christian authors agree.

The only evidence that some believe might indicate another opinion is that the Muratorian Canon (late second century) does not list 1 Peter. Others believe that 1 Peter was originally listed and is omitted because of the corrupt state of our copy of this list. In any case it would be a questionable argument from silence to use the omission as evidence that the author of the Canon knew 1 Peter and considered it to be falsely ascribed. He was quite capable of identifying works which he considered to be falsely ascribed.

Until modern times Peter's authorship of 1 Peter was universally accepted among Christians. However, many modern scholars, including Goppelt and Achtemeier, consider the book pseudepigraphical. Their arguments are not compelling.

One argument against Petrine authorship is the good quality of the Greek in 1 Peter. However, in recent decades there has been a growing awareness that Greek was widely used as a second language in Palestine. It is not improbable that, even without a special gift from the Spirit, Peter would have known Greek. Furthermore, 1 Peter 5:12 may indicate that Silvanus assisted Peter as his secretary. This is a debated point which is discussed in the comments on that verse. But if Silvanus did secretarial work for Peter, then he may have influenced the Greek style.

A second argument used against Peter having written 1 Peter is the similarity of the content of parts of 1 Peter to the letters of Paul. However, such similarities are not surprising. The incident Paul recounts in Galatians 2 does not indicate that he and Peter remained at odds with each other or that they did not share many common emphases.

A third argument is that the references to persecution indicate a late date, perhaps during the reign of Domitian (A.D. 81-96) or Trajan (A.D. 98-117) - after the death of Peter during the reign of Nero (A.D. 54-68). However, there are no clear indications of state-ordered persecution in 1 Peter. Fortunately, this argument has lost much of its force because most contemporary scholars agree that the persecution reflected in 1 Peter does not presuppose a government-sponsored persecution.

In the light of the weakness of arguments to the contrary and the strength of the second century support for Peter as the author, the claim made in 1 Peter 1:1 should be accepted. The author is Peter the apostle.

PLACE OF COMPOSITION

First Peter 5:13 says "She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark." Peter was in "Babylon." There are three possible referents: Mesopotamian Babylon, a Roman military settlement named Babylon (located near modern Cairo, Egypt), and the city of Rome. The most likely choice is Rome. Rome is symbolically designated "Babylon" in the book of Revelation and several Jewish works (including 4 Ezra and 2 Baruch). One weakness of this approach is that 1 Peter appears to be the earliest such reference.

But there is reasonably good evidence that Peter went to Rome. Clement of Rome, writing in the mid-90s, implies that Peter and Paul were martyred in Rome during the Neronian persecution brought on by the fire in Rome in July of A.D. 64. In the early second century Ignatius's letter to the Romans seems to assume that Peter had been in Rome. Beginning in the second half of the second century there is a steady stream of references to Peter in Rome (although many of them are mixed in with dubious assertions about Peter founding the Roman church).

In addition to Peter, 1 Peter 5:13 places Mark in "Babylon" as well. If Colossians and Philemon were written from Rome, they place Mark there with Paul (Col 4:10; Phlm 24).

DATE

The previous paragraph points out that 1 Clement 5-6 suggests that Peter died in the Neronian persecution. As in the case of Peter's presence in Rome, sources from the late second century and beyond provide a steady stream of references to Peter's martyrdom under Nero (mixed with various dubious claims). The vast majority of scholars accept the idea that Peter was martyred by order of Nero between A.D. 64 and 68. Since Peter is the author, 1 Peter must have been written no later than A.D. 68.

Few, if any, would suggest a date earlier than the 60s. Earlier dates might not allow adequate time for Peter to come to Rome or for Christianity to spread through most of Asia Minor.

RECIPIENTS

Concerning the five provinces listed in 1 Peter 1:1 see the commentary for details. They encompass most of Asia Minor (modern Turkey). Peter addressed Christians who were scattered throughout these areas.

The fact that Peter addressed his readers with the term "Diaspora" or "Dispersion" (1:1) misled many in the past to maintain that his readers were primarily Jewish Christians. The term "Diaspora," meaning "scattered," was used frequently by the Jews to refer to those who had been scattered throughout the world, away from their Palestinian homeland. However, there is a consensus among modern interpreters that Peter used it metaphorically to include Gentile Christians. All Christians live away from their homeland with God.

Besides the likelihood that many Gentiles had become Christians in these predominantly Gentile regions, several verses in 1 Peter indicate that many of the readers came out of a pagan past. See, for example, 1:14, "do not conform to the evil desires you had when you lived in ignorance"; 1:18, "you were redeemed from the evil way of life handed down to you from your forefathers"; and 4:3, "you have spent enough time in the past doing what pagans choose to do."

ENCOURAGING THE PERSECUTED

First Peter 5:12 sums up Peter's purpose: "I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it." Peter's letter was a word of encouragement to Christians who were facing persecution and needed encouragement to stand firm in their faith.

Earlier interpreters often thought of these persecutions as state-sponsored persecutions leading to imprisonment and death. More recent interpreters have noticed that the nature and extent of the persecutions is not very specific. The only specific reference to physical persecution is the reference in 2:20 to Christian slaves being beaten. There is no reference to state-sponsored persecution.

But that the persecutions were severe is clear from such references as 1:6, "You may have had to suffer grief in all kinds of trials" and 4:12, "do not be surprised at the painful trial you are suffering."

We are familiar with the antagonistic environment the early Christians lived in from reading Acts and Paul's letters. In the early second century several pagan writers provide further evidence of how Christians were perceived by others. In writing about Nero's persecution of Christians Tacitus describes them as "a class hated for their abominations" and calls Christianity "a deadly superstition . . . hideous and shameful." In describing the same event Suetonius describes Christians as "a class of men given to a new and wicked superstition." During roughly the same period of time Pliny, the Roman governor of Bithynia (one of the five regions Peter addressed), wrote to the emperor Trajan and described Christianity as "a perverse and extravagant superstition." These are the kinds of criticisms Peter presumably had in mind when he made comments like "they accuse you of doing wrong" (2:12) and they "speak maliciously against your good behavior in Christ" (3:16).

Peter wrote to remind these readers of what God had done for them in Christ (e.g., 1:1-12; 2:4-10) and to encourage them to stand firm (e.g., 1:13-25; 2:11-25). We can benefit from overhearing what he said.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Achtemeier, Paul J. 1 Peter . Hermeneia. Minneapolis: Fortress Press, 1996.

Aland, Barbara, Kurt Aland, et al., eds. The Greek New Testament . 4th Rev. Ed. United Bible Societies, 1993.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2d Ed. Rev. William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Bigg, Charles. Epistles of St. Peter and St. Jude . International Critical Commentary. Edinburgh: T & T Clark, 1901.

Bruce, F.F. The Canon of Scripture. Downers Grove, IL: InterVarsity, 1988.

Carson, D.A., D.J. Moo, and L. Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992.

Dalton, W.J. Christ's Proclamation to the Spirits: A Study of 1 Peter 3:18-4:6. 2nd Ed. Analecta Biblica 23. Rome: Pontifical Biblical Institute, 1989.

Davids, Peter H. The First Epistle of Peter. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1990.

Elliott, J.H. The Elect and the Holy: An Exegetical Examination of 1 Peter 2:4-10 and the Phrase basivleion iJeravteuma. Novum Testamentum. Supplement 12. Leiden: Brill, 1966.

Ferguson, Everett. Backgrounds of Early Christianity. 2nd Ed. Grand Rapids: Eerdmans, 1993.

Finegan, Jack. Handbook of Biblical Chronology . Rev. ed. Peabody, MA: Hendrickson, 1998.

France, R.T. "Exegesis in Practice: Two Samples." In New Testament Exegesis. Ed. I. Howard Marshall. Grand Rapids: Eerdmans, 1977.

Goppelt, Leonard. A Commentary on 1 Peter . Ed. Ferdinand Hahn. Trans. and Aug. John E. Alsup. Grand Rapids: Eerdmans, 1993.

Grudem, Wayne. The First Epistle of Peter. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1988.

Hemer, Colin. "The Address of 1 Peter." Expository Times 89 (1977-78): 239-243.

Hort, F.J.A. The First Epistle of St. Peter 1:1-2:17. London: Macmillan, 1898.

Jones, R.B. "Christian Behavior under Fire (First Epistle of Peter)." Review and Expositor 46 (1949): 56-66.

Kelly, J.N.D. A Commentary on the Epistles of Peter and of Jude. Harper New Testament Commentary. New York: Harper and Row, 1969.

Marshall, I. Howard. 1 Peter . IVP New Testament Commentary Series. Downers Grove, IL: InterVarsity, 1991.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament . 2nd Ed. United Bible Societies, 1994.

Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary. Vol. 49. Waco, TX: Word, 1988.

Moffatt, James. The General Epistles. The Moffatt New Testament Commentary. New York: Harper and Brothers, 1940.

O'Brien, P.T. "Letters, Letter Forms." In Dictionary of Paul and His Letters . Eds. G.F. Hawthorne, R.P. Martin, and D.G. Reid. 550-553. Downers Grove, IL: InterVarsity, 1993.

Osburn, Carroll D., ed. Essays on Women in Earliest Christianity . 2 Vols. Joplin, MO: College Press, 1993, 1995.

Piper, John and Wayne Grudem, eds. Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Wheaton, IL: Crossway, 1991.

Selwyn, E.G. The First Epistle of St. Peter. London: Macmillan, 1946.

Wallace, Daniel B. Greek Grammar beyond the Basics. Grand Rapids: Zondervan, 1996.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

KJV King James Version

NASB New American Standard Bible

NIV New International Version

NRSV New Revised Standard Version

UBS ⁴ United Bible Society Greek New Testament, 4th Edition

-College Press New Testament Commentary: with the NIV

College: 1 Peter (Outline)

OUTLINE

I. THE GREETING - 1:1-2

II. A CALL TO BE HOLY - 1:3-2:10

A. The Hope of Salvation - 1:3-9

B. The Glory of This Salvation - 1:10-12

C. Be Holy in All You Do - 1:13-16

D. Live in Reverent Fear as Those Redeemed by Christ's Blood - 1:17-21

E. Love One Another as Those Born Again through the Word of God - 1:22-25

F. Crave Pure Spiritual Milk - 2:1-3

G. God's Chosen People through Jesus - 2:4-10

III. INSTRUCTIONS FOR EXEMPLARY LIVING IN SOCIETY'S STRUCTURES - 2:11-3:12

A. Live Good Lives among the Pagans - 2:11-12

B. Submit to the Governing Authorities - 2:13-17

C. Slaves, Submit to Your Masters - 2:18-25

1. Submit Even to Harsh Masters - 2:18-20

2. Follow the Example of Christ - 2:21-25

D. Wives, Submit to Your Husbands - 3:1-6

E. Husbands, Be Considerate - 3:7

F. General Instructions for All - 3:8-12

IV. ENCOURAGEMENT TO THOSE WHO SUFFER FOR DOING GOOD - 3:13-4:11

A. Do Not Be Frightened - 3:13-17

B. Christ Also Suffered - And Was Exalted - 3:18-22

C. Live for the Will of God - 4:1-6

D. Love and Serve Each Other - 4:7-11

V. MORE EXHORTATIONS TO BE STEADFAST IN THE FACE OF SUFFERING - 4:12-5:11

A. Rejoice When You Suffer for Christ - 4:12-19

B. Show Humility in Your Relationships, Especially You Who Shepherd - 5:1-5

C. A Summarizing Call to Suffer for Christ - 5:6-11

VI. CONCLUDING REMARKS - 5:12-14

-College Press New Testament Commentary: with the NIV