By: Rich Puckett
As with most of my studies, my comments are in red. The blue is from Matthew Henrys and Believers Study Bible commentary.
1 Peter 3: (v. 1-7) The duties of wives and husbands.
(v. 8-13) Christians exhorted to agree.
(v. 14-22) And encouraged to patience under persecutions for righteousness' sake, considering that Christ suffered patiently.
The duties of wives and husbands
(1 Pet 3:1 KJV) Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;
This is without doubt one of the most debated and often tossed out parts of the Bible. Most of the reason for this misinterpretation of what is being taught. One should no ignore these important instructions for God thought it was important enough to inspire both Paul and Peter to address this area. This is not a demeaning or negative instruction to the wife. Gods plan was for the husband and wife to become one with each other. Just as you and I are to be one with God and are called (the church) to be the bride of Christ. When two people join in marriage, they do so I hope because they love each other fully and that love brings about trust. We get married in faith, which is knowing, love, and obedience to put all we are in to our spouse. In every role in life there are different offices and duties associated with that office. God gives some differing duties and expectations to a Pastor then he does to the Deacon. In order to hold those offices they must meet certain standards to be acceptable for that position. On our jobs we find the same principle applies, I can be a good carpentry maybe the best in the shop but that does not mean I am a good manager or even have good people skills. The husband is the man, I am sorry if you want same sex marriages and relationships you can make those choices but in so doing it is not what God wants of us and I doubt that you will find a place in his kingdom. Woman was made for man, do not get mad at me that is what the Bible say's. In addition, this is not some bad thing but good, for we made for Christ and Christ for God and the woman for man. It is an office and has duties to be carried out. The relationship by God for the church is one built on faith and love. This allows us to trust God and his will for us because we know he loves us and thus would not do any thing that would bring us harm. We do not always agree with his will, some times we disobey him, yet he loves us. The relationship between a man and his wife should be the same, the wife should know and trust her husband and know that the leadership he shows will be for both of their best interests. The issue comes up when man uses his role to rule over his wife. God does not rule over us but rather though he is the ruler shows us love and mercy and listens to our needs. Because of the sin of man and his abuse, God said that a time was when woman would compass about man. Today that time is here because man abused his role and did not meet the godly conditions set in order for him. Husband is to love his wife and love worth no ill. So then if he loves her he will listen to her and her needs and do all in his power to make her happy and like wise she will love him and do the same. The wife is not the slave to the man but God said she was his help meet. That is an assistant, cares the same standard yet differing rolls to follow. They share in the decisions and seek to please God first and each other. There need not be conflict over these verses if both people love each other. The other thing one cannot forget, just as we have the choice to serve God or not to, the woman has choice to be obedient to the word of God and his plan or not to. Men you cannot beat a woman into doing what is right, she may serve you but she will be like a dog waiting for you to put your hand to close to her teeth. And you should not even want to constant her in such ways but respect and love her for she is after all a part of you. Moreover, when people see your wife, they should be seeing you and when people see you they should be seeing your wife for you are a witness to each other as we are to God. I seek that both men and women would look to their hearts and seek after spouses that love God and are willing to serve him first and that if both do that, then they will both follow this instruction because of desire to want to please God and man.
Est 1:20 And when the king's decree which he shall make shall be published throughout all his empire, (for it is great,) all the wives shall give to their husbands honour, both to great and small.
Eph 5:22 Wives, submit yourselves unto your own husbands, as unto the Lord.
Eph 5:23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
Eph 5:24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
Eph 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
Eph 5:26 That he might sanctify and cleanse it with the washing of water by the word,
Eph 5:27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
Eph 5:28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
Eph 5:29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
Col 3:18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord.
Col 3:19 Husbands, love your wives, and be not bitter against them.
Col 3:20 Children, obey your parents in all things: for this is well pleasing unto the Lord.
1 Tim 3:11 Even so must their wives be grave, not slanderers, sober, faithful in all things.
Gen 2:22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.
Gen 2:23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
Gen 2:24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
Lev 20:13 If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.
Lev 20:14 And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.
Lev 20:15 And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast.
Lev 20:16 And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them.
Lev 20:17 And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity.
Lev 20:18 And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.
Lev 20:19 And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: for he uncovereth his near kin: they shall bear their iniquity.
Lev 20:20 And if a man shall lie with his uncle's wife, he hath uncovered his uncle's nakedness: they shall bear their sin; they shall die childless.
Lev 20:21 And if a man shall take his brother's wife, it is an unclean thing: he hath uncovered his brother's nakedness; they shall be childless.
Lev 20:22 Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out.
Deu 22:22 If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.
Jer 31:22 How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man.
1 Cor 7:1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
1 Cor 7:2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
1 Cor 7:3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
1 Cor 7:4 The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
1 Cor 7:5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
1 Cor 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
1 Cor 11:8 For the man is not of the woman; but the woman of the man.
1 Cor 11:9 Neither was the man created for the woman; but the woman for the man.
1 Cor 11:11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
1 Cor 11:12 For as the woman is of the man, even so is the man also by the woman; but all things of God.
Gen 2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.
One of life's most important lessons is the necessity of submission to the will of God. Therefore, God uses relationships in daily life as a method of instruction for teaching submissiveness to Him. A wife, for example, is to be submissive to her husband. The word translated "submissive" (hupotasso, Gk.) literally means "to place under." The term implies no coercion or condescension but a voluntary recognition of God's assignment of leadership to the husband. The presence of an unbelieving husband becomes an occasion for the demonstration of godly conduct on the part of the wife as a means of winning the unbelieving husband to Christ.
1 Pet 3:1: Verses 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.
(1 Pet 3:2 KJV) While they behold your chaste conversation coupled with fear.
You have heard it said about children when present during adults talking about stuff they did not want them to hear,"be careful little pictures have big ears". People listen to your conversations although you may not be talking to them. What you say may set the stage of what they think of you and what you represent. I was in a senator's office one day and while doing some work heard him say something to someone in his office that was completely against what he had been saying publicly. When the person left, I walked up to his desk and said excuse me, did not I just hear you say....... Moreover, isn't that different then what you said on the news the other night. He got angry because I had heard him, for what he said to the public was not his real motive.
I think sometimes more people should question what we say instead of going off talking about it but the truth is they will not and thus you may be taken out of context. People are listening to your jokes and words. Many years ago after going to church a group of stopped to eat, some at the table was making jokes and sexy slurs to each other, I chose to sit at a different table, so that brought some hard feeling toward me. When confronted I pointed out that this was a pastor and church members and though they may of been teasing and having fun with no offense to each other, those who had to listen to them and see them were not seeing Christ in them by that kind of talk. You are the only light some will see, I hope its a bright light and not one shadowed by ungodly talk.
Psa 50:23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I show the salvation of God.
Eph 4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
Eph 4:23 And be renewed in the spirit of your mind;
Eph 4:24 And that ye put on the new man, which after God is created in righteousness and true holiness.
Phil 1:27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
Phil 3:20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
Phil 3:21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
1 Tim 4:12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
Heb 13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
Heb 13:6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
Heb 13:7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
Heb 13:8 Jesus Christ the same yesterday, and to day, and for ever.
James 3:13 Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom.
1 Pet 1:15 But as he which hath called you is holy, so be ye holy in all manner of conversation;
1 Pet 1:16 Because it is written, Be ye holy; for I am holy.
1 Pet 2:12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
2 Pet 3:11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,
(1 Pet 3:3 KJV) Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;
There have been many that tried to associate being right with God as having fancy things. God does not want his people to be vain and show a display of love of the worldly things. He wants us to show our hearts are given to love for him not things of this world that will pass away. God loves you if you are in a suit or old worn out pants. God loves you in a dress or pants, he loves you no matter if your hair is in bun or worn long down your back. Yet, he wants you to have a look that is different from the world.
Deu 22:5 The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.
(vv. 3,4) These verses cannot be separated if the proper meaning is to be discerned. They do not teach that a coiffure or jewelry is inappropriate for Christians, as some have imagined. If that were the case, the mention of "putting on fine apparel" would present a major ethical conflict since clothing, too, would be on the list of prohibitions. The two verses declare that the Christian woman is not to depend upon clothing, jewelry, or a coiffure to accentuate her beauty. The "hidden person of the heart" is a reference to attitudes of integrity, kindness, gentleness, etc., which are the ornaments that genuinely reflect and accentuate beauty. Particularly does God affix great value to the womanly attitude of "a gentle and quiet spirit."
(1 Pet 3:4 KJV) But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
How we dress, where we go, what we say, what and how we do it will show the condition of the heart.
(1 Pet 3:5 KJV) For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
Ouch, wives do not like this passage, to think that your husband should have any say so over what you wear, it's your body not his. Wrong, you are a part of him and how you dress is a reflection of him. Why would you want to embarrass the one you love, we are to obey God in how we dress and talk and things we do and you are to do as you and your husband agree. There is room for compromise when two people love each other and seek to please one another.
(1 Pet 3:6 KJV) Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.
The whole matter of subjection is illustrated by a reference to Sarah, who referred to Abraham as "lord." Though the reference is undoubtedly to Gen. 18:12, it encompasses the general attitude of Sarah toward Abraham. Christian women have become the offspring of Sarah, spiritually speaking, and thus "do good and are not afraid with any terror."
(1 Pet 3:7 KJV) Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
Husbands you cannot blame the wife for not wanting to listen to you when you have not took the time to talk to them and explain your reasons. And even more so to understand them and their needs and wants. Live with your wife with knowledge it to understand them to know how and why they think as they do. Give them honor is to respect them as your own body a part of you a extension of all you do. You are to be Christians as one, and then note this.
Lots of times people wonder why their prayers do not get answered. Look at what is said here, could it be because you do not have the right relationship with your spouse? If things are not good at home instead of two agreeing on the things they pray for you are in constant conflict and make the prayers void.
Responsibility for the husband is no less demanding. His assignment is to live with his wife, knowing her needs, recognizing her strengths and weaknesses, and treating her with "honor" (timen, Gk.), a term used to describe the value of a precious stone. Thus, she is to be treasured, reassured, protected, and loved, with every tender provision being made for her. If the husband fails in this mandate, he may find his prayers "hindered." The Greek term may be rendered "cut off."
Christians exhorted to agree
(1 Pet 3:8 KJV) Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
Let me say here first that if you go back to the beginning of this chapter you see the order of husband and wife and roles they play in the family. Rather it is in the home or the church it is important to be in agreement. God is not the cause of strife in our homes it is our unwillingness to bend to his leadership. Just as a husband and wife are told to love each other in the church we are told to love each other. Moreover we are told have pity and be courteous to the feelings and thoughts of others. If these instructions were applied in our family lives willing by all then the home today would be a happy place with joy and love. If these things were applied in the church the church family would be happy and loving with so little conflict we could see souls really saved and lives changed. Preachers need to learn to preach the word and the reason there were presberties was to settle issues over how scripture was to be interpreted not the silly things that go on now days. Here are some things to consider if you do not agree with the teaching of the Southern Baptists or the Methodist of Assembly of God then why are you going to that church except to be a stumbling block and bring discord? We are all one family and though I love my family there are members who live differently then I do and I would make them uneasy and unhappy and if I lived with them I would be also. You should go to the church that you feel God has led you to then support it and learn from it for if God led you there he did because you need what is in that place. He didn't send you there to cause confusion or to show them the right way. He will do his own showing and telling and does not need you to be his mouthpiece to the church. He needs you to be his witness to world.
Churches there are some instructions for you here; you must be compassionate and show love have a heart that can feel pity for those in need. And even when the person is not what he or she should be shows them every courtesy. I have often had ministers visit that had differing understanding of Gods word then what God had shown me, and never once in all these years found that it was a reason for conflict for we loved the same God and was trying to reach the same people.
Mat 18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
Mat 18:20 For where two or three are gathered together in my name, there am I in the midst of them.
Rom 15:6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
Rom 15:7 Wherefore receive ye one another, as Christ also received us to the glory of God.
2 Cor 13:11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
Phil 1:27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
Phil 2:2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
Phil 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Phil 2:4 Look not every man on his own things, but every man also on the things of others.
1 Cor 1:10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.
1 Cor 14:33 For God is not the author of confusion, but of peace, as in all churches of the saints.
These five virtues are to be normative qualities in the lives of the people of God, reflecting the attitude and example of Christ. The advice offered is for believers facing persecution.
1 Pet 3:8: Verses 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.
(1 Pet 3:9 KJV) Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
Good for evil, we must learn to do good and do the things that show love, not become as the world filled with hate and anger. You will never have a happy family or church till you learn that giving good is far better then holding bitterness. Forgiving and being forgiven, loving and being loved, sharing and being shared with, caring is the key.
(1 Pet 3:10 KJV) For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
James 1:26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
James 1:27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
James 3:5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
James 3:6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
James 3:7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
James 3:8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.
James 3:9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
James 3:10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
James 3:11 Doth a fountain send forth at the same place sweet water and bitter?
James 3:12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
(1 Pet 3:11 KJV) Let him eschew evil, and do good; let him seek peace, and ensue it.
This verse tells us to hate evil and do good to seek after peace and pursue good. If this is done at home and in our church family what a change that would be made in the land in which we live.
(1 Pet 3:12 KJV) For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.
God eyes are upon his people to watch over them to meet their needs, to guide them and be a father to them. He hears our prayers and more important then just hears he listens to his people. But to those who sin and do not his will he is against them they are his enemies.
Mark 4:22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
Luke 8:17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.
(1 Pet 3:13 KJV) And who is he that will harm you, if ye be followers of that which is good?
Mat 10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
The emphasis in the entire letter is on the Christian response to suffering and persecution
And encouraged to patience under persecutions for righteousness' sake, considering that Christ suffered patiently
(1 Pet 3:14 KJV) But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled;
John 14:1 Let not your heart be troubled: ye believe in God, believe also in me.
John 14:2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
John 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
1 Pet 3:14: Verses 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.
(1 Pet 3:15 KJV) But sanctify the Lord God in your hearts: 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:
One of the verses I love the most, set a side your life holy unto God and be ready to testify or tell of this hope that is in you. And even more so the reason you have this hope and then he goes on to say how we are to do it. Not cocky and in a self righteous way but a meek way fearing Gods anger.
"Sanctify" means "set apart." Having established a special dwelling for God in the heart, the Christian ought to be ready always to give an answer to those who seek a reason for his hope. The word "defense" is apologia (Gk.), from which the English word "apology" is derived. However, closer to the intent of Greek thought is the idea of Christian "apologetics," an organized, thoughtful defense of the faith. The believer's task is to know well the truths of the faith and to prepare to present them in a persuasive fashion.
(1 Pet 3:16 KJV) Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.
If you serve God long enough and do it with all you heart be sure that those even those closest to you will rise up against you and try to destroy what God is doing in your life. Be glad so long as you know what they say is a lie. What hurt me most in my life was that the person I was married too used the one thing that she knew would hurt me most and I feared every day I preached to lie about. It took me awhile to recover because I am human and it hurt, not because she lied and tried to destroy me but because those pastors I thought knew me and the spirit of God in me were so quick to believe the lies and treat me as a out cast. Then it hit me so did they Jesus they told every story they could, and its still told today but it did not change the truth.
(1 Pet 3:17 KJV) For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
(1 Pet 3:18 KJV) For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
Peter stresses the objective nature of the definitive and accomplished work of Jesus on the cross. He was put to death in the sphere of the flesh but made alive in the sphere of the Spirit.
(1 Pet 3:19 KJV) By which also he went and preached unto the spirits in prison;
It is my belief that as his body lay in the tomb the reason he could not be touched by the women was he had not gone to his father but rather had entered into hell to give a chance to those who were under the law that had dies a chance to except him and repent. In some of the other studies I go into this much deeper.
(1 Pet 3:20 KJV) Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
(1 Pet 3:21 KJV) 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 God,) by the resurrection of Jesus Christ:
Part of serving God is our being a light of his. Baptism is the first major testimony that we are to show the world and by so doing we clear our conscience and show the world we are followers of God.
No indication is provided in this verse or elsewhere that baptism has any saving power. "Antitype" is a translation of antitupon (Gk.). Therefore, baptism is viewed as a perfect "type" or "picture" of salvation. In no sense does water baptism accomplish "the removal of the filth of the flesh." Rather, baptism is the indispensable answer of a good conscience toward God. Christ commanded baptism as a witness to one's death to sin and his new walk with Christ in resurrection (cf. Rom. 6:3, 4). Until a believer follows Jesus through the waters of this public testimony, a clear conscience is impossible.
(1 Pet 3:22 KJV) Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
We know where Christ is, he is in heaven and we have his Spirit in us.
Christ has been raised from the dead and has gone into heaven to the place of power and authority. Thus, the future for the new people of God is assured.
Title: Adam Clarkes Commentary on the New Testament
Author: Clarke, Adam
1 Peter 3
The duty of wives to their husbands, how they are to be adorned, and be in subjection
as Sarah was to Abraham, vv. 1-6. The duty of husbands to their wives, v. 7. How to
obtain happiness, and live a long and useful life, vv. 8-11. God loves and succours them
that do good; but his face is against the wicked, vv. 12, 13. They should suffer
persecution patiently, and be always ready to give a reason of the hope that is in them;
and preserve a good conscience, though they suffered for righteousness, vv. 14-17.
Christ suffered for us, and was put to death in the flesh, but quickened by the Spirit, v.
18. How he preached to the old world, while Noah was preparing the ark, vv. 19, 20. The
salvation of Noah and his family a type of baptism, v. 21. Christ is ascended to heaven,
all creatures being subject to him, v. 22.
NOTES ON CHAPTER 3
1 Peter 3:1
Ye wives, be in subjection—Consider that your husband is, by God’s
appointment, the head and ruler of the house; do not, therefore, attempt to usurp
his government; for even though he obey not the word—is not a believer in the
Christian doctrine, his rule is not thereby impaired; for Christianity never alters
civil relations: and your affectionate, obedient conduct will be the most likely
means of convincing him of the truth of the doctrine which you have received.
Without the word—That your holy conduct may be the means of begetting in
them a reverence for Christianity, the preaching of which they will not hear. See
the notes on 1 Corinthians 14:34, and the other places referred to in the margin.
1 Peter 3:2
Chaste conversation—with fear—While they see that ye join modesty,
chastity, and the purest manners, to the fear of God. Or perhaps fear, öïâïò, is
taken, as in Ephesians 5:33, for the reverence due to the husband.
1 Peter 3:3
Whose adorning—Êïóìïò. See the note on Hebrews 9:1, where the word
êïóìïò, world or ornament, is defined; and also the note on Genesis 2:1.
Plaiting the hair, and of wearing of gold—Plaiting the hair, and variously
folding it about the head, was the most ancient and most simple mode of
disposing of this chief ornament of the female head. It was practised anciently in
every part of the east, and is so to the present day in India, in China, and also in
Barbary. It was also prevalent among the Greeks and Romans, as ancient gems,
busts, and statues, still remaining, sufficiently declare. We have a remarkable
instance of the plaiting of the hair in a statue of Agrippina, wife of Germanicus,
an exact representation of which may be seen in a work of Andre Lens, entitled
Le Costume de Peuple de I’ Antiquite, pl. 33. Many plates in the same work
show the different modes of dressing the hair which obtained among the
Egyptians, Greeks, Romans, Persians, and other nations. Thin plates of gold were
often mixed with the hair, to make it appear more ornamental by the reflection of
light and of the solar rays. Small golden buckles were also used in different parts;
and among the Roman ladies, pearls and precious stones of different colors. Pliny
assures us, Hist. Nat., l. ix. c. 35, that these latter ornaments were not introduced
among the Roman women till the time of Sylla, about 110 years before the
Christian era. But it is evident, from many remaining monuments, that in
numerous cases the hair differently plaited and curled was the only ornament of
the head. Often a simple pin, sometimes of ivory, pointed with gold, seemed to
connect the plaits. In monuments of antiquity the heads of the married and single
women may be known, the former by the hair being parted from the forehead
over the middle of the top of the head, the latter by being quite close, or being
plaited and curled all in a general mass.
There is a remarkable passage in Plutarch, Conjugalia Praecept., c. xxvi., very
like that in the text: Êïóìïò ãáñ åóôéí, ©ò åëåãå Êñáôçò, ôï êïóìïõí· êïóìåé
äå ôï êïóìéùôåñáí ãõíáéêá ðïéïõí· ðïéåé äå ôáõôçí ïõ ÷ñõóïò, ïõôå
óìáñáãäïò, ïõôå êïêêïò, áëë’ ¿óá óåìíïôçôïò, åõôáîéáò, áéäïõò åìöáóéí
ðåñéôéèçóéí· Opera a Wyttenb., vol. i., page 390. "An ornament, as Crates said,
is that which adorns. The proper ornament of a woman is that which becomes her
best. This is neither gold, nor pearls, nor scarlet; but those things which are an
evident proof of gravity, regularity, and modesty." The wife of Phocion, a
celebrated Athenian general, receiving a visit from a lady who was elegantly
adorned with gold and jewels, and her hair with pearls, took occasion to call the
attention of her guest to the elegance and costliness of her dress, remarking at the
same time, "My ornament is my husband, now for the twentieth year general of
the Athenians." Plut., in vit. Phoc. How few Christian women act this part!
Women are in general at as much pains and cost in their dress, as if by it they
were to be recommended both to God and man. It is, however, in every case, the
argument either of a shallow mind, or of a vain and corrupted heart.
1 Peter 3:4
The hidden man of the heart—FÏ êñõðôïò ôçò êáñäéáò áíèñùðïò. This
phrase is of the same import with that of St. Paul, Romans 7:22, ¿ åóù
áíèñùðïò, the inner man; that is, the soul, with the whole system of affections
and passions. Every part of the Scripture treats man as a compound being: the
body is the outward or visible man; the soul, the inward, hidden, or invisible
man. The term áíèñùðïò, man, is derived, according to the best etymologists,
from áíá ôñåðùí ùðá, turning the face upward. This derivation of the word is
beautifully paraphrased by Ovid. The whole passage is beautiful; and, though
well known, I shall insert it. After speaking of the creation and formation of all
the irrational animals, he proceeds thus:—
"Sanctius his animal, mentisque capacius altae
Deerat adhuc, et quod dominari in caetera posset.
Natus HOMO est: sive hunc divino semine fecit
Ille opifex rerum, mundi melioris origo;
Sive recens tellus, seductaque nuper ab alto
Aethere, cognati retinebat semina coeli.—
Pronaque cum spectent animalia caetera terram,
OS HOMINI SUBLIME DEDIT; COELUMQUE TUERI
Jussit, et erectos ad sidera tollere veltus."
METAM, lib. i. ver. 76.
"A creature of a more exalted kind
Was wanting yet, and then was MAN design’d;
Conscious of thought, of more capacious breast,
For empire form’d, and fit to rule the rest.
Whether with particles of heavenly fire
The God of nature did his soul inspire,
Or earth but new divided from the sky,
Which still retain’d th’ ethereal energy.—
Thus, while the mute creation downward bend
Their sight, and to their earthly mother tend,
Man looks aloft, and with erected eyes
Beholds his own hereditary skies."
DRYDEN.
The word áíèñùðïò, man, is frequently applied to the soul, but generally with
some epithet. Thus ¿ åóù áíèñùðïò, the inner man, Romans 7:22, to distinguish
it from the body, which is called ¿ åîù áíèñùðïò, the outer man, 2 Corinthians
4:16; ¿ êñõðôïò áíèñùðïò, the hidden man, as in the text; ¿ êáéíïò áíèñùðïò,
the new man, the soul renewed in righteousness, Ephesians 2:15, to distinguish
him from ¿ ðáëáéïò áíèñùðïò, the old man, that is, man unregenerate or in a
state of sin, Romans 6:6. And the soul is thus distinguished by the Greek
philosophers.
A meek and quiet spirit—That is, a mind that will not give provocation to
others, nor receive irritation by the provocation of others. Meekness will prevent
the first; quietness will guard against the last.
Great price—All the ornaments placed on the head and body of the most
illustrious female, are, in the sight of God, of no worth; but a meek and silent
spirit are, in his sight, invaluable, because proceeding from and leading to
himself, being incorruptible, surviving the ruins of the body and the ruins of time,
and enduring eternally.
1 Peter 3:5
For after this manner—Simplicity reigned in primitive times; natural
ornaments alone were then in use. Trade and commerce brought in luxuries; and
luxury brought pride, and all the excessive nonsense of DRESS. No female head
ever looks so well as when adorned with its own hair alone. This is the ornament
appointed by God. To cut it off or to cover it is an unnatural practice; and to
exchange the hair which God has given for hair of some other color, is an insult
to the Creator. How the delicacy of the female character can stoop to the use of
false hair, and especially when it is considered that the chief part of this kind of
hair was once the natural property of some ruffian soldier, who fell in battle by
many a ghastly wound, is more than I can possibly comprehend. See the notes on
1 Corinthians 11:14-16 (note); and 1 Timothy 2:9 (note).
Who trusted in God—The women who trust NOT in God are fond of dress
and frippery; those who trust in God follow nature and common sense.
Being in subjection unto their own husbands—It will rarely be found that
women who are fond of dress, and extravagant in it, have any subjection to their
husbands but what comes from mere necessity. Indeed, their dress, which they
intend as an attractive to the eyes of others, is a sufficient proof that they have
neither love nor respect for their own husbands. Let them who are concerned
refute the charge.
1 Peter 3:6
Even as Sara obeyed—Almost the same words are in Rab. Tanchum, fol. 9, 3:
"The wife of Abraham reverenced him, and called him lord, as it is written,
Genesis 18:12: And my lord is old." The words of the apostle imply that she
acknowledged his superiority, and her own subjection to him, in the order of
God.
Whose daughters ye are—As Abraham is represented the father of all his
male believing descendants, so Sara is represented as the mother of all her
believing female posterity. A son of Abraham is a true believer; a daughter of
Sarah is the same.
As long as ye do well—For you cannot maintain your relationship to her
longer than ye believe; and ye cannot believe longer than ye continue to obey.
And are not afraid with any amazement—It is difficult to extract any sense
out of this clause. The original is not very easy; Ìç öïâïõìåíáé ìçäåìéáí
ðôïçóéí may be rendered, And not fearing with any terror. If ye do well, and act
conscientiously your part as faithful wives, ye will at no time live under the
distressing apprehension of being found out, or terrified at every appearance of
the discovery of infidelities, or improper conduct. Being not guilty of these, you
will not have occasion to fear detection. On this subject a learned man has quoted
these words, which I have produced elsewhere, Ephesians 6:14:—
—hic murus aheneus esto,
Nil conscire sibi, nulla pallescere culpa.
"Let this be my brazen wall, to be self-convicted of no private
delinquency, nor to change color at being charged with a fault."
Happy is the wife, and happy is the husband, who can conscientiously adopt
the saying.
1 Peter 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.
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 ôéìç honor, signifies maintenance as well as respect;—maintain,
provide for the wife.
As—the weaker vessel—Being more delicately, and consequently more
slenderly, constructed. Roughness and strength go hand in hand; so likewise do
beauty and frailty. The female has what the man wants—beauty and delicacy.
The male has what the female wants—courage and strength. The one is as good
in its place as the other: and by these things God has made an equality between
the man and the woman, so that there is properly very little superiority on either
side. See the note on 1 Thessalonians 4:4.
Being heirs together—Both the man and woman being equally called to
eternal glory: and as prayer is one great means of obtaining a 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.
1 Peter 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 Romans 12:16 (note); 15:5
(note).
Having compassion—Óõìðáèåéò· Being sympathetic; feeling for each other;
bearing each other’s burdens.
Love as brethren—Öéëáäåëöïé· Be lovers of the brethren.
Pitiful—Åõóðëáã÷íïé· Tender-hearted; let your bowels yearn over the
distressed and afflicted.
Courteous—Öéëïöñïíåò· Be friendly-minded; acquire and cultivate a
friendly disposition. But instead of this word, ôáðåéíïöñïíåò, 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.
1 Peter 3:9
Not rendering evil for evil—Purposing, saying, doing nothing but good; and
invariably returning good for evil.
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.
1 Peter 3:10
For he that will love life—This is a quotation from Psalm 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 åêêëéíáôù, 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."
1 Peter 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.
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.
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.
1 Peter 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."
If ye be followers, etc.—Åáí Ôïõ Áãáèïõ ìéìçôáé ãåíçóèå· If ye be
imitators of the good One, i.e. of God. FÏ Áãáèïò, the good One, is one of God’s
prime epithets, see Matthew 19:17, and Satan is distinguished by the reverse, ¿
ðïíçñïò, the EVIL one, Matthew 13:19 (note). Instead of ìéìçôáé, followers, or
rather imitators, æçëùôáé, 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.
1 Peter 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.
Happy are ye—This seems to refer to Matthew 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.
Be not afraid of their terror—Ôïí äå öïâïí áõôùí ìç öïâçèçôå· Fear not
their fear; see Isaiah 8:12. Sometimes fear is put for the object of a man’s
religious worship; see Genesis 31:42; Proverbs 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."
1 Peter 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 Qãéáæù 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 ôïí Èåïí, GOD, ABC, four others, both the Syriac, Erpen’s Arabic,
the Coptic, Vulgate, and Armenian, with Clement and Fulgentius, read ôïí
×ñéóôïí, 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.
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 áðïëïãéá, 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 Acts 21:1.
With meekness and fear—Several excellent MSS. add the word áëëá, 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.
1 Peter 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.
Whereas they speak evil of you—See the same sentiment in 1 Peter 2:11 and
the note there.
1 Peter 3:17
For it is better—See on 1 Peter 2:19, 20 (note).
1 Peter 3:18
Christ also hath once suffered—See the notes on Romans 5:6; Hebrews 9:28
(note).
Put to death in the flesh—In his human nature.
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.
1 Peter 3:19
By which—Spirit, his own Divine energy and authority.
He went and preached—By the ministry of Noah, one hundred and twenty
years.
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 Genesis 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, Hebrews 11:7, who would not believe till
wrath—Divine punishment, came upon them to the uttermost. The word
ðíåõìáóé, 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, Hebrews 12:23, certainly means
righteous men, and men still in the Church militant; and the Father of spirits,
Hebrews 12:9, means men still in the body; and the God of the spirits of all flesh,
Numbers 16:22; 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 ðíåõìáôé, in spirit, and one Ðíåõìáôé FÁãév, 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.
1 Peter 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."
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 äé’ ›äáôïò, 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.
1 Peter 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 ´ being in the neuter gender, its antecedent cannot
be êéâùôïò, the ark, which is feminine, but ›äùñ, 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.
1 Peter 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.
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.
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?