Another sphere where Christians should display the character of Christ is the home. Wives can display a Christlike character through an attitude of submission to their husbands, even though the husbands may be unbelievers. By the wives’ good conduct and quiet spirit, the husbands may be won for God (3:1-4). Some women of Old Testament times, in particular Sarah, are good examples of a wife’s conduct (5-6).
Christian husbands should not act thoughtlessly or harshly towards their wives, partly because women are physically weaker, but more importantly because women receive God’s blessings equally with men. Tension between husbands and wives hinders their prayers (7).
In the church likewise believers must have consideration for one another. They must show love and kindness to all, even to those whom they find hard to like. Only as they act towards one another in love will they obtain the blessing that God desires for them (8-9). They will find true enjoyment in life as they turn away from insincere speech and hurtful actions, and concentrate instead on doing good and promoting peace. They will also find that such a life is assured of God’s constant help (10-12).
3:13-4:19 SUFFERING FOR CHRIST’S SAKE
Example of Christ (3:13-22)
Persecution cannot really harm those who are eager to please God, because with such people persecution always results in greater spiritual blessing (13). Because they love what is right they may be persecuted by those who love what is wrong, but to suffer for such a reason is a cause for joy, not sorrow. If people are devoted to Christ and are always ready to give others an explanation for their devotion, they will not fear their persecutors (14-15). They should also try to avoid all forms of wrongdoing. Perhaps their enemies will see that they are persecuting without cause, and so feel ashamed of themselves (16-17).
As Peter thinks about those who suffer for doing good, he is reminded of the perfect example, Jesus Christ. The one who was perfect died for sinners to bring them to God. In his body he suffered the penalty for their sins - death. But he triumphed over death. His spirit, instead of being bound by those forces that lead to eternal condemnation, entered into fuller life. He then went to the place where evil spirits are imprisoned awaiting final judgment and announced his victory (18-19).
Those spirits had led people to rebel against God (as, for example, in the time of Noah; see Gen 6:1-8), but Christ has now conquered all sin and rebellion. God’s saving of Noah and his family by means of the ark illustrates the salvation of believers. A corresponding illustration in the New Testament is baptism. Christ has died and triumphed over death, and therefore believers are, through him, cleansed from sin, made alive and brought back to God (20-22).
He proceeds now to another instance of subjection, and bids wives to be subject to their husbands. And as those seemed to have some pretense for shaking off the yoke, who were united to unbelieving men, he expressly reminds them of their duty, and brings forward a particular reason why they ought the more carefully to obey, even that they might by their probity allure their husbands to the faith. But if wives ought to obey ungodly husbands, with much more promptness ought they to obey, who have believing husbands.
But it may seem strange that Peter should say, that a husband might be gained to the Lord without the word; for why is it said, that “faith cometh by hearing?” Rom 10:17. To this I reply, that Peter’s words are not to be so understood as though a holy life alone could lead the unbelieving to Christ, but that it softens and pacifies their minds, so that they might have less dislike to religion; for as bad examples create offenses, so good ones afford no small help. Then Peter shews that wives by a holy and pious life could do so much as to prepare their husbands, without speaking to them on religion, to embrace the faith of Christ.
2. While they behold For minds, however alienated from the true faith, are subdued, when they see the good conduct of believers; for as they understood not the doctrine of Christ, they form an estimate of it by our life. It cannot, then, be but that they will commend Christianity, which teaches purity and fear.
3. Whose adorning The other part of the exhortation is, that wives are to adorn themselves sparingly and modestly: for we know that they are in this respect much more curious and ambitious than they ought to be. Then Peter does not without cause seek to correct in them this vanity. And though he reproves generally sumptuous or costly adorning, yet he points out some things in particular, — that they were not artificially to curl or wreath their hair, as it was usually done by crisping-pins, or otherwise to form it according to the fashion; nor were they to set gold around their head: for these are the things in which excesses especially appear.
It may be now asked, whether the Apostle wholly condemns the use of gold in adorning the body. Were any one to urge these words, it may be said, that he prohibits precious garments no less than gold; for he immediately adds, the putting on of apparel, or, of clothes. But it would be an immoderate strictness wholly to forbid neatness and elegance in clothing. If the material is said to be too sumptuous, the Lord has created it; and we know that skill in art has proceeded from him. Then Peter did not intend to condemn every sort of ornament, but the evil of vanity, to which women are subject. Two things are to be regarded in clothing, usefulness and decency; and what decency requires is moderation and modesty. Were, then, a woman to go forth with her hair wantonly curled and decked, and make an extravagant display, her vanity could not be excused. They who object and say, that to clothe one’s-self in this or that manner is an indifferent thing, in which all are free to do as they please, may be easily confuted; for excessive elegance and superfluous display, in short, all excesses, arise from a corrupted mind. Besides, ambition, pride, affectation of display, and all things of this kind, are not indifferent things. Therefore they whose minds are purified from all vanity, will duly order all things, so as not to exceed moderation.
4. But let it be the hidden, man of the heart The contrast here ought to be carefully observed. Cato said, that they who are anxiously engaged in adorning the body, neglect the adorning of the mind: so Peter, in order to restrain this desire in women, introduces a remedy, that they are to devote themselves to the cultivation of their minds. The word heart, no doubt means the whole soul. He at the same time shews in what consists the spiritual adorning of women, even in the incorruptness of a meek and quiet spirit “Incorruptness,” as I think, is set in opposition to things which fade and vanish away, things which serve to adorn the body. Therefore the version of Erasmus departs from the real meaning. In short, Peter means that the ornament of the soul is not like a fading flower, nor consists in vanishing splendor, but is incorruptible. By mentioning quiet and a tranquil spirit, he marks out what especially belongs to women; for nothing becomes them more than a placid and a sedate temper of mind. (36) For we know how outrageous a being is an imperious and a self-willed woman. And further, nothing is more fitted to correct the vanity of which Peter speaks than a placid quietness of spirit.
What follows, that it is in the sight of God of great price, may be referred to the whole previous sentence as well as to the word spirit; the meaning indeed will remain the same. For why do women take so much care to adorn themselves, except that they may turn the eyes of men on themselves? But Peter, on the contrary, bids them to be more anxious for what is before God of a great price.
(36) The best construction is to regard “adorning,” or ornament, as understood after “incorruptible:”
“But the hidden man of the heart, clothed in (or with) the incorruptible adorning of a mild and quiet spirit.”
“Mild” or meek, not given to passion or wrath, patient, not proud nor arrogant; quiet, peaceable, not garrulous, not turbulent, nor given to strife and contention. — Ed.
He sets before them the example of pious women, who sought for spiritual adorning rather than outward meretricious ornaments. But he mentions Sarah above all others, who, having been the mother of all the faithful, is especially worthy of honor and imitation on the part of her sex. Moreover, he returns again to subjection, and confirms it by the example of Sarah, who, according to the words of Moses, called her husband Lord. (Gen 18:12.) God, indeed, does not regard such titles; and it may sometimes be, that one especially petulant and disobedient should use such a word with her tongue; but Peter means, that Sarah usually spoke thus, because she knew that a command had been given her by the Lord, to be subject to her husband. Peter adds, that they who imitated her fidelity would be her daughters, that is, reckoned among the faithful.
6. And are not afraid The weakness of the sex causes women to be suspicious and timid, and therefore morose; for they fear lest by their subjection, they should be more reproachfully treated. It was this that Peter seems to have had in view in forbidding them to be disturbed by any fear, as though he had said, “Willingly submit to the authority of your husbands, nor let fear prevent your obedience, as though your condition would be worse, were you to obey.” The words may be more general, “Let them not raise up commotions at home.” For as they are liable to be frightened, they often make much of a little thing, and thus disturb themselves and the family. Others think that the timidity of women, which is contrary to faith, is generally reproved, as though Peter exhorted them to perform the duties of their calling with a courageous and intrepid spirit. However, the first explanation is what I prefer, though the last does not differ much from it. (37)
(37) The words are, “Whose daughters ye become, when ye do well and fear no terror.” Terror here stands for what terrifies. The paraphrase of Macknight seems to give the real and simple meaning of the passage, “Whose daughters ye Christian women have become, by behaving well towards your husbands, and not being frightened to actions contrary to your religion through fear of displeasing them.”
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.
(38) The received text is the most approved, and there is no different reading of any importance. — Ed.
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)
(39) In the previous statements of particular duties belonging to various relations in life, the duty of masters towards their servants is omitted. Some have hence inferred that there were no masters who were Christians among those to whom Peter wrote. But this could not have been the ease, and for this reason, because Paul, in his Epistles to the Ephesians and Colossians, expressly specifies the duty of masters towards their servants; and Ephesus and Colosse were included in Asia Minor, and it was to Christians scattered throughout that country that Peter wrote his Epistle.
But this omission is somewhat singular. At the same time, though the master’s duty is not specifically mentioned, we may yet consider this verse as having a special reference to masters, as sympathy, brotherly love, and compassion or commiseration, are here inculcated.
The construction of the whole passage, beginning at the 17th verse of the last chapter, and ending at the 12th of this (for at the 13th of this, he resumes the subject he left off at the end of the 16th of the last) deserves to be noticed. “Honour all,” is the injunction which he afterwards exemplifies as to servants, wives, and husbands; for the construction is “Honour all — the servants being subject, etc. — in like manner, the wives being subject, etc. — in like manner, the husbands, cohabiting according to knowledge, giving honor, etc.” Then follows this verse in the same form, “And finally, all being of one mind, sympathizing, loving the brethren, compassionate, friendly-minded (or humble-minded,) not rendering, etc.” And thus he proceeds to the end of the 12th verse. Afterwards he resumes the subject respecting the treatment the Christians met with from the world.
May we not then conclude, that as the duty of masters does not come under the idea of honoring, he did not specifically mention them, but referred only to the spirit and temper they ought to have exhibited? — Ed.
(40) Griesbach has given the preference to ταπεινόφρονες and has introduced it into the text. — Ed.
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.
10For 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.
11Let 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.
12For 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.
13Who 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.
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.
(42) ”Sanctify” here, seems to have the same meaning as in our Lord’s prayer, “Hallowed,” or sanctified “be thy name;” where it means honored or glorified. And to honor or glorify God in our hearts is what Calvin very correctly explains. — Ed.
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.
16With 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.”
17For 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.
18For 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.
19By 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.
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.
(43) The most satisfactory explanation of this passage is that of Beza, Doddridge, Macknight, and Scott; that the reference is to what was done in the time of Noah, that is, that Christ by his Spirit employed him as a preacher of righteousness, though with no success, as the spirits of the men to whom he preached were then in prison, reserved, as the fallen angels are represented to be, for the judgment of the last day. The Apostle had before said that Christ’s Spirit was in the prophets who foretold his coming, 1Pe 1:11. The passage may be thus rendered, —
19. “By which also he, having gone, preached to the spirits who are in prison, formerly disobedient, when the long-suffering of God waited in the days of Noah,” etc.; or, according to Mackight, “to the spirits now in prison, who formerly were disobedient,” etc. The word “formerly” seems to require “now” in the previous clause, or, “who are,” as rendered by Beza. “He, having gone, preached,” is similar to a phrase in Eph 2:17, “And came and preached,” etc.; or, literally, “And having come he preached,” etc. Paul does not speak of his coming personally, but by his ministers: and Peter evidently speaks of his going in the same sense.
For ἅπαξ ἐξεδέχετο, Griesbach substitutes ἀπεξεδέχετο as being the most approved reading. — Ed.
21The 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.
22Who 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.
1Pe 3:1. Likewise ye wives, &c.- The tabernacle of the sun is set high in the heavens; but it is, that it may have influence below upon the earth: and the word of God, which is spoken of there immediately after, as being many ways like it, holds resemblance in this particular; it is a sublime heavenly light, and yet descends, in its use, to the lives of men, in the variety of their stations; to warm and to enlighten, to regulate their affections and actions, in whatsoever course of life they are called to. By a perfect revolution or circuit, (as there it is said of the sun,) it visits all ranks and estates, Psa 19:6. His going forth is from the end of heaven, and his circuit unto the ends of it, and there is nothing hid from the heat of it. This word disdains not to teach the very servants, in their low condition and employments, how to behave themselves, and sets before them no meaner example than that of Jesus Christ, which is the highest of all examples. And here the apostle proceeds to give rules adapted to that relation which is the main one in families, husbands and wives: for the order, it is indifferent, yet, possibly he begins here at the wives, because his former rules were giventoinferiors, to subjects and servants; and the duty that he commends particularly here to them, is subjection; likewise, ye wives, be in subjection, &c.
After men have said all they can, and much it may be to little purpose, in running the parallel between these two states of life, marriage and celibacy, the result will be found, I conceive, all things being truly estimated, very little odds, even in natural respects, in the things themselves, saving only as the particular condition of persons, and the hand of divine Providence, turns the balance the one way or other: and the writings of satires against either, or panegyrics on the one in prejudice of the other, is but a caprice of men's minds, according to their own humour: but in respect of religion, the apostle, having scanned the subject to the full, leaves it indifferent, only requiring in those that are so engaged, hearts as disengaged as may be, that they that marry be as if they married not, &c. 1Co 7:29; 1Co 7:31. Within a while it will be all one, as he adds that grave reason, for the fashion [σχημα ] of this world passeth; it is but a pageant, a show of an hour long, [παραγει ] goes by, and is no more seen: thus the great pomps and solemnities of marriages of kings and princes in former times, where are they? Oh! how unseemly is it to have an immortal soul drowned in the esteem and affection of any thing that perishes, and to be cold and indifferent in seeking after a good that will last as long as itself. Aspire to that good which is the only match for the soul, that close union with God which cannot be dissolved; which he calls an everlasting marriage, Hos 2:19 which will make you happy, either with the other, or without it. All the happiness of the most excellent persons, and the very top of all affection and prosperity meeting in human marriages, are but a dark and weak representation of the solid joy which is in that mysterious divine union of the spirit of man with the Father of spirits, from whom it issues.
The common spring of all mutual duties, on both sides, is to be supposed love: that peculiar conjugal love which makes them one, will infuse such sweetness into the authority of the husband, and obedience of the wife, as will make their lives harmonious; like the sound of a well-tuned instrument: whereas without that, having such an universal conjuncture of interest in all their affairs, they cannot escape frequent contests and discords; which is a sound more unpleasant than the jarring of untuned strings to an exact ear. And this should be considered in the choice, that it be not, as it is too often, (which causes so many domestic ills,) contracted only as a bargain of outward advantages, but as an union of hearts: and where this is not, and there is something wanting in this point of affection, there, if the parties, or either of them, have any saving knowledge of God, and access to him in prayer, they will be earnest suitors for his help in this, that his hand may set right what no other can; that he, who is Love itself, may infuse that mutual love into their hearts now, which they should have sought sooner. And they, thatsensibly want this, and yet seek it not of him, what wonder is it though they find much bitterness and discontent; yea, where they agree, if it be only in natural affection, their observance of the duties required, is not by far either so comfortable and pleasing, or so sure and lasting, as when it arises from a religious and Christian love in both, which will cover many failings, and take things by the best side.
Love is the prime duty in both, the basis of all: but because the particular character of it, as proper to the wife, is conjugal obedience and subjection, therefore that is usually specified, Eph 5:22. Wives, submit yourselves unto your own husbands, as unto the Lord: so here. Now, if it be such obedience as ought to arise from a special kind of love, then the wife would remember this, that it must not be constrained uncheerful obedience: and the husband would remember, that he ought not to require base and servile obedience; for both these are contrary to that love, whereof this obedience must carry the true tincture and relish, as flowing from it; there it will hold right, where love commands, and love obeys.
This subjection, as all other, is qualified thus, that it be in the Lord. His authority is primitive, and binds first, and all others have their patents and privileges from him; therefore he is supremely, and absolutely, to be observed in all. If the husband would draw the wife to an irreligious course of life and looseness, he is not to be followed in this, but in all things indifferent this obedience must hold; which forbids not, neither, a modest advice and representation to the husband of that which is more convenient: but that done, a submissive yielding to the husband's will is the suiting of this rule. Yea, possibly, the husband may not only imprudently, but unlawfully, will that, which, if not in its own nature a thing unlawful, the wife by reason of his will may obey lawfully, yea, could not lawfully disobey.
Now, though this subjection was a fundamental law of pure nature, and came from that hand which made all things in perfect order, yet sin, which has embittered all human things with a curse, has disrelished this subjection, and made it taste somewhat of a punishment, Gen 3:16 and that as a suitable punishment of the woman's abuse of that power which she had with the man, to the drawing of him to disobedience against God.
The bitterness in this subjection arises from the corruption of nature in both; in the wife a perverse desire rather to command, or at least a repining discontent at the obligation to obey; and this is increased by the disorder, and imprudence, and harshness of husbands, in the use of their authority.
But in a Christian, the conscience of divine appointment will carry it, and weigh down all difficulties; for the wife considers her station, that she is set in it, υποτασσομενη, it is the rank which the Lord's hand hath placed her in, and therefore she will not break it; out of respect and love to him, she can digest much frowardness of a husband, and make that, her patientsubjection, a sacrifice unto God. "Lord, I offer this to thee, and for thy sake I humbly bear it."
The worth and love of a husband may causethat respect, where this rule moves not: but the Christian wife, who hath love to God, though her husband be not so comely, nor so wise, nor any way so amiable as many others; yet because he is her own husband, and because of the Lord's command, therefore she loves and obeys.
That if any obey not the word,- This supposes a particular case, and applies the rule to it; takes it for granted, that a believing wife will cheerfully observe and respect a believing husband; but if he is an unbeliever, yet that unties not this engagement; yea, there is something in this case which presses it and binds it the more, a singular good, which probably may follow upon obeying such; by that good conversation, they may be gained who believe not the word; not that they could be fully converted without the word; but having a prejudice against the word, that may be removed by the carriage of a believing wife, and they may be somewhat mollified, and prepared, and induced to hearken to religion, and take it into consideration.
This gives not Christians warrant to draw on this task, and make themselves this work, by choosing to be joined to an unbeliever, either a profane or mere natural husband or wife; but teaches them, being so matched, what should be their great desire, and their suitable carriage, in order to the attainment of it. And in the primitive Christian times this fell out often, that, by the gospel preached, the husband might be converted from gross infidelity, Judaism, or Paganism, and not the wife, or the wife, which is the supposition here, and not the husband; and there came in the use of this consideration.
1Pe 3:2. While they behold your chaste conversation- Dr. Heylin's translation here, though not literal, seems well to express the sense of the sacred writer: While they behold your purity of manners, and the respect you have for them.
1Pe 3:3-4. Whose adorning, let it not be, &c.- That nothing may be wanting to the qualifying of a Christian wife, she is taught how to dress herself; supposing a general desire, but especially in that sex, of ornament and comeliness; the sex, which began first our engagement to the necessity of clothing, having still a peculiar propension to be curious in that, and to improve the necessity to an advantage.
The direction here given corrects the misplacing of this diligence, and addresses it right, that is, Let it not be of the outward man, in plaiting, &c.
Our perverse crooked hearts turn all that we use into disorder. Those two necessities of our life, food and raiment, how few know the right measure and bounds of them? Unless poverty be our carver, and cut us short, who, almost, is there that is not bent to something excessive! Far more are beholden to the lowliness of their estate, than to the lowliness of their mind, for sobriety in these things; and yet some will not be so bounded neither, but will profusely lavish out upon trifles, to the sensible prejudice of their estate.
The apostle expressly, on purpose, checks and forbids vanity and excess in apparel, and excessive delight even in lawful decorum; but his prime end is to recommend this other ornament of the soul, The hidden man of the heart.
It is the thing which the best philosophy aimed at, as some of their greatest men express it, to reduce men, as much as may be, from their body to their soul: but this is the thing which true religion alone does effectually and thoroughly; from the pampering and feeding of a morsel for the worms, to the nourishing of that immortal beinginfusedinto it; which, therefore, it directs to the proper nourishment of souls, the bread that came down from heaven, Joh 6:27; Joh 6:32-33.
So here the apostle pulls off from Christian women their vain outside ornaments: but is not this a wrong, to spoil all their dressing and fineness? No, he does this, only to send them a better wardrobe; and there is much profit in the change.
All the gold, and other riches of the temple, figured the excellent graces of Christians, of Christ indeed first, as having all fulness in himself, and furnishing them; but secondarily of Christians, as the living temples of God. So the church is all glorious, but it is within, Psa 45:13. And the embroidery, the variety of graces, the lively colours of other graces, shine best on the dark ground of humility. Christ delights to give much ornament to his church, commends what she has, and adds more
The particular grace which the apostle recommends, is singularly suitable to his subject in hand, the conjugal duty of wives; nothing so much adorning their whole carriage as this meekness and quietness of spirit. But it is, withal, the comeliness of every Christian, in every estate; it is not a woman's garment or ornament, improper for men. There is somewhat (as I may say,) of a particular cut or fashion of it for wives toward their husbands, and in their domestic affairs; but men, all men, ought to wear of the same stuff; yea, if I may so speak, of the same piece; for it is, in all, one and the same spirit, and fits the stoutest and greatest commanders. Moses was a great general, and yet not less great in this virtue, the meekest man on earth.
Nothing is more uncomely in a wife than an uncomposed turbulent spirit, which is put out of frame with every trifle, and inventive of false causes of disquietness and fretting to itself. And so in a husband, and in all, an unquiet passionate mind lays itself naked, and discovers its own deformity to all. The greater number of things that vex us, do so, not from their own nature or weight, but from the unsettledness of our minds. How comely is it to see a composed firm mind and carriage, which is not lightly moved!
I urge not a stoical stupidity; but that, in things which deserve sharp reproof, the mind keep in its own station and seat still, not shaken out of itself, as the most are; that the tongue utter not unseemly rash words, nor the hand act any thing which discovers that the mind has lost its command for the time. But, truly, the most know so ill how to use just anger, upon just cause, that it is easier, and the safer extreme, not to be angry, but still, calm, and serene, as the upper region; not the place of continual tempest and storms, as the most are: let it pass for a kind of sheepishness to be meek, it is a likeness to him that was as a sheep before the shearers, not opening his mouth, Isa 53:7.; it is a portion of his Spirit.
The apostle commends his exchange of ornaments from two things: 1. This is incorruptible, and therefore fits an incorruptible soul. Your varieties of jewels and rich apparel are perishing things; you shall one day see a heap made of all, and that all on a flame; and, in reference to you, they perish sooner; when death strips you of your nearest garment, your flesh,all the other, which were but loose upper garments above it, must off too. It gets indeed a covering for the grave, but the soul is left stark naked, if no other clothing be provided for it. But spiritual ornaments, and this of humility and meekness, here, among the rest, remain, and are incorruptible; they neither wear out, nor out of fashion, but are still the better for the wearing, and shall last eternity, and shine there in full lustre.
And, 2. Because the opinion of others is much regarded in matter of apparel, and it is mostly in respect to this that we use ornament in it, he tells us of the account of this. Men think it poor and mean, nothing more exposed to contempt than the spirit of meekness; it is mere folly with men, but that is no matter; this overweighs all their dis-esteem, it is with God of great price, and things are indeed as he values them, and no otherwise. Though it be not the country fashion, yet it is the fashion at court, yea, it is the King's own fashion, Mat 11:29. Learn of me, for I am meek and lowly, &c. Care not what the world say of this; you are not to stay long with them.
Desire to have both fashions and stuff from court, from heaven, this spirit of meekness, and it shall be sent you. It is never right in any thing with us till we attain to this, to tread on the opinion of men, and eye nothing but God's approbation.
1Pe 3:6. And are not afraid with any amazement.- That is, according to some, "Are not by any means discouraged from so doing." Dr. Heylin renders it, And do not despond in any terror. I here understand, says he, the labour, emphatically so called, and peculiar to the sex; a season, which requires great resignation, with reliance upon almighty God.
1Pe 3:7. Ye husbands, dwell with them according to knowledge,- Ye men that are married, behave prudently, in such a manner as becomes those, who have been instructed in that great system of wisdom and duty,-the gospel of Christ. Some render the next clause, Allotting an honourable subsistence to the wise. It is to be remembered, that many of the Christians were persons of low rank in life; which might make such a precept of maintaining their wives decently, and not subjecting them to harder labour than they could bear, (which they might be tempted to do from their indigent circumstances,) exceeding proper. The sense of the word τιμη, as signifying subsistence, or maintenance, is confirmed by 1Ti 5:17. That your prayers be not hindered, is generally understood to mean, "That your praying together be not prevented or interrupted." Now quarrels and contentions, or any thing which breaks in upon the tranquillity, peace, and harmony which ought to subsist in families, and especially between a man and his wife, would be very likely to interrupt their daily prayers, or greatly discompose and unfit them for their social and Christian worship of God. Dr. Heylin renders this verse, Likewise, ye husbands, cohabit with your wives according to discretion; paying them the respect that is due to the weaker sex, and considering them as heirs with you of the grace of life; that there may be no impediment to your prayers.
1Pe 3:9. Knowing that ye are thereunto called,- "As knowing that ye are called into the Christian church, that you might return good for evil, and in consequence of that, inherit a blessing." Heylin renders the clause, For ye know that your vocation obliges you to this, that you yourselves may enjoy the benediction of God.
1Pe 3:10. For he that will love life,- He that would enjoy life. See Psa 34:12. The apostle here urges in favour of the virtue which he recommends, that by this the comforts of life will be secured; 1Pe 3:10-11 the favour of God engaged 1Pe 3:12 and the malice of men in a great degree disarmed, 1Pe 3:13, &c.-three arguments of very great weight and importance. This passage seems to be brought in, to anticipate an objection, which would very naturally arise in their minds: "Our patience under injuries, they might say,-and especially our returning good for evil,-will rather invite injuries, than lessen them; and when men see that they can trample upon us with impunity, nay, to their own advantage, they will be the more ready to do so; and the consequence will be, that they will escape, and we shall perish." To this St. Peter replies, that meekness and patience, a holy and peaceable life, are the way for Christians to be preserved, and to escape numberless evils; for God approves of such as behave in that manner, and mankind in general are disposed to treat them kindly.
1Pe 3:12. Is against them- Upon or over them; as it is said in the first clause; Επι, upon, or over the righteous.
1Pe 3:13. And who is he that will harm you, &c.- This is in the nature of a proverb, or general truth, which is not without many exceptions; for there have been many such times and places, wherein those who would live godly in Christ Jesus, could not escape persecution: 2Ti 3:12. And therefore many of the righteous, notwithstanding all their care to give no offence, and to practise what was good, have been obliged to pass through much tribulation, in order to enter into the kingdom of God; and some persecutors, and tyrannical men, have been of so cruel a disposition, as that no meekness, patience, or goodness of the pious could soften them. However, it is the most likely way to soften the hearts of one's enemies, to be steadfast in patience and goodness, and to abound in a meek and peaceable behaviour. The generality of mankind are affected with such a conduct; though many have arrived to so great a pitch of cruelty, and hardness of heart, as not to be moved thereby.
1Pe 3:14.- The apostle, in the last verse, had strongly insinuated that no man would harm the followers of that which is good; but, as the Christians were still persecuted, or in danger of it, St. Peter here adds, that if, after all their care to behave inoffensively, they suffer even for their goodness, theyhad no reason to be dejected; for their reward would be great; and to suffer for well-doing was likewise following the example of Christ, who suffered death, though he was guilty of no crime, nay, was always doing good: for even in former ages, he inspired Noah to preach to that wicked generation which perished in the flood; though few of them were reclaimed: and he now had granted men the light of the gospel, though many persecuted his disciples, and few, comparatively speaking, accepted the offers of mercy. 1Pe 3:14-22.
Be not afraid, &c.- These words are taken by St. Peter from the LXX. of Isa 8:12 and accommodated to his present purpose. As the Jews of old were to rely on God, and not to make a confederacy with the king of Assyria, or fear the threats of the two kings of Syria and Israel, so these persecuted Christians were not to fall in with any of the idolatrous or wicked customs of their persecutors, whether Heathens or Jews,but steadily to trust in God, and adhere to the pure Christian religion. Though the Jews should accuse them, and drag them before the heathen tribunals: though the heathen magistrates should condemn them to pay fines, or suffer confiscation of goods, proscriptions, imprisonment, banishment, or even death itself, yet they were not to be so far afraid of all their threats or ill usage, as to forsake Christianity, or to commit any thing wicked, anything unworthy of the Christian character. See Php 1:28.
1Pe 3:15. But sanctify the Lord God- Grotius thinks that to sanctify God means here, to give thanks to, or glorify him; that is, in a time of persecution; or as some of the martyrs gave thanks to God when they heard the sentence of condemnation. See Act 5:41. But in general it may be said, that sanctifying God, is behaving towards him as convinced that he is a holy God, who loves truth and integrity; who will reward the righteous, if they persevere, but punish all such as apostatize. Of the hope that is in you, means, their hope of a resurrection, and happy immortality, for the sake of which, and the glory of God, they were to endure all manner of persecution and evil treatment, and even to sacrifice their lives. For this some would be apt to ridicule them, and others would be curious to know what grounds they had for so surprizing an expectation; especially as they, from such a prospect, exposed themselves to many temporal evils: (Act 26:6-8.) for this conduct, and that hope which was the foundation of it, they were to be ever ready to give a reason; for every part of Christianity is agreeable to right reason, and therefore capable of a rational apology and just defence. Some would understand the last words, of the heathen magistrates, or other persons who should ask the Christians a reason of the hope that was in them; as if the Christians had not been obliged to answer, but when the Jews or Heathens demanded an account of them with meekness and fear. It seems, however, very unlikely that the heathen magistrates would commonly examine the Christians with so much mildness and respect: and therefore it is more probable that this meekness and fear related to the conduct of Christians in making an apology; or that it was a description of the temper of mind with which they were to apologize, rather than what they were to expect in those to whom they were to make their apology. If any person desired them to assign a reason of the hope that was in them, they were to give one; but in a soft and gentle manner, with meekness, and fear of offending any person; lest they should thereby stir up a persecution against the Christians, or prejudice any against the gospel. Nothing can more become the professors of the simple and meek religion of Jesus, than reverence and modesty towards their superiors, lenity and mildness to all men, and a fear of offending any. As to those who have no reason to assign for their opinions, they will be very apt to fall into a passion, to calumniate such as oppose them, and frequently to manifest an intemperate zeal; but they would do well to remember, that the wrath of man worketh not the righteousness of God; Jam 1:20.
1Pe 3:16. A good conscience;- This may be called the breast-plate of righteousness. Eph 6:14.
-Hic murus aheneus esto, Nil conseire sibi.---
Be this thy brazen bulwark of defence, Still to preserve thy conscious innocence. FRANCIS'S HORACE.
See Pro 28:1. He that would apologize for the Christian religion, ought first to lead a holy life, or be a good Christian himself: this will enable him to defend Christianity with courage, and to speak with invincible force: but a wicked man hurts Christianity more by his own life, than he can help it by the finest apology. Conscience is the human understanding employed about moral or religious truths: the having a good conscience is, leading through grace a holy life, and uprightly speaking and acting according to what a man's conscience dictates. The order of the construction of the next words seems to be this: That they who calumniate your good conversation in Christ, may be ashamed, upon that very account, that they speak against you, as against wicked persons. All sober Jews and Heathens must needs have looked upon them as calumniators, who accused the Christians of sedition or gross immorality; when, by their innocent lives and patient sufferings, it appeared how excellent their religion was, and how groundless were such accusations. "I think this passage, (says Doddridge) remarkably illustrated by the strain of that Epistle of Pliny, in which he gives an account of his own conduct in persecuting the Christians; by which it plainly appears, that he was ashamed of what the laws required, when he considered how inoffensive their behaviour was."
1Pe 3:17. For it is better, if the will of God be so,- It is a great crime in him who inflicts misery, that he does it to the innocent, and not to such as deserve it. It is not better for him, that those whom he treats with severity suffer for their goodness; but it is better for the persons who suffer, that they suffer innocently. See 1Pe 3:14 chap. 1Pe 2:19-20. The lesser evil is, in a given sense, universally esteemed as the greater good; and, in this view, it is better to suffer persecution, or any temporal evil, in comparison of the durable and more intense sufferings of wicked men and apostates in a future state. Holiness and piety are in themselves preferable to vice and wickedness; and, as a resurrection to eternal life would, through the alone merits of Christ, be the sure consequence of their suffering faithfully for righteousness, and their rewards were to be greater in proportion to their sufferings; upon these accounts it was unquestionably better, infinitely better, to suffer for well-doing, than for evil-doing. Grotius here takes notice of that fine saying of Socrates, when he was unjustly condemned to die: "He, who suffereth for evil deeds, hath no hope of reward; but, he that suffereth for God, hath the greatest."
1Pe 3:18. Being put to death in the flesh, &c.- By the flesh, in which our Lord was put to death, must be understood his body, which was nailed to the cross till he expired; and by the Spirit, the holy and ever-blessed Spirit of God. See the Inferences.
1Pe 3:19. By which also he went, &c.- By which Spirit also he, going, preached to the spirits in prison. That is, our Lord, by the Spirit, inspired Noah, and thereby constituted him a preacher of righteousness unto those who were disobedient in that age. See Gen 6:3; Gen 6:22. The inspiration of the prophets seems every where to be ascribed to the Holy Spirit of God, which is the principal reason for our understanding τω Πνευματι, the Spirit, in that sense, 1Pe 3:18. That our Lord imparted the Spirit unto the Old Testament prophets, see ch. 1Pe 1:11.; and as he had glory with the Father before the world was, even from all eternity; and as by him God made the worlds, and governed his church and people in the early ages; he imparted the Spirit unto Noah and other prophets, before his coming in the flesh. The word going, may be either looked upon as ornamental and giving strength to the idea,-as that and other like words are in the scriptures and other authors;-or as God the Trinity is represented as doing what he did by his Spirit in the prophets, (Neh 9:30. Isa 48:16. Zec 7:12.) so our Lord is represented as coming (or going) and doing what others did, in his name, and by that Spirit which they had received from him. And in like manner he may here be represented as going, and preaching to that wicked generation which perished in the flood; because he gave the Spirit to Noah, and thereby inspired him to preach to them. He preached by that preacher of righteousness, in whom was his Spirit, which then strove with man. Compare 2Pe 2:5 with Gen 6:3. By the spirits in prison we may therefore understand such persons as are now in the custody of death; and shut up, as it were, in a prison; where they are reserved unto the judgment of the last day: but unto whom Christ formerly preached, by the Spirit, that is, in the days of Noah, when those wicked persons lived here upon earth. For he inspired Noah to preach repentance unto that wicked generation, all the while the ark was preparing. But they continued impenitent, it is to be feared, and therefore perished in the flood; when a few persons, viz. righteous Noah and his family, were saved in the ark: and if, through grace, we have that, which is principally intended by Christian baptism,-the stipulation of a good conscience towards God, we shall be saved by the resurrection of Jesus Christ, when the wicked world shall inevitably perish.
Dr. Fulke has quoted the venerable Bede, as giving the sense of the text in words to the following purpose: he, who in our time, coming in the flesh, preached the way of life to the world; even he himself came before the flood, and preachedto them who were then unbelievers, and lived carnally. For, even he, by his Holy Spirit, was in Noah, and the rest of the holy men who were at that time; and by their good conversation preached to the wicked men of that age, that they might be converted to better manners. This interpretation Dr. Fulke doubted not but that Bede took from the more antient fathers.
To make out this interpretation, let the following things be carefully observed. The word spirit is commonly applied by the antient writers, not to living men, but to men after they are dead. Plato (toward the conclusion of his famous dialogue, entitled Gorgias) terms the place where wicked men are detained after death, το δεσμωτηριον, the prison, which they call Tartarus; and afterwards he speaks of wicked men deceased as εν Αδου - εν δεσμωτηριω,- in Hades, in prison. Elsner has quoted Aristotle, as using the phrase εν φυλακη ειναι, to be in prison, concerning the dead. For when Evoesus Syrus had hanged some of the satraps who were about to revolt, he ordered it to be told to their friends, that they were in prison, οτι εν φυλακη εισιν . But he used the word equivocally: for though he meant that they were dead, yet he designed that their friends should think they were in prison; and accordingly they gave money to ransom them; which when he had received, he brought them out dead. What therefore he said amounted to this, "That they were in custody," whereby he meant, that they were in the custody of death. But he would not add πνευματα, spirits, εν Αδου, in Hades, or any like words, because that would have made his meaning clear, which he intended should be obscure.
The persons here spoken of, are termed spirits in prison; that is, who are now in prison; though they formerly lived in bodies upon earth, and were disobedient in the days of Noah, all the while the ark was preparing. We find the word φυλακη, a prison, used concerning wicked spirits, Rev 18:2; Rev 20:7 and the same word is applied to wicked men after they are dead. The Syriac version has rendered the words thus; He preached unto those souls which were (or are) detained in Sheol, or Hades; that is, to wicked men, who are now spirits, confined in their proper place, in the state of the dead.
Our blessed Saviour cautioned wicked men to repent before death, lest they should be cast into prison; Mat 5:25; Mat 18:30. Luk 12:58. And St. Peter seems here to be speaking of that prison, in which the spirits of wicked men are detained in safe custody; reserved unto the judgment of the last day; as it is said of the fallen angels. 2Pe 2:4-5. Jud 1:6.
To conclude.-If this part of the present epistle be looked upon as a digression, it was a very pertinent one, and a carrying on of the grand view of the epistle; which was, to encourage the Christians to bear persecution with patience and fortitude, and still to continue to do good. For, Christ, their Lord and Master, did so, and persevered unto the death; but he rose again, and was amply rewarded: inlike manner the Christians also, after suffering with him, might expect, at last, to be glorified together with him. Nay, farther; Christ was always doing good, and particularly endeavouring to render men pious and holy. For, he inspired Noah, and sent him to preach unto the antediluvians, who are now dead; and the effect was much the same with his own preaching in person, or by his apostles, afterwards; that is, some believed, but others were disobedient. It may be asked, "And what became of them?" The answer is, "The righteous few were saved in the ark: the numerous disobedient, who had rejected the admonitions of Noah for a hundred and twenty years, perished in the flood." What happened during therains, &c. we must leave. And the event will again be analogous; for the unbelieving world must perish. But as righteous Noah and his family were saved in the ark, so they who are baptized with the true Christian baptism, (which is not a mere putting away of the filth of the flesh, but the stipulation of a good conscience towards God,) will finally be saved, if they continue faithful, in consequence of the resurrection of Jesus Christ, who is gone into heaven, and is placed at the right hand of God; angels, and authorities, and powers, being made subject unto him: 1Pe 3:22.
1Pe 3:20. Were saved by water.- Some would translate the words Δι υδατος, in, or amidst the water; others, with our translation, by water: that is, the water, which destroyed the rest of mankind, lifted up the ark, whereby Noah and his family were saved. Doddridge, after Raphelius, would render it, were carried safely through the water. See the next note.
1Pe 3:21. The like figure whereunto, &c.- And that which is the antetype, even baptism, doth also now save us (not the putting off the filth of the flesh, but the answer of a good conscience) to God, by, &c. Sir Norton Knatchbull would join the words δι υδατος, 1Pe 3:20 to the beginning of this verse, and would have us read thus: By water also, baptism, which is the antetype, doth also now save us. For this he alleges, that the preposition δια will then have its usual and proper signification: and as to the trajection of the words, he endeavours to confirm it by other like instances, both from the scriptures, and some the best Greek writers. The word Τυπος, strictly speaking, signifies a type, or original model; and the word
'Αντιτυπον, the copy which is made after that model; but here it seems to signify no more than some similitude or resemblance in the two things compared. It may be inquired, "What are the two things compared? and wherein does the resemblance lie? That is, Is the water of baptism compared to the waters of the flood? or baptism itself compared to Noah's ark? or the being saved by baptism to the being saved in the ark?"-The last appears tohave been St. Peter's design; namely, that the salvation by the ark, in this particular, resembled our salvation by Christian baptism: for as those righteous persons, Noah and his family, were saved in the ark from perishing by the deluge; so Christian baptism, if followed by, or accompanied with, righteousness, or a good conscience, will be a means, through the resurrection of Jesus Christ, of saving Christians from perishing with the wicked world.St. Peter had observed, 1Pe 3:18 that Jesus Christ being put to death in the flesh, was brought to life again by the Spirit; and he seems here to refer to what he had said there: and by speaking of the resurrectionand the glory of Christ, he means not only to represent him as the object of our confidence, but likewise to intimate, that if, through grace, we imitate him in his courageous fidelity, we may hope to partake with him in his
