NASB (UPDATED) TEXT: 1Pe 3:1-6 1In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, 2as they observe your chaste and respectful behavior. 3Your adornment must not be merely external braiding the hair, and wearing gold jewelry, or putting on dresses; 4but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. 5For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; 6just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.
1Pe 3:1 "In the same way" This points back to his admonition to the Christian citizens (cf. 1Pe 2:13 ) and Christian slaves (cf. 1Pe 2:18 ).
▣ "you wives, be submissive" This is a present middle participle like 1Pe 2:18 . This is a military term which means "to arrange oneself under authority" (cf. Eph 5:21-33 ; Col 3:18-19 ; Tit 2:4-5 ). This entire chapter is related to Peter's discussion of "submission" of believers to government (1Pe 2:13-17 ) and believing slaves to their masters (1Pe 2:18-20 ). Submission is not a negative term; it describes Jesus Himself. He was submissive to His earthly parents. He was submissive to His heavenly Father.
▣ "in order that" This is a purpose (hina) clause, which states the theological purpose for a wife's submission. It is always for evangelism! Believers are to model daily the Kingdom of God (cf. the Sermon on the Mount, Matthew 5-7).
▣ "if" This is a first class conditional which is assumed to be true from the author's perspective or for his literary purposes. This context is discussing unbelieving husbands. In the first century many mixed families were prevalent because one of the partners became a believer. This is not a biblical proof-text for marrying a non-believer!
▣ "any of them are disobedient" This is a present active indicative, which implies continual action. As biblical faith is an ongoing experience, so too, is unbelief!
▣ "to the word" In 1 Peter "the word" (i.e., logos) is a metaphor for Apostolic preaching of the gospel. Believers are born again by the word (cf. 1Pe 1:23 ). They are to desire the spiritual or sincere milk of the word (i.e., logikos, cf. 1Pe 2:2 ).
▣ "won" This is a future passive indicative. This term means "to profit." It is used of salvation in 1Co 9:19-22 . The natural goal of a believing wife is the salvation of her family. This should be the goal of all believers.
▣ "without a word" Her life of faith will speak louder and clearer than words! However, at some point words are needed to communicate the gospel message!
▣ "by the behavior" Our lifestyle often shouts louder than our words.
1Pe 3:2 "observe" This term was used of eyewitnesses. Peter used it three times in his letters (cf. 1Pe 2:12 ; 1Pe 3:2 ; 2Pe 1:16 ). Believers' lives are on display. Although it is a cliche it is true that believers' lives are the only Bible some people will ever read. Believers' lives are the only Jesus some people will ever know. What an awesome responsibility.
NASB "your chaste and respectful behavior"
NKJV "your chaste conduct accompanied by fear"
NRSV "the purity and reverence of your lives"
TEV "pure and reverent your conduct is"
NJB "the reverence and purity of your way of life"
Peter has used the term "fear," understood as respect earlier, in 1Pe 1:17 ; 1Pe 2:18 (cf. Act 9:3 ; Act 10:2 ; Rom 3:18 ; Rom 13:7 ; Eph 5:33 ; Rev 11:18 ). Believers live selfless, godly, culturally acceptable lives for the purpose of Kingdom witness and evangelism.
The term "chaste" (agnos) is translated in several ways (pure, chaste, modest, innocent, blameless). It is used of women in 2Co 11:2 ; Tit 2:5 ; and here.
1Pe 3:3 "Your adornment must not be merely external" This is an emphasis on the inner qualities of a believer, not a prohibition against all cultural adornment. External cultural adornment can become a problem if it becomes ultimate and prideful and characterizes an evil heart (cf. Isa 3:18-24 ). How one dresses is a window into the heart (cf. 1Pe 3:4 ).
The term "adornment" is a unique usage of the term, kosmos (the verb form in 1Pe 3:5 ). This usage is where we get the English word "cosmetic."
▣ "braiding the hair, and wearing gold jewelry, or putting on dresses" All of these refer to the expensive and elaborate hair and clothing fashions of the women in Greco-Roman first century. Believers must not desire or emulate this lust for social acceptance and social ranking based on outward ornaments. This does not imply we should wear rags, but that believers should dress in ways which are socially acceptable to their particular culture and time, but do not draw undue attention to themselves.
1Pe 3:4 "the hidden person of the heart" This refers to the new person after salvation. The New covenant has given a new heart and spirit (cf. Eze 36:22-38 ). For "heart" see Special Topic at Mar 2:6 .
▣ "the imperishable quality" Peter has used this term of (1) God's imperishable inheritance, which He guards for believers in heaven (i.e., 1Pe 1:4 ) and (2) of believers being born again of imperishable seed (i.e., 1Pe 1:23 ).
Paul uses this same term of our new resurrection bodies in 1 Corinthians 1:5 . and of believers' incorruptible crown in 1Co 9:25 .
▣ "gentle and quiet spirit" The first term praus (meek, gentle) describes Jesus in Mat 11:29 ; Mat 21:5 and is to characterize believers in the beatitudes (cf. Mat 5:5 ). It is also used in 1Pe 3:15 to characterize a believer's witness.
The second term, hçsuchios or hçsuchia, is used several times in Paul's writings to describe believers as quiet, tranquil, peaceful, or restful (cf. 1Th 4:11 ; 2Th 3:12 ; 1Ti 2:2 ; 1Ti 2:11-12 ).
There is an implied contrast between the changing styles of the world (cf. 1Pe 3:3 ) and the settled character of a redeemed life (cf. 1Pe 3:4 ).
1Pe 3:5 "being submissive" This is the general theme of this entire context (believers submit to civil authority, 1Pe 2:13-17 ; believing slaves submit to masters, 1Pe 2:18-20 ; Christ submits to the Father's plan, 1Pe 2:21-25 ; believing wives submit to husbands, 1Pe 3:1-6 ). It is an observable reorientation from the Fall of Genesis 3. Believers no longer live for themselves, but for God.
1Pe 3:6 "Sarah. . .calling him Lord" This is an OT example (i.e., Gen 18:12 ) of a godly woman's submission.
▣ "you become her children" Old Testament saints are often used to encourage believers (cf. Hebrews 1:1 ). They are also used to show that believers are fully accepted by God by faith in Christ (cf. Rom 2:28-29 ; Rom 4:11 ; Gal 3:7 ; Gal 3:9 ). We are of the faith family of Abraham and Sarah. We are the new people of God. The new Israel of faith (cf. Gal 6:16 ; 1Pe 2:5 ; 1Pe 2:9 ).
▣ "if you do what is right" See note at 1Pe 2:14 . The conditional element ( "if") expressed in the English translation (NASB, NKJV, TEV) is not in the Greek text, but is implied. The life of faith has observable characteristics.
▣ "without being frightened by any fear" This is another characteristic of the life of faith (cf. 1Pe 3:6 ; 1Pe 3:14 ). This may be an allusion to Pro 3:25 and the truth of Psa 23:4 ; Psa 27:1 ; and Psa 91:5 .
NASB (UPDATED) TEXT: 1Pe 3:7 7 You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered.
1Pe 3:7 "You husbands" This section to believing husbands is much shorter than that addressed to believing wives; however, it reflects a radically positive balance for Peter's day, much like Paul's (cf. Eph 5:21-31 ).
▣ "in an understanding way" This could refer to (1) the truths of Scripture (i.e., Gen 1:26-27 ; Gen 2:18-25 ; Gal 3:28 ) or (2) being mindful of women's unique physical structure (see note below).
▣ "weaker vessel" This means physically (cf. Job 4:19 ; Job 10:9 ; Job 33:6 ; 2Co 4:7 ), not spiritually or intellectually (cf. Gal 3:28 ). Some commentators relate it to social status. This same "vessel" may be used in 1Th 4:4 as a reference to one's wife (or an idiom of describing an eternal spirit within a physical body made from clay, cf. Gen 2:7 ; Gen 3:19 ).
▣ "show her honor as a fellow heir of the grace of life" This reflects the spiritual equality (i.e., co-heirs, cf. 1Pe 1:4-5 ) of men and women (cf. Gen 1:27 ; Gen 2:18 ; Gal 3:28 ). In some ways even now salvation removes the consequences of the Fall (cf. Gen 3:16 ) and restores the mutuality between men and women of Genesis 1-2.
▣ "so that your prayers will not be hindered" How believing couples treat one another affects their relationship with God (cf. 1Co 7:5 ).
NASB (UPDATED) TEXT: 1Pe 3:8-12 8To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; 9not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. 10For, "The one who desires life, to love and see good days, Must keep his tongue from evil and his lips from speaking deceit. 11He must turn away from evil and do good; He must seek peace and pursue it. 12For the eyes of the Lord are toward the righteous, And His ears attend to their prayer, But the face of the Lord is against those who do evil."
1Pe 3:8 NASB "To sum up"
NKJV, NRSV,
NJB "Finally"
TEV "To conclude"
This is a Greek idiom ( "now the end") which means "in summation," not of the entire letter, but of this context on submission (cf. 1Pe 2:13-25 ; 1Pe 3:1-22 ).
▣ "all of you be" This is addressed to the entire community of faith. There is no verb in this list of encouraged attributes.
NASB "harmonious"
NKJV "of one mind"
NRSV "unity of spirit"
TEV "the same attitude"
NJB "you should all agree among yourselves"
This is literally a compound of homos (one or the same) and phrçn (mind or thinking). The same concept is encouraged in Joh 17:20-23 ; Rom 12:16 ; Php 1:27 ; Php 2:2 .
NASB, NJB "sympathetic"
NKJV "having compassion for one another"
NRSV "sympathy"
TEV "having the same feelings"
This is literally a compound of sun (with) and paschô (to suffer). We get the English term "sympathy" from this Greek compound. In times of persecution and trials this is so important, as are the other qualities mentioned in 1Pe 3:8 .
NASB "brotherly"
NKJV "love as brothers"
NRSV "love for one another"
TEV "love one another"
NJB "love the brothers"
This is literally a compound of philos (love) and adelphos (brother). This is, of course, the generic use of brother. Possibly a better way to express this is "show family love for all believers"( cf. Rom 12:10 ; 1Th 4:9 ). This reflects Jesus' command in Joh 13:34 ; 1Jn 3:23 ; 1Jn 4:7-8 ; 1Jn 4:11-12 ; 1Jn 4:19-21 . In Koine Greek philos and agapç were usually synonyms (compare Joh 3:35 ; Joh 5:20 ).
NASB "kindhearted"
NKJV "tenderhearted"
NRSV "a tender heart"
TEV "be kind"
NJB "have compassion"
This is a compound of eu (good) and splagchnon (viscera, bowels). The ancients believed that the lower viscera (cf. Act 1:18 ) were the seat of the emotions (cf. Luk 1:28 ; 2Co 6:12 ; Php 1:8 ). This compound calls on believers to have "good feelings" toward one another (cf. Eph 4:32 ).
NASB "humble in spirit"
NKJV "courteous"
NRSV "a humble mind"
TEV "humble"
NJB "self-effacing"
This is a compound of tapeinos (humble) and phrçn (minded). It is used in Act 20:19 ; Eph 4:2 and Php 2:3 . This is a uniquely Christian virtue. It means the opposite of self-assertion and egocentric pride.
1Pe 3:9 "not returning evil for evil" This is a present active participle used as an imperative. This refers to true forgiveness (cf. Pro 17:13 ; Pro 20:22 ; Rom 12:17 , 1Th 5:15 ). Remember that 1 Peter is written to persecuted and suffering believers, but they must respond as Christ responded to unfair treatment.
▣ "insult for insult" This reflects Jesus' life (cf. 1Pe 2:23 ).
▣ "but giving a blessing" This is another present active participle used as an imperative. Literally it means "to speak well of" or "eulogize" in English (cf. Mat 5:10 ; Mat 5:12 ; Mat 5:44 ; Mat 6:14-15 ; Luk 6:28 ; Rom 12:14 ; 1Co 4:12 ).
1Pe 3:9 "but you were called for the very purpose" This is exactly the same truth stated in 1Pe 2:21 . Suffering, like Christ's example, is the believer's means of maturity (cf. Heb 5:8 ) and witness (cf. 1Pe 3:15 ).
▣ "that you might inherit a blessing" This reflects the words of Jesus in Mat 5:44 and Luk 6:28 . The believer's inheritance has been a recurrent theme (cf. 1Pe 1:4-5 ; 1Pe 3:7 ; 1Pe 3:9 ). We are family members with God and co-heirs with Jesus (cf. Rom 8:17 ).
1Pe 3:10-12 This is a quote from Psalms 3:4 , from the MT and not the Septuagint. The Psalm is also alluded to in
1. must keep his tongue from evil (1Pe 3:10 , see SPECIAL TOPIC: HUMAN SPEECH <http://www.freebiblecommentary.org/special_topics/human_speech.html> at Mar 7:20 )
2. must turn away from evil (1Pe 3:11 )
3. must seek peace and pursue it (1Pe 3:11 )
This shows the human aspect of the believer's covenant response. The reasons for believers' actions are given in 1Pe 3:12 :
1. the Lord takes personal notice toward the righteous
2. the Lord hears the righteous
3. the Lord is personally against the wicked
Throughout the Psalms "the Lord" originally referred to YHWH, the covenant God of Israel, yet in this context it refers to Jesus, the bringer of the new covenant (as do 1Pe 1:25 and 1Pe 2:3 ). This is a common technique of NT authors to affirm the deity of Jesus.
NASB (UPDATED) TEXT: 1Pe 3:13-22 13Who is there to harm you if you prove zealous for what is good? 14But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, 15but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; 16and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. 17For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong. 18For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19in which also He went and made proclamation to the spirits now in prison, 20who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. 21Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ, 22 who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.
1Pe 3:13 "Who is there to harm you" This may be an allusion to Psa 118:6 because this Psalm is quoted in 1Pe 2:7 ; 1Pe 2:9 . This same truth is expressed in Rom 8:31-34 .
Believers must be continually reminded that this world is not their home and the physical is not ultimate reality! We are pilgrims here, just passing through. We must not be afraid (i.e., 1Pe 3:14 ).
It is ironic that those protected by the Lord are often the ones who are being persecuted. Knowing, loving, and serving God does not insulate one from pain, unfair treatment, even death. It may look like evil has won, but wait, even amidst suffering, the believer is blessed (cf. Mat 5:10-12 ; Act 5:41 ).
▣ "if you prove zealous for what is good?" This is a third class conditional sentence which means potential action. They were suffering expressly because they were Christians (cf. 1Pe 3:14 ; 1Pe 2:19 ; 1Pe 3:16 ; 1Pe 4:16 ). However, notice the contingency (i.e., subjunctive mood), "zealous for what is good"!
1Pe 3:14 "But even if you should suffer" This is a rare fourth class conditional sentence (farthest condition from reality), which means possible, but not certain action (cf. 2Ti 3:12 ). Not every believer everywhere was suffering. Suffering was never and is never the experience of every Christian, but every Christian must be ready (cf. 1Pe 4:12-16 ; Joh 15:20 ; Act 14:22 ; Rev. 8:17)!
▣ "righteousness" In this context it must refer to godly living or our verbal witness about the gospel. See Special Topic following.
SPECIAL TOPIC: RIGHTEOUSNESS <http://www.freebiblecommentary.org/special_topics/righteousness.html>
▣ "you are blessed" This is a different term from 1Pe 3:9 . This is the term used in the Beatitudes of Jesus' Sermon on the Mount (cf. Mat 5:10-12 ). Believers are linked with the OT prophets as God's light and revelation to a lost world. By our witness even amidst persecution, the unbeliever may turn and praise God (cf. 1Pe 3:1 ; 1Pe 3:8-9 ).
▣ "and do not fear their intimidation" This is an allusion to Isa 8:12-13 (see similar concept in Isa 50:9 ; Isa 54:17 ; Rom 8:31-38 ). Literally it is "fear not their fear." This phrase could be understood in two ways: (1) the fear of God that the persecutors felt or (2) the fear they instill in others. Lack of fear is a characteristic of the child of God (cf. 1Pe 3:6 ).
1Pe 3:15 "but sanctify" This is an aorist active imperative, which implies a decisive past act of setting someone apart for God's use (this may also reflect Isa 8:14 , which has "sanctuary"). Believers must sanctify Christ in their hearts as Christ sanctified Himself for them (cf. Joh 17:19 ).
Notice that in 1Th 5:23 it is God who sanctifies believers. Now believers are commanded to sanctify themselves. This is the covenant paradox of biblical faith (compare Eze 18:31 with Exo 36:26-27 ). God is sovereign, yet humans are also free and must exercise that freedom in God's will. And how are we to sanctify Christ?
1. with our love for one another (cf. 1Pe 3:8-9 )
2. with our lives (cf. 1Pe 3:13-14 )
3. with our verbal witness (cf. 1Pe 3:15 )
▣ "Christ as Lord" The King James Version has "Lord God," which reflects Isa 8:12-13 , which has "the Lord of hosts," while 1Pe 3:14 is a Messianic text. However, the ancient Greek manuscripts P72, א, A, B, and C have "Christ as Lord," which fits this context better.
▣ "in your hearts" "Hearts" is an OT idiom referring to the whole person. See SPECIAL TOPIC: THE HEART <http://www.freebiblecommentary.org/special_topics/heart.html> at Mar 2:6 .
▣ "always being ready to make a defense" This is the Greek term apologia, which is a compound of apo (from) and logos (word). It refers to a legal defense in a courtroom setting (cf. Act 19:33 ; Act 22:1 ; Act 25:16 ; Act 26:1-2 ; Act 26:24 ). This text is often used to encourage believers to be an evangelistic witness, which is surely needed, but in context this probably refers to official trials or interrogations. Notice that it is important for all believers to have a prepared, logical presentation of their faith in Christ, whether for a court or for a neighbor. Every believer should be ready to be a verbal witness!
▣ "for the hope that is in you" Hope here is a collective word for the gospel and its future consummation. Believers live now in godly ways because of their confidence in Christ's promises and return.
SPECIAL TOPIC: HOPE <http://www.freebiblecommentary.org/special_topics/hope.html>
▣ "with gentleness and reverence" The first term is used of wives in 1Pe 3:4 , where it describes an attitude which is pleasing to God. This is true, not only in the interpersonal relationships of the home, but also of the believer's relationship to others, even those who instigate persecution (cf. 2Ti 2:25 ).
The second term is used often in 1 Peter and also reflects a day of persecution and intimidation (cf. 1Pe 1:17 ; 1Pe 2:17-18 ; 1Pe 3:2 ; 1Pe 3:15 ). We are to respect God and because of that, honor even unbelieving masters, husbands, and persecutors, as we witness to His power and kingdom.
1Pe 3:16 There is some confusion as to where 1Pe 3:16 starts. NASB and NKJV start here and UBS4, NRSV, TEV, and NJB start it a phrase earlier.
▣ "keep a good conscience" This is a present active participle used as an imperative.
There is not an OT counterpart to the Greek term "conscience" unless the Hebrew term "breast" implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom 2:15 ). Paul uses this term twice in his trials in Acts (cf. Act 23:1 ; Act 24:16 ). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1Co 4:4 ).
Conscience is a developing understanding of believers' motives and actions based on
1. a biblical worldview
2. an indwelling Spirit
3. a knowledge of the word of God
4. the personal reception of the gospel
Peter has used this expression three times, 1Pe 2:19 ; 1Pe 3:16 ; 1Pe 3:21 . This is exactly what religious legalism could not provide, but the gospel can.
▣ "so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame" See notes at 1Pe 2:12 ; 1Pe 2:15 .
1Pe 3:17 "if God should will it so" This is a rare fourth class conditional as in 1Pe 3:14 . Peter has consistently expressed the contingency, but not certainty, of suffering and persecution (cf. 1Pe 1:6 ; 1Pe 2:15 ; 1Pe 3:17 ; 1Pe 4:14 ).
1Pe 3:18-22 Richard N. Longenecker, Biblical Exegesis In the Apostolic Period, pp. 69, 172, asserts that these verses are from a baptismal hymn. Grant Osborne, The Hermeneutical Spiral, thinks just 1Pe 3:18 is poetic (none of the translations used in this commentary print it as a poem). If it is hymnic or poetic, then it should not be "pushed" for doctrine!
1Pe 3:18 "for Christ also died for sins" This phrase is used in the Septuagint for "a sin offering" (cf. Lev 5:7 ; Lev 6:30 ; Isaiah 5:3 ; 2Co 5:21 ). This phrase speaks of the vicarious, substitutionary death of Jesus, as does 1Pe 2:22-24 .
There are two parts of this phrase which have Greek variants.
1. "Christ died" (cf. NASB, TEV, NJB). This is found in the Greek manuscripts P72, א, A, B, and C. Other ancient Greek uncials have "suffered" (NKJV, NRSV, i.e., MSS B, K and P). "Suffered" fits both the context and Peter's vocabulary (he uses "suffered" eleven times) best, but if it were original why would any scribe have changed it to "died"?
2. "For sins." There are over seven variants of this section of the verse. Most of them incorporate "for us" or "on behalf of us." The problem is that the Greek preposition peri is used in connection with sin instead of the more expected huper.
▣ "once for all" This is the theme of the book of Hebrews (cf. Rom 6:10 ; Heb 7:17 ; Heb 9:12 ; Heb 9:18 ; Heb 9:26 ; Heb 9:28 ; Heb 10:10 ). Christ is the perfect, effective, once-given sacrifice for sin!
▣ "the just for the unjust" This may be an allusion to Isa 53:11-12 and could be translated "the righteous for the unrighteous" (cf. NRSV). "The righteous one" may have been a title for Jesus in the early church (cf. Act 3:14 ; Act 7:52 ; 1Jn 2:1 ; 1Jn 2:29 ; 1Jn 3:7 ). It emphasizes His sinless life (cf. 1Pe 1:19 ; 1Pe 2:22 ) given on behalf of the sinful (cf. 1Pe 2:24 ).
▣ "in order that" This is a purpose (hina) clause.
▣ "He might bring us to God" This refers to "access" or "introduction" to deity (cf. Rom 5:2 ; Eph 2:18 ; Eph 3:12 ). Jesus' death restores the relationship with God lost in the Fall. The image of God in mankind is restored through Christ. Believers have the possibility of intimacy with God as Adam and Eve experienced in Eden before the Fall of Genesis 3.
▣ "having been put to death in the flesh, but made alive in the spirit" There is a contrast (parallelism) between Jesus' physical body (cf. 1Pe 4:1 ) and His spiritual life (cf. 1Pe 4:6 ; 1Co 15:45 ). This same truth may be reflected in the early creed or hymn recorded in 1Ti 3:16 .
Both of these phrases are aorist passive participles, which implies a historical event (crucifixion and resurrection, cf. Rom 1:3-4 ) performed by an outside agency (i.e., the Father or the Holy Spirit). It is difficult in this passage to determine whether "spirit" should be capitalized (i.e., Holy Spirit) or not (i.e., Jesus' human spirit). I prefer the latter (as does A. T. Robertson), but F. F. Bruce prefers the former.
▣ "made proclamation to" This is the Greek term kçrussô, which means to proclaim or publicly announce. In the related passage, 1Pe 4:6 , the verb is euangelizô, which refers exclusively to preaching the gospel. It is uncertain whether a distinction should be drawn in this context between these two terms (cf. Mar 5:20 ; Luk 9:60 , where kçrussô is used of gospel proclamation). I think they are synonyms.
▣ "the spirits" There are two theories concerning this: (1) dead men (1Pe 4:6 ; Heb 12:23 ) or (2) evil angels (Genesis 6; 2Pe 2:4-5 ; Jud 1:6 : I Enoch). Humans are not referred to in the NT as "spirits" without other qualifiers (cf. F. F. Bruce, answers to Questions, p. 128).
▣ "now in prison" There are several items in the text which must be linked together in some way to determine to what Peter is referring:
1. Jesus was "in the spirit" (1Pe 3:18 )
2. Jesus preached to spirits who were imprisoned (1Pe 3:19 )
3. these spirits were disobedient in the days of Noah (1Pe 3:20 )
When all of these are compared, a message to the fallen angels of Genesis 6 or the humans of Noah's day who drowned seem the only textual options. Noah's day is also mentioned in 2Pe 2:4-5 , along with Sodom and Gomorrah (cf. 2Pe 2:6 ). In Jude rebellious angels (cf. Jud 1:6 ) and Sodom and Gomorrah (cf. Jud 1:7 ) are also linked together.
It is unclear from the larger context why Peter even mentions this subject unless he is using the flood as an analogy to baptism (i.e., being saved through water, cf. 1Pe 3:20 ).
Two of the major points of contention in interpreting this passage are (1) when and (2) the content of Christ's preaching?
1. the preexistent Christ preached through Noah (cf. 1Pe 1:11 where the Spirit of Christ preaches through the OT writers) to the people of his day, now imprisoned (Augustine)
2. Christ, between death and resurrection, preached to the imprisoned people of Noah's day
a. condemnation to them
b. salvation to them (Clement of Alexandria)
c. good things to Noah and his family (in Paradise) in front of them (in Tartarus)
3. Christ, between death and resurrection, preached to
a. the angels who took human women and had children by them (cf. Gen 6:1-2 )
b. the half-angel, half-human offspring of Gen 6:4 (see Special Topicic at Genesis 6 online at www.freebiblecommentary.org). The content of the message was their judgment and His victory. I Enoch says these disembodied half-angel/half-humans are the demons of the NT.
4. Christ as the victorious Messiah ascended through the heavens (i.e., angelic levels of the Gnostics or the seven heavens of the rabbis, cf. 1Pe 3:22 ; Eph 4:9 ). II Enoch 7:1-5 says that the fallen angels are imprisoned in the second heaven. He, by this very act, announced His victory over the angelic realms (i.e., all spiritual opposition, cf. the Jerome Bible Commentary, p. 367). I like this option best in this context.
SPECIAL TOPIC: Where Are the Dead? <http://www.freebiblecommentary.org/special_topics/dead_where_are_they.html>
1Pe 3:20 "when the patience of God kept waiting" This is a compound of mçkos (distant, remote) and thumos (anger). This is an imperfect middle (deponent) indicative, implying God Himself continued to wait again and again. God's long-suffering, slow to avenge, loving patience characterizes His dealings with rebellious humans (cf. 1Pe 3:20 ; Exo 34:6 ; Neh 9:16-23 ; Psa 103:8-14 ; Joe 2:13 ; Micah 6:18-20 ; 2Pe 3:15 ; Rom 2:4 ; Rom 9:22 ). This godly character is also to be manifest in His children (cf. 2Co 6:6 ; Gal 5:22 ; Eph 4:2 ; Col 1:11 ; Col 3:12 ; 1Ti 1:16 ; 2Ti 3:10 ; 2Ti 4:2 ).
In Peter's writings God is depicted as patiently waiting and withholding His judgment so that people may be saved.
1. He waited in the days of Noah, 1Pe 3:20 2. He delayed the Second Coming, 2Pe 3:9 God wants all people to be saved (cf. 2Pe 3:9 ; 2Pe 3:15 )!
▣ "who once were disobedient. . .Noah" This seems to refer to the angels of Genesis 6 (cf. 2Pe 2:4-5 ; Jud 1:6 ) or the unbelieving humans of Noah's day.
▣ "were brought safely through the water" Contextually it seems that Peter brings up the historical account of Noah and the flood as a way to talk about being "saved" (OT physical delivery versus NT spiritual salvation) through water (i.e., OT flood of Genesis 6-9 versus Christian baptism). If I Enoch is the background, then Noah and his family (i.e., all mankind) were saved by the flood waters from the evil, mixed race of humans and angels.
1Pe 3:21 NASB "corresponding to that"
NKJV "there is also an antitype"
NRSV "which this prefigured"
TEV "which was a symbol pointing to"
NJB "corresponding to this"
This is the Greek term antitupon, which is a compound of anti (i.e., as over against or corresponding to) and tupos (an image or copy). This is the only example of the adjective in the NT, but the noun is in Heb 9:24 . This phrase shows the symbolic, typological nature of Peter's reference.
▣ "baptism" Baptism was the early church's opportunity for a person's public profession (or confession). It was/is not the mechanism for salvation, but the occasion of a verbal affirmation of faith. Remember the early church had no buildings and met in homes or often in secret places because of persecution.
Many commentators have asserted that 1 Peter is a baptismal sermon. Although this is possible, it is not the only option. It is true that Peter often uses baptism as a crucial act of faith (cf. Act 2:38 ; Act 2:41 ; Act 10:47 ). However, it was/is not a sacramental event, but a faith event, symbolizing death, burial, and resurrection as the believer identifies with Christ's own experience (cf. Rom 6:7-9 ; Col 2:12 ). The act is symbolic, not sacramental; the act is the occasion of profession, not the mechanism of salvation.
▣ "saves you" This term is used mostly in the OT for physical deliverance, but is used mostly in the NT for spiritual deliverance. In this context of persecution it obviously has both connotations.
▣ "but an appeal to God for a good conscience" This shows that it is not the ritual of baptism that saves, but a believer's attitude toward God (cf. 1Pe 3:16 ). However, I would add that baptism is not an option but (1) an example given by Jesus (cf. Mat 3:13-17 ; Mar 1:9-11 ; Luk 3:21-22 ; Joh 1:31-34 and (2) a command from Jesus (cf. Mat 28:19 ) for all believers. The NT knows nothing of unbaptized believers. In the NT baptism was inseparably related to one's profession of faith.
See note on "conscience" at 1Pe 3:16 .
▣ "through the resurrection of Jesus Christ" This shows that the essence of salvation is in Jesus' resurrection (cf. Rom 1:4-5 ), not our baptism. This line of thought is clearly seen in Rom 6:3-4 . Baptism by analogy, by immersion, symbolizes death, burial, and resurrection. In reality the mode is not as significant as the heart of the candidate.
1Pe 3:22 "who is at the right hand" This is an anthropomorphic metaphor of authority, power, and prestige (cf. 1Jn 2:1 ). This imagery is drawn from Psa 110:1 .
The Bible uses human language to describe supernatural persons, places, and events. It is obviously analogous, symbolic, and metaphorical. It is able to communicate reality, but within limits (limits of (1) our fallen human perception and (2) its physical, time-bound, cultural particularity). It is adequate, but not ultimate.
▣ "angels and authorities and powers had been subjected to Him" This seems to refer to angelic ranks (cf. Rom 8:38-39 ; 1Co 15:24 ; Eph 1:20-21 ; Eph 6:12 ; Col 2:15 ; I Enoch). It shows Christ's complete authority and power over the spiritual realm.
Although 1 Peter is not directly addressing Gnosticism, it is clear from other NT writings (Col., Eph,. 1 Tim., Titus, and 1 John) that the cultural context of the first century Greco-Roman world was impacted by this philosophical/theological thinking. In second century gnosticism (and the Nag Hammadi texts) the Greek term pleroma (fullness), used often by Paul, refers to the "fullness of God," the angelic levels (aeons i.e., possibly the Jewish seven heavens) between a high good god and lesser gods. Jesus is the key to heaven, not secret passwords or knowledge related to these intermediary angelic/demonic beings.
Even if the Gnostic aeons are not the focus of the passage it seems that angels are! This would imply that the "spirits in prison" refers to the disobedient angels who took human women and produced offspring (cf. Gen 6:1-4 ).
SPECIAL TOPIC: GNOSTICISM <http://www.freebiblecommentary.org/special_topics/gnosticism.html>
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.
