1 Peter Chapter 3
1 Peter 3:1 Weymouth Married women, in the same way, be submissive to your husbands, so that even if some of them disbelieve the Message, they may, apart from the Message, be won over by the daily life of their wives, after watching your daily life--
Russell: Be in subjection -- Not in a spirit of slavish fear, but in a reverence of love and devotion such as the Church has for Christ. Every woman who usurps the place of the head of the household is surely doing injury to herself and the best interests of her family, even though she may seem for a time to prosper in her wrong course.
Guzik: Wives, likewise, be submissive to your own husbands: The godly wife will be submissive to her husband. This submission isn’t a reward for the husband’s good behavior, it is commanded by God as the proper order for the home.
i. The teaching about submission was especially relevant to a first century married woman who would came to Jesus. She would ask questions such as “Should I leave my husband?” or “Should I change my behavior towards him?” or “Should I assume a superior position in Jesus?”
ii. In the culture of the ancient world, it was almost unthinkable for a wife to adopt a different religion than her husband. Christian women who came to Jesus before their husbands needed instruction.
b. Likewise: Proper submission in the home follows the same principles of submission as towards government or our employers. It is a submission not only of the actions, but also of the heart - as demonstrated by the surrendering heart of Jesus (1Pe_2:21-25).
i. The call for submission is not merely a call for love and considerate action. It is a call to relate in submission to authority. The term submission is used outside the New Testament to describe the submission and obedience of soldiers in an army to those of superior rank. It literally means “to order under.”
ii. Of course, submission in marriage follows the same principles as submission in other spheres. We submit to God appointed authority as our obligation before God, unless that authority directs us to sin. In that case, it is right to obey God rather than men (Act_4:19-20).
c. Be submissive to your own husbands: Peter carefully observes that wives are called to submit to their own husbands, not to men in general. Male headship is a principle of God for the home and the church, not for society in general.
Clarke: Ye wives, be in subjection - Consider that your husband is, by God’s appointment, the head and ruler of the house; do not, therefore, attempt to usurp his government; for even though he obey not the word - is not a believer in the Christian doctrine, his rule is not thereby impaired; for Christianity never alters civil relations: and your affectionate, obedient conduct will be the most likely means of convincing him of the truth of the doctrine which you have received.
Without the word - That your holy conduct may be the means of begetting in them a reverence for Christianity, the preaching of which they will not hear.
Are you submissive?
Does your life give a good witness for Christ?
1Pe 3:2 For when they observe your pure, godly life before God, it will impact them deeply.
Guzik: The benefit of submission is shown in the way that it affects husbands for God. A wife’s submission is a powerful expression of her trust in God. This kind of faith and obedience can accomplish great things, even without a word.
i. Wives may want to shape their husbands - either to Christ or in Christ - through their words. Peter reminds them that God’s plan is that wives impact their husbands not through persuasive lectures, but through godly submission, chaste conduct, and the fear of God.
ii. There is a sense in which a wife’s efforts to shape her husband through her own words and efforts may hinder the power of God’s working on the husband. It is much more effective it is to submit God’s way, demonstrating trust in Him, and to let God have His way with the husband.
iii. “The attractiveness of a wife’s submissive behaviour even to an unbelieving husband suggests that God has inscribed the rightness and beauty of role distinctions include male leadership or headship in the family and female acceptance of and responsiveness to that leadership . . . The unbelieving husband sees this behaviour and deep within perceives the beauty of it. Within his heart there is a witness that this is right, this is how God intended men and women to relate as husband as wife. He concludes, therefore, that the gospel which his wife believes must be true as well.” (Grudem)
e. Do not obey the word: This refers to an unbelieving husband, but it is a stronger idea than merely “do not believe.” It has the idea of someone in active disobedience to God’s word. Even these husbands can be won through the godly conduct of loving wives.
Meyer: What we are is more important than what we say. Our life is our best sermon. If we would expend as much care on the hidden man of the heart as many do on the outer, what lovely characters would result!
Are you being a good example?
1Pe 3:3 (3-4) Let your true beauty come from your inner personality, not a focus on the external. For lasting beauty comes from a gentle and peaceful spirit, which is precious in God’s sight and is much more important than the outward adornment of elaborate hair, jewelry, and fine clothes.
Guzik: For the godly woman, outward adornment is always in moderation, and her emphasis is always on inward adornment.
i. Arranging the hair: In the world Peter lived in, women arranged and dyed their hair. They also wore wigs, especially blonde wigs, made with hair imported from Germany. All this adornment is merely outward. Peter does not forbid a woman fixing her hair, or wearing jewelry, any more than he forbids her wearing apparel (fine is not in the original).
b. Rather let it be the hidden person of the heart: Real beauty comes from the hidden person of the heart. It isn’t something you wear or primp for. It is something you are.
i. The real question is “What do you depend on to make yourself beautiful?” Peter’s point is not that any of these are forbidden, but that they should not be a woman’s adornment, her source of beauty.
c. The incorruptible beauty of a gentle and quiet spirit: The inner beauty of a godly woman is incorruptible. This means that it does not decay or get worse with age. Instead, incorruptible beauty only gets better with age, and is of so much more value that the beauty that comes from the hair, jewelry, or clothing.
Peter describes the character of true beauty - a gentle and quiet spirit. These character traits are not promoted for women by our culture, they are very precious in the sight of God.
2Co 4:16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.
Clarke: Great price - All the ornaments placed on the head and body of the most illustrious female, are, in the sight of God, of no worth; but a meek and silent spirit are, in his sight, invaluable, because proceeding from and leading to himself, being incorruptible, surviving the ruins of the body and the ruins of time, and enduring eternally.
Do you spend a lot of time trying to look beautiful?
Who are you trying to impress? Husband? Men? Women? The World? God?
1Pe 3:5 Holy women of long ago who had set their hopes in God beautified themselves with lives lived in deference to their own husbands’ authority.
1Pe 3:6 For example, our “mother,” Sarah, devoted herself to her husband, Abraham, and even called him “master.” And you have become her daughters when you do what is right without fear and intimidation.
Guzik: Peter reminds women that he doesn’t call them to a new standard, but something that was practiced by holy women of former times.
A woman can trust her ability to influence and control her husband, or she can trust God and be submissive. A woman can trust her outward adornment, or she can trust God and cultivate a gentle and quiet spirit. It all comes back to trust in God, so she should be like the holy women who trusted in God.
c. As Sarah obeyed Abraham: Sarah’s submission to Abraham was demonstrated by two things. First, she obeyed Abraham, even when it was difficult and he was wrong (as in Gen_12:10-20). Second, she honored Abraham by calling him lord. It is possible to obey someone without showing them the honor that is part of submission. True submission knows the place of both obedience and honor.
i. “An attitude of submission to a husband’s authority will be reflected in numerous words and actions each day which reflect deference to his leadership and an acknowledgment of his final responsibility.” (Grudem)
d. If you do good and are not afraid with any terror: True submission, full of faith in God, has no room for fear or terror. It does good and leaves the result to God, not man.
i. Do good reminds us that true submission is not a sulking surrender to authority. It is an active embrace of God’s will, demonstrating trust in Him.
Benson: In token of her subjection; for the ancients, by giving titles of respect to their superiors, acknowledged their own inferiority. Therefore, by mentioning the reverence with which Sarah spake of Abraham, the apostle intimates that she entertained the highest respect for him, and a just sense of her own subjection to him. Sarah was considered by the Jewish women as an illustrious pattern of a dutiful wife; whose daughters — Or children, in a spiritual, as well as natural sense; ye are — Or show yourselves to be, and that ye are entitled to the same inheritance; as long as ye do well -- … Sarah being constituted by God the mother of all believers, (Gal_4:26,) even as Abraham was made their father, the believing women of Pontus, by imitating Sarah’s virtues, became her children, though not descended from her. And are not afraid with any amazement — So terrified with the apprehension of any danger or prejudice that may arise to you on account of your piety, as to be discouraged from your duty, or induced, through fear of displeasing your husbands, to do actions contrary to your religion. For, while the apostle enjoined wives to be in subjection to their husbands, he cautioned them against committing sin, especially the sin of idolatry, either from a desire to please their husbands, or from a fear of offending them.
1Pe 3:7 Husbands, you in turn must treat your wives with tenderness, viewing them as feminine partners who deserve to be honored, for they are co-heirs with you of the “divine grace of life,” so that nothing will hinder your prayers.
Russell: Honour unto the wife -- Taking pleasure in her progress and in all her noble attainments and achievements.
The weaker vessel -- Using your strength for her support and encouragement and not for her oppression.
Of the grace of life -- Its favors and blessings.
Guzik: A godly husband abides with his wife. He doesn’t merely share a house, but he truly lives with her. He recognizes the great point of Paul’s teaching on marriage in Ephesians 5 : that husbands ought to love their own wives as their own bodies; he who loves his wife loves himself (Eph_5:28). The godly husband understands the essential unity God has established between husband and wife.
b. With understanding: A godly husband undertakes the important job of understanding his wife. By knowing her well, he is able to demonstrate his love for her far more effectively.
i. When a husband has this understanding, God directs him to use it, to dwell with his wife with understanding. He is supposed to take his understanding and apply it in daily life with his wife. This is where many men have trouble following through. They may have understanding about their wives, but they don’t use it as they dwell with them.
c. Giving honor: A godly husband knows how to make his wife feel honored. Though she submits to him, he takes care that she does not feel like she is an employee or under dictator.
i. In giving honor to the wife, the word in the ancient Greek language for the wife is a rare word, meaning more literally “the feminine one.” It suggests that the woman’s feminine nature should prompt the husband to honor her.
ii. This was a radical teaching in the world Peter lived in. In that ancient culture, a husband had absolute rights over his wife, and the wife had virtually no rights in the marriage. In the Roman world, if a man caught his wife in an act of adultery, he could kill her on the spot. But if a wife caught her husband, she could do nothing against him. All the duties and obligations in marriage were put on the wife. Peter’s radical teaching is that the husband has God-ordained duties and obligations toward his wife.
d. As to the weaker vessel: In this context, weaker speaks of the woman’s relative physical weakness in comparison to men. Men aren’t necessarily stronger spiritually than women, but they are generally stronger physically. As Peter brought in the idea of the woman’s feminine nature with the words the wife, he continues in appreciating the feminine nature and how a husband should respond to it.
i. Therefore, a godly husband recognizes whatever limitations his wife has physically, and he does not expect more from her than is appropriate.
e. Heirs together: A godly husband realizes that his spouse is not only his wife, but his sister in Jesus. Part of their inheritance in the Lord is only realized in their oneness as husband and wife.
i. Heirs together: This “reminds husbands that even though they have been given great authority within marriage, their wives are still equal to them in spiritual privilege and eternal importance: they are ‘joint heirs.’” (Grudem)
f. That your prayers may not be hindered: The failure to live as a godly husband has spiritual consequences. It can and it will hinder prayer.
i. Some have thought that Peter has in mind here the prayers that husbands and wives pray together. But since he addresses husbands only, and because says your prayers, he is refers to the prayers of husbands.
We know that Peter was married—If you are a husband, are you applying these words to your marriage?
If you are a wife, are you also applying the lessons of Peter to your marriage?
1Pe 3:8 Now, this is the goal: to live in harmony with one another and demonstrate affectionate love, sympathy, and kindness toward other believers. Let humility describe who you are as you dearly love one another.
Wesley: Finally - This part of the epistle reaches to 1Pe 4:11. The apostle seems to have added the rest afterwards. Sympathizing - Rejoicing and sorrowing together. Love all believers as brethren. Be pitiful - Toward the afflicted. Be courteous - To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love.
Russell: Finally -- Not primarily, but in the glorious consummation. It requires long years to reach this condition.
All of one mind -- Harmony does not mean alikeness. Rather it signifies unity with diversity and is more desirable than a sameness.
Love as brethren – Brotherly love; the Lord's followers should love as brethren, as true brethren ought to love. Such a high standard of love! How many of us, how few of us, have ever realized the standard of brotherly love that would be appreciated by our Lord--the standard that he demands as a condition of our being his brethren.
The increase of knowledge, combined with the increase of selfishness and with the high tension at which people are now living, affects the increase of crime and the decrease of brotherly love.
Love commands that we think as little evil as possible of one another; and that we judge each other's motives generously, charitably; and that we screen each other's imperfections from others, except where principles are involved.
"He laid down his life for us; and we ought to lay down our lives for the brethren." (1Jo_3:16.) Love for the brethren will be one of the final and most searching tests in which seemingly many will fail. Love for the brethren is set forth in the Scriptures as one of the indisputable evidences of our having attained membership in the Body of Christ. This love ignores wealth, education, earthly standing--ignores the flesh and takes cognizance of the spirit, the will, the heart.
We learn to love all mankind, even those who misunderstand us and are therefore our enemies; we learn to love all these as brethren. Not as brethren in Christ, but as brethren of the one family of Adam.
Be pitiful -- Sympathetic, tender-hearted.
Be courteous -- Humble-minded.
Guzik: Be of one mind: Most of us are willing to have one mind, as long as that one mind is my mind! But the one mind is to be the mind of Christ (1Co_2:16). Our common mind is to be Jesus’ mind.
i. This command brings us back to the need to know God’s word. We can’t be of one mind, the mind of Jesus, if we don’t know what His mind is. The word of God shows us the mind of Jesus.
b. Be of one mind speaks to the essential unity of God’s people. We are one; but we are not all the same. While we should all be of one mind, we can’t expect everyone to be like us. God has built both unity and diversity among His people.
i. Every cell of your body is different, and each one has its role to play. But every cell in your body has the same DNA code written in it, the master plan for the whole body. Every cell in your body has the same “mind.”
ii. We could say that Christians are to be like a choir. Each one sings with their own voice, and some sing different parts, but everyone sings to the same music and in harmony with one another.
Can you accept and love brethren who are not like you? Or agree with you on every point?
How do we know if we have this love that is being spoken about?
1Pe 3:9 Never retaliate when someone treats you wrongly, nor insult those who insult you, but instead, respond by speaking a blessing over them—because a blessing is what God promised to give you.
Guzik: The greatest challenge to our love for others comes when we are wronged. At those times, we are called to not return evil for evil, but to give a blessing instead.
i. No dispute, argument, or personality conflict among believers should linger. Even if one Christian gets out of line, the loving response of other Christians should keep the problem small and short-lived.
ii. The natural response to hostility is retaliation. This is what the terrible ethnic conflicts all over the world are all about - one group wrongs another, and dedicates the rest of its existence to repaying that wrong. Only the love of Jesus for our enemies can break that terrible cycle.
iii. Jesus reminded us that it is no great credit if we love those who love us in return; the real test of love is to demonstrate compassion to our enemies (Mat_5:44-47).
That you may inherit a blessing: We love one another, but not only for the sake of Jesus, whose body we are members of. We love one another, but not only for the sake of our brother or sister for whom Jesus died. We also love one another for our own sake - by blessing those who have wronged us, we will inherit a blessing. If you can’t love for the sake of Jesus, or for the sake of your brother, then do it for your own sake!
Russell: Evil for evil -- Let us be like our Lord who, when reviled, reviled not again. ( 1Pe_2:23)
Clarke: Ye are thereunto called - This is your calling - your business in life, to do good, and to do good for evil, and to implore God’s blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God’s blessing, even life for evermore.
Are you up for this challenge?
Can you remember the last time you tried this? How did you feel?
1Pe 3:10 For the Scriptures tell us: Whoever wants to embrace true life and find beauty in each day
1Pe 3:11 must stop speaking evil, hurtful words and never deceive in what they say. Always turn from what is wrong and cultivate what is good; eagerly pursue peace in every relationship, making it your prize.
Guzik: A quotation from Psa_34:12-16 demonstrates the blessing that comes to those who turn away from evil and do good.
Let him turn away from evil and do good: Doing good is often difficult because as a general rule, evil is rewarded immediately, and the reward of doing good is often delayed. But the rewards of good are better, and far more secure than the rewards of doing evil. God promises this in the passage quoted by Peter.
JFB: will love — Greek, “wishes to love.” He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, 1Pe_3:9, by Psa_34:12-16.
refrain — curb, literally, “cause to cease”; implying that our natural inclination and custom is to speak evil.
evil ... guile — First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one’s neighbor.
Russell: Tongue from evil -- Neither a back-biter nor one who listens to a back-biter will get into the Kingdom.
How are you doing on ridding these qualities out of your life?
1Pe 3:12 For the eyes of the Lord Yahweh rest upon the godly, and his heart responds to their prayers. But he turns his back on those who practice evil.
Russell: Eyes of the Lord -- Even as God's eye is always upon us, so parents should have their children know that their eye and God's eye is always upon them.
Ears are open -- The thought, care and interest of our Father and Jesus will be constantly upon us. At any instant we may engage the special attention of either or both.
Unto their prayers -- The providence of God over his sons is a very particular providence.
Them that do evil -- Punishments will be adapted to the nature of the offenses, always with the benevolent object in view being man's permanent establishment in righteousness.
Barnes: For the eyes of the Lord are over the righteous - That is, he is their Protector. His eyes are indeed on all people, but the language here is that which describes continual guardianship and care.
And his ears are open unto their prayers - He hears their prayers. As he is a hearer of prayer, they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Psa_34:15, and it is designed to show the reason why a life of piety will contribute to length of days.
But the face of the Lord is against them that do evil - Margin, upon. The sense of the passage, however, is against. The Lord sets his face against them: an expression denoting disapprobation, and a determination to punish them. His face is not mild and benignant toward them, as it is toward the righteous.
JFB: face ... against — The eyes imply favorable regard; the face of the Lord upon (not as English Version, “against”) them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare 1Pe_3:13).
If you are a Christian, but living like someone from the world—do think the Lord will regard your prayers, just because you name Christ, but take that name in vain?
If you are a Christian who is doing his best to stay close to the Lord and follow His ways, do you embrace this precious promise that the Lord is ever watching over you and hearing all your prayers?
1Pe 3:13 (Weymouth) And who will be able to harm you, if you show yourselves zealous for that which is good?
Guzik: And who is he who harm you: Though Peter says that Christians should always answer evil with good, he also lives in the real world, he knows that people will often answer our good with evil.
i. “Not to be hated by the world; to be loved and flattered and caressed by the world - is one of the most terrible positions in which a Christian can find himself. ‘What bad thing have I done,’ asked the ancient sage, ‘that he should speak well of me?’” (Meyer)
Matthew 10:28 Weymouth "And do not fear those who kill the body, but cannot kill the soul; but rather fear him who is able to destroy both soul and body in Gehenna.
Do you hold on to this Precious Promise?
Do you understand that these promises come with conditions? “if you”
1Pe 3:14 But even if you happen to suffer for doing what is right, you will have the joyful experience of the blessing of God. And Don’t be intimidated or terrified by those who would terrify you.
Guzik: But even if you should suffer for righteousness’ sake, you are blessed: Peter reminds us that there is even blessing for us when we suffer for righteousness’ sake. God will care for us, especially when we suffer unjustly.
i. Jesus spoke of the same attitude: And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell (Mat_10:28).
d. And do not be afraid of their threats, nor be troubled: The presence or possibility of suffering for doing good should not make us shrink back from doing good. Instead we should give a special place (sanctify) to God in our hearts, and always be ready to explain our faith (give a defense), always doing it with a right attitude (meekness and fear).
Clarke: But and if ye suffer - God may permit you to be tried and persecuted for righteousness’ sake, but this cannot essentially harm you; he will press even this into your service, and make it work for your good.
Barnes: Happy are ye - Perhaps alluding to what the Saviour says in Mat_5:10; “Blessed are they which are persecuted for righteousness” sake.” On the meaning of the word happy or blessed…. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favorable to salvation; and they were not therefore, on the whole, to regard it as an evil.
And be not afraid of their terror - Of anything which they can do to cause terror. There is evidently an allusion here to Isa_8:12-13; “Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.” See the notes at that passage. Compare Isa_51:12; Mat_10:28. “Neither be troubled.” With apprehension of danger. Compare the notes at Joh_14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and He is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. “All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come,” 1Co_3:21-22.
Can you find comfort in this promise?
1Pe 3:15 But give reverent honor in your hearts to the Anointed One and treat him as the holy Master of your lives. And if anyone asks about the hope living within you, always be ready to explain your faith
Guzik: How can we always be ready to give a defense to everyone who asks you a reason for the hope that is in you? It can only happen as we spend time in His word.
ii. Peter knew how important it was to give a defense to everyone who asks you. He was put on the spot in situations described in Act_2:14-39, Act_3:11-26, Act_4:8-12, and Act_5:29-32. In each situation, Peter relied on the power of the Holy Spirit and was able to give a defense.
Russell: Sanctify the Lord God -- The truth was intended for this particular purpose--"Be ye holy that bear the vessels of the Lord's house." (Isa_52:11)
And be ready always -- Regardless of the hopes and doubts of others. Always to be done in meekness. Every member of the Royal Priesthood is anointed to preach to individuals.
To give an answer -- "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." (2Ti_2:15) The majority of Christians, because of carelessness, and not knowing what they believe, are unable to do so. Those who can give an answer are the ones who have hearkened to the Word of God and know their God.
A reason -- While it is true that without faith we cannot please God, it is none the less true that without reason we cannot please him. Human reason cannot attain full development except under the divine instruction; and only the meek can receive such instruction and be truly wise. The wisdom from above, that reasons on the basis of divine revelation, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. (Jam_3:17)
No Christian should be ashamed to be asked a reason for his faith, and he should be so thoroughly informed respecting the divine message as to be able to give it.
The hope -- The faith.
Our hope is that the curse of sin will be removed; that the reign of evil will come to an end; that all hearts shall be made glad; that the crooked shall be made straight, and the rough places smooth; and that a great jubilee shall come and all men shall be set free from captivity of death.
Our hope that the blessings to mankind will be permanent and lasting is guaranteed because God will establish a government in the heavens which shall rule over all in truth and righteousness.
It is the hope of being made perfect in Christ, of being made partakers of the divine nature. But before we can come into possession of this hope there is much suffering and trial to be endured; there is the "dying daily" until we are dead with Christ.
"And every man that hath this hope in him purifieth himself, even as he is pure." (1Jo_3:3)
Meekness and fear -- Fear lest we become a castaway.
Do you know what your “hope” is?
Do you have a hope?
Can you explain it?
I’m asking
1Pe 3:16 with gentleness and respect. Maintain a clean conscience, so that those who slander you for living a pure life in Christ will have to lie about you and will be ashamed because of their slander.
Vincents: Conscience, does not occur in the gospels, unless Joh_8:1-11 be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν, together with, and εἰδέναι, to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence.
Guzik: Those who revile your good conduct in Christ may be ashamed: Our good conduct, when we are our good is returned with evil, will prove others wrong in their opinions about us, and it will make them ashamed for speaking against our godly lives.
Barnes: They may be ashamed - They may see that they have misunderstood your conduct, and regret that they have treated you as they have. We should expect, if we are faithful and true, that even our enemies will yet appreciate our motives, and do us justice. Compare Psa_37:5-6.
That falsely accuse your good conversation in Christ - Your good conduct as Christians. They may accuse you of insincerity, hypocrisy, dishonesty; of being enemies of the state, or of monstrous crimes; but the time will come when they will see their error, and do you justice.
TPT: We cannot prevent people from slandering us, but when they do, they should be forced to lie.
Have you been evil spoken of falsely?
1Pe 3:17 For it is better to suffer for doing good, if it is in God’s plan, than for doing evil.
Guzik: None of us want to suffer. But if we must, may it be for doing good, not for doing evil. Sometimes Christians are obnoxious and offensive, and are made to suffer for it. They may wish it were persecution for the same of the gospel, but really it is simply suffering for doing evil.
Barnes: God often sees it to be necessary that his people should suffer. There are effects to be accomplished by affliction which can be secured in no other way; and some of the happiest results on the soul of a Christian, some of the brightest traits of character, are the effect of trials. But it should be our care that our sufferings should not be brought upon us for our own crimes or follies. No man can promote his own highest good by doing wrong, and then enduring the penalty which his sin incurs; and no one should do wrong with any expectation that it may be overruled for his own good
1Pe 3:18 Christ suffered and died for sins once and for all—the innocent for the guilty—to bring you near to God by his body being put to death and by being raised to life by the Spirit.
Russell: For Christ also -- "Christ died for our sins." (1Co_15:3)
Suffered for sins -- Death, not eternal torment. He suffered death on account of sin. To open up for us and for all a way of reconciliation with God. By virtue of his sacrifice for our sins we are made acceptable with God, and the condemnation against us as members of Adam's race is set aside that we may have a new start.
Just for the unjust -- Jesus died for Adam and his race. That all of the unjust--every member of Adam's race--might have the opportunity of returning to divine favor. Jesus took the place of the original sinner, Adam. Purchasing him back from the death sentence meant the purchase of all who died in him.
Jesus, at 30 years of age, was ready to be offered as an acceptable sacrifice of sweet savor to God, on behalf of mankind. Crucifixion was the only way in which our Lord's death would be of full value and accomplish the purpose intended.
"Behold, the Lamb of God, which taketh away the sin of the world." (Joh_1:29)
"He gave himself a ransom for all." (1Ti_2:6)
Bring us to God -- Reconcile us to God; by dying. By paying father Adam's penalty. Thus he opened up a new way; a way to life everlasting. Some during this age (the Church) and some during the period of his Messianic reign (humanity).
Put to death -- The reason for Christ coming in the flesh at his first advent was to suffer death as man's corresponding price. Eternal torment was not the penalty. If the penalty against us had been eternal torment, our redemption from it would have cost our Lord that price.
Flesh -- Flesh and blood uniformly represent human nature. It was our Lord's flesh or human nature that was given for Adam and his race. The human nature was sacrificed forever: "The bread which I will give is my flesh, which I will give for the life of the world." (Joh_6:51) After Christ had fulfilled the terms of his covenant, he was put to death in the flesh and quickened in spirit.
Flesh and blood cannot inherit the Kingdom of heaven and hence we must all be changed in our resurrection, as Jesus was, from earthly to heavenly nature.
But quickened -- Made alive. God raised him from the dead, a spiritual being.
Spirit -- In spirit. Raised a spiritual body. He was no longer the man Jesus, but the glorified spirit Jesus. After his resurrection, he appeared and disappeared, the doors being shut, to teach his disciples that he was no longer human, but a spirit being. If Christ had been quickened in the flesh, it would be like taking back the ransom.
Guzik: Jesus suffered once for sins. There is no longer any sacrifice, any atonement that can please God. Even our own suffering won’t pay for our sins. The price has already been paid.
b. The just for the unjust: Jesus is a perfect example of suffering for doing good. He, the just, suffered for all of us, the unjust - and the purpose of it all was to bring us to God, to restore our broken and dead relationship with Him.
i. Since Jesus did all this to bring us to God, how wrong it is for us to not come to God in fellowship! The ancient Greek word translated bring is the same word used for access in Rom_5:2 and Eph_2:18. In ancient literature, the word bring was used “of admission to an audience with the Great King.” (Blum)
Do you appreciate the price that Jesus paid for you?
Do you take advantage of the access Jesus has opened to you to God?
1Pe 3:19 He went in the spiritual realm and made a proclamation to the spirits in prison
Russell: By which -- Two experiences--death and resurrection
Went and preached -- By example; actions speak louder than words. By his sufferings, death and resurrection. In the same way that the apostle speaks of Abel, saying: "He being dead, yet speaketh." (Heb_11:4)
In obedience to the Father Jesus had died and then the Father had raised him from the dead. It was the great object lesson which the fallen angels saw that constituted to them the great sermon that gave them a ground for hope. Since Jesus preached to the fallen angels we suppose some would reform and refrain from any further disobedience. A lesson of the manifestation of God's great mercy to mankind in marking the arrangement for their redemption; and there was a possibility that he might also show mercy to the fallen angels.
Unto the spirits -- Wicked spirits; demons; angels of light who became disobedient in the days of Noah. "The angels which kept not their first estate." (Jud_1:6)
Not human beings, but spirit beings; not men but angels; this is clearly stated in verse 20. They impersonate dead human beings; they seek human fellowship, and try to gain possession of human beings who yield their wills; these are said to be obsessed.
In prison -- Restrained at the time of the flood. Restricted as respects their powers of fellowship with the holy angels, and with mankind; being no longer privileged to appear as men (materialize). The demons were cast into Tartarus and restrained in darkness or prison by that chain.
1Pe 3:20 because of their disobedience of long ago. For during the time of Noah God patiently waited while the ark was being prepared, but only a few were brought safely through the floodwaters: a total of eight souls.
Russell: Which sometime were disobedient -- Who left their primary estate as angels, and sought to become men, and assumed the human form. (Gen_6:1-4) They were imprisoned for disobedience.
Noah -- "A preacher of righteousness." (2Pe_2:5) R150:1
While the ark -- Type of Christ, and the power in him which will replenish and reorganize society.
Was a preparing -- The Savior compares the period of his presence to the days of Noah while the ark was being prepared, not to the flood, as some suppose.
Were saved by water -- It marked the close of the first dispensation.
Noah and his family saved in that flood typified or represented the Gospel Church saved in the flood or calamity which is about to overwhelm the world. The Church of Christ are saved from death by their baptism into Christ, not eternal torment.
Guzik: Eight souls, were saved through water: Peter draws a picture here. Even as Noah’s salvation from judgment of God was connected with water, so the Christian’s salvation connected with the water, the water of baptism.
i. The water of the flood washed away sin and wickedness, and brought a new world with a fresh start before God. The water of baptism does the same thing, providing a passage from the old to the new.
1Pe 3:21 This was a prophetic picture of the immersion that now saves you—not a bathing of the physical body but rather the response of a good conscience before God through the resurrection of Jesus Christ,
1Pe 3:22 who is now in heaven at the place of supreme authority next to God. The very powers of heaven, including every angel and authority, now yield in submission to him.
Russell: The like figure -- The ark representing Christ, entering into the Ark of safety representing those who are baptized into Christ's death. The flood representing the death of the world.
Even baptism -- The Church of Christ are likewise saved from death through their baptism. It is not the outward baptism that saves us, except in a figure. It represents the real.
Filth of the flesh -- The filth of our flesh as new creatures can be washed away only by the grace of God in Christ. Both Priests and Levites washed in the laver in the Court.
The answer -- Response. Outward declaration. Acceptance of his gracious invitation.
The resurrection -- Jesus is our Ark of safety. The Apostle's faith in a resurrection is not only for those now justified, but it extends beyond this small class and includes a hope for many now ignorant, sinful, unjustified.
Gone into heaven -- A spirit being, exalted higher than he was before, now of the divine nature, far above angels, principalities and powers. (Eph_1:21)
Right hand of God -- The position of highest favor. In power and glory and honor.
Angels -- "Christ died and revived that he might be Lord both of the dead (mankind) and living (angels)." (Rom_14:9)
Subject unto him -- By the Father.
Guzik: Not the removal of the filth of the flesh, but the answer of a good conscience toward God: But Peter is careful to point out that it isn’t the actual water washing of baptism that saves us, but the spiritual reality behind the immersion in water. What really saves us is the answer of a good conscience toward God, a conscience made good through the completed work of Jesus.
Christ, who has gone into heaven and is at the right hand of God: We see the completeness of Jesus’ work by His exaltation to the right hand of God the Father, and the subjection of all created spirits unto Him (angels and authorities and powers having been made subject to Him). So though Jesus suffered for doing good, He had the ultimate triumph. The example of Jesus proves Peter’s point in 1Pe_3:9 : when we suffer for doing good, we will inherit a blessing.
Was your baptism merely a bath or the spiritual reality?
Russell: Be in subjection -- Not in a spirit of slavish fear, but in a reverence of love and devotion such as the Church has for Christ. Every woman who usurps the place of the head of the household is surely doing injury to herself and the best interests of her family, even though she may seem for a time to prosper in her wrong course.
Guzik: Wives, likewise, be submissive to your own husbands: The godly wife will be submissive to her husband. This submission isn’t a reward for the husband’s good behavior, it is commanded by God as the proper order for the home.
i. The teaching about submission was especially relevant to a first century married woman who would came to Jesus. She would ask questions such as “Should I leave my husband?” or “Should I change my behavior towards him?” or “Should I assume a superior position in Jesus?”
ii. In the culture of the ancient world, it was almost unthinkable for a wife to adopt a different religion than her husband. Christian women who came to Jesus before their husbands needed instruction.
b. Likewise: Proper submission in the home follows the same principles of submission as towards government or our employers. It is a submission not only of the actions, but also of the heart - as demonstrated by the surrendering heart of Jesus (1Pe_2:21-25).
i. The call for submission is not merely a call for love and considerate action. It is a call to relate in submission to authority. The term submission is used outside the New Testament to describe the submission and obedience of soldiers in an army to those of superior rank. It literally means “to order under.”
ii. Of course, submission in marriage follows the same principles as submission in other spheres. We submit to God appointed authority as our obligation before God, unless that authority directs us to sin. In that case, it is right to obey God rather than men (Act_4:19-20).
c. Be submissive to your own husbands: Peter carefully observes that wives are called to submit to their own husbands, not to men in general. Male headship is a principle of God for the home and the church, not for society in general.
Clarke: Ye wives, be in subjection - Consider that your husband is, by God’s appointment, the head and ruler of the house; do not, therefore, attempt to usurp his government; for even though he obey not the word - is not a believer in the Christian doctrine, his rule is not thereby impaired; for Christianity never alters civil relations: and your affectionate, obedient conduct will be the most likely means of convincing him of the truth of the doctrine which you have received.
Without the word - That your holy conduct may be the means of begetting in them a reverence for Christianity, the preaching of which they will not hear.
Are you submissive?
Does your life give a good witness for Christ?
1Pe 3:2 For when they observe your pure, godly life before God, it will impact them deeply.
Guzik: The benefit of submission is shown in the way that it affects husbands for God. A wife’s submission is a powerful expression of her trust in God. This kind of faith and obedience can accomplish great things, even without a word.
i. Wives may want to shape their husbands - either to Christ or in Christ - through their words. Peter reminds them that God’s plan is that wives impact their husbands not through persuasive lectures, but through godly submission, chaste conduct, and the fear of God.
ii. There is a sense in which a wife’s efforts to shape her husband through her own words and efforts may hinder the power of God’s working on the husband. It is much more effective it is to submit God’s way, demonstrating trust in Him, and to let God have His way with the husband.
iii. “The attractiveness of a wife’s submissive behaviour even to an unbelieving husband suggests that God has inscribed the rightness and beauty of role distinctions include male leadership or headship in the family and female acceptance of and responsiveness to that leadership . . . The unbelieving husband sees this behaviour and deep within perceives the beauty of it. Within his heart there is a witness that this is right, this is how God intended men and women to relate as husband as wife. He concludes, therefore, that the gospel which his wife believes must be true as well.” (Grudem)
e. Do not obey the word: This refers to an unbelieving husband, but it is a stronger idea than merely “do not believe.” It has the idea of someone in active disobedience to God’s word. Even these husbands can be won through the godly conduct of loving wives.
Meyer: What we are is more important than what we say. Our life is our best sermon. If we would expend as much care on the hidden man of the heart as many do on the outer, what lovely characters would result!
Are you being a good example?
1Pe 3:3 (3-4) Let your true beauty come from your inner personality, not a focus on the external. For lasting beauty comes from a gentle and peaceful spirit, which is precious in God’s sight and is much more important than the outward adornment of elaborate hair, jewelry, and fine clothes.
Guzik: For the godly woman, outward adornment is always in moderation, and her emphasis is always on inward adornment.
i. Arranging the hair: In the world Peter lived in, women arranged and dyed their hair. They also wore wigs, especially blonde wigs, made with hair imported from Germany. All this adornment is merely outward. Peter does not forbid a woman fixing her hair, or wearing jewelry, any more than he forbids her wearing apparel (fine is not in the original).
b. Rather let it be the hidden person of the heart: Real beauty comes from the hidden person of the heart. It isn’t something you wear or primp for. It is something you are.
i. The real question is “What do you depend on to make yourself beautiful?” Peter’s point is not that any of these are forbidden, but that they should not be a woman’s adornment, her source of beauty.
c. The incorruptible beauty of a gentle and quiet spirit: The inner beauty of a godly woman is incorruptible. This means that it does not decay or get worse with age. Instead, incorruptible beauty only gets better with age, and is of so much more value that the beauty that comes from the hair, jewelry, or clothing.
Peter describes the character of true beauty - a gentle and quiet spirit. These character traits are not promoted for women by our culture, they are very precious in the sight of God.
2Co 4:16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.
Clarke: Great price - All the ornaments placed on the head and body of the most illustrious female, are, in the sight of God, of no worth; but a meek and silent spirit are, in his sight, invaluable, because proceeding from and leading to himself, being incorruptible, surviving the ruins of the body and the ruins of time, and enduring eternally.
Do you spend a lot of time trying to look beautiful?
Who are you trying to impress? Husband? Men? Women? The World? God?
1Pe 3:5 Holy women of long ago who had set their hopes in God beautified themselves with lives lived in deference to their own husbands’ authority.
1Pe 3:6 For example, our “mother,” Sarah, devoted herself to her husband, Abraham, and even called him “master.” And you have become her daughters when you do what is right without fear and intimidation.
Guzik: Peter reminds women that he doesn’t call them to a new standard, but something that was practiced by holy women of former times.
A woman can trust her ability to influence and control her husband, or she can trust God and be submissive. A woman can trust her outward adornment, or she can trust God and cultivate a gentle and quiet spirit. It all comes back to trust in God, so she should be like the holy women who trusted in God.
c. As Sarah obeyed Abraham: Sarah’s submission to Abraham was demonstrated by two things. First, she obeyed Abraham, even when it was difficult and he was wrong (as in Gen_12:10-20). Second, she honored Abraham by calling him lord. It is possible to obey someone without showing them the honor that is part of submission. True submission knows the place of both obedience and honor.
i. “An attitude of submission to a husband’s authority will be reflected in numerous words and actions each day which reflect deference to his leadership and an acknowledgment of his final responsibility.” (Grudem)
d. If you do good and are not afraid with any terror: True submission, full of faith in God, has no room for fear or terror. It does good and leaves the result to God, not man.
i. Do good reminds us that true submission is not a sulking surrender to authority. It is an active embrace of God’s will, demonstrating trust in Him.
Benson: In token of her subjection; for the ancients, by giving titles of respect to their superiors, acknowledged their own inferiority. Therefore, by mentioning the reverence with which Sarah spake of Abraham, the apostle intimates that she entertained the highest respect for him, and a just sense of her own subjection to him. Sarah was considered by the Jewish women as an illustrious pattern of a dutiful wife; whose daughters — Or children, in a spiritual, as well as natural sense; ye are — Or show yourselves to be, and that ye are entitled to the same inheritance; as long as ye do well -- … Sarah being constituted by God the mother of all believers, (Gal_4:26,) even as Abraham was made their father, the believing women of Pontus, by imitating Sarah’s virtues, became her children, though not descended from her. And are not afraid with any amazement — So terrified with the apprehension of any danger or prejudice that may arise to you on account of your piety, as to be discouraged from your duty, or induced, through fear of displeasing your husbands, to do actions contrary to your religion. For, while the apostle enjoined wives to be in subjection to their husbands, he cautioned them against committing sin, especially the sin of idolatry, either from a desire to please their husbands, or from a fear of offending them.
1Pe 3:7 Husbands, you in turn must treat your wives with tenderness, viewing them as feminine partners who deserve to be honored, for they are co-heirs with you of the “divine grace of life,” so that nothing will hinder your prayers.
Russell: Honour unto the wife -- Taking pleasure in her progress and in all her noble attainments and achievements.
The weaker vessel -- Using your strength for her support and encouragement and not for her oppression.
Of the grace of life -- Its favors and blessings.
Guzik: A godly husband abides with his wife. He doesn’t merely share a house, but he truly lives with her. He recognizes the great point of Paul’s teaching on marriage in Ephesians 5 : that husbands ought to love their own wives as their own bodies; he who loves his wife loves himself (Eph_5:28). The godly husband understands the essential unity God has established between husband and wife.
b. With understanding: A godly husband undertakes the important job of understanding his wife. By knowing her well, he is able to demonstrate his love for her far more effectively.
i. When a husband has this understanding, God directs him to use it, to dwell with his wife with understanding. He is supposed to take his understanding and apply it in daily life with his wife. This is where many men have trouble following through. They may have understanding about their wives, but they don’t use it as they dwell with them.
c. Giving honor: A godly husband knows how to make his wife feel honored. Though she submits to him, he takes care that she does not feel like she is an employee or under dictator.
i. In giving honor to the wife, the word in the ancient Greek language for the wife is a rare word, meaning more literally “the feminine one.” It suggests that the woman’s feminine nature should prompt the husband to honor her.
ii. This was a radical teaching in the world Peter lived in. In that ancient culture, a husband had absolute rights over his wife, and the wife had virtually no rights in the marriage. In the Roman world, if a man caught his wife in an act of adultery, he could kill her on the spot. But if a wife caught her husband, she could do nothing against him. All the duties and obligations in marriage were put on the wife. Peter’s radical teaching is that the husband has God-ordained duties and obligations toward his wife.
d. As to the weaker vessel: In this context, weaker speaks of the woman’s relative physical weakness in comparison to men. Men aren’t necessarily stronger spiritually than women, but they are generally stronger physically. As Peter brought in the idea of the woman’s feminine nature with the words the wife, he continues in appreciating the feminine nature and how a husband should respond to it.
i. Therefore, a godly husband recognizes whatever limitations his wife has physically, and he does not expect more from her than is appropriate.
e. Heirs together: A godly husband realizes that his spouse is not only his wife, but his sister in Jesus. Part of their inheritance in the Lord is only realized in their oneness as husband and wife.
i. Heirs together: This “reminds husbands that even though they have been given great authority within marriage, their wives are still equal to them in spiritual privilege and eternal importance: they are ‘joint heirs.’” (Grudem)
f. That your prayers may not be hindered: The failure to live as a godly husband has spiritual consequences. It can and it will hinder prayer.
i. Some have thought that Peter has in mind here the prayers that husbands and wives pray together. But since he addresses husbands only, and because says your prayers, he is refers to the prayers of husbands.
We know that Peter was married—If you are a husband, are you applying these words to your marriage?
If you are a wife, are you also applying the lessons of Peter to your marriage?
1Pe 3:8 Now, this is the goal: to live in harmony with one another and demonstrate affectionate love, sympathy, and kindness toward other believers. Let humility describe who you are as you dearly love one another.
Wesley: Finally - This part of the epistle reaches to 1Pe 4:11. The apostle seems to have added the rest afterwards. Sympathizing - Rejoicing and sorrowing together. Love all believers as brethren. Be pitiful - Toward the afflicted. Be courteous - To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love.
Russell: Finally -- Not primarily, but in the glorious consummation. It requires long years to reach this condition.
All of one mind -- Harmony does not mean alikeness. Rather it signifies unity with diversity and is more desirable than a sameness.
Love as brethren – Brotherly love; the Lord's followers should love as brethren, as true brethren ought to love. Such a high standard of love! How many of us, how few of us, have ever realized the standard of brotherly love that would be appreciated by our Lord--the standard that he demands as a condition of our being his brethren.
The increase of knowledge, combined with the increase of selfishness and with the high tension at which people are now living, affects the increase of crime and the decrease of brotherly love.
Love commands that we think as little evil as possible of one another; and that we judge each other's motives generously, charitably; and that we screen each other's imperfections from others, except where principles are involved.
"He laid down his life for us; and we ought to lay down our lives for the brethren." (1Jo_3:16.) Love for the brethren will be one of the final and most searching tests in which seemingly many will fail. Love for the brethren is set forth in the Scriptures as one of the indisputable evidences of our having attained membership in the Body of Christ. This love ignores wealth, education, earthly standing--ignores the flesh and takes cognizance of the spirit, the will, the heart.
We learn to love all mankind, even those who misunderstand us and are therefore our enemies; we learn to love all these as brethren. Not as brethren in Christ, but as brethren of the one family of Adam.
Be pitiful -- Sympathetic, tender-hearted.
Be courteous -- Humble-minded.
Guzik: Be of one mind: Most of us are willing to have one mind, as long as that one mind is my mind! But the one mind is to be the mind of Christ (1Co_2:16). Our common mind is to be Jesus’ mind.
i. This command brings us back to the need to know God’s word. We can’t be of one mind, the mind of Jesus, if we don’t know what His mind is. The word of God shows us the mind of Jesus.
b. Be of one mind speaks to the essential unity of God’s people. We are one; but we are not all the same. While we should all be of one mind, we can’t expect everyone to be like us. God has built both unity and diversity among His people.
i. Every cell of your body is different, and each one has its role to play. But every cell in your body has the same DNA code written in it, the master plan for the whole body. Every cell in your body has the same “mind.”
ii. We could say that Christians are to be like a choir. Each one sings with their own voice, and some sing different parts, but everyone sings to the same music and in harmony with one another.
Can you accept and love brethren who are not like you? Or agree with you on every point?
How do we know if we have this love that is being spoken about?
1Pe 3:9 Never retaliate when someone treats you wrongly, nor insult those who insult you, but instead, respond by speaking a blessing over them—because a blessing is what God promised to give you.
Guzik: The greatest challenge to our love for others comes when we are wronged. At those times, we are called to not return evil for evil, but to give a blessing instead.
i. No dispute, argument, or personality conflict among believers should linger. Even if one Christian gets out of line, the loving response of other Christians should keep the problem small and short-lived.
ii. The natural response to hostility is retaliation. This is what the terrible ethnic conflicts all over the world are all about - one group wrongs another, and dedicates the rest of its existence to repaying that wrong. Only the love of Jesus for our enemies can break that terrible cycle.
iii. Jesus reminded us that it is no great credit if we love those who love us in return; the real test of love is to demonstrate compassion to our enemies (Mat_5:44-47).
That you may inherit a blessing: We love one another, but not only for the sake of Jesus, whose body we are members of. We love one another, but not only for the sake of our brother or sister for whom Jesus died. We also love one another for our own sake - by blessing those who have wronged us, we will inherit a blessing. If you can’t love for the sake of Jesus, or for the sake of your brother, then do it for your own sake!
Russell: Evil for evil -- Let us be like our Lord who, when reviled, reviled not again. ( 1Pe_2:23)
Clarke: Ye are thereunto called - This is your calling - your business in life, to do good, and to do good for evil, and to implore God’s blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God’s blessing, even life for evermore.
Are you up for this challenge?
Can you remember the last time you tried this? How did you feel?
1Pe 3:10 For the Scriptures tell us: Whoever wants to embrace true life and find beauty in each day
1Pe 3:11 must stop speaking evil, hurtful words and never deceive in what they say. Always turn from what is wrong and cultivate what is good; eagerly pursue peace in every relationship, making it your prize.
Guzik: A quotation from Psa_34:12-16 demonstrates the blessing that comes to those who turn away from evil and do good.
Let him turn away from evil and do good: Doing good is often difficult because as a general rule, evil is rewarded immediately, and the reward of doing good is often delayed. But the rewards of good are better, and far more secure than the rewards of doing evil. God promises this in the passage quoted by Peter.
JFB: will love — Greek, “wishes to love.” He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, 1Pe_3:9, by Psa_34:12-16.
refrain — curb, literally, “cause to cease”; implying that our natural inclination and custom is to speak evil.
evil ... guile — First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one’s neighbor.
Russell: Tongue from evil -- Neither a back-biter nor one who listens to a back-biter will get into the Kingdom.
How are you doing on ridding these qualities out of your life?
1Pe 3:12 For the eyes of the Lord Yahweh rest upon the godly, and his heart responds to their prayers. But he turns his back on those who practice evil.
Russell: Eyes of the Lord -- Even as God's eye is always upon us, so parents should have their children know that their eye and God's eye is always upon them.
Ears are open -- The thought, care and interest of our Father and Jesus will be constantly upon us. At any instant we may engage the special attention of either or both.
Unto their prayers -- The providence of God over his sons is a very particular providence.
Them that do evil -- Punishments will be adapted to the nature of the offenses, always with the benevolent object in view being man's permanent establishment in righteousness.
Barnes: For the eyes of the Lord are over the righteous - That is, he is their Protector. His eyes are indeed on all people, but the language here is that which describes continual guardianship and care.
And his ears are open unto their prayers - He hears their prayers. As he is a hearer of prayer, they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Psa_34:15, and it is designed to show the reason why a life of piety will contribute to length of days.
But the face of the Lord is against them that do evil - Margin, upon. The sense of the passage, however, is against. The Lord sets his face against them: an expression denoting disapprobation, and a determination to punish them. His face is not mild and benignant toward them, as it is toward the righteous.
JFB: face ... against — The eyes imply favorable regard; the face of the Lord upon (not as English Version, “against”) them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare 1Pe_3:13).
If you are a Christian, but living like someone from the world—do think the Lord will regard your prayers, just because you name Christ, but take that name in vain?
If you are a Christian who is doing his best to stay close to the Lord and follow His ways, do you embrace this precious promise that the Lord is ever watching over you and hearing all your prayers?
1Pe 3:13 (Weymouth) And who will be able to harm you, if you show yourselves zealous for that which is good?
Guzik: And who is he who harm you: Though Peter says that Christians should always answer evil with good, he also lives in the real world, he knows that people will often answer our good with evil.
i. “Not to be hated by the world; to be loved and flattered and caressed by the world - is one of the most terrible positions in which a Christian can find himself. ‘What bad thing have I done,’ asked the ancient sage, ‘that he should speak well of me?’” (Meyer)
Matthew 10:28 Weymouth "And do not fear those who kill the body, but cannot kill the soul; but rather fear him who is able to destroy both soul and body in Gehenna.
Do you hold on to this Precious Promise?
Do you understand that these promises come with conditions? “if you”
1Pe 3:14 But even if you happen to suffer for doing what is right, you will have the joyful experience of the blessing of God. And Don’t be intimidated or terrified by those who would terrify you.
Guzik: But even if you should suffer for righteousness’ sake, you are blessed: Peter reminds us that there is even blessing for us when we suffer for righteousness’ sake. God will care for us, especially when we suffer unjustly.
i. Jesus spoke of the same attitude: And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell (Mat_10:28).
d. And do not be afraid of their threats, nor be troubled: The presence or possibility of suffering for doing good should not make us shrink back from doing good. Instead we should give a special place (sanctify) to God in our hearts, and always be ready to explain our faith (give a defense), always doing it with a right attitude (meekness and fear).
Clarke: But and if ye suffer - God may permit you to be tried and persecuted for righteousness’ sake, but this cannot essentially harm you; he will press even this into your service, and make it work for your good.
Barnes: Happy are ye - Perhaps alluding to what the Saviour says in Mat_5:10; “Blessed are they which are persecuted for righteousness” sake.” On the meaning of the word happy or blessed…. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favorable to salvation; and they were not therefore, on the whole, to regard it as an evil.
And be not afraid of their terror - Of anything which they can do to cause terror. There is evidently an allusion here to Isa_8:12-13; “Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.” See the notes at that passage. Compare Isa_51:12; Mat_10:28. “Neither be troubled.” With apprehension of danger. Compare the notes at Joh_14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and He is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. “All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come,” 1Co_3:21-22.
Can you find comfort in this promise?
1Pe 3:15 But give reverent honor in your hearts to the Anointed One and treat him as the holy Master of your lives. And if anyone asks about the hope living within you, always be ready to explain your faith
Guzik: How can we always be ready to give a defense to everyone who asks you a reason for the hope that is in you? It can only happen as we spend time in His word.
ii. Peter knew how important it was to give a defense to everyone who asks you. He was put on the spot in situations described in Act_2:14-39, Act_3:11-26, Act_4:8-12, and Act_5:29-32. In each situation, Peter relied on the power of the Holy Spirit and was able to give a defense.
Russell: Sanctify the Lord God -- The truth was intended for this particular purpose--"Be ye holy that bear the vessels of the Lord's house." (Isa_52:11)
And be ready always -- Regardless of the hopes and doubts of others. Always to be done in meekness. Every member of the Royal Priesthood is anointed to preach to individuals.
To give an answer -- "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." (2Ti_2:15) The majority of Christians, because of carelessness, and not knowing what they believe, are unable to do so. Those who can give an answer are the ones who have hearkened to the Word of God and know their God.
A reason -- While it is true that without faith we cannot please God, it is none the less true that without reason we cannot please him. Human reason cannot attain full development except under the divine instruction; and only the meek can receive such instruction and be truly wise. The wisdom from above, that reasons on the basis of divine revelation, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. (Jam_3:17)
No Christian should be ashamed to be asked a reason for his faith, and he should be so thoroughly informed respecting the divine message as to be able to give it.
The hope -- The faith.
Our hope is that the curse of sin will be removed; that the reign of evil will come to an end; that all hearts shall be made glad; that the crooked shall be made straight, and the rough places smooth; and that a great jubilee shall come and all men shall be set free from captivity of death.
Our hope that the blessings to mankind will be permanent and lasting is guaranteed because God will establish a government in the heavens which shall rule over all in truth and righteousness.
It is the hope of being made perfect in Christ, of being made partakers of the divine nature. But before we can come into possession of this hope there is much suffering and trial to be endured; there is the "dying daily" until we are dead with Christ.
"And every man that hath this hope in him purifieth himself, even as he is pure." (1Jo_3:3)
Meekness and fear -- Fear lest we become a castaway.
Do you know what your “hope” is?
Do you have a hope?
Can you explain it?
I’m asking
1Pe 3:16 with gentleness and respect. Maintain a clean conscience, so that those who slander you for living a pure life in Christ will have to lie about you and will be ashamed because of their slander.
Vincents: Conscience, does not occur in the gospels, unless Joh_8:1-11 be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν, together with, and εἰδέναι, to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence.
Guzik: Those who revile your good conduct in Christ may be ashamed: Our good conduct, when we are our good is returned with evil, will prove others wrong in their opinions about us, and it will make them ashamed for speaking against our godly lives.
Barnes: They may be ashamed - They may see that they have misunderstood your conduct, and regret that they have treated you as they have. We should expect, if we are faithful and true, that even our enemies will yet appreciate our motives, and do us justice. Compare Psa_37:5-6.
That falsely accuse your good conversation in Christ - Your good conduct as Christians. They may accuse you of insincerity, hypocrisy, dishonesty; of being enemies of the state, or of monstrous crimes; but the time will come when they will see their error, and do you justice.
TPT: We cannot prevent people from slandering us, but when they do, they should be forced to lie.
Have you been evil spoken of falsely?
1Pe 3:17 For it is better to suffer for doing good, if it is in God’s plan, than for doing evil.
Guzik: None of us want to suffer. But if we must, may it be for doing good, not for doing evil. Sometimes Christians are obnoxious and offensive, and are made to suffer for it. They may wish it were persecution for the same of the gospel, but really it is simply suffering for doing evil.
Barnes: God often sees it to be necessary that his people should suffer. There are effects to be accomplished by affliction which can be secured in no other way; and some of the happiest results on the soul of a Christian, some of the brightest traits of character, are the effect of trials. But it should be our care that our sufferings should not be brought upon us for our own crimes or follies. No man can promote his own highest good by doing wrong, and then enduring the penalty which his sin incurs; and no one should do wrong with any expectation that it may be overruled for his own good
1Pe 3:18 Christ suffered and died for sins once and for all—the innocent for the guilty—to bring you near to God by his body being put to death and by being raised to life by the Spirit.
Russell: For Christ also -- "Christ died for our sins." (1Co_15:3)
Suffered for sins -- Death, not eternal torment. He suffered death on account of sin. To open up for us and for all a way of reconciliation with God. By virtue of his sacrifice for our sins we are made acceptable with God, and the condemnation against us as members of Adam's race is set aside that we may have a new start.
Just for the unjust -- Jesus died for Adam and his race. That all of the unjust--every member of Adam's race--might have the opportunity of returning to divine favor. Jesus took the place of the original sinner, Adam. Purchasing him back from the death sentence meant the purchase of all who died in him.
Jesus, at 30 years of age, was ready to be offered as an acceptable sacrifice of sweet savor to God, on behalf of mankind. Crucifixion was the only way in which our Lord's death would be of full value and accomplish the purpose intended.
"Behold, the Lamb of God, which taketh away the sin of the world." (Joh_1:29)
"He gave himself a ransom for all." (1Ti_2:6)
Bring us to God -- Reconcile us to God; by dying. By paying father Adam's penalty. Thus he opened up a new way; a way to life everlasting. Some during this age (the Church) and some during the period of his Messianic reign (humanity).
Put to death -- The reason for Christ coming in the flesh at his first advent was to suffer death as man's corresponding price. Eternal torment was not the penalty. If the penalty against us had been eternal torment, our redemption from it would have cost our Lord that price.
Flesh -- Flesh and blood uniformly represent human nature. It was our Lord's flesh or human nature that was given for Adam and his race. The human nature was sacrificed forever: "The bread which I will give is my flesh, which I will give for the life of the world." (Joh_6:51) After Christ had fulfilled the terms of his covenant, he was put to death in the flesh and quickened in spirit.
Flesh and blood cannot inherit the Kingdom of heaven and hence we must all be changed in our resurrection, as Jesus was, from earthly to heavenly nature.
But quickened -- Made alive. God raised him from the dead, a spiritual being.
Spirit -- In spirit. Raised a spiritual body. He was no longer the man Jesus, but the glorified spirit Jesus. After his resurrection, he appeared and disappeared, the doors being shut, to teach his disciples that he was no longer human, but a spirit being. If Christ had been quickened in the flesh, it would be like taking back the ransom.
Guzik: Jesus suffered once for sins. There is no longer any sacrifice, any atonement that can please God. Even our own suffering won’t pay for our sins. The price has already been paid.
b. The just for the unjust: Jesus is a perfect example of suffering for doing good. He, the just, suffered for all of us, the unjust - and the purpose of it all was to bring us to God, to restore our broken and dead relationship with Him.
i. Since Jesus did all this to bring us to God, how wrong it is for us to not come to God in fellowship! The ancient Greek word translated bring is the same word used for access in Rom_5:2 and Eph_2:18. In ancient literature, the word bring was used “of admission to an audience with the Great King.” (Blum)
Do you appreciate the price that Jesus paid for you?
Do you take advantage of the access Jesus has opened to you to God?
1Pe 3:19 He went in the spiritual realm and made a proclamation to the spirits in prison
Russell: By which -- Two experiences--death and resurrection
Went and preached -- By example; actions speak louder than words. By his sufferings, death and resurrection. In the same way that the apostle speaks of Abel, saying: "He being dead, yet speaketh." (Heb_11:4)
In obedience to the Father Jesus had died and then the Father had raised him from the dead. It was the great object lesson which the fallen angels saw that constituted to them the great sermon that gave them a ground for hope. Since Jesus preached to the fallen angels we suppose some would reform and refrain from any further disobedience. A lesson of the manifestation of God's great mercy to mankind in marking the arrangement for their redemption; and there was a possibility that he might also show mercy to the fallen angels.
Unto the spirits -- Wicked spirits; demons; angels of light who became disobedient in the days of Noah. "The angels which kept not their first estate." (Jud_1:6)
Not human beings, but spirit beings; not men but angels; this is clearly stated in verse 20. They impersonate dead human beings; they seek human fellowship, and try to gain possession of human beings who yield their wills; these are said to be obsessed.
In prison -- Restrained at the time of the flood. Restricted as respects their powers of fellowship with the holy angels, and with mankind; being no longer privileged to appear as men (materialize). The demons were cast into Tartarus and restrained in darkness or prison by that chain.
1Pe 3:20 because of their disobedience of long ago. For during the time of Noah God patiently waited while the ark was being prepared, but only a few were brought safely through the floodwaters: a total of eight souls.
Russell: Which sometime were disobedient -- Who left their primary estate as angels, and sought to become men, and assumed the human form. (Gen_6:1-4) They were imprisoned for disobedience.
Noah -- "A preacher of righteousness." (2Pe_2:5) R150:1
While the ark -- Type of Christ, and the power in him which will replenish and reorganize society.
Was a preparing -- The Savior compares the period of his presence to the days of Noah while the ark was being prepared, not to the flood, as some suppose.
Were saved by water -- It marked the close of the first dispensation.
Noah and his family saved in that flood typified or represented the Gospel Church saved in the flood or calamity which is about to overwhelm the world. The Church of Christ are saved from death by their baptism into Christ, not eternal torment.
Guzik: Eight souls, were saved through water: Peter draws a picture here. Even as Noah’s salvation from judgment of God was connected with water, so the Christian’s salvation connected with the water, the water of baptism.
i. The water of the flood washed away sin and wickedness, and brought a new world with a fresh start before God. The water of baptism does the same thing, providing a passage from the old to the new.
1Pe 3:21 This was a prophetic picture of the immersion that now saves you—not a bathing of the physical body but rather the response of a good conscience before God through the resurrection of Jesus Christ,
1Pe 3:22 who is now in heaven at the place of supreme authority next to God. The very powers of heaven, including every angel and authority, now yield in submission to him.
Russell: The like figure -- The ark representing Christ, entering into the Ark of safety representing those who are baptized into Christ's death. The flood representing the death of the world.
Even baptism -- The Church of Christ are likewise saved from death through their baptism. It is not the outward baptism that saves us, except in a figure. It represents the real.
Filth of the flesh -- The filth of our flesh as new creatures can be washed away only by the grace of God in Christ. Both Priests and Levites washed in the laver in the Court.
The answer -- Response. Outward declaration. Acceptance of his gracious invitation.
The resurrection -- Jesus is our Ark of safety. The Apostle's faith in a resurrection is not only for those now justified, but it extends beyond this small class and includes a hope for many now ignorant, sinful, unjustified.
Gone into heaven -- A spirit being, exalted higher than he was before, now of the divine nature, far above angels, principalities and powers. (Eph_1:21)
Right hand of God -- The position of highest favor. In power and glory and honor.
Angels -- "Christ died and revived that he might be Lord both of the dead (mankind) and living (angels)." (Rom_14:9)
Subject unto him -- By the Father.
Guzik: Not the removal of the filth of the flesh, but the answer of a good conscience toward God: But Peter is careful to point out that it isn’t the actual water washing of baptism that saves us, but the spiritual reality behind the immersion in water. What really saves us is the answer of a good conscience toward God, a conscience made good through the completed work of Jesus.
Christ, who has gone into heaven and is at the right hand of God: We see the completeness of Jesus’ work by His exaltation to the right hand of God the Father, and the subjection of all created spirits unto Him (angels and authorities and powers having been made subject to Him). So though Jesus suffered for doing good, He had the ultimate triumph. The example of Jesus proves Peter’s point in 1Pe_3:9 : when we suffer for doing good, we will inherit a blessing.
Was your baptism merely a bath or the spiritual reality?
