1 Peter 3

1. Peter exhorts wives to subjection to their husbands. 3. And to adorning, not of the outward but of the hidden man. 5. To this end propounds unto them the example of the holy women in the old Testament, and especially of Sarah. 7. Exhorts husbands also that they dwell with their wives with understanding, 8. Afterward comes again to exhortations to mutual love. 9. And especially to forbearance and peaceableness, with a promise of God’s blessing out of the 34. Psal. 13. Shows that they need not fear when they suffer innocently and how they must always be ready to give a reason of the hope which is in them. 18. Sets before their eyes the example of Christ’s suffering and his coming forth out of the same. 19. As also the contrary example of the punishment of the disobedience of the first world in the times of Noah, and when he had with patience waited for it. 21. Whereof now also Baptism is an Antitype, which directs us to the resurrection and glory of Christ.

1. Likewise ye wives, be subject to your own husbands, that also if any be disobedient to the word [Namely, of the Gospel] they may be won [that is, be converted unto Christ, as this word win is used, Matth. 18. 15. 1 Cor. 9. 19. And elsewhere. Not that a good life without the word is enough to convert a man or bring him to the faith; for that the holy Ghost doth by the word of God only, Psal. 19. 8. Romans 1:16. And 10. 17. but because such husbands seeing the good conversations of their believing wives, get a good opinion of that word, and of the Religion which they profess, and a desire to hear the same also, and by the grace of God to order themselves according to it] by the conversation of the wives, without the word:

2. When they shall have looked into your chaste conversation in fear: [That is, reverence and carefulness, namely, in the service of God and of their husbands.]

3. Whose adorning [That is, their chief adorning, for Paul 1 Tim. 29. Permits women also a decent or comely habit: but Peter here reproves all immoderate and too curious adorning, to which the female sex is oftentimes inclined, and all pride and vanity in the ordinary and otherwise allowed adorning] let it not be that which is outward, (consisting) in plaiting of hair, and hanging about of gold, or of putting on of garments.

4. But the hidden man of the heart [That is. The inward man, which is daily renewed according to the image of God, 2 Cor. 4. 16.] in the incorruptible (adorning) of a meek and quiet spirit, which is precious before God.

5. For so also the holy women [Namely, who are praised in the Old Testament for their Godliness, prudence, and humility, as Rebecca, Anna the mother of Samuel, Abigail, Hester, and the like] who hoped in God, formerly adorned themselves, and were subject to their own husbands:

6. As Sarah was obedient unto Abraham, calling him Lord, whose daughters [Gr. children. Namely, after the Spirit, as Abraham is the Father of all believers, Romans 4:16.] ye are become [that is, you are really showed to be, as John 15:8.] if ye do well, and fear not for any affrighting. [or, with. The Greek word signifies a speedy or sudden amazement, as a bird or any other beast is amazed, when it seeth or heareth any thing that is terrible to it. The amazement which easily befalls the female sex, by reason of the weakness of their nature, the Apostle declares that they may easily avoid in the service of their husband, if they do but do well, and keep a good conscience before God.]

7. Likewise ye husbands, dwell with (them) with understanding, [Gr. according to understanding, i.e. using your dominion with prudence and moderation] giving honour [namely, not above the husband but with the husband, or next to the husband above all the rest of the family, joined with a singular care and compassion, as the word honour also imports, Matth. 15. 4. 1 Tim. 5. 17. which also the love of the husband, and her care of the house require. See Psal. 45. 10, & c. Proverbs 31:27, 28. Ephes. 5. 25, & c.] to the female vessel [an Hebrew phrase, whereby is signified any instrument, whether it be a person, or being any other thing: and the woman is so called here, because she was created for an help of the man, Genesis 2:18.] as the weakest, as being also coheirs (with him) [namely, of eternal life. Some copies have, as being coheirs with you, which agrees well with the sense] of the grace of life; that your prayers be not hindered. [Namely, by strife or dissension. And under prayers here are also understood, all manner of exercises of Religion.]

8. And finally [The Apostle now returns to exhortations which concern every one] be all of one mind, compassionate, [namely, towards one another. The Greek suffering of an other] loving the brethren, moved with inward pity, [the Greek word signifies a virtue, whereby the bowels or the heart are easily moved at the distress of another] kind. [This word signifies properly one that considereth, or deviseth that which is acceptable to another.]

9. Recompense not evil for evil or reviling for reviling: but contrariwise bless; [that is, pray for them, and do well to them, who revile or do evil to you, even as Christ commands, mat. 5. 44. But here it is to be observed, that Peter, as also Christ, speaketh not of the office of a Magistrate towards every open evil doers, but of the duty of an ordinary Christian towards every one in particular] knowing that ye are called thereunto, [namely, by God, whom ye also daily provoked by your sins, and of whose blessing therefore ye were also unworthy. It may also be joined with the former: namely, that ye are thereunto called, not to recompense evil with evil] that ye might inherit blessing. [Namely, temporal and eternal, as the place here produced for proof imports.]

10. For he that will love [This place is taken out of Psalms 34:13. Etc. and the Apostle therein mostly follows the Greek translation, which well expresseth the sense of the Hebrew. But that which the Prophet propounds by way of question, the Apostle sets down by way of rehearsal] life[Hebr. Who is the man that willeth life, and loveth or desireth to see good?] and see good days, [that is, lead a happy life: for although the godly are many times afflicted, yet nevertheless they always keep a good conscience, and may expect a happy issue. Wherefore also they rejoice in tribulations, Romans 5:3. James 1:2. Etc.] let him quiet his tongue from evil, and his lips that they speak no guile.

11. Let him depart from evil, and do good; let him seek peace and pursue the same.

12. For the eyes of the Lord [That is, the favourable and careful eyes of the Lord] are over the righteous, and his ears unto their prayer: but the face of the Lord [That is, the wrathful or abhorring face of the Lord.] is against them that do evil.

13. And who is it that will do you hurt, if ye be followers of good? [That is, either no man will do you hurt, if ye be followers of that which is good, or if nevertheless any one do so, he cannot hurt in your happiness, seeing ye suffer for righteousness.]

14. Bt if ye also suffer for righteousness sake, ye are happy: and fear not for fear of them, [Gr. fear not their fear, i.e. as they fear and are disturbed, because they have an evil conscience, as Esa. 8. 12. From whence Peter applies these words to his purpose] neither be ye troubled.

15. But sanctify the Lord God in your hearts, [That is, ascribe all praise and glory to him, depend on him alone, and trust in him, as Job 33:4. Romans 4:20. For then we give God his highest honour, when we ascribe all to his grace, faithfulness, wisdom and power] and be always ready for answer [Gr. Apologian, i.e. open confession and defence of your hope out of God’s word, according to the measure of the gifts which ye have received] to every one that asketh an account of you, [namely, by virtue of his office, or to be informed, or when the defense of the truth requires this: for otherwise Christ also saith, that we shall not cast that which holy unto dogs, nor pearls before swine, lest they turn about and tear us, Matthew 7:6.] concerning the hope which is in you, [that is, of the ground of your faith, and consequently also of your hope upon which you rely] with meekness and fear. [That is, with careful prudence, that nothing fall from you, which might be prejudicial to the Church of God, or to the Gospel. See an example in Christ, Joh. 18, ver. 19, 20. When he stood before the judges.]

16. And have a good conscience, [Or keep, namely, in all your actions, and in all this fear or prudence, that under this presence ye do not neglect openly to confess that which God commands you in his word, or that which maketh for his glory] that in that wherein they speak evil of you, as of evil doers, they may be ashamed, who reproach your good conversation in Christ. [That is, according to Christ’s doctrine and command.]

17. For it is better that ye well doing (if the will of God please) should suffer, [Namely, for trial of your faith, Jam. vers. 2, 3, 4.] then doing evil.

18. For Christ also once suffered for sins, he the righteous for the unrighteous, that he might bring us unto God, who indeed was put to death in the flesh, [Or, according to the flesh, i.e. according to his human nature, as this word flesh is every where understood of Christ. See John 1:14. Romans 1:3. 1 Tim. 3. 16. for although they that kill the body, cannot kill the soul, Matthew 10:28. Notwithstanding the whole man is said to be killed, when soul and body are seperated one from another by a violent death; although no violence could separate the soul nor the body of Christ from his Godhead] but quickened by the spirit: [that is, by his divine nature, by which he raised his manhood from the dead; as this word spirit is also taken elsewhere taken for the divine nature of Christ. See Romans 1:4. Hebrews 9:14. Etc. Others translate it according to the spirit, and understand it of Christ’s soul which remained alive, although his body was put to death. But so Peter should here say nothing else of Christ, then what belongs to all believers, Matthew 10:28. And this is contrary also to the propriety of the Greek word Zoopoietheis, which doth not signify one that remaineth alive but is made alive: which making alive is the proper work of God. See John 5:21. Romans 4:17. 1 Tim. 6. 13. That also which is afterwards spoken of this spirit of Christ, that by the same he preached to the spirits being in prison, in the time of Noah, cannot also be spoken of the soul of Christ, which before his conception of the Virgin Mary, was not yet in being.]

19. In which [Or by which, namely, spirit, or his Godhead] he [namely, Christ, of whom Peter here speaketh] also being gone, [or being come, i.e being come down from heaven, namely, by his revelations and operations, as he himself spoke unto Abraham, when he came down from heaven, namely, by his revelations and operations, as he himself spoke unto Abraham, when he came down to deliver Lot, and to punish Sodom and Gomorrah by fire, Genesis 18:21. And to deliver his people of Israel out of Egypt, and to punish the Egyptians, Exodus 3:8.] preached [namely, by Noah the preacher of righteousness, 2 Pet. 2. 5.] to the spirits which (are) in prison, [this place is difficult, and diversely interpreted. Some by these spirits understand the Gentiles, who sat in the shadow of death, and as it were in Hell, to whom Christ by his Apostles preached the Gospel. But the Gentiles are no where called spirits, and the circumstance of time when this preaching happened to them, agrees not to this interpretation, seeing the Apostles preached the Gospel, not in the times of Noah, but after Christ’s Resurrection. Others by these spirits understand the damned souls in hell, to whom Christ should have revealed himself after his death in an extraordinary manner, to declare his victory to them to their terror, and to convince them of their unthankfulness and just punishment. But of such an extraordinary appearing of Christ in hell, no mention is made anywhere in Scripture; neither was it needful, taken in such sense. Others thereby understand the souls of the faithful of the Old Testament, who were kept somewhere under the earth in the suburbs of hell as in a prison, and afterward to carry them up into them in this soul, to declare unto them their deliverance out of this prison, and afterward to carry them up into heaven with him. Which interpretation, besides that it is repugnant to that which Christ said to the penitent thief on the cross, to the day shalt thou be with me in paradise, Luke 23:43. It is also repugnant to the salvation of the souls of the ancient Fathers, which before Christ’s death and resurrection were in heaven, as is noted on Hebrews 11:5, 16, 40. And 12. 23. and divers other places. Neither is a place any where called a prison, wherein in anyone is kept to make him more blessed, but so is a place wherein any one is kept to his judgement or punishment. The word preach also hath always in God’s word respect to the invitation to faith and repentance, which was no more needful for the souls of the deceased believers of the old Testament; as neither can it be applied to those souls, when it is said that Christ by his Spirit preached to the souls which were disobedient in the time of Noah. Therefore this interpretation is the fittest and the most certain, that by Spirits here are understood the souls of those persons, to whom the Spirit or Godhead of Christ formerly caused repentance to be preached by Noah, namely, while they were yet alive, which Noah therefore is also called a Preacher of righteousness, 2 Pet. 2. 5. Which persons, notwithstanding this preaching of Noah and God’s long suffering towards them, remained alike disobedient and ungodly, as is also testified, 2 Pet. 2. 5. Who also for their disobedience and ungodliness, were in prison or hell when Peter wrote his Epistle, even as hell is also called a prison, Revel. 20. 7. and the cursed Spirits, which are therein, are said to be kept therein, are said to be kept therein unto the day of judgement, 2 Pet. 2. 4. Jude ver. 6.]

20. Who in former time were disobedient, when the long suffering of God once waited in the days of Noah, [Namely, an hundred and twenty years long, whether man would repent, before he executed the judgement threatened, Genesis 6:3. See also of this long suffering of God towards the disobedient, Romans 2:4. and 9. 22.] and when the Ark was prepared: wherein few (that is eight) souls, [that is, persons, as Acts 2:41.] were saved by the water. [or in the water, i.e. in the midst of, and by the water, as the Greek word dia is also taken, Romans 4:11. 1 Tim. 2. 15.]

21. The antitype [Baptism, is so called because it is a Sacrament of our preservation from the common destruction of worldly men, even as the Ark was a means of the corporal preservation of Noah and his from the destruction of the first world] whereof [this hath respect to the Ark, and entrance of Noah into the Ark, by which Noah remained safe in the water of the flood, in which the rest perished] Baptism, now also saveth us, not that which is a putting off the filthiness of the flesh is washed away, of which many Hypocrites, and verbal Christians are also partakers, but he would say, that which is inward, and is performed on our soul by the blood and spirit of Christ] of the body, [Gr. Of the flesh] but that which is a question [or, questioning. The Greek word here signifies such a questioning, as is joined with an earnest desire of that which men enquire after, even as men ask or request one for counsel or help] of a good conscience unto God [that is, which is purified by the blood and the Spirit of Jesus Christ, Hebrews 9:14. And hereby is understood the bold access & speaking of the faithful in their confidence and in their prayers unto God, as unto their Father. See rom. 8. 15. and Gal. 8. 15. and Galatians 4:6. Which is an inseparable fruit of the forgiveness of our sins, & of our renewing or regeneration. Others think that here respect is had to custom of the Baptism of men grown in the primitive Church, who were asked whether they would from thenceforth abjure the Divel and the world, and where unto they answered yea: which question and answers is to be understood by this Greek word eperotema. This answer therefore springing from a good or purified conscience before God, testifieth also the inward Baptism of the heart] by the resurrection of Jesus Christ. [Namely, which is a perfect argument of Christ’s satisfaction for our sins, and a pledge of the raising up of the new man, and of our blessed resurrection hereafter. See Romans 6:3, & c.]

22. Who is at the right (hand) of God, [See hereof, and of that which followeth, Ephesians 1:20, & c. Colossians 3:1.] ascended into heaven, the Angels, and authorities, and powers, being made subject unto him.