1 Peter 3

“THE FIRST EPISTLE OF PETER”

Chapter Three IN THIS CHAPTER

1. To examine the duties of wives and husbands to each other

2. To consider the duties that we have to one another as brethren in Christ

3. To see how one should prepare for persecution, motivated by the example of Christ

4. To note how and in what way baptism now saves us

SUMMARY Peter continues to describe the duties of Christians living as sojourners and pilgrims in this world. He counsels wives to be submissive to their husbands and to focus their adornment on the development of a meek and quiet spirit, like the holy women in the past who trusted in God (such as Sarah). For those whose husbands are not believers, their chaste and respectful conduct may influence them to respond to the gospel. Husbands are then instructed to live with their wives in an understanding way, honoring them as the weaker vessel and as fellow heirs of the grace of life. Such treatment would ensure that their prayers were not hindered (1 Peter 3:1-7).

Duties toward brethren are then summarized, stressing unity, compassion, love, kindness, and simple courtesy. When mistreated by brethren, the proper response is to extend a blessing, for to such conduct we were called, that we might inherit a blessing. As motivation for such conduct, Peter quotes Psalms 34:12-16 which offers advice to loving life and seeing good days. The key is to turn from evil and do good, to seek peace and pursue it. Those who do so have the assurance that the Lord watches over them and hears their prayers (1 Peter 3:8-12).

Peter then turns to the theme of suffering for righteousness’ sake. In most circumstances, no one will harm you for doing good. If one suffers for doing good, they are blessed (cf. 1 Peter 2:19-20; 1 Peter 4:14). To prepare for persecution, one should sanctify the Lord God in their heart and be ready to meekly provide the reason for their hope. With clear conscience and good conduct, those who defame and revile them will likely be ashamed. If it is God’s will that they suffer, let it be for doing good and not evil (1 Peter 3:13-17).

To appreciate how suffering for righteousness’ sake can be for good, Peter relates how Jesus suffered for our sins. Though put to death in the flesh, Jesus was made alive by the Spirit (cf. Romans 1:4), in which He preached to spirits in prison who were disobedient in the days of Noah, and ultimately exalted at the right hand of God with angels, authorities and powers made subject to Him. Alluding to the example of Noah’s salvation, Peter says baptism now saves us as an appeal for a good conscience, through the resurrection of Jesus Christ (1 Peter 3:18-22).

OUTLINE I. OUR DUTIES AS WIVES AND (1 Peter 3:1-7) A. THE DUTIES OF WIVES (1 Peter 3:1-6)1. Be submissive to your husbands a. That you might win those who are not believers b. As they observe your chaste conduct accompanied by fear 2. Adorn yourselves properly a. Not merely outward - arranging the hair, wearing gold, putting on of fine apparel b. With the incorruptible beauty of a gentle and quiet spirit, precious in God’s sight c. As holy women in the past who trusted God

1. Adorned themselves
2. Submitted to their husbands d. As Sarah obeyed Abraham, calling him lord
3. Whose daughters you are
4. If you do good, not afraid with any terror

B. THE DUTIES OF (1 Peter 3:7)1. Dwell with your wives with understanding 2. Give honor to your wives a. As to the weaker vessel b. As being heirs together of the grace of life c. So your prayers may not be hindered

II. OUR DUTIES AS (1 Peter 3:8-12) A. OUR DUTIES TO EACH OTHER (1 Peter 3:8-9)1. Be of one mind 2. Have compassion for one another 3. Love one another as brethren 4. Tenderhearted, courteous 5. Not returning evil for evil, or reviling for reviling a. On the contrary, respond with a blessing b. Knowing that you were called to this, that you might inherit a blessing

B. TO FULFILL SUCH DUTIES (1 Peter 3:10-12)1. If you would love life and see good days a. Refrain your tongue from evil and lips from speaking deceit b. Turn from evil and do good c. Seek peace and pursue it 2. If you would desire the Lord’s favor a. For His eyes are on the righteous b. For His ears are open to their prayers c. But His face is against those who do evil

III. OUR DUTIES AS FOR ’ SAKE (1 Peter 3:13-22) A. THINGS TO (1 Peter 3:13-17)1. Who will harm you if you do what is good? a. Even if you should suffer for righteousness’ sake, you are blessed b. So don’t be afraid of threats, nor be troubled 2. Sanctify the Lord God in your hearts 3. Always be ready to give a defense a. To everyone who asks b. For a reason for the hope that is in your c. With meekness and fear 4. Maintain a good conscience a. That when others may defame you as evildoers b. Those who revile your good conduct in Christ may be ashamed 5. It is better, if it is the will of God… a. To suffer for doing good b. Than to suffer for doing evil

B. REASONS TO (1 Peter 3:18-22)1. Christ also suffered once for sins a. The just for the unjust b. That He might bring us to God 2. He was put to death in the flesh, but made alive by the Spirit a. By whom He went and preached to the spirits in prison who were formerly disobedient

1. During the longsuffering of God
2. In the days of Noah, while the ark was being prepared a) In which eight souls were saved through water b) Which was a type of baptism which now saves us 1] Not the removal of the filth of the flesh 2] But the answer of a good conscience toward God 3] Through the resurrection of Christ b. Who has gone in to heaven
3. And is at the right hand of God
4. Where angels, authorities, and powers have been made subject to Him

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- Our duties as wives and husbands (1 Peter 3:1-7)

• Our duties as brethren (1 Peter 3:8-12)
• Our duties as sufferers for righteousness’ sake (1 Peter 3:13-22)

2. What are wives told to be in regards to their husbands? Why? (1 Peter 3:1)- Submissive; to convert those husbands who are not yet Christians

3. What does Peter hope the unbelieving husbands will observe in their wives? (1 Peter 3:2)- Their chaste conduct accompanied by fear

4. What should not be the focus of their adornment? (1 Peter 3:3)- That which is outward: arranging the hair, wearing gold, their apparel

5. What should be the focus of their adornment (1 Peter 3:4)- The hidden person of the heart: the incorruptible beauty of a gentle and quiet spirit

6. What other women so adorned themselves and were submissive to their husbands? (1 Peter 3:5-6)- Holy women of God in the past who trusted in God; specifically, Sarah

7. How are husbands to treat their wives? (1 Peter 3:7)- With understanding and honor

• As to the weaker vessel
• As heirs together of the grace of life

8. Why should husbands treat their wives so kindly? (1 Peter 3:7)- That their prayers not be hindered

9. What duties do we as brethren have to one another? (1 Peter 3:8)- To be of one mind

• To have compassion for one another and love as brethren
• To be tenderhearted, courteous

10. How are we to respond when mistreated by brethren? Why? (1 Peter 3:9)- With blessing; we were called to so respond, that we may inherit a blessing

11. What proscription is offered for those who would love life and see good days? (1 Peter 3:10-11)- Refrain the tongue from evil, the lips from speaking deceit

• Turn away from evil and do good, seek peace and pursue it

12. What is said of the righteous? Of those who do evil? (1 Peter 3:12)- The eyes of the Lord are upon the righteous, and His ears are open to their prayers

• The face of the Lord is against those who do evil

13. What is the general principle regarding persecution? (1 Peter 3:13)- If you do good, you will not be harmed

14. What is said of those who are persecuted for righteousness’ sake? (1 Peter 3:14)- They are blessed

15. How should one prepare themselves for possible persecution? (1 Peter 3:15-16)- Sanctify the Lord God in your heart

• Be ready to give a defense to everyone who asks you a reason for your hope
• Have a good conscience

16. If we maintain good conduct, what will happen to those who defame and revile us? (1 Peter 3:16)- They will be ashamed

17. If we suffer according to God’s will, what is better? (1 Peter 3:17)- To suffer for doing good than for doing evil

18. Who also suffered for righteousness’ sake? For what reason? (1 Peter 3:18)- Christ, the just for the unjust

• For sins, that He might bring us to God

19. Though put to death in the flesh, what was He able to do by the Spirit? (1 Peter 3:18-19)- Preach to the spirits in prison

20. When were such “spirits” disobedient? (1 Peter 3:20)- In the days of Noah, during the longsuffering of God

• While the ark was preparing

21. Of what is the salvation of eight souls through water a “type”? (1 Peter 3:21)- Baptism which now saves us

22. How does baptism not save us? How does it save us? (1 Peter 3:21)- Not by the removal of the filth of the flesh

• As the answer (or plea) of a good conscience toward God, through the resurrection of Jesus

23. What was the final outcome of Jesus who suffered for righteousness’ sake? (1 Peter 3:22)- He has gone into heaven and is at the right hand of God

• Angels, authorities, and powers have been made subject to Him

1 Peter 3:1-7

“THE FIRST EPISTLE OF PETER”

Our Duties As Wives And Husbands (1 Peter 3:1-7)

1. In this study of 1st Peter, we are seeing that God teaches the Christian how to conduct himself in all relations of life a. BEFORE GOD, he is to be holy, even as God is holy - 1 Peter 1:14-16b. BEFORE THE WORLD, he is to live an honorable life, one filled with good works - 1 Peter 2:11-12c. AS A CITIZEN, he is to submit to civil authorities - 1 Peter 2:13-17d. AS A SERVANT, he is to do good, even it means to suffer patiently the mistreatment of others - 1 Peter 2:18-25
2. As we come to chapter three, we find there are also certain responsibilities in our relations as husbands and wives - 1 Peter 3:1-7
3. In a society where “dysfunctional families” seem to be the norm, it is even more imperative that the people of God demonstrate through their families that which is the will of God, and is “honorable” (good, beautiful to behold) conduct

[Our text goes a long way in describing the sort of conduct that is “honorable” for wives and husbands, beginning with…]

I. TO THE WIVES A. BE TO YOUR (1-2)1. The word “likewise” refers back to the discussion in the previous chapter a. In which the principle of submission has already been applied to:

1. Our responsibility to governmental authorities
2. The servant’s relationship to his master b. This would suggest that the same principles discussed earlier hold true to wives in their relationship with husbands
3. I.e., to submit not only to the good, but also to the harsh - cf. 1 Peter 2:182) That if a wife suffers wrong from her husband when she was doing good, it is commendable before God if she bear that mistreatment patiently - cf. 1 Peter 2:192. The value of submission is best illustrated in the case where a Christian wife is married to an unbeliever a. He might be converted by her “conduct”
4. Even though he might not have previously obeyed “the” word (the gospel)…
5. Without “a” word (persistent nagging), he may be reached by her conduct! b. The type of “conduct” likely to have that effect is described as:
6. “chaste” - that is, purity in all manner of life
7. “accompanied by fear” - that is, reverence; which in this case… a) Is manifested toward the husband b) And is an attitude consistent with the principle of “submission”

3. So the first duty of wives as outlined by Peter is that of “submission”, especially if the husband is an unbeliever

B. ADORN (3-4)1. It is likely that Peter’s comments are in the form of a “Hebraism” a. I.e., a Hebrew idiom (form of speech) commonly found in the Scriptures b. In this case, there is a contrast (“not this…but this”) for the sake of emphasis c. A good example of this is found in John 6:271) Jesus is not saying that it is wrong to work so we can eat 2) But that our priority in life should be to have everlasting life 2. A similar emphasis by way of contrast is being made by Peter a. I.e., don’t let your emphasis on “beauty” pertain to outward adornment b. Not that is always wrong to arrange the hair, wear gold, or put on apparel c. But place your emphasis elsewhere! 3. Let your beauty be “the hidden person of the heart” a. Conduct yourself so that beauty of the “inner person” shines forth b. Where people notice more “who” you are rather than “what” you wear! 4. It is a “gentle and quiet spirit” that constitutes true inner beauty a. Unlike hair, gold, and apparel, it is incorruptible! - cf. 2 Corinthians 4:16b. It is also very precious in the sight of God - cf. Isaiah 66:1-25. So Christian women, let your inner beauty be your most noticeable feature! a. Without inner beauty, any outward beauty is like a ring of gold in the nose of a pig! - Proverbs 11:22b. Parents, are we teaching this truth (by word and example) to our daughters?

C. BE " OF SARAH" (5-6)1. Remember, the holy women in the Old Testament who trusted in God… a. Adorned themselves with a gentle and quiet spirit b. Were submissive to their husbands 2. A case in point is that of Sarah: a. Who was so beautiful outwardly…

1. That Pharaoh wanted her when she was over 65 years old
2. That the king of the Philistines wanted her when she was over 90 years old, and long past the age of childbearing b. Yet her true beauty was demonstrated by her submissive spirit (calling her husband “lord”)

3. Christian women can become the “daughters of Sarah,” provided they… a. “do good” (be submissive to their husbands) b. “are not afraid of any terror” (composed with a gentle and quiet spirit)

[To be considered a “daughter of Sarah” by God would be a very special honor! It can be had by any woman who heeds the words of the apostle Peter.

But a failure to heed these words will result in being more like a “daughter of Jezebel.” Remember, she delighted in her physical beauty and in manipulating her husband. May such never be true of women professing godliness and wearing the name of Christ!

Peter’s instructions to husbands are brief, but nonetheless extremely important…]

II. TO THE A. DWELL WITH YOUR WIVES “WITH “…1. The KJV says “with knowledge” 2. Husbands are expected to know, and understand… a. Their responsibilities in marriage - e.g., Ephesians 5:25b. The nature of women, as “weaker vessels”

1. Refers to physical strength
2. Not to intellectual abilities, moral courage, or spiritual strength

3. Such understanding is to govern how the husband lives with his wife – with love and thoughtfulness

B. “GIVE HONOR” TO THE WIFE…1. The word “give” means “to assign” 2. “honor” involves the idea of that which is “precious, of high value” 3. So the husband is to assign to his wife the honor of being precious and of high value in his sight 4. A good reason to consider our wives in such light: they are truly “heirs together of the grace of life” 5. I.e., sisters in Christ, and therefore worthy of the respect we give any other child of God!

C. “THAT YOUR PRAYERS MAY NOT BE “…1. Here is good reason to heed Peter’s instruction! 2. The word “hindered” literally means “cut off” 3. Thus the way we treat our wives may result in our access to God being cut off! 4. This is what happened to the O.T. priests who divorced their wives - cf. Malachi 2:13-14

1. We learn from Peter, then, that how we conduct ourselves as husbands and wives can have a bearing on our personal relationship with God a. If wives are to be considered “very precious in the sight of God…” b. If husbands are to keep open the avenue of their prayers to God… – Then we must apply the principles in this passage (1 Peter 3:1-7) to our lives!

2. If we do, then we all can be “heirs together of the grace of life!”

Speaking of being heirs of the grace of life, do you know one can become such an heir? - cf. Titus 3:3-7

1 Peter 3:2

1 Peter 3:21 Pe 3:2 εποπτευσαντεςG2029 [G5660] τηνG3588 HAVING " CARRIED OUT " ενG1722 IN φοβωG5401 FEAR αγνηνG53 CHASTE αναστροφηνG391 CONDUCT υμωνG5216 YOUR; . behold: 1 Peter 3:16, 1 Peter 1:15, 1 Peter 2:12, Philippians 1:27, Philippians 3:20, 1 Timothy 4:12, 2 Peter 3:11 with: 1 Peter 3:5, 1 Peter 3:6, 1 Peter 3:15, Ephesians 5:33, Ephesians 6:5, Colossians 3:22 Matthew 6:29 - even John 15:16 - that your 1 Corinthians 7:16 - O wife James 3:13 - a good 1 Peter 3:2 This continues the thought in the preceding verse. Chaste means pure and conversation refers to the general life or conduct. Fear is used in the sense of a person who has re­spect for another and who is unwill ing to do anything improper toward him. If a husband observes that his wife is that kind of woman, and that the religion she professes prompts her unto such an attitude toward him, he may become a disciple also as a result of such godly influence. Beholding (epopteusantes). First aorist active participle of epopteuτ, for which see 1 Peter 2:12. See 1 Peter 2:12 also for anastrophηn manner of life). ——————————————————————————– Chaste (hagnηn). Pure because “in fear” (en phobτi), no word in the Greek for “coupled,” fear of God, though in Ephesians 5:33 fear (reverence for) of the husband is urged.

1 Peter 3:3

1 Peter 3:31 Pe 3:3 ωνG3739 WHOSE εστωG2077 [G5749] ουχG3756 LET IT NOT BE οG3588 THE εξωθενG1855 OUTWARD “ONE” εμπλοκηςG1708 OF τριχωνG2359 OF HAIR, καιG2532 AND περιθεσεωςG4025 PUTTING AROUND χρυσιωνG5553 OF GOLD, ηG2228 OR ενδυσεωςG1745 PUTTING ON ιματιωνG2440 OF κοσμοςG2889 ADORING; . adorning let: 1 Timothy 2:9, 1 Timothy 2:10, Titus 2:3-15, Romans 12:2 that: Genesis 24:22, Genesis 24:47, Genesis 24:53, Exodus 3:22, Exodus 32:2, Exodus 33:4, Exodus 35:22, Exodus 38:8, 2 Kings 9:30, Esther 5:1, Psalms 45:9, Isaiah 3:18-24, Isaiah 52:1, Isaiah 61:10, Jeremiah 2:32, Jeremiah 4:30, Ezekiel 16:7-13, Ezekiel 23:40 Exodus 28:40 - glory Judges 8:24 - give me 2 Samuel 1:24 - General Psalms 45:13 - all glorious Psalms 144:12 - the similitude Proverbs 1:9 - they Proverbs 11:22 - a jewel Proverbs 31:22 - clothing Isaiah 3:21 - nose jewels Ezekiel 16:10 - broidered Ezekiel 23:26 - fair jewels Luke 7:25 - A man 1 Peter 5:5 - be clothed Revelation 9:8 - hair1 Peter 3:3 One definition of adorning is “ decoration,” and means the general appearance of one that is arranged for the observation of another. One of the items that Peter forbids is putting on of apparel. He does not specify any certain kind of dress (as Paul does In 1 Timothy 2:9). However, we know the wife is not forbidden the putting on of clothing, hence the unavoidable conclusion is that she must not de­pend on the display of articles men­tioned in this verse to interest her husband. Instead of a gaudy display of jewelry or showy garments, she will restrict herself within reasonable and modest bounds in her use of such feminine dainties, and rely on the better attractions named in the pre­ceding verses and some others to follow. (See the comments on this subject at 1 Timothy 2:9-10.) Whose adorning (hτn kosmos). Genitive plural of the relative referring to gunaikτn (wives). Kosmos has here its old meaning of ornament (cf. our cosmetics), not the common one of world (John 17:5) considered as an orderly whole. Mundus in Latin is used in this double sense (ornament, world). ——————————————————————————– Let it be (estτ). Imperative third singular of eimi. Not the outward adorning of plaiting the hair (ouch ho exτthen emplokηs trichτn).

The use of ouch here rather than mη (usual negative with the imperative) because of the sharp contrast in 1 Peter 3:4 (all’). The old adverb exτthen (from without) is in the attributive position like an adjective. Emplokη is a late word (from emplekτ, to inweave, 2 Timothy 2:4; 2 Peter 2:20) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T. ——————————————————————————– Of wearing (peritheseτs). Late and rare word (Galen, Arrian) from peritithηmi (Matthew 27:28), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle. ——————————————————————————– Or of putting on (enduseτs). Old word from enduτ (to put on), here only in N.T.

Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. 1 Timothy 2:9-13; Isaiah 3:16 ff.

1 Peter 3:4

1 Peter 3:41 Pe 3:4 αλλG235 BUT οG3588 THE κρυπτοςG2927 HIDDEN τηςG3588 OF THE καρδιαςG2588 HEART ανθρωποςG444 MAN, ενG1722 IN τωG3588 THE αφθαρτωG862 "” τουG3588 OF THE πραεοςG4239 MEEK καιG2532 AND ησυχιουG2272 QUIET πνευματοςG4151 SPIRIT, οG3739 WHICH εστινG2076 [G5748] IS ενωπιονG1799 τουG3588 BEFORE θεουG2316 GOD πολυτελεςG4185 OF GREAT PRICE. . the hidden: Psalms 45:13, Psalms 51:6, Matthew 23:26, Luke 11:40, Romans 2:29, Romans 6:6, Romans 7:22, 2 Corinthians 4:16, Ephesians 4:22-24, Colossians 3:3, Colossians 3:9, Colossians 3:10 which is not: 1 Peter 1:23 a meek: 1 Peter 3:15, Psalms 25:9, Psalms 147:6, Psalms 149:4, Isaiah 11:4, Isaiah 29:19, Isaiah 57:15, Isaiah 61:1, Matthew 5:5, Matthew 11:29, Matthew 21:5, 2 Corinthians 10:1, Galatians 5:23, Ephesians 4:2, Colossians 3:12, 2 Timothy 2:25, Titus 3:2, James 1:21, James 3:13-17 quiet: Psalms 131:2, Jeremiah 51:59, 1 Thessalonians 4:11, 2 Thessalonians 3:12, 1 Timothy 2:2 which is in: 1 Samuel 16:7, Psalms 147:10, Psalms 147:11, Psalms 149:4, Luke 16:15 Exodus 26:7 - curtains Exodus 28:40 - glory Numbers 12:3 - very Psalms 76:9 - to save Proverbs 1:9 - they Proverbs 4:9 - give Proverbs 11:22 - a jewel Proverbs 31:26 - in her Proverbs 31:30 - a woman Son 1:10 - thy neck Son 2:14 - thy countenance Isaiah 3:21 - nose jewels Ezekiel 16:10 - broidered Ezekiel 23:26 - fair jewels Zephaniah 2:3 - all Luke 7:25 - A man John 12:43 - the praise of God Ephesians 3:16 - the inner 1 Thessalonians 1:3 - in the 1 Peter 5:5 - be clothed1 Peter 3:4 It is right for a woman to display a proper attraction for the opposite sex, but it is much more im­portant that she appear as she should in the eyes of God; the things that will please Him are described in this verse. Hidden man of the heart is a figure of speech to denote the opposite of the outward body that may receive material adornment. Not corruptible means something not subject to decay as is the material of bodily dress. Meek and quiet are virtually the same in effect. The first indicates a mind of humbleness and the second denotes the conduct that such a spirit manifests. In God’ s sight such qualities are of great price which signifies they are of much value. That is because they are durable and destined to outlast all temporal ornaments such as those made of gold and silver. But the hidden man of the heart (all’ ho kruptos tηs kardias anthrτpos). Here anthrτpos is in contrast with kosmos just before. See Paul’s use of anthrτpos for the outer and old, the inner and new man (2 Corinthians 4:16; Romans 7:22; Colossians 3:9; Ephesians 3:16; Ephesians 4:22; Ephesians 4:24). See also the Jew en kruptτi (Romans 2:29) and what Jesus said about God seeing “in secret” (Matthew 6:4; Matthew 6:6). ——————————————————————————– In the incorruptible apparel of a meek and quiet spirit (en tτi aphthartτi tou hηsuchiou kai praeτs pneumatos). No word in the Greek for “apparel” (kosmτi). For aphthartos see 1 Peter 1:4; 1 Peter 1:23.

For praus see Matthew 5:5; Matthew 11:29. Pneuma (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1 Peter 3:18-19; 1 Peter 4:6 it means the whole inner man as opposed to sarx or sτma, very much as psuchη is used as opposed to sτma. ——————————————————————————– Which (ho). Spirit just mentioned. ——————————————————————————– Of great price (poluteles). Old word (from polu and telos, cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9.

1 Peter 3:5

1 Peter 3:51 Pe 3:5 ουτωςG3779 γαρG1063 FOR THUS ποτεG4218 καιG2532 ALSO αιG3588 THE αγιαιG40 HOLY γυναικεςG1135 WOMEN αιG3588 THOSE ελπιζουσαιG1679 [G5723] HOPING επιG1909 τονG3588 IN θεονG2316 GOD εκοσμουνG2885 [G5707] ADORNED εαυταςG1438 , υποτασσομεναιG5293 [G5746] BEING SUBJECT τοιςG3588 ιδιοιςG2398 TO THEIR OWN ανδρασινG435 ; . the holy: Proverbs 31:10, Proverbs 31:30, Luke 8:2, Luke 8:3, Acts 1:14, Acts 9:36, 1 Timothy 2:10, 1 Timothy 5:10, Titus 2:3, Titus 2:4 who: 1 Samuel 2:1, Jeremiah 49:11, Luke 2:37, 1 Timothy 2:15, 1 Timothy 5:5, Hebrews 11:11 adorned: 1 Peter 3:2-4 Proverbs 31:26 - in her 1 Corinthians 11:3 - and the head of the 1 Timothy 2:11 - General Hebrews 3:1 - holy Hebrews 6:12 - but1 Peter 3:5 The phrases holy women and trusted in God are expressed as being related, and account for the other statement that they adorned themselves according to the principles that are discussed in the preceding verses of the chapter. It should not be overlooked that the kind of women here described will be in subjection to their own husbands as those were in old time called “ holy.” Adorned themselves (ekosmoun heautas). Imperfect active of customary action, “used to adorn themselves.” Kosmeτ is old verb from kosmos in the sense in 1 Peter 3:3. See Hebrews 11:11; Hebrews 11:35 for like tribute to holy women of the O.T. The participle hupotassomenai repeats 1 Peter 3:1.

1 Peter 3:6

1 Peter 3:61 Pe 3:6 ωςG5613 AS σαρραG4564 SARAH υπηκουσενG5219 [G5656] τωG3588 OBEYED αβρααμG11 ABRAHAM, κυριονG2962 LORD αυτονG846 HIM καλουσαG2564 [G5723] CALLING; ηςG3739 OF WHOM εγενηθητεG1096 [G5675] YE BECAME τεκναG5043 , αγαθοποιουσαιG15 [G5723] DOING GOOD καιG2532 AND μηG3361 φοβουμεναιG5399 [G5740] NOT FEARING “WITH” μηδεμιανG3367 ANY πτοησινG4423 . . as Sara: Genesis 18:12 daughters: Gr. children, Romans 9:7-9, Galatians 4:22-26 and: 1 Peter 3:14, 1 Peter 3:15, Genesis 18:15, Isaiah 57:11, Daniel 3:16-18, Matthew 26:69-75, Acts 4:8-13, Acts 4:19 Genesis 17:16 - be a mother of nations Genesis 31:35 - my lord Genesis 32:4 - my lord Judges 19:26 - her lord was 2 Samuel 6:9 - afraid 1 Kings 1:17 - My lord Son 1:8 - go 1 Corinthians 11:3 - and the head of the 2 Thessalonians 1:8 - and that 1 Timothy 2:11 - General Hebrews 6:12 - but Hebrews 11:11 - Sara 1 Peter 3:2 - with1 Peter 3:6 Obeyed and lord are related in this verse, for both in the Old Testament and the New where this circumstance is recorded, the word lord means “ ruler.” It is therefore not used as a title of rank under royalty as the term is used in the East. Not afraid with any amazement. This means the wife must not obey her husband because she is “ scared” or frightened into it, but should do it from a motive of modesty and respect. Such women are called daughters of Sara (Sarah in the Old Testament) because they are a generation of faith­ful wives like the wife of Abraham. As Sarah (hτs Sarra). ——————————————————————————– Obeyed Abraham (hupηkouen tτi Abraam). Imperfect active of hupakouτ, “used to obey” (with dative). ——————————————————————————– Calling him lord (kurion auton kalousa). Present active participle of kaleτ. See Genesis 18:12. ——————————————————————————– Whose children ye now are (hηs egenηthηte tekna). First aorist passive indicative of ginomai, “whose children ye became.” ——————————————————————————– If ye do well (agathopoiousai). Present active feminine plural participle of agathopoieτ (1 Peter 2:15), “doing good.” ——————————————————————————– And are not put in fear by any terror (kai mη phoboumenai mηdemian ptoηsin).

Free quotation from Proverbs 3:25, “and not fearing any terror” (cognate accusative of ptoηsis, after phoboumenai, present middle participle, late and rare word from ptoeτ, to terrify, as in Luke 21:9, here only in N.T.). Perhaps Peter regards Sarah’s falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize “daughters of Sarah” societies.

1 Peter 3:7

1 Peter 3:71 Pe 3:7 οιG3588 ανδρεςG435 ομοιωςG3668 , συνοικουντεςG4924 [G5723] WITH “THEM” καταG2596 γνωσινG1108 TO , ωςG5613 AS ασθενεστερωG772 WITH A WEAKER " EVEN " σκευειG4632 VESSEL τωG3588 WITH THE γυναικειωG1134 FEMALE, απονεμοντεςG632 [G5723] τιμηνG5092 “THEM” HONOUR, ωςG5613 AS καιG2532 ALSO " BEING " συγκληρονομοιG4789 JOINT HEIRS χαριτοςG5485 OF “THE” GRACE ζωηςG2222 OF LIFE, ειςG1519 τοG3588 SO AS μηG3361 NOT εκκοπτεσθαιG1581 [G5745] TO BE CUT OFF ταςG3588 προσευχαςG4335 υμωνG5216 YOUR PRAYERS. . ye: Genesis 2:23, Genesis 2:24, Proverbs 5:15-19, Malachi 2:14-16, Matthew 19:3-9, 1 Corinthians 7:3, Colossians 3:19, Ephesians 5:25-28, Ephesians 5:33 giving: 1 Corinthians 12:22-24, 1 Thessalonians 4:4 heirs: Ephesians 3:6, Titus 3:7, Hebrews 1:14 that: Job 42:8, Matthew 5:23, Matthew 5:24, Matthew 18:19, Romans 8:26, Romans 8:27, Ephesians 4:30, Ephesians 6:18 Genesis 2:18 - I will Genesis 3:1 - he said Genesis 16:6 - Abram Esther 4:11 - but I Romans 13:7 - honour to 1 Corinthians 7:33 - how 1 Corinthians 14:35 - let 1 Timothy 2:8 - without 1 Timothy 5:3 - Honour Hebrews 6:17 - the heirs 1 Peter 4:7 - and 2 Peter 1:5 - knowledge1 Peter 3:7 Dwell with them according to knowledge means for the husband to act intelligently toward his wife. That will cause him to remember that she is the weaker vessel in that she belongs to the “ weaker sex” physically, and therefore is not as rugged as he. But while there is this difference in their strength, yet they are equal heirs to the grace of life, which means the favors that the Lord has promised to those who live for Him. Prayers be not hindered. This phrase indi­cates that where husbands and wives are both disciples, they will engage in mutual prayer services in their homes. Yet such services would be hindered were their love not mutual also. Ye husbands likewise (hoi andres homoiτs). Probably “likewise” here refers to honouring all men (1 Peter 2:17), not “likewise” of 1 Peter 3:1. ——————————————————————————– Dwell with (sunoikountes). Present active participle of sunoikeτ, old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1 Peter 2:18; 1 Peter 3:1. ——————————————————————————– According to knowledge (kata gnτsin). “With an intelligent recognition of the nature of the marriage relation” (Vincent). ——————————————————————————– Giving honour unto the woman as unto the weaker vessel (hτs asthenesterτi skeuei tτi gunaikeiτi aponemontes timηn). Present active participle of aponemτ, old verb, to assign, to portion out (or off), here only in N.T. Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20).

Here both husband and wife are termed vessels or “parts of the furniture of God’s house” (Bigg). See Paul’s use of skeuos for ministers (2 Corinthians 4:7).

Gunaikeiτi here is an adjective (female, feminine) from gunη (woman, wife). She is termed “the weaker” (tτi asthenesterτi), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. ——————————————————————————– Joint-heirs of the grace of life (sunklηronomoi charitos zτηs). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephes. 3:6; Hebrews 11:9. God’s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. ——————————————————————————– To the end that your prayers be not hindered (eis to mη egkoptesthai tas proseuchas humτn). Purpose clause with eis to and the present passive infinitive (with negative mη) of egkoptτ, to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc.

Very vivid to us now with our telephones and radios when people cut in on us. Proseuchas (prayers) is the accusative of general reference.

Husbands surely have here cause to consider why their prayers are not answered.

1 Peter 3:8-12

“THE FIRST EPISTLE OF PETER”

Our Duties To Each Other (1 Peter 3:8-12)

1. So far in his epistle, Peter has defined the Christian’s duties in various relationships… a. Our duty in relation to those of the world - 1 Peter 2:11-12b. Our duty in relation to governmental authorities - 1 Peter 2:13-17c. Our duty in a servant-master relationship - 1 Peter 2:18-25d. Our duty in wife-husband relationships - 1 Peter 3:1-7
2. Beginning now in verse 8 of the third chapter, Peter defines our duty to each other as brethren in Christ…

[Peter will provide motivation to fulfill our duties to one another in verses 10-12, but let’s first consider what these duties are…]

I. OUR DUTIES TO EACH OTHER (8-9) A. TO “BE OF ONE MIND” (NASV, “harmonious”)…1. That is, to be united in the same purpose, the same goal 2. Jesus prayed for this kind of unity in John 17:20-213. A church that demonstrated this “oneness of mind” is that of Jerusalem - Acts 4:324. How can we have this “oneness of mind”? a. It is attainable only to the extent that we all submit to the will of God b. Therefore, we all need to make God’s Will our will, His Purpose our purpose c. Even as Christ did while on earth - cf. John 5:30 B. TO HAVE " FOR ONE ANOTHER” (NASV, “sympathetic”)…1. This means to have pity, a feeling of distress toward the ills of others 2. It is that disposition which is moved by the problems of others (like sickness, hardships, etc.) 3. This is the attitude manifested by Jesus… a. During His earthly ministry - Matthew 9:35-36b. During His heavenly ministry - Hebrews 4:154. Such compassion can only come from a tender, loving heart, which may be why Peter goes on to say that we need…

C. TO “LOVE AS “…1. Literally, this means to be “brother lovers” 2. This attribute is essential, if we are to… a. Grow in the grace and knowledge of Jesus Christ - 2 Peter 1 : 7-8b. Convince the world that we are truly disciples of Jesus - John 13:353. Are you a “brother lover”? If not… a. You are not a lover of God, either! - 1 John 4:20b. You do not even know God! - 1 John 4:7-84. Here is one way to know if you are a “brother lover”… a. Ask yourself this question: “Do I even know my brother?” b. If you don’t, how can you honestly say that you are a “brother lover”?

D. TO “BE " (NASV, “kindhearted”)…1. It is this kind of heart that is compassionate, capable of loving our brethren 2. The opposite would be “cold-hearted”, where we are insensitive to the needs and feelings of others 3. Even if we start out as “cold-hearted”, in Christ Jesus we can and must undergo a transformation, in which we develop a “tender heart” - cf. Ephesians 4:22-24; Ephesians 4:31-32; Colossians 3:8-10; Colossians 3:124. Have you considered what kind of heart you have?

E. TO “BE " (NASV, “humble in spirit”)…1. Literally, to be “friendly of mind, kind” a. Such courtesy would imply a humility of spirit b. For an arrogant or proud spirit does not bother to be courteous 2. Christians are to imitate their Lord and Savior, and not think so highly of themselves that they cannot be kind and courteous to others - cf. Philippians 2:3-5 F. TO “RETURN FOR EVIL”…1. When someone (e.g., a brother) does us evil, we are to respond with a blessing! 2. While this may go against “human nature”, Peter gives two reasons why we are to react in this way: a. We are called to follow the example of Christ - cf. 1 Peter 3:9 with 1 Peter 2:21-23b. That we might receive a blessing from God - cf. Luke 6:35 [These are six duties that we have one toward another. They are part of what constitutes the Christ-like character that we are to develop as His disciples.

Being saved, then, is not the end of God’s plan for us; He would have us become like His Son (cf. Romans 8:29). To motivate us in fulfilling these duties, Peter quotes from the 34th Psalm…]

II. TO FULFILL THESE DUTIES (10-12) A. THAT WE MIGHT “LOVE LIFE AND SEE GOOD DAYS”…1. Everyone wishes to enjoy life as they experience it from day to day… a. But too often, many make their own lives miserable by their own self-seeking, self-destructive attitudes b. Constantly complaining, contentious, retaliating to evil with evil, they only aggravate the situation 2. But David in his psalm gives the secret to loving life and seeing good days: a. Refrain the tongue from evil, and lips from speaking guile

• 1 Peter 3:101) I.e., don’t engage in slander, backbiting, complaining, lying, murmuring, and grumbling

2. It doesn’t solve difficulties, but only makes them worse b. Do good, seek peace and pursue it - 1 Peter 3:111) I.e., do the very kind of things mentioned by Peter in 1 Peter 3:8-92) Only then will your life be pleasant, for the qualities described by Peter… a) Make the best out of difficult situations b) Make good situations even better!

B. SO THE LORD WILL BE OPEN TO US - 1 Peter 3:121. Only by doing the will of God (as found in 1 Peter 3:8-9) can we ensure that… a. His gracious eyes will watch over us b. His ears will be open to our prayers 2. On the other hand, the Lord’s face is against those who do evil, and will not hear their prayers 3. Indeed, consider the list of abominations found in Proverbs 6:16-19and notice how many are the direct opposite of how we are to be… a. We are to be courteous (humble) - but the Lord hates a proud look! b. We are to be compassionate - but abusing the innocent is an abomination to the Lord! c. We are to be tender-hearted - but the Lord hates a cold heart that thinks evil of others! d. We are to return good for evil - but those who respond quickly with evil, the Lord abhors! e. We are to be of one mind - but if we sow discord by murmuring and complaining, we are abominable in God’s sight!

1. So if we want the Lord to watch over us, if we want Him to heed our prayers, let us be sure to fulfill our duties to each other as brethren as outlined by Peter in verses 8-9
2. In so doing, we will enjoy life to its fullest, and see many good days during our pilgrimage here on earth!

1 Peter 3:9

1 Peter 3:91 Pe 3:9 μηG3361 NOT αποδιδοντεςG591 [G5723] κακονG2556 EVIL αντιG473 FOR κακουG2556 EVIL, ηG2228 OR λοιδοριανG3059 RAILING αντιG473 FOR λοιδοριαςG3059 RAILING; τουναντιονG5121 δεG1161 BUT ON THE , ευλογουντεςG2127 [G5723] , ειδοτεςG1492 [G5761] KNOWING οτιG3754 THAT ειςG1519 TO τουτοG5124 THIS εκληθητεG2564 [G5681] YE WERE CALLED, ιναG2443 THAT ευλογιανG2129 κληρονομησητεG2816 [G5661] YE SHOULD INHERIT. . rendering: 1 Peter 2:20-23, Proverbs 17:13, Proverbs 20:22, Matthew 5:39, Matthew 5:44, Luke 6:27-29, Romans 12:14, Romans 12:17, Romans 12:19-21, 1 Corinthians 4:12, 1 Corinthians 4:13, Ephesians 4:32, 1 Thessalonians 5:15 called: 1 Peter 2:21, 1 Peter 5:10, Romans 8:28, Romans 8:30 that: Matthew 19:29, Matthew 25:34, Mark 10:17, Luke 10:25, Luke 18:18 Genesis 42:25 - and thus Genesis 50:21 - I will nourish Leviticus 9:22 - his hand Joshua 7:19 - My son Judges 1:15 - a blessing 1 Samuel 17:29 - General 1 Samuel 25:21 - Surely Job 31:30 - have Psalms 3:8 - thy blessing Psalms 24:5 - receive Psalms 115:15 - blessed Proverbs 26:4 - General Proverbs 31:26 - in her Matthew 5:22 - Whosoever Matthew 26:52 - Put Luke 6:28 - Bless Luke 9:55 - Ye know Luke 23:34 - Father John 13:34 - That ye love John 17:21 - they all Acts 3:26 - sent Acts 26:25 - I am not Romans 12:10 - kindly Romans 12:21 - General 1 Corinthians 1:10 - that ye 1 Corinthians 6:7 - Why Ephesians 1:11 - we Ephesians 1:18 - his calling Ephesians 4:1 - vocation Philippians 2:2 - that 1 Thessalonians 2:12 - who 1 Timothy 6:12 - whereunto James 3:10 - of 1 Peter 1:4 - an 2 Peter 1:3 - called Revelation 21:7 - inherit1 Peter 3:9 The first half of this verse means not to return evil for evil, but to return good for evil. It is the same thought that Paul teaches in Romans 12:19-21. Yc arc thereunto called. When the Gospel call was made to them it was with the understanding they would conduct themselves after this manner. Disciples must be will­ing to bless (do good) their brethren in Christ if they expect to inherit a blessing from Him. Not rendering evil for evil (mη apodidontes kakon anti kakou). Mη and the present active participle of apodidτmi, to give back. The same phrase in Romans 12:17 and the same idea in 1 Thessalonians 5:15. Peter may have obtained it from Paul or both from Proverbs 17:13; Proverbs 20:22, “an approximation to Christ’s repeal of the lex talionis (Matthew 5:38 ff.) which Plato first opposed among the Greeks” (Hart). Common use of anti for exchange. ——————————————————————————– Reviling for reviling (loidorian anti loidorias). Allusion to 1 Peter 2:23 (Christ’s own example). ——————————————————————————– But contrariwise blessing (tounantion de eulogountes).

Adverbial accusative and crasis (to enantion) of the neuter article and the adjective enantios (en, antios, opposite, Matthew 14:24), “on the contrary.” For eulogountes (present active participle of eulogeτ) see Luke 6:28; Romans 12:14 (imperative eulogeite). ——————————————————————————– For hereunto were ye called (hoti eis touto eklηthηte). See 1 Peter 2:21 for this verb and use of eis touto (pointing to the preceding argument). ——————————————————————————– That ye should inherit a blessing (hina eulogian klηronomηsηte). Purpose clause with hina and the first aorist active subjunctive of klηronomeτ, a plain reference to Esau, who wanted “to inherit the blessing” (Hebrews 12:17) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians 4:22 ff.).

1 Peter 3:10

1 Peter 3:101 Pe 3:10 οG3588 γαρG1063 FOR HE THAT θελωνG2309 [G5723] WILLS ζωηνG2222 LIFE αγαπανG25 [G5721] TO LOVE, καιG2532 AND ιδεινG1492 [G5629] TO SEE ημεραςG2250 DAYS αγαθαςG18 GOOD, παυσατωG3973 [G5657] LET HIM CAUSE TO CEASE τηνG3588 γλωσσανG1100 αυτουG846 HIS TONGUE αποG575 FROM κακουG2556 EVIL, καιG2532 AND χειληG5491 LIPS αυτουG846 τουG3588 HIS μηG3361 NOT λαλησαιG2980 [G5658] TO SPEAK δολονG1388 GUILE. . he: Psalms 34:12-16 love: Deuteronomy 32:47, Job 2:4, Proverbs 3:2, Proverbs 3:18, Proverbs 4:22, Proverbs 8:35, Matthew 19:17, Mark 8:35, John 12:25 see: Job 7:7, Job 7:8, Job 9:25, Job 33:28, Psalms 27:13, Psalms 49:19, Psalms 106:5, Ecclesiastes 2:3, Matthew 13:16, Matthew 13:17 refrain: James 1:26, James 3:1-10 speak: 1 Peter 2:1, 1 Peter 2:22, John 1:47, Revelation 14:5 Genesis 43:31 - refrained Deuteronomy 6:2 - thy days Deuteronomy 25:15 - that thy days Psalms 25:13 - inherit Psalms 119:101 - refrained Proverbs 19:8 - loveth Matthew 15:8 - draweth Romans 12:9 - cleave Titus 3:2 - speak James 3:2 - If1 Peter 3:10 This is a quotation from Psalms 34:12 and is made a part of the apostle’ s letter to Christians. It is presented as a higher basis for an en­joyable life than the popular standards of the world. An evil tongue is one that speaks to the injury of another’s good name, and to speak guile is to use speech that is deceitful. For (gar). Reason for the entire exhortation in 1 Peter 3:8-9 and introducing in 1 Peter 3:10-12 a quotation from Psalms 34:13-17 with some slight changes. ——————————————————————————– Would love life (thelτn zτηn agapβin). “Wishing to love life.” This present life. The LXX expressions are obscure Hebraisms. The LXX has agapτn (participle present active of agapaτ, not the infinitive agapβin. ——————————————————————————– Let him refrain (pausatτ). Third person singular first aorist active imperative of pauτ to make stop, whereas the LXX has pauson (second person singular). ——————————————————————————– His tongue (tηn glτssan). See James 3:1-12. ——————————————————————————– That they speak no guile (tou mη lalηsai dolon).

Purpose clause with genitive article tou (negative mη) and the first aorist active infinitive of laleτ. But it can also be explained as the ablative case with the redundant negative mη after a verb of hindering (pausatτ) like Luke 4:42. See Robertson, Grammar, p. 1061. “Let him refrain his lips from speaking guile.”

1 Peter 3:11

1 Peter 3:111 Pe 3:11 εκκλινατωG1578 [G5657] LET HIM TURN ASIDE αποG575 FROM κακουG2556 EVIL, καιG2532 AND ποιησατωG4160 [G5657] LET HIM DO αγαθονG18 GOOD. ζητησατωG2212 [G5657] LET HIM SEEK ειρηνηνG1515 PEACE καιG2532 AND διωξατωG1377 [G5657] LET HIM PURSUE αυτηνG846 IT : . eschew: Job 1:1, Job 2:3, Job 28:28, Psalms 34:14, Psalms 37:27, Proverbs 3:7, Proverbs 16:6, Proverbs 16:17, Isaiah 1:16, Isaiah 1:17, Matthew 6:13, John 17:15 do: Psalms 125:4, Matthew 5:45, Mark 14:7, Luke 6:9, Luke 6:35, Romans 7:19, Romans 7:21, Galatians 6:10, 1 Timothy 6:18, Hebrews 13:16, James 4:17, 3 John 1:11 seek: Psalms 120:6, Psalms 120:7, Matthew 5:9, Luke 1:79, Romans 5:1, Romans 8:6, Romans 12:18, Romans 14:17, Romans 14:19, Galatians 5:22, Colossians 3:15, Hebrews 12:14, James 3:17, James 3:18 Deuteronomy 6:2 - thy days Judges 11:14 - again unto Psalms 34:12 - What Psalms 119:101 - refrained John 5:29 - done good Romans 12:9 - cleave 1 Corinthians 14:1 - Follow 2 Corinthians 13:11 - live Philippians 2:14 - disputings Philippians 3:12 - I follow 1 Thessalonians 5:15 - ever 1 Timothy 6:11 - and 2 Timothy 2:22 - peace1 Peter 3:11 Eschew evil denotes that one avoids it and does that which is good instead. Seek peace expresses the mere desire for it while ensue it is a stronger term and means to take active steps to accomplish it. Let him turn away (ekklinatτ). First aorist active imperative third person singular of ekklinτ, where the LXX has ekklinon (second person singular). Old verb, in N.T. only here, Romans 3:12; Romans 16:17. Peter adapted the passage all through to his own construction and use. So as to poiηsatτ (let him do) for poiηson (do thou), zηtηsatτ (let him seek) for zηtηson (do thou seek), diτxatτ (let him pursue) for diτxon (do thou pursue), all first aorist active imperatives (of poieτ, zηteτ, diτkτ). See Hebrews 12:14 for “pursuing peace.” If men only did!

1 Peter 3:12

1 Peter 3:121 Pe 3:12 οτιG3754 BECAUSE οιG3588 THE οφθαλμοιG3788 EYES κυριουG2962 OF “THE” LORD “ARE” επιG1909 ON δικαιουςG1342 “THE” , καιG2532 AND ωταG3775 αυτουG846 HIS EARS ειςG1519 TOWARDS δεησινG1162 αυτωνG846 THEIR . προσωπονG4383 δεG1161 BUT “THE” FACE κυριουG2962 OF “THE” LORD “IS” επιG1909 AGAINST ποιουνταςG4160 [G5723] THOSE DOING κακαG2556 EVIL. . the eyes: Deuteronomy 11:12, 2 Chronicles 16:9, Psalms 11:4, Proverbs 15:3, Zechariah 4:10 his ears: 2 Chronicles 7:15, Psalms 65:2, Proverbs 15:8, Proverbs 15:29, John 9:31, James 5:16 but: Leviticus 17:10, Leviticus 20:3, Leviticus 20:6, Leviticus 26:17, Psalms 80:16, Jeremiah 21:10, Ezekiel 15:7 against: Gr. upon 2 Chronicles 14:7 - we have sought Ezra 5:5 - But the eye Ezra 8:22 - The hand Job 36:7 - General Psalms 5:1 - Give Psalms 10:17 - cause Psalms 11:7 - his Psalms 33:18 - the eye Psalms 34:15 - The Psalms 55:1 - Give Isaiah 37:17 - Incline Jeremiah 23:30 - General Jeremiah 24:6 - For I will Jeremiah 39:12 - look well to him Ezekiel 13:8 - behold Ezekiel 34:10 - I am1 Peter 3:12 The Lord sees everything at all times and in all places, hence the word over is used in a special sense here. The connection shows it means He has his eyes upon the righteous for their good, even as a faithful guardian keeps watch over his charge. On the same principle His ears are ready to listen to the prayers of His righteous servants. But the Lord will not even look toward the doers of evil; He will “ turn his back to them.” An ancient prophet ex­presses the same thought (on the favorable side) by the words, “ To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isaiah 66:2). Upon (epi). In the case of righteous (dikaious, in the O.T. sense like dikaion Lot in 2 Peter 2:7) for their good, but in the case of men “that do evil” (epi poiountas kaka, “upon men doing evil things”) “the face of the Lord” (prosτpon kuriou) is not for their good, epi here approaching “against” in idea.

1 Peter 3:13-18

“THE FIRST EPISTLE OF PETER”

Preparing For Persecution (1 Peter 3:13-18)

1. Having described the proper conduct of Christians in various relationships, Peter now turns more specifically to the subject of suffering

2. That the first recipients of this epistle were experiencing or would experience persecution is evident from 1 Peter 1:6; 1 Peter 4:12-19; 1 Peter 5:8-10

3. Now, under normal circumstances, what Peter writes in verse 13 is the rule…

“And who is he who will harm you if you become followers of what is good?” 4. But there are times when Satan will make every effort to bring harm to those who try to follow the will of God (remember Job?) - cf. 1 Peter 5:8-9; Revelation 12:17 5. How, then, should Christians prepare themselves so that they might be victorious in overcoming whatever persecution might come their way?

[In verses 14-18, we can glean at least five points in “Preparing For Persecution”…]

I. , YOU ARE BLESSED IF YOU SUFFER FOR CHRIST (1 Peter 3:14; 1 Peter 3:17) A. THIS TRUTH IS TWICE BY PETER IN THIS EPISTLE…1. In our text - 1 Peter 3:142. Even more definitively in 1 Peter 4:14a. Where he adds that the “Spirit of glory and of God rests upon you” b. Those who suffer for the cause of Christ are fortunate, for God is with them

B. THIS WHAT CHRIST TAUGHT…1. That those who are persecuted for righteousness’ sake are blessed - Matthew 5:10-122. In this passage, two reasons are given for such blessedness: a. Your reward will be great in heaven b. You are in the company of God’s prophets of old

C. YOU ARE BETTER OFF FOR CHRIST, THAN FOR EVIL…1. As Peter writes in 1 Peter 3:172. Suffering for evil is what WILL happen if we are not willing to stand up for Christ 3. And suffering for Christ is only temporary, but the suffering for evil is eternal!

II. THE LORD IN YOUR HEARTS (3:14-15) A. WHAT DOES IS MEAN TO " THE LORD GOD IN YOUR HEARTS”?1. The word “sanctify” means “to set apart” 2. Thus it means to set the Lord up on the throne of your heart, to make Him the Lord and Ruler of your life a. Ruling over your own desires b. His Will taking precedent over your own will and that of others 3. The NU-Text suggests that it is Christ under consideration

B. THIS IS THE KEY TO FACING WITHOUT FEAR OR WITHOUT BEING …1. For unless we sanctify the Lord in our hearts, we will be afraid of what man might do, or be troubled by what he threatens 2. But when we make Christ and God Lord, we will not fear what man might do - cf. Hebrews 13:5-6 III. ALWAYS BE READY TO GIVE A DEFENSE FOR THE REASON FOR YOUR HOPE (1 Peter 3:15) A. OBSERVE WHAT PETER IS NOT SAYING…1. He is NOT saying that we need to be ready to give an answer for EVERY question on religious matters that someone might ask 2. As some have used this verse as a proof-text 3. While we should certainly strive to be able to explain why we do what we do in matters of religion, that is not the point Peter is making here

B. INSTEAD, PETER IS SAYING…1. To always be ready to give a reason why you have the HOPE you do a. I.e., to explain the basis of your hope (your strong desire and expectation) b. This implies that our desire and confidence for the future is so strong that it is observable by others c. Even in the midst of persecution, we are demonstrating joy over the hope we have - cf. 1 Peter 1:6; 1 Peter 1:82. To do so in the proper spirit a. In the spirit of

1. This pertains to our attitude toward men
2. We should be humble, not arrogant or angry b. In the spirit of FEAR
3. This pertains to our attitude toward God
4. It should be reverent, not flippant

IV. KEEP YOUR CLEAN (3:16) A. A REASON TO KEEP YOUR CLEAN…1. As given by Peter in our text 2. That this together with your good conduct will likely to cause your enemies to be ashamed for mistreating you 3. If not ashamed in this life, they will certainly be ashamed on the day of judgment!

B. ANOTHER REASON FOR A CLEAN …1. A guilty conscience will not enable one to face the threat of death without fear and trembling a. For before we can stand before men without fear… b. We need to be able to stand before God without fear 2. That is impossible without a clear conscience! - cf. 1 John 3:21 V. THE EXAMPLE OF CHRIST (3:18) A. HE FOR OUR SAKES…1. That He might bring us to God - 1 Peter 3:18; cf. also 2:20-252. So we see that suffering for good can sometimes accomplish much good in the long run

B. WE HAVE BEEN CALLED TO FOLLOW HIS EXAMPLE…1. As Peter already indicated in 1 Peter 2:212. And which he does again in 1 Peter 4:1

1. More will be said later in this epistle on the subject of how to deal with persecution

2. But in this text, we find five good ways to prepare ourselves…

3. By applying these five principles to our lives… a. We will be more useful to the Lord, ready for whatever may come b. Even if we are not faced with the prospects of physical persecutions in our lifetime, it will help in times of social or verbal persecution

In this lesson, we noticed the value of having a good conscience; in 1 Peter 3:21, Peter speaks of that which he calls “the answer of of good conscience toward God” (i.e., baptism). Have you considered what else he says about it in that passage…?

1 Peter 3:14

1 Peter 3:141 Pe 3:14 αλλG235 BUT ειG1487 IF καιG2532 ALSO πασχοιτεG3958 [G5722] YE SHOULD SUFFER διαG1223 ON ACCOUNT OF δικαιοσυνηνG1343 , μακαριοιG3107 BLESSED " ARE YE “; τονG3588 δεG1161 φοβονG5401 αυτωνG846 BUT THEIR FEAR μηG3361 φοβηθητεG5399 [G5676] YE SHOULD NOT BE AFRAID OF, μηδεG3366 NEITHER ταραχθητεG5015 [G5686] SHOULD YE BE ; . if: 1 Peter 2:19, 1 Peter 2:20, 1 Peter 4:13-16, Jeremiah 15:15, Matthew 5:10-12, Matthew 10:18-22, Matthew 10:39, Matthew 16:25, Matthew 19:29, Mark 8:35, Mark 10:29, Luke 6:22, Luke 6:23, Acts 9:16, 2 Corinthians 12:10, Philippians 1:29, James 1:12 and be: Isaiah 8:12, Isaiah 8:13, Isaiah 41:10-14, Isaiah 51:12, Jeremiah 1:8, Ezekiel 3:9, Matthew 10:28, Matthew 10:31, Luke 12:4, Luke 12:5, John 14:1, John 14:27, Acts 18:9, Acts 18:10 Genesis 39:14 - he came Genesis 39:21 - the Lord Psalms 27:3 - host Proverbs 3:25 - Be Ecclesiastes 8:5 - keepeth Isaiah 40:9 - be not Ezekiel 2:6 - though they Zephaniah 3:13 - and Matthew 10:26 - Fear Matthew 24:6 - see Acts 18:14 - when Romans 5:3 - but we Romans 13:3 - Wilt 1 Corinthians 4:12 - being persecuted 2 Timothy 3:12 - shall 1 Peter 3:6 - and 1 Peter 3:17 - suffer 1 Peter 4:14 - ye be 1 Peter 5:9 - the same Revelation 21:8 - the fearful1 Peter 3:14 This is virtually like the preceding vferse as to the security of the righteous; they have much for which to be thankful. Enemies may threaten us but we need not be afraid of them. At the worst they can only kill the body while the soul may continue to live and be with “ God who gave it.” But and if ye should suffer (all’ ei kai paschoite). “But if ye should also (or even) suffer.” Condition of the fourth class with ei and the optative (undetermined with less likelihood), a rare condition in the vernacular Koinι, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in 1 Peter 3:13, should come to actual suffering “for righteousness’ sake” (dia dikaiosunηn) as in Matthew 5:10 (heneken, not dia), then “blessed” (makarioi, the very word of Jesus there which see, a word meaning “happy,” not eulogηtoi) “are ye” (not in the Greek). If the conclusion were expressed regularly, it would be eiηte an (ye would be), not este (ye are). It is interesting to note the third-class condition in 1 Peter 3:13 just before the fourth-class one in 1 Peter 3:14. ——————————————————————————– Fear not their fear (ton phobon autτn mη phobηthηte). Prohibition with mη and the first aorist (ingressive) passive subjunctive of phobeomai, to fear, and the cognate accusative phobon (fear, terror). “Do not fear their threats” (Bigg). Quotation from Isaiah 8:12-13. ——————————————————————————– Neither be troubled (mηde taraxthηte).

Prohibition with mηde and the first aorist (ingressive) subjunctive of tarassτ, to disturb (Matthew 2:6; John 12:27). Part of the same quotation. Cf. 1 Peter 3:6.

1 Peter 3:15

1 Peter 3:151 Pe 3:15 κυριονG2962 δεG1161 BUT LORD τονG3588 THE θεονG2316 GOD αγιασατεG37 [G5657] ενG1722 IN ταιςG3588 καρδιαιςG2588 υμωνG5216 YOUR HEARTS, ετοιμοιG2092 δεG1161 AND READY αειG104 “BE” ALWAYS προςG4314 FOR απολογιανG627 A DEFENCE παντιG3956 τωG3588 TO αιτουντιG154 [G5723] THAT ASKS υμαςG5209 YOU λογονG3056 AN ACCOUNT περιG4012 τηςG3588 THE ενG1722 IN υμινG5213 YOU ελπιδοςG1680 HOPE, μεταG3326 WITH πραυτητοςG4240 καιG2532 AND φοβουG5401 FEAR; . sanctify: Numbers 20:12, Numbers 27:14, Isaiah 5:16, Isaiah 29:23 and be: Psalms 119:46, Jeremiah 26:12-16, Daniel 3:16-18, Amos 7:14-17, Matthew 10:18-20, Luke 21:14, Luke 21:15, Acts 4:8-12, Acts 5:29-31, Acts 21:39, Acts 21:40, Acts 22:1, Acts 22:2-5, Colossians 4:6, 2 Timothy 2:25 a reason: 1 Samuel 12:7, Isaiah 1:18, Isaiah 41:21, Acts 24:25 the hope: 1 Peter 1:3, 1 Peter 1:4, Colossians 1:5, Colossians 1:23, Colossians 1:27, Titus 1:2, Hebrews 3:6, Hebrews 6:1, Hebrews 6:18, Hebrews 6:19 with: 1 Peter 3:2, 1 Peter 3:4, 2 Timothy 2:25, 2 Timothy 2:26 fear: or, reverence Deuteronomy 6:7 - shalt talk Joshua 22:21 - answered Job 11:4 - For thou Psalms 25:9 - meek Proverbs 15:28 - heart Proverbs 22:21 - answer Proverbs 26:16 - General Isaiah 8:12 - fear ye Isaiah 24:15 - glorify Ezekiel 20:41 - and I will Ezekiel 36:23 - sanctify Matthew 5:5 - the meek Matthew 24:6 - see John 15:16 - that your Acts 4:9 - the good Acts 10:29 - as soon Acts 18:14 - when Acts 24:10 - I do Acts 26:25 - I am not Galatians 6:1 - in the Ephesians 2:12 - having Ephesians 4:2 - lowliness 1 Timothy 1:19 - Holding 2 Timothy 4:16 - answer James 3:13 - with meekness 1 Peter 1:13 - hope 1 Peter 3:6 - and Revelation 21:8 - the fearful1 Peter 3:15 Sanctify is from hagiazo and Thayer’ s first definition is, “ To render or acknowledge to be venerable [sacred], to hallow.” The reader should carefully note that the word has a twofold meaning, namely, either to cause another to become holy (which can be done to man by the Gospel), or to recognize another to be already that way (which can be done only to the Lord w’ lio is the author of the Gospel). The passage instructs disciples to recognize the Lord as holy and entitled a permanent place in their hearts. The way this can be done is made clear in Ephesians 3:17 by the words, “ That Christ may dwell in your hearts by faith.” Add to this the statement as to the source of faith (Romans 10:17) and the subject is complete. We should make ourselves so familiar with the word of God that He will be in our hearts (minds) all the time. If all this is done we will be prepared to comply with the rest of the verse. Answer means an explanation that shows the basis for believing anything that might be called in ques­tion.

When any man asks us to show that basis we must be prepared to do so. Neither is this to be done at stated times only or after we have “ brushed up” our memory on it, but we are to be ready always. This will be possible if we have obeyed the first part of the verse which will have made us ac­quainted with the word of God. With meekness and fear. We should be humble and not overbearing when someone asks us to defend our posi­tion. We should have great respect for the subject and answer the questions according to Him who is living in our hearts and whom we fear or reverence. Sanctify (hagiasate). First aorist active imperative of hagiazτ. This instead of being afraid. ——————————————————————————– Christ as Lord (kurion ton Christon). Ton Christon, direct object with article and kurion predicate accusative (without article). This is the correct text, not ton theon of the Textus Receptus. An adaptation to Christ of Isa 8:13. ——————————————————————————– Being ready always (hetoimoi aei).

No participle in the Greek, old adjective (Titus 3:1). ——————————————————————————– To give answer (pros apologian). “For an apology,” the old sense of apologia, an answer back, a defence (not excuse), as in Acts 22:1, from apologeomai to defend (not to apologize). ——————————————————————————– A reason concerning the hope that is in you (logon peri tηs en humin elpidos). Original sense of logon (accusative of the thing with aitounti with humβs, accusative of the person) “concerning the in you hope.” Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs. ——————————————————————————– Yet with meekness and fear (alla meta prautηtos kai phobou). Of God (1 Peter 2:18; 1 Peter 3:2; 1 Peter 3:4), not of man.

1 Peter 3:16

1 Peter 3:161 Pe 3:16 συνειδησινG4893 A εχοντεςG2192 [G5723] HAVING αγαθηνG18 GOOD, ιναG2443 THAT ενG1722 ωG3739 WHEREAS καταλαλωσινG2635 [G5725] THEY MAY SPEAK AGAINST υμωνG5216 YOU ωςG5613 AS κακοποιωνG2555 EVIL DOERS, καταισχυνθωσινG2617 [G5686] THEY MAT BE ASHAMED οιG3588 WHO επηρεαζοντεςG1908 [G5723] υμωνG5216 τηνG3588 YOUR αγαθηνG18 GOOD ενG1722 IN χριστωG5547 CHRIST αναστροφηνG391 MANNER OF LIFE. . a good: 1 Peter 3:21, 1 Peter 2:19, Acts 24:16, Romans 9:1, 2 Corinthians 1:12, 2 Corinthians 4:2, 1 Timothy 1:5, 1 Timothy 1:19, 2 Timothy 1:3, Hebrews 9:14, Hebrews 13:18 whereas: 1 Peter 2:12, Titus 2:8 falsely: Matthew 5:11 good: 1 Peter 3:1, 1 Peter 3:2 Genesis 31:37 - set it here Genesis 43:21 - we have Exodus 23:1 - an unrighteous witness 1 Samuel 12:20 - Fear not 1 Samuel 22:15 - Did I then 1 Samuel 29:3 - found 1 Samuel 29:6 - thou hast Nehemiah 6:6 - It is reported Psalms 89:51 - footsteps Psalms 119:22 - for I have Proverbs 12:17 - but Isaiah 26:11 - be Jeremiah 37:14 - said Daniel 6:4 - but Matthew 5:16 - that Matthew 26:60 - found none Mark 14:55 - and found Luke 13:17 - all his Luke 23:2 - forbidding Acts 23:1 - I have Acts 24:13 - General Acts 26:31 - This man Acts 28:22 - for Romans 3:8 - we be Romans 12:17 - Provide Romans 13:5 - conscience Romans 14:18 - and 1 Thessalonians 4:12 - ye may walk 1 Timothy 6:1 - that the 2 Timothy 2:9 - as Titus 2:10 - adorn Philemon 1:6 - the acknowledging James 3:13 - a good 1 Peter 1:15 - in 1 Peter 4:4 - speaking 1 Peter 4:14 - ye be 1 John 4:17 - as1 Peter 3:16 This verse implies that at least some who call for an explanation of our faith may be unfriendly. They may approach us w’ith a “ chip-on-the shoulder” attitude, which explains why the preceding verse instructs us to be meek and respectful; if we ob­serve all these instructions we can have a good conscience. When the critics make their approach with the questions, they often imply that no good reason can be given for the con­duct of the disciples because they (the disciples) are evildoers so they will say. But when the reasons are shown to be well founded in the vroref of God it will put to shame the false accusers. Good conversation means their conduct or manner of life is good and in harmony with the word of God. Having a good conscience (suneidηsin echontes agathηn). Present active participle of echτ. See 1 Peter 2:18 for suneidηsin and 1 Peter 3:21 for suneidηsis agathη again (“a quasi-personification,” Hart). ——————————————————————————– That they may be put to shame (hina kataischunthτsin). Purpose clause with hina and the first aorist passive subjunctive of kataischunτ, old verb, to put to shame (Luke 13:17; 1 Peter 2:6). ——————————————————————————– Wherein ye are spoken against (en hτi katalaleisthe). Present passive indicative of katalaleτ, for which see 1 Peter 2:12 with en hτi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13; Acts 2:37). ——————————————————————————– Who revile (hoi epηreazontes).

Articular present active participle of epηreazτ, old verb (from epηreia, spiteful abuse), to insult, in N.T. only here and Luke 6:28. ——————————————————————————– In Christ (en Christτi). Paul’s common mystical phrase that Peter has three times (here, 1 Peter 5:10; 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to anastrophη (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg).

1 Peter 3:17

1 Peter 3:171 Pe 3:17 κρειττονG2909 γαρG1063 FOR “IT IS” BETTER, αγαθοποιουνταςG15 [G5723] " FOR YOU " DOING GOOD, ειG1487 IF θελειG2309 [G5719] WILLS “IT” τοG3588 THE θελημαG2307 τουG3588 WILL θεουG2316 OF GOD, πασχεινG3958 [G5721] TO SUFFER, ηG2228 THAN κακοποιουνταςG2554 [G5723] DOING EVIL; . if: 1 Peter 4:19, Matthew 26:39, Matthew 26:42, Acts 21:14 suffer: 1 Peter 3:14 Genesis 39:21 - the Lord Genesis 40:15 - done 1 Samuel 21:5 - the vessels 1 Samuel 22:15 - Did I then 1 Samuel 25:21 - he hath requited Job 36:21 - this Psalms 38:20 - because Psalms 119:22 - for I have Mark 15:31 - He John 13:15 - given Romans 3:8 - we be Galatians 6:9 - well 1 Thessalonians 4:12 - ye may walk 1 Peter 4:16 - as1 Peter 3:17 If a person suffers for well doing it may be considered as a per­secution, and such an experience will be something in which to rejoice. The early disciples found joy in suffering shame for the sake of Christ (Acts 5:41). But if one suffers on account of his evil doing it is to be regarded as a chastisement, and in such a case the guilty one may well be ashamed of himself. Better (kreitton). Comparative of kratus as in 2 Peter 2:21; Hebrews 1:4. Patient endurance not only silences calumny (1 Peter 3:16), is Christlike (1 Peter 3:18), but it has a value of its own (1 Peter 3:17). ——————————————————————————– If the will of God should so will (ei theloi to thelηma tou theou). Condition of the fourth class again (ei—theloi) with ei and the optative. For a like pleonasm see John 7:17. ——————————————————————————– For well-doing than for evil-doing (agathopoiountas η kakopoiountas). Accusative plural agreeing with humβs understood (accusative of general reference with the infinitive paschein (to suffer) of the participles from agathopoieτ (see 1 Peter 2:15) and kakopoieτ (Mark 3:4, and see 1 Peter 2:14 for kakopoios).

1 Peter 3:18-20

“THE FIRST EPISTLE OF PETER”

Peter’s Perplexing Passage (1 Peter 3:18-20)

1. In 2 Peter 3:15-16, Peter mentions that Paul wrote some things that were hard to understand

2. The same could be said about some of Peter’s own writings, especially the passage in 1 Peter 3:18-20

3. Considered by some to be one of the most difficult passages in the Bible, various and sometimes fanciful interpretations have been given

4. In a lesson designed to inform rather than exhort… a. We shall examine several of the interpretations that have been offered b. And suggest which one seems to be the right one (to me, at least)

[We shall examine five interpretations, in the chronological sequence in which they have been offered…]

I. THE VIEW OF CLEMENT OF (200 A.D.) A. BASIC …1. That Christ went to Hades in His spirit between His death and His resurrection 2. That He proclaimed the message of salvation to the souls of sinners imprisoned there since the flood

B. MAJOR …1. This view would suggest that for some reason these souls were given a “second chance” 2. Whereas the Bible consistently teaches against such an idea… a. “it is appointed for men to die once, but after this the judgment” - Hebrews 9:27b. Peter himself later wrote that the wicked souls before the flood were being “reserved… under punishment for the day of judgment” - 2 Peter 2:4-5; 2 Peter 2:93. Why would people before the flood be given a second chance when those after the flood are not?

II. THE VIEW OF (400 A.D.) A. BASIC …1. That the “pre-existent” Christ in His spirit proclaimed salvation through Noah to the people who lived before the flood a. We know that Noah was “a preacher of righteousness” in his day - 2 Peter 2:5b. We know that the Spirit of Christ was at work in O.T. prophets - 1 Peter 1:10-112. This view is held by many brethren today

B. MAJOR …1. The wording of Peter would more naturally suggest that he is speaking of… a. The Christ who was “put to death in the flesh but made alive by the Spirit” b. I.e., the “crucified & resurrected” Christ, not the “pre-incarnate” Christ 2. Also, the wording would more naturally suggest the preaching occurred… a. To the spirits “in prison”, not before they were imprisoned b. When they “formerly were disobedient”, not during their disobedience

[Augustine’s view dominated the theological scene for centuries, but then other views were presented…]

III. THE VIEW OF (1600 A.D.) A. BASIC …1. That in His spirit Christ went to release the souls of the who repented before the flood and had been kept in “LIMBO” 2. In Catholic theology, “limbo” is the place between heaven and hell, where the souls of the O.T. saints were kept

B. MAJOR …1. The Bible is silent about a place such as “limbo” 2. The “spirits” under discussion by Peter were “disobedient” in “the days of Noah”… a. According to Genesis 6:5-13; Genesis 7:1, only Noah and his family were righteous b. If others had repented, would they not also have been on the ark? 3. I.e., there were no righteous before the flood save Noah and his family!

IV. THE VIEW OF SPITTA (1900 A.D.) A. BASIC …1. After His death and BEFORE His resurrection, Christ preached to “fallen angels”, also known as “sons of God”, who during Noah’s time had married “daughters of men” 2. This view is based upon a particular interpretation of Gen 6:1-4… a. Job 1:6; Job 2:1 is offered as evidence that angels are sometimes referred to as “sons of God” b. Jude 1:6, also, is offered as referring to “fallen angels” in the days of Noah

1. Because it sounds very similar to references in a book called I Enoch
2. Which expounds in detail the idea that the “sons of God” in Genesis 6 were “fallen angels”
3. And Jude seems to quote directly from this book in Jude 1:14-15c. Josephus, a Jewish historian born in 37 A.D., took a similar view of Genesis 63. This view is held by many Protestant scholars

B. MAJOR …1. In responding to the Sadducees, Jesus taught that angels of God do not marry - Matthew 22:302. Of course, Jesus may have been referring to angels who “keep their proper domain”, and do not leave “their own habitation” a. If righteous angels could temporarily take on human form to deliver God’s message (as in the case described in Genesis 18:1-8; Genesis 19:1-3) where they ate food… b. It might have been possible for “fallen angels” to take on human form and cohabitate as some believe Genesis 6 suggests 3. But it just as feasible to understand Genesis 6 differently… a. That the “sons of God” were the descendants of Seth (i.e., godly people), and the “daughters of men” were descendants of Cain (ungodly people) b. This view stays clear of speculation which can easily take on mythological proportions!

[We come to a fifth interpretation, one that I think has much to commend for it…]

V. THE VIEW OF SOME (PRESENT) A. BASIC …1. That the resurrected Christ, WHEN HE INTO HEAVEN, proclaimed to imprisoned spirits his victory over death 2. That the exalted Christ passed through the realm where the fallen angels are kept and proclaimed His triumph over them (Ephesians 6:12; Colossians 2:15 is offered as support for this view) 3. This interpretation has met favorable response in both Protestant and Roman Catholic circles 4. More importantly, this view is in beautiful harmony with Peter’s wording and context…

B. MAJOR …1. The preaching was made by Jesus Himself (not through Noah) 2. The preaching was made by Jesus AFTER “being put to death in the flesh” (not in His pre-incarnate form) 3. The preaching was made by Jesus AFTER He was “made alive by the Spirit” (i.e., after His resurrection, not during the three day period between death and resurrection) 4. The preaching was made to “THE SPIRITS” a. Not to “the spirits of men” (which is how the souls or spirits of men are commonly referred to, notice Hebrews 12:23; Revelation 6:9; Revelation 20:4) b. But rather to “angelic spirits” 5. The preaching was made to them “IN PRISON” (that there are angels so bound is clearly taught in 2 Peter 2 and Jude) 6. The preaching was made to them who were " …IN THE DAYS OF NOAH” a. This view does not require that the rebellious angels were the “sons of God” in Genesis 6b. But simply were somehow disobedient at that time (as some were later during Christ’s time) 7. The preaching was a proclamation of victory over death, not an offer of a second chance to a select few!

1. As suggested, this last view is not only in harmony with the very words and grammatical constructions used by Peter, but it is harmony with the CONTEXT… a. Peter had been teaching us to be willing to suffer, if necessary, for doing good - 1 Peter 3:17b. He appeals to the example of Christ - 1 Peter 3:18 ac. Who despite His suffering and death, was made alive, proclaimed victory to those spirits who had not been willing to submit to God in Noah’s day, ascending to the right hand of God, over all angels and authorities! - 1 Peter 3:18-20, note especially v. 22d. In view of Jesus’ triumph over suffering, we should be willing to do the same! - 1 Peter 4:1

2. Admittedly, this passage is difficult, so one needs to be careful and not dogmatic in one’s treatment of it

3. I hope that by presenting this survey of the various views it may serve helpful in drawing your own conclusions about “Peter’s Perplexing Passage” But one thing Peter mentions in this passage that is not perplexing is his reference to baptism, and it’s necessity for salvation (1 Peter 3:21)…

1 Peter 3:19

1 Peter 3:191 Pe 3:19 απειθησασινG544 [G5660] ποτεG4218 , οτεG3753 WHEN απαξG530 ONCE εξεδεχετοG1551 [G5711] WAS WAITING ηG3588 τουG3588 THE θεουG2316 OF GOD μακροθυμιαG3115 ενG1722 IN “THE” ημεραιςG2250 DAYS νωεG3575 OF NOAH, " WHILE WAS " κατασκευαζομενηςG2680 [G5746] BEING “THE” κιβωτουG2787 ARK, ειςG1519 INTO ηνG3739 WHICH ολιγαιG3641 FEW, τουτεστινG5123G5123 [G5748] THAT IS οκτωG3638 EIGHT ψυχαιG5590 SOULS, διεσωθησανG1295 [G5681] WERE SAVED διG1223 THROUGH υδατοςG5204 WATER, . By which: 1 Peter 1:11, 1 Peter 1:12, 1 Peter 4:6, Nehemiah 9:30, Revelation 19:10 in: Isaiah 42:7, Isaiah 49:9, Isaiah 61:1, Revelation 20:7 Genesis 6:12 - for all Job 22:16 - whose foundation was overflown with a flood Luke 12:58 - into Luke 17:26 - as Philippians 3:9 - be 2 Peter 2:5 - a preacher 1 Peter 3:19 By which (Spirit). The services of the Spirit is still the sub­ject that was introduced in the pre­ceding verse. Christ (in cooperation with his Father) did some preaching through the agency of the Spirit. But since the Spirit never speaks directly to sinful man concerning his personal duty, it is necessary to have also the services of a human preacher. That preacher was Noah, for 2 Peter 2:5 says he was “ a preacher of righteous ness,” which would, mean he did the right kind of preaching.

The con­nection shows that the ones to whom he preached were disobedient persons, hence the preaching consisted in ex­hortation and call to repentance. In prison. This is a figure of speech drawn from the direct preaching that Jesus did in person to sinners while He was on earth. In Isaiah 42:7 and Isaiah 49:9 it is predicted that Jesus would preach to people in prision (of sin), and by that same figure the ones to whom Noah preached might be called “ spirits in prison.” In which also (en hτi kai). That is, in spirit (relative referring to pneumati). But, a number of modern scholars have followed Griesbach’s conjecture that the original text was either Nτe kai (Noah also), or Enτch kai (Enoch also), or en hτi kai Enτch (in which Enoch also) which an early scribe misunderstood or omitted Enτch kai in copying (homoioteleuton). It is allowed in Stier and Theile’s Polyglott. It is advocated by J. Cramer in 1891, by J. Rendel Harris in The Expositor (1901), and Sidelights on N.T. Research (p. 208), by Nestle in 1902, by Moffatt’s New Translation of the New Testament.

Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ’s death and his resurrection and holds that Peter is alluding to Christ’s Descensus ad Inferos in Acts 2:27 (with which he compares Matthew 27:52-53; Luke 23:34; Ephes. 4:9). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison.

Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation.

If so, why did Jesus confine his preaching to this one group? So the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter’s Epistle. Accepting the text as we have, what can we make of it? ——————————————————————————– He went and preached (poreutheis ekηruxen). First aorist passive (deponent) participle of poreuomai and first aorist active indicative of kηrussτ, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ “in spirit” as illustration of his “quickening” (1 Peter 3:18) whether done before his death or afterwards.

It is interesting to observe that, just as the relative en hτi here tells something suggested by the word pneumati (in spirit) just before, so in 1 Peter 3:21 the relative ho (which) tells another illustration of the words di’ hudatos (by water) just before. Peter jumps from the flood in Noah’s time to baptism in Peter’s time, just as he jumped backwards from Christ’s time to Noah’s time.

He easily goes off at a word. What does he mean here by the story that illustrates Christ’s quickening in spirit? ——————————————————————————– Unto the spirits in prison (tois en phulakηi pneumasin). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of en phulakηi can be illustrated by 2 Peter 2:4; Jude 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of pneumata for disembodied spirits.

1 Peter 3:20

1 Peter 3:201 Pe 3:20 απειθησασινG544 [G5660] ποτεG4218 , οτεG3753 WHEN απαξG530 ONCE εξεδεχετοG1551 [G5711] WAS WAITING ηG3588 τουG3588 THE θεουG2316 OF GOD μακροθυμιαG3115 ενG1722 IN “THE” ημεραιςG2250 DAYS νωεG3575 OF NOAH, " WHILE WAS " κατασκευαζομενηςG2680 [G5746] BEING “THE” κιβωτουG2787 ARK, ειςG1519 INTO ηνG3739 WHICH ολιγαιG3641 FEW, τουτεστινG5123G5123 [G5748] THAT IS οκτωG3638 EIGHT ψυχαιG5590 SOULS, διεσωθησανG1295 [G5681] WERE SAVED διG1223 THROUGH υδατοςG5204 WATER, . sometime: Genesis 6:3, Genesis 6:5, Genesis 6:13 the longsuffering: Isaiah 30:18, Romans 2:4, Romans 2:5, Romans 9:22, 2 Peter 3:15 the days: Matthew 24:37-39, Luke 17:26-30 while: Genesis 6:14-22, Hebrews 11:7 wherein: Genesis 7:1-7, Genesis 7:13, Genesis 7:23, Genesis 8:1, Genesis 8:18, Matthew 7:14, Luke 12:32, Luke 13:24, Luke 13:25, 2 Peter 2:5 by: Genesis 7:17-23, 2 Corinthians 2:15, 2 Corinthians 2:16, Ephesians 5:26 Genesis 5:29 - he called Genesis 6:12 - for all Genesis 6:17 - bring Genesis 6:18 - come Genesis 7:7 - General Job 22:16 - whose foundation was overflown with a flood Daniel 4:29 - end Luke 3:36 - Noe Acts 27:37 - souls Romans 15:5 - the God Philippians 3:9 - be 1 Timothy 1:9 - disobedient 1 Timothy 1:16 - all Hebrews 6:2 - the doctrine Hebrews 11:31 - believed not 2 Peter 3:9 - but is Revelation 2:21 - space1 Peter 3:20 The preceding verse tells what was done— that some preaching was done to people in the prison house of sin. The present verse tells when it was done, namely in the days of Noah. The reason given for the preach­ing is that they were disobedient. A fuller description is given in Genesis 6:5 which says “ every imagination [purpose] of the thoughts of his heart was only evil continually.” The length of time during which God labored or “ strived” with man (through Noah) is explained by the longsuffering of Him. The period of longsuffering in­cluded the time necessary for the building of the ark. One of Thayer’ s definitions of the original Greek word for soul is, “ That in which there is life; a living being,” hence it is used in this passage to mean the eight members of Noah’ s family.

Saved by water. Being heavier than the ark and its contents, the water bore them on its bosom and thus kept them safe from the revages of the flood. Which aforetime were disobedient (apeithηsasin pote). First aorist active participle of apeitheτ (for which verb see 1 Peter 3:20) in the dative plural agreeing with pneumasin. These spirits now in prison once upon a time (pote) were disobedient (typical rebels, Hart calls them). ——————————————————————————– Waited (apexedecheto). Imperfect middle of the double compound apekdechomai, late verb, probably first by Paul (1 Corinthians 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (apo, ek) to wait out to the end, as for Christ’s Second Coming (Philippians 3:20). A hundred years apparently after the warning (Genesis 5:32; Genesis 6:3; Genesis 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2 Peter 2:5) forewarned the people, who disregarded it. ——————————————————————————– While the ark was a preparing (kataskeuazomenηs kibτtou).

Genitive absolute with present passive participle of kataskeuazτ, old compound (Matthew 11:10), for kibτtos (ark) see note on Matthew 24:38. ——————————————————————————– Wherein (eis hηn). “Into which” (the ark). ——————————————————————————– That is (tout’ estin). Explanatory expression like our English idiom (Romans 10:6, etc.). ——————————————————————————– Souls (psuchai). Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc. ——————————————————————————– Were saved (diesτthηsan). First aorist passive indicative of diasτzτ, old compound, to bring safe through as in Acts 27:44. ——————————————————————————– Through water (di’ hudatos). “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration.

1 Peter 3:21-22

“THE FIRST EPISTLE OF PETER”

The Antitype In Which God Saves Us (1 Peter 3:21-22)

1. In the midst of a section in which he is discussing Christ’s suffering and why we need to prepare for suffering, Peter has some revealing comments on the subject of baptism - 1 Peter 3:21-22a. First, he refers to baptism as an “antitype” (“the like figure”, KJV) b. Then he makes the striking comment that baptism “saves us” c. He describes baptism as “the answer of a good conscience” d. But he also says that baptism saves us “through the resurrection of Jesus Christ”

2. Any one of these four points is likely to perplex those who read this passage… a. Some may wonder what an “antitype” is b. Others may take issue with the idea that baptism has anything to do with salvation c. Many question what is meant by the phrase, “the answer of a good conscience” d. And how does the resurrection of Christ have anything to do with salvation, when it was His death that provided the forgiveness of sins?

[In this lesson, I hope to share some thoughts which may help us appreciate more fully how baptism is indeed “The Antitype In Which God Saves Us”.

Beginning with…]

I. BAPTISM AS AN "” A. “”…1. The Greek word is antitupon , which means “a thing formed after some pattern; that which corresponds to a type” 2. So you have two things that some how relate or correspond to each other; one is a type, the other is the antitype

B. HOW BAPTISM IS AN …1. In our text, the waters of the flood are the “type”, and the waters of baptism are the “antitype” - 1 Peter 3:20-212. In his commentary, Barnes says… a. “The meaning here is, that baptism corresponded to, or had a resemblance to, the water by which Noah was saved; or that there was a use of water in the one case which corresponded in some respects to the water that was used in the other; to wit, in effecting salvation.” (Commentary on 1st Peter) b. “The apostle does not say that it corresponded in all respects; in respect, e.g., to quantity, or to the manner of the application, or to the efficacy; but there is a sense in which water performs an important part in our salvation, as it did in his.” (ibid.)

[An important part in our salvation? Baptism? This may sound foreign to many people today, but the Bible and many Bible scholars over the history of the church have stressed this very point…]

II. BAPTISM AND A. THE WITNESS…1. There are several statements of Jesus that emphasize the necessity of baptism for salvation - Matthew 28:18-20; Mark 16 : 15-16; John 3:3-52. The record of apostolic preaching as found in the Book of Acts continue this thought - Acts 2:38; Acts 22:163. In his epistles, Paul often wrote of the purpose of baptism, and the role it played in salvation - Romans 6:3-6; Galatians 3:26-27; Colossians 2:11-13; Titus 3:4-54. And in our text, we have Peter’s own words, which coincide with what he preached on that first Pentecost following the resurrection of Christ - 1 Peter 3:21; cf. Acts 2:38 B. THE OF SOME BIBLE …1. Augustine (A.D. 354-430)a. Referring to the efficacy of baptism, he wrote that “the salvation of man is effected in baptism”; also, that a person “is baptized for the express purpose of being with Christ.” (as quoted by Jack W. Cottrell in Baptism And The Remission of Sins, College Press, 1990, p. 30) b. In regards to the necessity of baptism, he refers to the “apostolic tradition, by which the Churches of Christ maintain it to be an inherent principle, that without baptism…it is impossible for any man to attain to salvation and everlasting life.” (ibid., p. 30) 2. Thomas Aquinas (A.D. 1225-1274)a. “…Men are bound to that without which they cannot obtain salvation. Now it is manifest that no one can obtain salvation but through Christ…” b. “But for this end is baptism conferred on a man, that being regenerated thereby, he may be incorporated in Christ.” c. “Consequently it is manifest that all are bound to be baptized: and that without Baptism there is no salvation for men.” (ibid., p. 31) 3. Martin Luthera. In answer to the question, “What gifts or benefits does Baptism bestow?”, Luther replied in his Small Catechism, “It effects forgiveness of sins.” b. He also wrote concerning the sinner: “Through Baptism he is bathed in the blood of Christ and is cleansed from sins.” c. Again, he wrote: “To put it most simply, the power, effect, benefit, fruit, and purpose of Baptism is to save.” d. In response to those who would call this a kind of works-salvation, he said “Yes, it is true that our works are of no use for salvation. Baptism, however, is not our work but God’s.” (ibid., p. 32-34)

[Indeed, until the “reformed theology” of Ulrich Zwingli and John Calvin came along, the general consensus of religious scholars was in harmony with the Bible: that baptism does indeed save us!

But how can that be? The answer can be seen when we consider…

III. BAPTISM AND THE OF CHRIST A. IN BAPTISM IS NOT FOUND IN THE “WATER”…1. As Peter makes clear when he says “not the removal of the filth of the flesh” 2. For indeed it is only through the blood of Jesus Christ we can be saved - Romans 5:8 B. IN BAPTISM IS BECAUSE OF THE OF CHRIST…1. If He had not been raised, we would still be in our sins - cf. 1 Corinthians 15:172. But because Jesus was raised from the dead, we who are united together in the likeness of His death (i.e., baptism) can share in the power of His resurrection as we also rise to walk in newness of life - cf. Romans 6:3-5; Colossians 2:12-133. In other words, it is the same power of God that raised Jesus from the dead which saves us in baptism so we can be “made alive” - cf. Ephesians 1:19-20; Ephesians 2:4-6 [By God’s saving grace and resurrecting power, then, baptism can indeed save us! Not because of any cleansing power in the water, but because of what God is doing at that moment.

But notice finally, what is said about…]

IV. BAPTISM AND THE APPEAL FOR A GOOD A. “THE ANSWER OF A GOOD " (NKJV)1. This is a difficult phrase, but I believe it most likely means “an appeal to God for a clear conscience” 2. This understanding is supported by the following translations: a. “…the craving for a conscience right with God” (Goodspeed) b. “…the prayer for a clean conscience before God” (Moffat) c. “…the request unto God for a good conscience” (Rotherham) d. “…an appeal to God for a clear conscience” (RSV) e. “…an appeal to God for a good conscience” (NASV)

B. THIS WITH THE PURPOSE OF BAPTISM…1. Baptism was “for the remission of sins”, to have one’s sins “washed away” (by the blood of Christ, of course) - cf. Acts 2:38; 22:162. Therefore, people in N.T. times who realized they were sinners were anxious to be baptized as soon as possible - cf. Acts 8 : 35-383. To have a good conscience before God (indeed, to a have our conscience “purged” by the blood of Christ - cf. Hebrews 9:14), one is baptized so their sins can be washed away and they can rise to a new life through the same power of God that raised Jesus from the dead!

1. It is a tragedy that so many people today downplay the importance of baptism

2. But if we will only allow the Bible to say what it does about baptism, we will see that it is indeed “The Antitype In Which God Saves Us”!

3. And like Martin Luther, we will view baptism as “excellent, glorious, and exalted,” as “a most precious thing,” as “an infinite, divine treasure.” (ibid., p. 34)

Verse 21 of our text describes that Christ has now gone into heaven and that all things have been made subject to Him. Have you subjected to His authority by obeying His command to be baptized? - cf. Matthew 28 : 18-20 Have you made that appeal for a good conscience before God?

1 Peter 3:22

1 Peter 3:221 Pe 3:22 οςG3739 WHO εστινG2076 [G5748] IS ενG1722 AT “THE” δεξιαG1188 τουG3588 RIGHT HAND θεουG2316 OF GOD, πορευθειςG4198 [G5679] GONE ειςG1519 INTO ουρανονG3772 HEAVEN, υποταγεντωνG5293 [G5651] HAVING BEEN αυτωG846 TO HIM αγγελωνG32 ANGELS καιG2532 AND εξουσιωνG1849 καιG2532 AND δυναμεωνG1411 POWERS. . is gone: Mark 16:19, Acts 1:11, Acts 2:34-36, Acts 3:21, Hebrews 6:20, Hebrews 8:1, Hebrews 9:24 is on: Psalms 110:1, Matthew 22:44, Mark 12:36, Luke 20:42, Romans 8:34, Ephesians 1:20, Colossians 3:1, Hebrews 1:3, Hebrews 1:13, Hebrews 8:1, Hebrews 10:12, Hebrews 12:2 angels: Romans 8:38, 1 Corinthians 15:24, Ephesians 1:21 Exodus 25:20 - toward Numbers 24:19 - Of Jacob Psalms 8:6 - put Psalms 16:11 - at thy Psalms 21:5 - honour Psalms 24:7 - shall Psalms 68:18 - ascended Psalms 91:15 - honour Psalms 103:19 - his kingdom Psalms 113:7 - out of Psa 148:13 - glory Isaiah 49:5 - yet Ezekiel 1:26 - over Ezekiel 10:1 - above Ezekiel 21:27 - until Daniel 7:14 - given Daniel 10:13 - one Zechariah 6:13 - bear Matthew 11:27 - are Matthew 28:18 - All Mark 5:13 - gave Luke 2:15 - into Luke 4:36 - they come Luke 9:51 - that Luke 19:12 - to Luke 22:69 - on John 3:31 - is above John 3:35 - and John 5:27 - hath John 6:62 - General John 13:32 - shall John 17:2 - As Acts 1:2 - the day Acts 2:33 - by Acts 5:31 - hath Acts 10:36 - he is Romans 10:7 - to bring up 1 Corinthians 15:27 - General 2 Corinthians 13:4 - yet Ephesians 3:10 - principalities Ephesians 6:12 - principalities Philippians 2:9 - given Colossians 1:16 - thrones Colossians 2:10 - the head 2 Thessalonians 1:7 - his mighty angels 1 Timothy 3:16 - received Hebrews 1:4 - so Hebrews 1:6 - And let Hebrews 2:8 - hast Hebrews 7:26 - made 1 Peter 1:21 - gave1 Peter 3:22 After Jesus accomplished his work on earth for the redemption of man, He ascended to heaven as the great Conqueror. Just before He left the earth he told his apostles that “ All power [authority] is given unto me in heaven and in earth.” That truth is here repeated by the apostle, and suggests the beautiful language of David in Psalms 24:7-10. Having gone (poreutheis). First aorist (deponent) participle (not periphrastic) of poreuomai. ——————————————————————————– Being made subject (hupotagentτn). Second aorist passive participle of hupotassτ (see 1 Peter 2:18; 1 Peter 3:1) in the genitive absolute construction. ——————————————————————————– Unto him (autτi). Christ. See 1 Corinthians 15:28.