1 Peter 3
OGC**QUESTIONS OVER CHAPTER THREE
CONCERNING WIVES, 1 Peter 3:1-6**
The first verse tells us wives are to be in subjection to their husbands in like manner, Like what or whom?
What other Scriptures can you cite in the New Testament concerning a wife’s subjection to her husband?
What expression does Peter use to describe the unchristian husband?
How might an unchristian husband be won without the word? Give two possible explanations of this expression.
An unchristian husband then, primarily observes the _________ of his wife?
Her chaste behavior is to be coupled with fear. Define fear as it is used here.
What three outward adornments of a woman are here mentioned?
Concerning this outward adornment, the Apostle said, let it not be. Is this latter statement to be understood as a total ban on these things? (Explain why or why not before proceeding to the next question.)
How do we know he is not abolishing their use entirely?
What is to receive a woman’s primary attention?
What kind of spirit is she to have?
What Old Testament woman is used here as an illustration of subjection?
What title did she give her husband?
May a woman today be a daughter of Sarah? How?
The Christian woman is not to be put in fear by any terror. Explain this statement in its context.
CONCERNING HUSBANDS 1 Peter 3:7
How does a husband act toward his wife in like manner?
Describe how a husband would act who dwelt with his wife according to knowledge.
In what way is a wife the weaker vessel?
Husband and wife are joint-heirs of the grace of life. What is this?
Describe how poor domestic relations can hinder prayer life. (Note: Wives are to memorize 1 Peter 3:1-6, and husbands, 1 Peter 3:7, plus another New Testament passage, such as Ephesians 5:25-30.)
Define likeminded and compassionate. (1 Peter 3:8.)
Rather than render evil for evil, or reviling for reviling, we should _____________________________________________.
What is God’s prescription for happiness?
How is this prescription seen in 1 Peter 3:10-11?
Give two explanations of 1 Peter 3:13.
Which one is favored in view of 1 Peter 3:14?
Explain the phrase fear not their fear, 1 Peter 3:14.
Memorize (including where found), 1 Peter 3:15-16.
What elements are found in a good conscience?
For what should a Christian not suffer?
What should always be the reason a Christian suffers mistreatment?
Why does Peter bring the death of Christ into the picture here?
Explain: being put to death in the flesh, but made alive in the spirit, 1 Peter 3:18.
Who or what are the spirits in prison?
How did Christ preach to them?
When did this preaching take place?
When were these spirits disobedient?
If you believe Christ preached to these spirits between His death on the cross and His resurrection, please explain the following:
a.
What did He preach to them?
b.
Why were these particular people (the dead antediluvians) preached to and not others?
c.
Could Christ have preached the message of Salvation to them? If so, how Isaiah 2 Peter 2:4-5; 2 Peter 2:9, to be understood?
d.
Could He have preached the Gospel, including His resurrection? (See 1 Corinthians 15:1-58.)
e.
How do you reconcile Luke 16:24-28 with this teaching?
(It is understood that a doctrine may be true even though all its details may not be understood, yet a doctrine must harmonize with other Biblical teachings.)
How was Noah’s family saved through water?
Of what is this a true likeness?
How can water save us? Is not the principle of the Jews true, who can forgive sins, but God alone? (Luke 5:21.)
What is baptism not for, according to Peter?
What does it obtain for one?
Explain the phrase interrogation of a good conscience toward God, 1 Peter 3:21.
Baptism is effectual because of what great event in the life of Jesus?
Who are the angels, authorities, and powers of 1 Peter 3:22?
What does 1 Peter 3:22 show about the final outcome of Christ’s sufferings?
1 Peter 3:1-6
**3. Toward Husbands 3:1-6
1 Peter 3:1-2 In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives; beholding your chaste behavior coupled with fear.
Expanded Translation**
In the same way you wives be subjecting yourselves to and obeying your own husbands, in order that (for this purpose:) even if any (of the husbands) refuse to yield and comply to the word (teachings of Scripture) they may be won over (to Christ) without a word (talking, speech), but rather by means of the behavior and conduct of their wives, when they behold your pure and chaste behavior joined with reverence and respect (of your husband).
In like manner,
Relating this passage to the previous context, especially Chap. 1 Peter 2:13-25. Peter had previously written to citizens and servants to relate all of life to God, behaving as Christians at all times and in all circumstances. Actually, the subject of the previous verses has been obedient subjectioneven if one is mistreated. The case had just been cited of Christ, who suffered wrongfully and yet did not sin or rise up in rebellion against those who mistreated Him.
ye wives, be in subjection
See the same word defined in 1 Peter 2:18.
to your own husbands; that,
OWN HUSBANDSCompare Ephesians 5:22.
THATThe Greek word expresses purpose; herefore, we have here the purpose of her subjection to her husband.
obey not
See our notes in 1 Peter 2:8 where the same word is translated disobedient. Previously Peter had exhorted servants to be in subjection to their masters even if their masters were froward. Here he exhorts wives how to act even if they have un-Christian mates.
the word
i.e., the Gospel Message. They have not been obedient to the teachings of Christ.
they may without the word be gained by the behavior
BE GAINEDkerdaino, means to gain in various senses in the New Testament. Here, to win over, to embrace the Gospel. See 1 Corinthians 9:19-22.
BEHAVIORanastrophe, mode of life, conduct, deportment. The King James conversation now conveys a thought too limited for this word, though anastrophe would certainly include her speech.
What does this latter statement mean? There are at least two possibilities: (1) That the phrase the word is used here as it is previously in the verse to refer to the Gospel Message. The idea would then be that the husband is influenced much more by the conduct of the wife than he is by the Gospel Message. However, this interpretation would seem to minimize the value of the Gospel teaching. We know of nothing in the entire New Testament which indicates that any person could ever come to know Christ without previously having been taught something about Him. In the Book of Acts, for example, one is consistently taught the Word before he is baptized, (2) That the phrase the word in its second appearance in the verse, has reference to the speech or verbal statements (teachings?) of the wife to her un-Christian husband. In the original language, the first word has the definite article. But the second word has no article. As a result, almost every modern speech translation renders this last phrase that they may, without a word, be won. or, that they may be won over without argument through the behavior.
Peter is emphasizing the influence of a Christian wife’s conduct upon her un-Christian husband. Rather than trying to argue, contend, or out-talk one’s husband on religious issues, the Apostle would instruct the wives to let their consecrated lives, their humble subjection, their meek and quiet spirit, to be of such a nature that it would stand out in bold relief against his ungodliness and rebellion. Comp. 1 Peter 2:12. There is also a similarity to the thought expressed here and the one in Romans 12:20.
Her behavior, her Christian conduct, her humble demeanor, Peter knew, would do ten times as much good as a trainload of sermons from her lips. How true to life is this statement! Observe that un-Christian husbandthe one who for years has turned down the Gospel Message. Finally, he yields his heart to Christ. Now observe the conduct of the same man’s wife. It invariably meets the requirements of this very verse!
beholding your chaste behavior
BEHOLDINGDefined under 1 Peter 2:12.
CHASTEhagnos, pure, chaste, modest, innocent, blameless. The word first of all had reference to purity of morals. But sometimes it was used in the more general sense of one’s over-all conduct; innocent, blameless. The more primary meaning is assumed by most translators here, and is nearly always necessary in the behavior of a Christian wife if her un-Christian husband is to be turned to Christ.
coupled with fear
See our discussion of the word fear under 1 Peter 2:18. The meaning is similar here.
Certainly, if this exhortation is heeded, the husband will be turned to Christ many times when other means fail and particularly when her attempts at teaching, rebuking and verbally condemning him accomplish little. He realizes she means business. She practices her religion. Her example proves the sincerity of her claims. All of her sweet-spirited Christian conduct, it is hoped, will serve to shame him in his disobedience and lead to his repentance and conversion.
**1 Peter 3:3-4 Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price.
Expanded Translation**
Whose adornment must not be outward or external: braiding (plaiting) of the hair, and putting on things made of gold or wearing garments; but rather let it be the hidden person of the heart that receives your primary attention, in the incorruptible (imperishable) clothing of a meek and tranquil spirit which is in the sight of God, of surpassing value.
outward adorning of braiding the hair,
BRAIDING THE HAIRemplokes, braiding or plaiting (of hair). It frequently had reference to an elaborate gathering of the hair into knots.Thayer.
and of wearing jewels of gold,
This is all one word in the originalchrusios. The literal translation here, because the word is in the plural, is of gold things or things of gold. The word means golden, made or adorned with gold, golden in color or appearance. Moulton & Milligan say the word was used first of a gold coin, and secondly of gold ornaments (here). They cite a statement written in a letter about A.D. 260: When you come bring your gold ornaments, but do not wear them in the boat.
or of putting on apparel
APPARELhimationgarments, clothes, raiment. The word consistently refers to exterior or outer clothing in the New Testament, the coat rather than the cloak (Matthew 5:40).
outward adorning
ADORNINGThis is the final word in the Greek text, though it appears at the front of the sentence in the English text. Kosmos is a word of wide significance in the original. Here it is used in the more primary sense of order. Thayer says of it, 1. in Greek writing, from Homer down, an apt and harmonious arrangement or constitution, order. 2, As in Greek writing from Homer down, ornament, decoration, adornment. Compare here 1 Timothy 2:9, where the context is very similar.
let it be the hidden man of the heart,
HIDDENkruptoshidden, concealed, secret, clandestine, A similar word, kruptle, means a vault or closet, a cell for storage, Compare our English words cryptic, cryptogram, etc.
in the incorruptible apparel
INCORRUPTIBLEaphthartos. See our comments under 1 Peter 1:4, where the same word is defined. Here, as there, the meaning is perpetuity in contrast to decay. The clothes and garments of the outward person will soon pass away, But the benefits of a meek and quiet spirit will last into eternity.
of a meek and quiet spirit
MEEKpraos: gentle, mild, meek.
QUIEThesuchios: quiet, tranquil, peaceful, Note its only other appearance in the New Testament, 1 Timothy 2:12. The prophet said in quietness and in confidence shall be your strength (Isaiah 30:15).
of great price
Poluteles (from polu, much, and telos, revenue): precious, excellent, expensive, of surpassing value, requiring a great outlay.
Here we have what God esteems as very valuable and important in the life of a womanthe proper adornment of her inward person. But what is it that the twentieth century woman is so bent on adorning? It is just the opposite! To her, the outward person is of surpassing value, and she is often willing to give a great outlay if she thinks by that means she will add to her external beauty. My ways are not your ways, saith Jehovah.
On the above verses there is an excellent statement in Bush’s Illustrations of the Holy Scriptures, p. 642, where he quotes Paxton:
The eastern females wear their hair, which the prophet emphatically calls the -instrument of their pride,-’ very long, and divided into a great number of tresses. In Barbary, the ladies all affect to have their hair hang down to the ground, which, after they have collected into one lock, they bind and plait with ribands; a piece of finery which the apostle marks with disapprobation: [and this very passage is quoted in its entirety.] Not that he condemns in absolute terms all regard to neatness and elegance in dress and appearance, but only an undue attention to these things. His meaning plainly is: -Whose adorning, let it not chiefly consist in that outward adorning of plaiting the hair, but rather let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is, in the sight of God, of great price.-’ The way in which the apostle uses the negative particle in this text, is a decisive proof that this is his true meaning; it extends to every member of the sentence; and by consequence, if it prohibits the plaiting of hair, it equally prohibits the putting on of apparel. But it never could be his design to forbid women to wear clothes, or to be decently and neatly dressed; therefore, the negative must have only a comparative sense, instructing us in the propriety and necessity of attending more to the dispositions of the mind, than to the adorning of the body.. The men in the East, Chardin observes, are shaved; the women nourish their hair with great fondness, which they lengthen by tresses, and tufts of silk, down to the heels.
**1 Peter 3:5-6 For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands: as Sarah obeyed Abraham, calling him Lord: whose children ye now are, if ye do well, and are not put in fear by any terror.
Expanded Translation**
For after this manner (that I have just mentioned) the holy women of past time also, who placed their hope in God, adorned themselves: being submissive to their own husbands. As an example of this, I cite the case of Sarah, who obeyed Abraham, calling him Lord (sir, master); whose children (daughters) you have now become, if you will do well (live right) and not be put in a state of fear by any thing or person which causes terror.
after this manner
Referring to the manner described in 1 Peter 3:1-4, i.e., an inward subjecting of themselves to their husbandsinnocent and blameless behavior, with reverential fear. They were to have a meek and quiet spirit, as they subjected themselves.
who hoped in God
Compare 1 Peter 1:3. It is true that the position of Sarah and the holy women of the Old Testament was one of expectancy, or looking forward to the fulfillment of some promiseof a son. Some have thought, then, that the description of them as hopeful women is intended to make the readers feel the superiority of their own position. God’s promises to them (such as that of the coming Messiah) were fulfilled, not just hoped for.
The meaning, however, may be more general, and have reference simply to their unqualified trust in Jehovah as they went about their daily lives. Notice the similarity of Paul’s description of the widow indeed in 1 Timothy 5:5: Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day.
adorn themselves, being
Their adornment was this type of subjection.
after this manner
Referring to the manner described in 1 Peter 3:1-22 :1 Peter 1:4.
calling him Lord
LORDkurios, a title of reverence and respect. Thayer’s definition is He to whom a person or thing belongs, about which he has the power of deciding; master, lord. The word is properly translated sir a number of times in the New Testament: Luke 13:25, John 4:11; John 4:15; John 4:19; John 5:7. It is to be carefully distinguished from masters (despotes) in 1 Peter 2:18. Trench says, a man, according to the latter Greek grammarians, was despotes (master) in respect of his slaves. therefore oikodespotes (housemaster), but kurios (lord) in regard of his wife and children; who in speaking either to him or of him, would give him this title of honor. Undoubtedly there lives in kurios (lord) the sense of an authority owning limitationsmoral limitations it may be; it is implied, too, that the wielder of his authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the despotes (master) exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints.[9]
[9] Synonyms of the New Testament, p. 96.
The actual occurrence of Sarah referring to Abraham as Lord is in Genesis 18:12.
whose children ye are
Still addressing the wives of (un-Christian) husbands. See 1 Peter 1:14 on children. They were her daughters when they behaved as she did.
if ye do well and are not put in fear by any terror
Note the Expanded Translation. Thayer would render the latter part of this phrase, to be afraid with terror. Notice the similarity to Proverbs 3:25: Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.
To be afraid of sudden alarms and panics argues a lack of trust in God’s providence, power, and protection. Such a disposition would, therefore, be unbecoming to the daughters of Sarah, who hoped in God. The alarms which they naturally might fear are, of course, quite general; but especially here, we may suppose, dread of what their unbelieving husbands might do to them. They must quietly, serenely, trustingly live the life to which God has called them.
1 Peter 3:7
**4. Toward Wives 3:7
1 Peter 3:7 Ye husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.
Expanded Translation**
In the same conscientious manner, you husbands must dwell with your wives in accordance with knowledge (governed by intelligence and wisdom), treating her as one of honor and value, as the weaker vessel, as being those who are joint-heirs of (physical) life; in order that your prayers be not rendered ineffectual.
Ye husbands, in like manner,
Just as wives are exhorted to be in subjection to their own husbands, so husbands also must do what is right and proper toward their wives. Peter certainly does not mean here that a husband is to be in subjection to his wife, just as she is to be in subjection to him. This would be a gross contradiction. The idea is, that he must be just as considerate and careful to maintain his God-given relationship to his wife, as she is in maintaining her rightful relationship to him. His conduct in this relationship is to be considered a part of his Christianity. This, I believe, is the common denominator of the term in like manner as it occurs here and in 1 Peter 3:1, There was something about the slave’s relationship to his master that the Christian wife was to do in like manner toward her husband. And there was something about the wife’s conduct (and perhaps the slave’S) that a husband was to do in like manner. In each instance, the Christian being exhorted is told to act in a manner befitting a true child of God in the particular relationship discussed.
according to knowledge
Gnosis, here meaning intelligence, understanding, etc. He must strive to know and understand those matters, principles, and facts which will encourage, help, and edify his wife. He must be a considerate and thoughtful husband. He ought to know her physical, spiritual and emotional needs and how to fulfill them. How many marriages go on the rocks because of ignorance!
giving honor unto the woman
See under 1 Peter 1:7 where the word honor (time) is defined.
as unto the weaker vessel
The word vessel, skeuos, means literally a vessel, bowl, pottery, etc. The weaker the vessels, the greater must be the care lest they be broken. If one has a vase that is thin and fragile, he takes more care and caution with it than with the heavier, more sturdy container. Using Bible language, he honors it. The wife here is pictured as a vase or vessel that will not stand harsh or careless treatment.
as being joint-heirs of the grace of life
It is difficult to know precisely what is meant by this phrase. Evidently the Apostle wants to emphasize that both the husband and wife are heirs of this grace. But to what life is he referring? Some would refer it to God’s precious gift of everlasting life. Others, to the life which now isthe Christian life. But it is not stated in this passage that both husband and wife are Christians. (The your prayers, may refer only to the prayers of husbands, rather than to the prayers of both mates.) It seems more probable that the reference here is to the gift of human life. God has seen fit to bring both into the world and sustain them up to the present hour. For this, they should both be thankful. The husband, particularly, should recognize the fact that God saw fit to bless his wife with this life just as much as himself.
that your prayers be not hindered
Ekkopto (ek, from, off, and kopto, to cut) to cut out; to cut off, metaphorically, to cut off occasion, remove, prevent, render ineffectual.
Sin in the heart and life is devastating to effectual prayer! Particularly is this so when squabbles, fights, hatreds, and animosities are present in the home. In the first place, the very desire to pray will probably be lost. How many husbands and wives who are continually at odds with one another, encourage one another to pray? How many times do you see such couples praying together at all? Even if such mates should pray, their sinful home life would clog up God’s channel of blessing. Behold, Jehovah’s hand is not shortened, that it cannot save; neither His ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid His face from you, so that He will not hear (Isaiah 59:1-2).
No, friend, you cannot be acting wrongly toward your mate, and be right with God!
1 Peter 3:8
**5. Toward Christian Brethren 3:8
1 Peter 3:8-9 Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded; not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.
Expanded Translation**
Finally (besides these particular groups to whom I have been writing), all of you be concordant and agreeable, sympathetic and compassionate, loving your Christian brothers and sisters, tender and kind from the heart, humbleminded; not refunding evil for evil, or reviling (railing, abusive speech) for reviling, but, on the contrary, blessing (them); for unto this type of life were you called, in order that you might inherit a blessing.
From the various groups he has treated within the church (servants, wives, husbands), he now turns to the entire Christian society.
be ye all likeminded, compassionate,
LIKEMINDEDhomophronof like mind, of the same mind, concordant of one mind (intent, purpose)Thayer. It expresses an attitude of the mind which strives for harmony. We must, as Christians, be giving diligence to keep the unity of the Spirit in the bond of peace (Ephesians 4:3). Compare 1 Corinthians 1:10. Few of us always agree on how to carry out the thousand details of everyday life, But we should ever strive to have the same basic goals, purposes and motives, that provide the very foundations of Christianity.
COMPASSIONATEsumpathes (sun, meaning with, and pascilo, to suffer, be afflicted): suffering or feeling the like with another, sympathetic. The verb form of this word is used of Christ in Hebrews 4:15 (with the feeling).
The exhortation of Rom 12:15 demonstrates what would happen when this virtue was actually practiced: Rejoice with them that rejoice; weep with them that weep, When two tuning forks are set on a table, one across from the other, and one is plucked, the other vibrates also. likewise, when the heartstrings of our brethren are plucked, ours will not fail to vibrate with them.
loving as brethren,
This is all one word in the Greek, philadelphos: loving brother or sister, loving one like a brother. Notice the similar word Philadelphia in 1 Peter 1:22.
tenderhearted, humbleminded
TENDERHEARTEDeusplagchnos (from eu, good, well, kind, tender, and splagnon, meaning the inward parts): thus compassionate, tenderhearted; i.e., being tender and kind from the very heart or inside. Such a person would be easily moved by the sorrows or joys of others. See this word also in Ephesians 4:32.
HUMBLEMINDEDtapeinophron (from tapeinos, not rising far from the ground, hence, lowly, plus phran, meaning mind): humbleminded, i.e., having a modest opinion of one’s self. In secular writing, this word had the bad sense of being pusillanimous or cowardly. In the Christian life, however, it is a virtue which rises when one has a true estimate of his own worth, ability, and limitations.
not rendering
RENDERINGapodidomi, a common word that sometimes means: to give back, restore, refund, retaliate.
evil for evil
Literally, evil against evil. That is, one should not retaliate with evil when evil is done to him.
reviling for reviling
Again, literally, reviling against reviling. Peter does not endorse the eye for eye or tooth for tooth teaching. In this regard we have the perfect example of Christ, as we saw in 1 Peter 2:23. On this whole subject see Matthew 5:38-42, Romans 12:17-21, 1 Thessalonians 5:15.
1 Peter 3:9-12
**6. Toward Revilers 3:9-12
but contrariwise blessing**
Eulogeo (eu, meaning good, well, plus logos, word, discourse): to speak well of. Hence in the New Testament, to bless, ascribe praise or glorification. We should not try to pay them back in their own coin.
for hereunto were ye called that ye should inherit a blessing
This phrase may be taken in two ways: One, you were called to bless others in order that you may, in the future, inherit a blessing (heaven). Two, Christians bless others, not in order that they should inherit a blessing, but because it is God’s will and their duty as Christians to so act; that duty follow from the fact that God has made them inheritors of His blessings. God has blessed them, therefore, they must bless others. See comments, 1 Peter 3:10-11.
**1 Peter 3:10-12 For,
He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile: And let him turn away from evil, and do good; Let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, And His ears unto their supplication: But the face of the Lord is upon them that do evil.
Expanded Translation**
Because,
He who wants (literally, is willing) to love life and enjoy it,
And see good, happy, delightful days, Let him not use his lips to speak words of guile.
And he must turn aside from (the path of) evil, and must practice good (virtue, right);
He must seek and search for peaceeven chase after it. For the eyes of the Lord are (favorably) upon the righteous ones And His ears unto their entreaty (supplication, prayer), But the face of the Lord is (unfavorably) upon the ones practicing evil.
It seems best to regard 1 Peter 3:10-12 as an illustration of the truth expressed in 1 Peter 3:9; i.e., that those who live righteously are blessed of God.
He that would love life
The word love here, agapao, is assumed by most critics to be used in the sense of enjoy. If then, we would get the most out of life, living it to its fullest and richest extent, we must follow the exhortations of these verses!
And see good days
The word rendered good (agathos), is here evidently used in the sense of happy, delightful, or satisfying.
Let him refrain his tongue from evil
The word, evil, kakos, may mean, among other things, malediction, that is, a curse, a slander.
And his lips that they speak no guile
See the word guile, dolos, defined under 1 Peter 2:1. Would we be truly happy? Would we arise each morning looking forward to the day ahead? Would we make the most out of our lives? God has the formula! His prescription must be taken to find real happiness! He calls for obedience, Then we may
Let our life and lips confess The Holy Gospel we profess.
let him turn away
The word ekklino (ek, meaning out, out of, etc., plus klino, properly, to slope or bend; to bow down): to deflect, deviate (Romans 3:12), to decline or turn away from, avoid (Romans 16:17). The word is sometimes used of one turning away from the right path (Romans 3:12), and sometimes from the evil path. The exhortation here reminds one of Pro 4:14-15 :
Enter not into the path of the wicked, And walk not in the way of evil men. Avoid it, pass not by it; Turn from it, and pass on.
Let him seek peace, and pursue it
SEEKzeteo: usually indicates simply to seek, to look for. It is not as strong as the next word.
PURSUEdioko: to put in rapid motion; to pursue; to follow, pursue the direction of. This same word is sometimes rendered persecute in the Scriptures.
This last sentence is evidently climactic. Let him seek peace, even (for so may the word -and,-’ kai, be rendered) pursue it. How many of us are looking for peace with the diligence this verse requires? Blessed are the peacemakers (Matthew 5:9).
1 Peter 3:13-17
**V. SUFFERING AND THE GLORIES TO FOLLOW 3:134:19
1. Proper Conduct When Suffering For Righteousness 3:13-17
1 Peter 3:13-14 And who is he that will harm you, if ye be zealous of that which is good? But even if ye should suffer for righteousness-’ sake, blessed are ye: and fear not their fear, neither be troubled;
Expanded Translation**
And who is he that will be harming you, if you are eager and zealous to do what is good and right? But even if you might suffer in behalf of (or, on account of) righteousness, you are blessed. And do not fear their fear (i.e., the things they do which would cause fear), neither let your mind be troubled, disquieted, or terrified.
he that will harm you
HARMkakoo (from the same root as kakos, evil, which occurred once each in 1 Peter 3:10-12): to maltreat, cause evil to, oppress, afflict, harm.
if ye be zealous
ZEALOUSzelotes. The primary meaning is one burning with zeal; a zealot. Hence, one most eagerly desirous of something, zealous for a thing, a diligent aspirant, a devoted adherent. It is from the root word zeo which meant, according to Thayer, to boil with heat, be hota word sometimes used by ancient classic writers of boiling water.
The idea of the passage is, if you live such a life as just recommended in my previous exhortation, you need not fear. There are two basic interpretations of these verses:
-
Christians are generally safe. Thus Macknight: Besides, in ordinary cases, we will have the favor of men; for few will do you evil, if ye be. Similarly, Matthew Henry states: this, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. -Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do.-’ Worthy of thought under this consideration is the statement of Gal 5:23, where, after listing the fruits of the Spirit that should be evident in a Christian’s life, Paul said, against such there is no law.
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That we will not really be harmed (actually or permanently). Those who hold this view would cite such passages as Matthew 10:28, Mark 10:29-30, Romans 8:28. So Lange states: the sense is not: nobody will have any mind to harm you. Peter, at least, knew the world differently, and his Master had foretold differently (Ch. 1 Peter 2:12; 1 Peter 2:18, 1 Peter 3:9; Matthew 10:22-23; Matthew 10:38-39. Likewise, Pulpit Commentary: St. Peter does not mean, Who will have the heart to harm you? He knew the temper of the Jews and heathen; he knew, also, the Saviour’s prophecies of coming persecution too well to say that. Similarly, Zerr, Ellicott, and others.
In view of what is stated in 1 Peter 3:14 however, it seems this passage expresses ordinary circumstances, but that persecution would sometimes be their lot.
fear not their fear
i.e., the things they (the persecutors) do which would cause fear. Be not afraid of the terror which they cause.. do not dread or be afraid of their threatsAmplified N. T. They are not to be upset and fretful over the terror which their enemies would seek to instill.
neither be troubled
TROUBLEDterrasso: to cause one inward commotion, take away his calmness of mind, disquiet, make restless. strike one’s spirit with fear or dread.
**1 Peter 3:15 but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear:
Expanded Translation**
But in your hearts, sanctify and reverence Christ as Lord; being ready and prepared at any and every time to give answer (make a defense) to every person who asks you a reason (asks you to give an account) concerning the hope that lies within you, yet with meekness, mildness, forbearance, along with reverence and respect.
but sanctify in your hearts Christ as Lord
Other translations of this passage could be but sanctify in your hearts the Lord Christ or … sanctify the Christ as Lord. SANCTIFYhagiadzo. See our complete definition of the adjective form of the same word (hagios) in 1 Peter 1:15. Thayer says this word has its more primary meaning here, listing it along with Matthew 6:9 and Luke 11:2, as meaning: to render or acknowledge to be venerable, to hallow.
The reference here may especially be with a view. to Christ as our protector.
Being ready always to give answer to every man
READYhetoimos: of persons; ready, prepared. for (the doing of) a thing.Thayer. See also Titus 3:1 where the same word is used and in a similar sense.
ALWAYS*-aei* (a word closely related to aion, a word which occurs many times in the Scriptures and usually translated age or eternal). The word is an adverb and means always; i.e., (1) perpetually, incessantly (Acts 7:51, Titus 1:12); (2) invariably, at any and every time (here). Notice the relationship of the Greek word to our word aye. It is from this Greek word that the old English word was derived.
GIVE ANSWERapologia (whence our word apologetic), verbal defense, speech in defense. Originally a speech made by a prisoner in his defense, it was later applied to the treatises written in defense of the Christian faith. Compare 1 Corinthians 9:3, defense.
yet with meekness and fear
Meekness is defined and discussed under 1 Peter 2:17-18, 1 Peter 3:2, and fear under 1 Peter 2:18. Note the Expanded Translation.
Concerning the testimony about our hope in Christ, this verse demands:
We must be prepared or ready to give it.
We must be such alwaysat any and every time.
We must be able to do to every man.
We must do so with meekness and respect. Do you meet these qualifications?
**1 Peter 3:16-17 Having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ. For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.
Expanded Translation**
Having a good (pure, clear, approving) conscience; so that, wherein you are spoken against (slandered, abused with words), they may be made ashamed who revile (falsely accuse) your good conduct in Christ. For it is more excellent to suffer for doing good, if the will of God should so will, than for doing evil.
Having a good conscience
See also 1 Peter 2:19, 1 Peter 3:21. The word suneidesis, is defined fully by Thayer as the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending the one, condemning the other, When one has a conscience about a subject or matter, he has a sense or consciousness of right or wrong concerning that subject. But here the Apostle exhorts us to have a good conscience. What would this include? Probably here a good conscience refers to an approving one, Notice the context, In spite of the ridicules and jeers of the worldling that spoke against them, they were to have a conscience that approved of their actions so that they inwardly felt that God was with them.
Taking a broader view of the term good conscience, according to the Scriptures, it is commendable to have:
An informed conscience (1 Corinthians 8:1-8).
A pure conscience (Hebrews 9:13-14, 1 Timothy 3:9).
A sensitive, responsive, or tender conscience, (Notice 1 Timothy 4:1-2, which describes the opposite.)
A good conscience (here).
Some may have an approving conscience when they are really in sin. This can easily happen if we do not constantly inform and educate our conscience that it might properly approve what the Scriptures approve. It would sting us and prick us when the Bible’s teachings condemn our actions, A thermostat is an excellent help in keeping your house warmed by the heat of the furnace, if it is in good working order. So with the conscience. If it is properly informed, sensitive and pure, then it will approve what is endorsed by God’s Word.
they may be put to shame
This is all one word in the original. See it defined under 1 Peter 2:6 (kataischuno). who revile your good manner
REVILEepereadzo. Compare epereia, spiteful abuse, to insult, treat abusively, use despitefully, revile. Thayer says it is here used in a forensic sense, meaning to accuse falsely.
For it is better
BETTERkreitton, means more excellent, superior, more valuable; hence, more conducive to good.
if the will of God should so will
Literally, if Wills the will of God. Suffering for well-doing is to our credita compliment to us. See Matthew 5:10-12, and in this book, Ch. 1 Peter 4:14-16 and 1 Peter 2:19-20. Suffering for evil-doing is to our discredit, and is something to be ashamed of.
1 Peter 3:18-19
**2. The Example Of Christ 3:184:6
1 Peter 3:18-19 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit, in which also he went and preached unto the spirits in prison,
Expanded Translation**
Because Christ also suffered (some MSS have died) for sins (or possibly, sinners) once for all, the righteous one in behalf of the unrighteous ones, in order that he might bring us into the good graces of God (by reconciling us to Him); having been put to death indeed in the realm of the flesh, but made alive in the realm of the spirit; in which form he (Christ) also went and preached (by means of such men as Noah) unto the spirits (presently) in prison,
suffered for sins once
ONCEhapax, is an adverb usually meaning simply once (2 Corinthians 11:25), but sometimes once for all: Hebrews 6:4; Hebrews 9:26. Thayer says the word here is used of what is so done as to be of perpetual validity and never need repetition.
the righteous for the unrighteous
Righteous is singular, referring to Christ, while unrighteous is plural, referring to the lost. The word for, huper, may be rendered in behalf of or for the sake of. On this whole phrase see also Romans 5:6, 2 Corinthians 5:21, Hebrews 9:28. Christ so suffered when He died for you and me!
The reason for this statement is evidently to show us that we have a divine example and pattern for those who suffer for well doing. He was just, innocent and guiltless, yet He suffered.
that he might bring us to God
Prosago, meaning to lead or conduct to, bring. This word was sometimes used in a nautical sense of a ship or craft that was approaching land, particularly a harbor (Acts 27:27). How good it is when Christ, our Captain, pilots us out of the stormy seas of life and into God’s serene harbor, the Church.
The death of Christ on the cross was the means of reconciling sinners to God (Ephesians 2:14-18). Peter opens up one of the deeper aspects of the death of Christ. The veil that hid the Holy of Holies was then rent in twain, and believers were invited and encouraged to draw near into the immediate presence of God.
The reference to His sufferings leads Peter (1 Peter 3:18-20) into a statement of the various ways in which Christ suffered, and of His ultimate triumph, By His example in His sufferings, and by His final victory, the Apostle would encourage those whom he addressed to bear with patience the sorrows to which their religion exposed them.
being put to death in the flesh, but made alive in the spirit
The article the is not in the Greek, either before flesh or before spirit. We observe the absence of any article or preposition in the original, and the exact balance and correspondence of these two clauses. The two datives, beginning with in must be taken in the same sense; it is impossible to regard one as the dative of the sphere, and the other as the dative of the instrument; both are evidently datives of the sphere to which a general predicate is to be limited, They limit the extent of the participles being put to death and made alive. Thus the literal translation is, being put to death in flesh, but quickened in spirit. (Another point that shows the balance of these two phrases is the existence of men in the first phrase and de in the seconda common way of showing contrast in the original.)
To what does the term spirit refer in this verse? There are at least three possibilities: (1) The Holy Spirit, part of the Godhead; (2) That eternal part of man that God gave him upon birth, and which returns to Him upon death (Ecclesiastes 12:7); and (3) That inner principle which stands in contrast with flesh. Hence, that which Jesus possessed in common with all men, and which was not affected by His death.
It is our opinion that the last is referred to in this passage in view of Peter’s purpose in writing these words. The Apostle is evidently trying to show that though Christ suffered death, this, far from terminating His existence or destroying His influence, only enabled Him to be brought to life in the realm or sphere of the spirit. When the Lord said, Father, into Thy hands I commend my spirit; when he bowed His head and gave up the spiritthat spirit passed into a new life. This explanation seems to fit into the context more smoothly, as it is universally true. All of us will some day have this same experience. To those of us who are Christians and faithful, when we are made alive in the spirit we shall be living with our heavenly Father forever. Hence, regardless of the sufferings we may have to endure here, the end will be glorious.
in which also he went and preached
IN WHICHThe word here rendered in may also be translated by or throughthat is, the spirit previously referred toChrist’S. It would seem untenable that we should make spirit here refer to anything different than we did in 1 Peter 3:18. The preaching that Christ is spoken of as doing here, He had to do outside of the realm or sphere of His corporeal body. This preaching was done by Christ in His spirit before His incarnationbut (as we will see in 1 Peter 3:20) it was done through Noah. It was done to the antediluvians.
Notice the similarity of language in 1 Peter 1:11. The Old Testament prophets spoke by the Spirit of Christ.
In Genesis 6:3, God said, My Spirit shall not strive with man forever, for that he also is flesh. How was God’s Spirit striving with those ancient peoples? What means did He use? 2 Peter 2:5 tells us Noah was a preacher (kerux) of righteousness during that period.
PREACHEDkerusso, means first to publish, proclaim as a herald (1 Corinthians 9:27). Then, to announce openly and publicly, noise abroad, preach.
unto the spirits in prison
The term prison, as it is used in the New Testament, might refer to: (1) the act of guarding, or watching; (2) those who kept watch; hence, a guard or sentinel; (3) the place where persons are kept under guard, a prison. This is its most common usage in the New Testament. Compare Acts 5:19, 2 Corinthians 6:5.
But how or in what way are the spirits of man in prison? There is a sense in which each person’s spirit is imprisoned at death. It is then confined to Hadesthe abode of the dead. The spirits were not in prison when Noah preached to them, but when Peter was penning these words. The Syriac version has sheol here instead of prison, with reference to the place of departed spirits. They are (Peter is saying) presently confined, and will be until the resurrection, on the last day, when they shall receive their condemnation. See also 2 Peter 2:4, Jude 1:6.
How do we know when the preaching was done to these spirits? The next verse tells us plainly. It is the only place in the passage where the Apostle refers to the time element, It was done while the ark was a preparing.
How does this whole verse relate to the context? In the patience and forbearance of Christ and also of His mouthpiece, Noah, during this previous age of great sinfulness, we are encouraged to be patient in our attempt to do good to others though we also are offended, persecuted and abused.
On these two verses, and particularly the question Did Christ go to hell? be sure to read the Special Study of Brother Fields on the subject. You will find it in the final pages of The Glorious Church, his book on Ephesians. His work forms an excellent commentary on this passage as well as Ephesians 4:9.
1 Peter 3:20
**1 Peter 3:20 that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water:
Expanded Translation**
(spirits) that aforetime refused to believe and obey, when the longsuffering (patience, self-restraint) of God waited it out in the days of Noah, while the ark was being prepared, inside of which few, that is eight souls (persons) were saved by means of water.
that aforetime were disobedient
(See the latter word defined in 1 Peter 2:8.)
This phrase certainly shows when these imprisoned spirits were disobedient. And, unless all other plain teachings of the Scriptures be cast aside, we can only believe that the preaching was done to them at the time of their disobedience, and while they still had opportunity to repent, that is, while they were still living beings and in the flesh. (Note questions, end of chapter.)
when the longsuffering of God waited in the days of Noah
LONGSUFFERINGmakrothumia, is generally used in reference to a man who perseveres patiently and bravely, particularly in the enduring of misfortunes and troubles. Trench says that it is the self-restraint which does not hastily retaliate a wrong. The word stands in contrast to one who would become quickly full of wrath or revenge. How grateful we may be that we serve such a God!
while the ark was a preparing
It is our opinion that the preaching mentioned in 1 Peter 3:19 was also to the imprisoned spirits during this same period of time. 2 Peter 2:5 speaks of Noah as a preacher of righteousness. Genesis 6:3 states that God allowed 120 years between the time he decided to destroy the earth and the time of its actual destruction by the flood. Precisely how much of this 120 years Noah spent preaching is not known.
Was a preparingone word in the original, kataskevadzoa word meaning to prepare, put in readiness, hence to construct. build.
In view of the fact that the antediluvians as a whole did not believe Noah’s preaching, he and his immediate family must have done most of the preparing themselves.
wherein few, that is, eight souls, were saved
The eight souls are mentioned in Genesis 7:7.
SAVEDdiasodzo (from dia), through, and sodzo, to save, to bring safe through, to convey in safety; but passively, as here: to reach a place or state of safety; hence, be saved, out of danger, rescued.
through water
That is, the ark was held up by water. Water was employed in their preservation in an important way and they, in a definite sense, owed their safety to that element. Though water spelled the damnation of the rebellious, it meant the salvation of the obedient. In like manner, we ourselves owe our salvation in an important way, to the same component. The stress in the illustration is not on the mode used, but rather that the same element was present in both casestheir salvation and ours.
It is striking to see the importance of water in connection with salvation down through the ages. It played an important role in the salvation of Noah and his family. It certainly was important in the deliverance of the Israelites when they were baptized in the cloud and in the sea as they escaped from the pursuing Egyptians. It was an important element as they crossed the Jordan and entered into the Promised Land. And even in the rites and ceremonies of the Old Testament Jew, water played an integral part. Should we, then, be so amazed that water should have an important place in the salvation of mankind in the Christian age?
1 Peter 3:21
**1 Peter 3:21 which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ;
Expanded Translation**
Which (that is, water) also now saves you in the antitype-baptism, which does not have to do with the removal of dirt from the flesh (i.e., the body, the outside of one), but to provide ground or reason for having a good conscience toward God (which comes when one is right on the inside), All this is possible because of the resurrection of Jesus Christ;
which also after a true likeness doth now save you
LIKENESSantitupos, meant first of all a thing formed after some pattern (Hebrews 9:24), then a thing resembling another, its counterpart; hence, something in the Messianic times which answers to the type prefiguring it in the Old Testament. It is this very word from which we have the English word, antitype.
We understand that God was responsible for their salvation, and it was through His mercy and love that He provided a means whereby they could escape the doom of the world. But the means He chose was water. Had Noah refused to accept the means God had provided, we could only call him rebellious, and he would have been lost.
Today, God has also provided a means whereby we may avail ourselves of His salvation, and where we may meet the blood of Christ. He has provided it in His mercy, kindness and love, but we must accept what He has provided. The Holy Spirit says baptism doth now save you. God saves us through the blood of Christ, BUT THE MEANS HE HAS CHOSEN IS WATER!
not the putting away of the filth of the flesh
FILTHhrupos, filth, squalor, dirt. The purpose of baptism is not to obtain an outward cleansing. We can take care of that matter in the bathtub.
but the interrogation of a good conscience toward God
INTERROGATIONeperotema. W. E. Vine states that the word is not here to be rendered answer. It was used by the Greeks in a legal sense, as a demand or appeal. The word is often rendered seeking. The meaning is easily seen when this phrase is compared with the previous. The purpose of baptism is not to cleanse the outside. Rather, it is to gain a clean inside, that is, to gain or obtain a clear conscience toward God. Any true Christian can testify to the truthfulness of this verse in his own experience. When he met the blood of Christ in the baptismal waters by faith, and arose to walk in newness of life, his conscience no longer condemned him and the purpose for which he was immersedto meet the blood of Christwas fulfilled. He was seeking and he found! Blessed is the man whose transgression is forgiven, whose sin is covered (Psalms 32:1). If you have not obtained a clear conscience in baptism, then it has not fulfilled its purpose in your life!
through the resurrection of Jesus Christ
That is, all this is possible through the resurrection of Christ. If He had not arisen, our baptism would have been in vain and Christ would have no power to save us. See 1 Corinthians 15:12-14. His resurrection showed His power over death. For the exact relationship between His resurrection and our baptism, see Romans 6:1-6.
1 Peter 3:22
**1 Peter 3:22 who is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him.
Expanded Translation**
who is on the right hand of God (i.e., in a place of honor), having departed (from earth) and gone into heaven; angels, and (heavenly) authorities or princes, and (heavenly) beings excelling in power being arranged under and in subjection to him.
who is at the right hand
That is, at a place of power, prestige and esteem.
angels, authorities and powers
The latter part of the verse could very well read: Angelseven those in places of authority and power, were made subject unto Him. The authorities are evidently a certain class of angels or spiritual potentates. The same is also likely of powers. Note how these words, authorities and powers occur in the same order with reference to heavenly beings in Ephesians 3:10, Colossians 2:10, 1 Corinthians 15:24.
Do not miss the purpose of this verse, for it forms a vital conclusion to the discussion which began in 1 Peter 3:17. Our Saviour, though He suffered, was victorious! He triumphed over sin and the grave! As a result of His sufferings, we have salvation and He has been glorified in Heaven, and all authority has been given unto Him in heaven and on earth (Matthew 28:18).