1 Peter 3
ZerrCBCGuy N Woods Commentary On 1st Peter 3DUTIES OF WIVES TO 1 Peter 3:1-6 1 Peter 3:1 —In like manner, ye wives, be in subjection to your own husbands;—From the consideration of duties derived from the relationship of servants and masters, discussed at length in the preceding chapter, the apostle passes to another element in the social life of the people involving, according to the concepts which then prevailed, an almost equal degree of subordination— that of wives to their husbands. Here, as elsewhere throughout the epistle, Peter’ s design appears to be to inculcate such principles as would enable the suffering saints to whom he wrote to bear patiently and worthily their burdens, however heavy and galling such should be.
The lot of women in non-Greek countries, particularly before the influence of the gospel began to be felt, was a deplorable one. Aristotle writes that among the barbarians (non-Greeks) women and slaves held the same rank; and though among the Greeks her position was not quite so degraded, they considered her as holding only an intermediate position between free persons and slaves, mother of her children, but not worthy to educate them, qualified to receive orders, but never to give them.
As the influence of Christianity began to exercise itself such barbarous ideas were destined to fail; slavery was to perish, and women to be elevated to their proper place in society; it was essential to the well-being of the cause which was to produce such effects, however, that these changes should be gradual and not violent; produced by instruction and not by revolution. Hence, the instructions given.
“ In like manner” (omoios, in the same manner), i.e., in harmony with the principles taught as to the duty of Christian slaves to be subject to their masters, so wives are to be constantly submitting (present participle, middle voice) themselves to their own husbands. The word “ own,” in the text, is einphatic and significant. Christian women, with heathen husbands, might be tempted to despise their husbands and exhibit contempt for them, feeling obligated only to those Christian men with whom they were associated in the church. The effect of such an attitude would be disastrous, not only to the church, but to the family and to society in general. Though Christians, and in an enviable position, they were not to forget the obligations that are fundamental and vital to the permanence of society.
1 Peter 3:1 —That, even if any obey not the word, they may without the word be gained by the behavior of their wives;—In some instances both the husband and the wife would obey the gospel; in others, only the wife; and it is of the latter with which the apostle deals here. “ The word” in the phrase, “ if any obey not the word,” is the gospel. (Romans 1:16.) “ Obey not” is translated from a term which denotes a degree of antagonism in addition to disobedience, plus an element of stubbornness. It means, literally, not to allow one’ s self to be pursuaded. The text, as it runs in our translation, makes the apostle assert that such men may “ without the word” be gained, i.e., they may be led to the word of truth without the word of truth! Such an idea is contradictory and does not correctly represent what the apostle actually said. The Greek article does not appear before the noun “ word” in the phrase, “ may without the word be gained . . .” Here, “ word” does not refer, as it does in the former phrase, to the word of truth— the gospel. Instead, it refers to the exhortations, the persuasions of the wives.
These husbands had heard the gospel and were familiar with its demands. They had thus far been stubborn, rebellious, disobedient. Peter admonished the wives of such men to desist from further importunity, lest such should descend to nagging; and instead, by godly conduct and discreet behavior to encourage them to do that which they already understood to be their duty. Properly translated, the passage reads: “ If any obey not the word, they may without a word (from the wife) be gained by her godly behavior.” This is an instance when silent eloquence is more effective than vigorous and vehement debate. “ Be gained” is a significant and important statement. Every soul saved is a gain to the Lord, to the church, and to itself. “ Behavior” sums up the conduct of the wives addressed.
1 Peter 3:2 —Beholding your chaste behavior coupled with fear.—The word “ beholding” occurs also in 1 Peter 2:12, where see notes. It suggests the scrutiny of an eyewitness, and implies information from close and minute observation. From such examination, these unbelieving husbands would be able to form an evaluation of the chaste behavior of their wives and attribute such to the influence of Christianity. “ Fear” in the text is reverence, awe, and is with reference to the husband, and not God. It is the same sort of fear as that designated by Paul in Ephesians 5:33. From Clement of Alexandria, born about the middle of the second century, comes this excellent comment: “ The wise woman, then, will first choose to persuade her husband to be her associate in what is conducive to happiness. And should that be found impractical, let her by herself earnestly aim at virtue, gaining her husband’ s consent in everything, so as never to do anything against his will, with exception of what is reckoned as contributing to virtue and salvation.” (Ante-Nicene Fathers, Vol 2, page 432.) 1 Peter 3:3 —Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel;—The teaching of this verse is closely associated with that which immediately precedes it. Christian wives, far from following the tactics by which their worldly sisters attract and hold the attention of their husbands, are to give emphasis instead to “ the hidden man of the heart,” the “ incorruptible apparel of a meek and quiet spirit which is in the sight of God of great price.” (Verse 4.) Their adornment was thus not to be the (a) braiding of the hair; (b) wearing of jewels of gold; or (c) putting on of apparel. It is obvious from the mention of putting on apparel that the apostle’ s words are to be regarded as hortatory rather than unconditionally prohibitive. Taken literally, and without qualification, they would forbid not only the braiding of the hair and the wearing of jewels of gold, but also the putting on of clothing. It is, therefore, clear that Peter did not intend for his words to be interpreted as an unqualified and unconditional prohibition of the things mentioned, but as an exhortation to regard such as secondary and trivial in comparison with the inner adornment of character exhibited in the meek and quiet spirit composing the incorruptible apparel which he enjoins. The form of exhortation here followed— sometimes styled a Hebraism— is a common one in the sacred writings.
Jesus said, “ Work not for the food which per- isheth, but for the food which abideth unto eternal life.” (John 6:27.) Literally, these words forbid one to work for his daily bread; regarded as a Hebraism, which they are, they simply mean that one is not to place his chief emphasis on material things, but to give paramount attention to that which abideth unto eternal life. So here, the apostle does not forbid women to wear jewels, or to adorn themselves with modest apparel; he does admonish them to regard such as utterly worthless in comparison with the graces which adorn the Christian character, and which alone determine one’ s worth in God’ s sight.
Paul also gave attention to the vanity characteristic of worldly women in adorning themselves with “ braided hair, gold or pearls or costly raiment” (1 Timothy 2:9), and from the historians of the period in which Peter wrote, we learn that women were disposed to go to extreme lengths in braiding and plaiting their hair, often arranging massive whorls of it several inches above the head into which had been woven twisted strands of gold and chains of pearls which glistened and scintillated in the light, thus making an impression of great brilliance. Clement of Alexandria says that many women of his time dared not touch their heads for fear of disarranging their hair, and that they regarded sleep with terror lest during it they should destroy their waves. It is such vanity as this that the apostle condemns. Forbidden is any lavish display of artificial adornments and all gaudiness contributing to the vanity of those participating. Christians, whether men or women, should array themselves in modest and unassuming garments, befitting their station in life, and the cause which they have espoused.
1 Peter 3:4 —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.—The “ hidden man of the heart” is equivalent in meaning to that of the “ inward man” of 2 Corinthians 4:16 and Romans 7:22, and the “ new man” Colossians 3:10. “ Of the heart” (genitive of apposition) indicates that the life of this “ hidden man” manifests itself in the realm of the heart, and not in ornamental display. It is said to be an “ incorruptible apparel” because it is not perishable and worthless like the ornaments of gold and silver which the worldly minded use; and it consists of a meek and quiet spirit. A “ meek spirit” is one not characterized by self-will, envy, pride, presumption or obstancy; and a “ quiet spirit” is one that is calm, tranquil, and at peace. The adjective “ great” modifying “ price” in the text (poluteles) is used in Mark 14:3 to describe the value of the ointment which Mary used to anoint the Lord “ beforehand” for his burying, thus indicating the preciousness with which God regards those women who adorn themselves in the manner which Peter admonishes.
1 Peter 3:5 —For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands:—To the precepts of the preceding verses, the apostle adds the example of faithful and godly women of old. These saintly sisters of the Old Testament period are styled “ holy women” because they were set apart to a life of faithfulness to God and to their husbands; and they are said to have “ hoped in God” because their expectations were grounded in him. The basis of their acceptance with God and their value to their husbands was not in the gaudy and spectacular ornaments of the thoughtless and vain, but in the worthy lives and submissive attitudes exhibited. For such they are imperishably inscribed in Inspiration’ s Hall of Fame. (Hebrews 11:11 Hebrews 11:35.) 1 Peter 3:6 —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.—Genesis 18:12 is an instance of that to which Peter alludes in his reference to Sarah the faithful wife of the patriarch Abraham. In referring to him as “ lord” (a term which, as here used, is a title of honor addressed to one regarded as superior), Sarah revealed an attitude of habitual and continuous subordination. Because she recognized the supremacy of her husband and gladly assumed her proper sphere in the home, she serves as an example for Christian wives today. “ Whose children ye now are” is, literally, “ whose daughters you became” (hes egnethete tekna), i.e., by following the pattern of Sarah. By adorning themselves as Sarah did they became daughters of her to the extent that a child is like its parent. It is significant that this figure— a common one in the sacred writings— is used of those who follow in the steps of Abraham as believers: “ Know therefore that they that are of faith, the same are the sons of Abraham.” (Galatians 3:7.) “ And he (Abraham) received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircum- rision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them.” (Romans 4:11.)
The words “ if ye do well” contain the condition on which such a relationship to Sarah is obtained, and by which it is kept. Sarah earned her right to be regarded as the mother of those wives who do well by her own godly conduct; and her daughters are those who imitate her example. The “ terror” against which the apostle warns in the final clause of the verse is not the “ fear” (phobos) which he enjoins in verse 2, but the shrinking, shuddering fear (ptoesis) of one in the grip of extreme trepidation. In his admonition to Christian wives to avoid such an attitude, the writer appears to be guarding them from running out of one extreme into another. Those who had unbelieving husbands would often have heavy burdens to bear, and much abuse to hear, and if they exhibited terror in the presence of such husbands as if constantly expecting curses or blows, such an attitude might provoke the very thing they were seeking to avoid. Hence, Peter instructed them to “ do well” and then to proceed with their daily tasks with calm, unruffled spirit, whatever might be the attitude of their husbands.
DUTIES OF TO WIVES 1 Peter 3:7 The exhortation of this portion of the epistle, like that of the two preceding sections— to Christian slaves (1 Peter 2:18-25), and to Christian wives of unbelieving husbands (1 Peter 3:1-16) —is closely connected with 1 Pet. 2: 11-17 in which the apostle admonishes godly conduct before the world as the most effective answer to the slanders evil men were disposed to utter against them. In discharging worthily and properly the duties of the relationship in which they lived they would demonstrate a worthy life, show honor to all men, and evidence reverence toward God.
The instruction to husbands is brief and appears to have been inserted parenthetically to guard against abuse to the wives just addressed. The general tenor of the epistle is to show the duty of submission and the obligation to recognize and accept the subordination characteristic of one’ s position in life; and lest the husbands should conclude that there were no mutual obligations and that, though the wives were bound, they were loosed with reference to any duties in the marriage state, these lines were penned. It is also significant that while the apostle particularly addressed himself to the wives of unbelieving husbands, the implication here is that the wives of these believers were also Christians. This was a logical conclusion from the nature of the society then existing. Wives might occasionally obey the gospel without their husbands, but not likely would husbands become Christians without their wives.
1 Peter 3:7 —Ye husbands, in like manner, dwell with your wives according to knowledge,—“Dwell,” translated from a term which denotes domestic association, sums up the relationships of the marriage state. Such association is to be “ according to knowledge,” i.e., with due understanding of the nature of the marital relation, each showing proper regard for the other, and both discharging the duties peculiarly theirs.
1 Peter 3:7 —Giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life;—The word “ giving,” translated from a term which occurs nowhere else in the scriptures (aponemo), means to assign; to apportion; and “ honor” in the text is the rendering of the same word translated “ precious” in 1 Peter 1:19. Christian husbands are to regard their faithful wives as precious and to assign to them the honor that is their due. The woman is called a “ weaker vessel” not because of moral or intellectual weaknesses, but solely from the fact that she lacks the physical prowess commonly characteristic of man. The husband is exhorted to dwell with his wife in due consideration of the fact that she is physically weaker; and to regard her always as a fellow heir of the grace of life— life eternal— which awaits all of the faithful. (John 17:3.) In styling the wife as the weaker vessel the implication is that man is also a vessel— both the husband and wife being instruments which God uses in his service.
1 Peter 3:7 —To the end that your prayers be not hindered.—The word “ hindered” is the rendering of a word which means literally to cut in, to interrupt. Where strife and discord obtain in a home, prayer is cut into and interrupted— the message to heaven is short-circuited! Bitterness, division, and bickering are opposed to the spirit of prayer and operate to terminate all efforts in that respect. Only where peace and harmony prevail can the husband and wife join their efforts in united prayer to the throne of grace.DUTIES OF TO ONE ANOTHER1 Peter 3:8-12 1 Peter 3:8 —Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded:—“ Finally” (to telos, the end) does not, of course, indicate the end of the epistle, but the conclusion of the special addresses to the various classes. Having addressed slaves, Christian wives, and husbands, this portion of the epistle is concluded with an exhortation to Christians generally in their relations with each other. These duties are embraced in five Greek words, three of which occur nowhere else in the New Testament. “ Likeminded” is unity of mind and purpose, agreement in all the major details of Christian life and activity; “ compassionate.” derived from the Greek sumpatheis, from which we get our word sympathy, is that attitude of mind which leads one to rejoice when others rejoice, and to weep when others weep; “ loving as brethren” (literally, brother lovers) is the special feeling which brothers of a common parentage have for each other; “ tenderhearted” (literally, goodhearted) is an attitude which manifests itself in pity and affection; and “ humbleminded” is the opposite of arrogance and pride. These are fundamental Christian principles and must be characteristic of all who desire to follow in the footsteps of the Master. 1 Peter 3:9 —Not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.—Here Peter (as did Paul in Romans 12:17 and 1 Thessalonians 5:15) echoes the spirit of the sermon on the mount in those significant words of our Lord: “ But I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.” (Matthew 5:39.) “ Not rendering” is, literally not giving back; and the preposition “ for” as here used denotes something given in exchange. Christians are, under no circumstances, to give back evil in exchange for evil done them, or to engage in reviling though reviled themselves. This verse was designed to forbid all retaliation, whether in word or in deed.
In the phrase, “ but contrariwise blessing,” the word “ blessing” is not a noun, but a present participle. The meaning is, “ Instead of giving back evil in exchange for evil, or reviling when reviled, be continually blessing!” This, too, is in harmony with what the Lord taught in the mountain instruction when he said, “ Love your enemies and pray for (bless, King James translation) them that persecute you.” (Matthew 5:44.) Christianity is, itself, a blessing; and those who are Christians are called to receive the blessing which it offers and thus should ever be blessing others themselves. Our Father blesses us; we must, then, bless others; from him we receive forgiveness for our sins; therefore we must be constantly forgiving others. Retaliation for evil done us operates to deprive us of the blessing to which we, as Christians, have been called.1 Peter 3:10 —For, he that would love life, and see good da’s, let him refrain his tongue from evil, and his lips that they speak no guile;— To support his argument that Christians should refrain from all wrongdoing and evil speaking, in order to be assured of the protection, approbation and blessing of God, the apostle cites a statement from Psalms 34:12-16. The quotation extends from verse 10 through 12 and follows the Greek Septua- gint translation of the Old Testament with slight variation. “ He that would love life” is, literally, “ he that willeth to love life,” that is, who now loves life and wishes to continue to do so. The “ good days” are days of happiness, usefully and worthily spent.
To enjoy such one must “ refrain” his tongue from evil and his lips from speaking guile. “ Refrain” is translated from a term (pauo) which means to cease, and implies a natural unruliness on the part of the tongue to utter evil things. The evil to be refrained from includes all perverse speaking, and the guile is deceit and sill deception. (See the word defined more particularly in the comments on 1 Peter 2:1.) In each of these verses which Peter cites from the Psalms, we have excellent examples of the parallelism in Hebrew poetry, in which the movement and rhythm are obtained by a repetition of the idea in slightly different form.
1 Peter 3:11 —And let him turn away from evil, and do good; let him seek peace, and pursue it.—“ Turn away” is from ekklino, to bend away from, as one inclines himself in a narrow path to let another pass. The Christian must, therefore,’ shun, avoid, and turn aside from all appearance of evil (1 Thessalonians 5:22) and do only that which is good. He is to “ seek peace” because in a world of war and strife it is not always apparent, and, when seen, may be seized and possessed only by diligent pursuit.
1 Peter 3:12 —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.—The preposition “ upon” in this passage is from the Greek word (epi). The eyes of the Lord are upon the righteous and the evil. His eyes are upon the righteous with approval, and his ears are tuned to their supplications, but his face is upon those who do evil with extreme displeasure. (Isaiah 59:1-2; John 9:31.) “ He that turneth away his ear from hearing the law, even his prayer is an abomination.” (Proverbs 28:9.)WHEN 1 Peter 3:13-171 Pe 3:13 —And who is he that will harm you, if ye be zealous of that which is good?— These words contain an inference drawn by the apostle from the teaching of the passage which he had just cited from David and the Psalms. Since the Lord watches for the righteous, and his ears are ever open to their prayers, who can harm them? The word “ harm” means to do one real and permanent evil, and is emphatic. It will be observed that the apostle does not affirm that men will not seek to injure them; or, that they will not succeed in such injury; he teaches that with God’ s continual watchfulness over them though men do persecute them, eventually all matters will result in their good, and no permanent and real harm will befall them. (See Matthew 10:28; Mark 10:29-30; Romans 8:28.) “ Zealous” means to be full of zeal, to devote oneself earnestly to the cause espoused. These words, addressed to suffering saints, were a glorious and heart-warming assurance of ultimate triumph over the difficulties and hardships through which they were even then passing. They offer similar hope for our time.
1 Peter 3:14 —But even if ye should suffer for righteousness’ sake, blessed are ye: and fear not their fear, neither be troubled;—To clarify his statement in verse 13, and to guard his readers against the erroneous conclusion that they need expect no difficulties of any nature, these words were penned. They mean, “ But if it should happen that sufferings come to you because of your obedience to the Lord, regard this as a blessing, because Jesus said, “Blessed are they that have been persecuted for righteousness* sake: for theirs is the kingdom of heaven.” (Matthew 5:10.) The word “ blessed” means happy, prosperous, and denotes an inner, spiritual form of prosperity. To suffer for righteousness’ sake is to suffer on account of righteousness, i.e., because of the godly life and holy conduct characteristic of the righteous. The final clause, “ and fear not their fear, neither be troubled,” is quoted from Isaiah 8:12. and means, “ be not influenced by the terror which your persecutors would instill in you, neither be agitated.” It is an injunction to complete composure in the face of bitter and determined enemies.
1 Peter 3:15 —But sanctify in your hearts Christ as Lord:—This clause, with variations, is from Isaiah 8:13. To sanctify is to set apart; and to sanctify in one’ s heart Christ as Lord is to regard him with that reverence and awe befitting the Lord of glory. “ But” (de, adversative) suggests “ nay, rather,” i.e., instead of being tormented with the fear which your enemies would instill in you, be concerned only with the enthronement of Christ in your hearts as Lord. This done, you may be sure that nothing can disturb you. “ Christ” (Hebrew Messiah) means the “ anointed one” ; “ Lord” (kurios), literally a master or owner, here designates him who has authority over all things, both in heaven and on earth (Matthew 28:18-20), the Saviour of the world. Peter offers here direct and unequivocal testimony to the deity of the Lord Jesus, and to his relationship to the God of the universe.
1 Peter 3:15 —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:—This readiness to “ give answer” (literally, to make defence, apologia), is to be constant: “ being ready always . . .” It is to be given “ to every man that asketh … a reason,” not necessarily to every scoffer and captious person who lacks the sincerity of honest inquirers. Our Lord often met such inquiries with the dignity of complete silence. It is significant that the words “ answer” and “ reason” in the text are closely related in meaning: To every one who asks an account we are to give an account. The answer is to be given with reference to the hope entertained, i.e., with respect to the grounds on which the hope is based. This obligation implies sufficient acquaintance with the word of God to substantiate one’ s hope therewith, and godliness of life consistent with its teaching. It is said that every citizen in Athens was expected to keep himself sufficiently informed in civic affairs to be able to participate intelligently in any discussion thereof. Christians should be equally well informed in the things of God and as skillful in their presentation.
The defence is to be made with “ meekness and fear.” When called on to justify their position, Christians are to do so with reason and logic; but not with bold defiance nor arrogance and pride; the “ answer” is to be made with “ meekness,” i.e., an attitude .free of scorn, haughtiness and bitterness; and “ in fear,” fear of God and the judgment.
1 Peter 3:16 —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.—In addition to the attitude of “ meekness and fear” enjoined in the preceding verse, he who would successfully defend his faith must have a good conscience, i.e., a firm conviction of the righteousness of his cause, and his worthiness to represent it. However skillful he may be in debate, his work must fail if his life is inconsistent with that for which he contends. Only when the two harmonize— skillfulness of speech, and godliness of life— is the answer effective and convincing.
When the conscience is clear, the spirit meek and the heart filled with the knowledge and holy fear of God, the false accusers of the righteous will be put to shame. The word “ revile” in this passage does not designate formal accusations, but wild, unfounded charges. Those who indulge in such will eventually be put to shame because they will be exposed as liars, slanderers and calumniators of those who are good.
1 Peter 3:17 —For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.—See a similar statement from the writer earlier in the epistle in 1 Peter 2:20. These words were penned in further confirmation of that which he had said in the preceding verses. The value of suffering for righteousness’ sake is often emphasized in the epistle. To endure patiently and uncomplainingly silences false accusers (verse 16); it is in imitation of Christ’ s own example (verse 18); and is “ better” because there is the possibility that such is the “ will of God” (verse 17). The words, “ if the will of God should so will,” are in a construction signifying, not a probability, but merely a possibility : “ If it should happen to be the will of God . . .”CHRIST AN EXAMPLE OF 1st Peter 3: 18-4: 6BEING UNTO GOD AND CHRIST1 Peter 3:18-22 1 Peter 3:18 —Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God;—One cannot escape the conclusion that the apostles of our Lord were Christ-intoxicated men! It is highly significant that they did not write on any theme associated with redemption without being immediately reminded of, and alluding to, their matchless leader and guide.
Peter’ s reference to suffering wrongfully for righteousness’ sake brought immediately to his mind the one who, above all others, suffered in this manner; and he is offered, as in 1 Peter 2:21-25, as a pattern for other innocent sufferers. Here, as there, the apostle appeared to be unwilling to quit the subject with Christ presented as no more than an example of suffering; and he therefore proceeds to present the higher aspects of the Lord’ s suffering and death in relation to the redemption and salvation of man. To this end, the writer sets forth the reason why it is blessed to suffer for righteousness’ sake. Christ suffered in this manner; Christ is our example; hence, he who suffers as the Lord did, more nearly identifies himself with Christ.
Each word in this text is vitally significant. Christ “ suffered” ; he suffered “ for” \
1 Peter 3:1
1 Peter 3:1. One definition of likewise is “moreover,” denoting that the writer has something more to say, but not necessarily on the same subject he has been considering. The wives addressed are disciples who have husbands not members of the church. Wives are expected to be in subjection to their husbands regardless of their religious profession. But if the Christian wives show that they can live in obedience to their companions in marriage notwithstanding their religion, it will speak well for their profession. Be won without the word. A man might not be interested directly by the written word, but when he sees the principles of that word as practiced by his Christian wife, he may thereby be led into obedience to the truth.
1 Peter 3:2
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 unwilling 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.
1 Peter 3:3
1 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.)
1 Peter 3:4
1 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.
1 Peter 3:5
1 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.”
1 Peter 3:6
1 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.
1 Peter 3:7
1 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.
1 Peter 3:8
1 Peter 3:8. The instructions are now directed more generally and apply to Christians in the various walks of life. To be of one mind means to be united upon the matters that pertain to the service of Christ, especially those which have to do with their treatment of each other. Having compassion one of another all comes from one Greek word which Thayer defines in part as “sympathetic.” Love as brethren denotes the love one has for another because he is a brother in Christ. Pitiful is virtually the same as tender hearted, and courteous means to be friendly and kind.
1 Peter 3:9
1 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. Ye are 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.
1 Peter 3:10
1 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.
1 Peter 3:11
1 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.
1 Peter 3:12
1 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).
1 Peter 3:13
1 Peter 3:13. This verse is similar in thought to Galatians 5:23. It does not mean that nobody will oppose those who do good, for they will. They might even do a person some bodily damage which would be considered as harmful. However, in the end the true servant of God will be the victor and hence no actual harm will result. Jesus taught this in Matthew 10:28 where he showed that real harm is that which affects the soul. Our verse means therefore that if we do that which is good, nothing harmful can happen to us even if we do lose our temporal lives.
1 Peter 3:14
1 Peter 3:14. This is virtually like the preceding verse 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 con tinue to live and be with “God who gave it.”
1 Peter 3:15
1 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 who 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.
1 Peter 3:16
1 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 with 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 word 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.
1 Peter 3:17
1 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.
1 Peter 3:18
1 Peter 3:18. No unjust person could suffer and die on behalf of another like him, hence it was necessary for the just Christ to do this. Put to death in the flesh. In order to die it was necessary for Christ to take on a fleshly body. He was quickened or returned to life by the Spirit. The italicized phrase is an important key to the passage of several verses.
The Deity or Godhead is composed of three persons, the Father, Son and Holy Spirit. These are all equal as being divine and pure, but the Father and Son are the makers and preservers of all things. They accomplish their wonderful works through the services of the Spirit. It should therefore be understood that the leading thought in this and the following verse is what was accomplished for Christ through the instrumentality of the Spirit.
1 Peter 3:19
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 righteousness,” 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 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.”
1 Peter 3:20
1 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. 1 Peter 3:21
1 Peter 3:21
Like figure. The only comparison the apostle makes is between the water of the flood and that of baptism. No writer in the New Testament ever refers to the ark as a type of the church. The fact that Peter does specify the one item and call it a figure, but makes no mention of any other comparison shows it was not because he was so far away from the subject. There are too many items that are against the theory. The people are said to have been saved by water, yet that element came after the people entered the ark, while baptism is necessary before people can enter the church.
Again, there were unclean beasts taken into the ark, while only those who are saved or clean are added to the church (Acts 2:47). Not the putting away of the filth of the flesh. This statement indicates that baptism is a washing of the whole body. No one would have formed the erroneous idea that baptism was intended as a cleaning bath for the body had the rite been performed by sprinkling, for all would know that such an act would not cleanse anything. The explanation is suggested by the practice in Old Testament times of washing the bodies of animal sacrifices in water. Answer is from and Thayer defines it at this place as folio s: “A demand; earnest seeking, i.e. a craving, an intense desire, to long for something.” That which is desired is a good conscience toward God.
When a sinner is taught that he must be baptized for the remission of sin, and he has the desire to do right, he will not have a good conscience until he obeys this command. The above explanation is inserted to avoid an erroneous idea about baptism, after which the writer resumes the subject of salvation by baptism. The information is added that the salvation is accomplished by the resurrestion of Jesus Christ. Had He not come from the dead it would not have availed anything for a man to be baptized.
1 Peter 3:22
1 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.