Bible Commentaries
1 Peter 3

Verses 1-2

Wives, in the same way submit yourselves to your own husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. 1 Peter 3:1-2

Much of chapter 2, beginning with verse 13, was dealing with the general subject of submission. Peter now continues with this theme in speaking of the wives. Wives were to be submissive to their husbands. This advice goes over like the proverbial "lead balloon" in our 21st century western world. There is hardly a subject we could mention that would bring forth more argumentation and divisiveness than this one. To teach on this subject is much like walking through a minefield.

It is thus imperative for us to stop here and try to realize the strong undercurrents of opinion that are influencing the ideas of western women regarding the matter of submission to men. Because of several decades of radical feminist teaching, women have been taught to demean and sometimes even despise their husbands. Here are just a few statements from radical feminists teachers which have brought on our present problem.

These statements are taken from the author David Kupelian, in his book, The Marketing of Evil: Gloria Steinem said plainly, "We have to abolish and reform the institution of marriage…" Feminist author, Vivian Gornick, tenured professor at the University of Arizona, said, "Being a housewife is an illegitimate profession…" Author, scholar, and university lecturer Germaine Greer added, "If women are to effect a significant amelioration in their condition it seems obvious that they must refuse to marry." Radical feminist and author Andrea Dworkin even said, "Like prostitution, marriage is an institution that is extremely oppressive and dangerous for women." Jill Johnson concluded, "Until all women are lesbians, there will be no true political revolution."^(F1)

Now we need to pick up the pieces of reality after this false and misleading philosophy has thoroughly invaded our society. Pure biblical teaching links the submission of women to the divine pattern, particularly to the Book of Genesis (1:23-27). The Bible, in several places, makes plain that the wife is to be submitted to her husband. This is God's order from the creation forward. Paul says in Ephesians 5:24, "Now as the church submits to Christ, so also wives should submit to their husbands in everything. In Colossians 3:18, he says, "Wives, submit to your husbands, as is fitting in the Lord."

Let us look closely at the word submission, hupotage from the Greek hupotasso. This is a military term. So in one sense, submission under the man's teaching and in marriage is somewhat like submission in the military. In fact the Greek word used has the meaning "to be under rank." In the military the private may be much smarter than the general, but he is "under rank" to the general, not because he is a person but because he is the general.^(F2)

Things can run smoothly in the military, in the nations, in the church and in the family only when there is submission to God's prescribed order of things.

There is a prescribed order in the whole of creation. God made it that way. When we see a flock of geese or ducks there is always a leader (Job 12:7). The same is true when we see a school of fish. There is one person who is leader of a country; one general who is leader of an army; one pastor who is leader of a church and one man who is leader of a family. In the case of the family, that person is the husband. It has been said that "there never was any kind of effective organization that functioned without a head."^(F3)

In the matter of marriage for instance, Paul makes it clear in several places that the wife is to submit to the husband and his spiritual headship (cf. Ephesians 5:22; Titus 2:5). This submission has nothing to do with inferiority, lack of talent or intelligence on the part of the wife. But rather it has to do with mission. There is a spiritual mission to marriage and this mission is involved with bringing glory to God. For this mission to succeed there must be "submission."^(F4)

One of God's purposes in wifely submission is the winning over of unsaved husbands. This was an exceedingly difficult task in the first century. Barclay says that it was even unthinkable for a Roman woman to change her religion from that of her husband. The Roman woman had no rights. She was totally under the authority of her husband and in some cases could even be killed for her transgressions.^(F5) The woman was to win over her husband by godly submission. She was to do it without words or without nagging. There was one outstanding example of this in Roman times. Monica, the mother of the great Augustine, by her godly behavior, won her husband^(F6) and had a great influence on her son's coming to the Lord.

Verses 3-6

TRUE BEAUTY

Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. 1 Peter 3:3-4

Wealthy first century women not only braided their hair but they piled it up excessively into several layers. To these extravagant coiffures they added combs of ivory or gold studded with precious gems. Pearls were also loved as embellishments.^(F7) The church father Clement of Alexandria commented that women were reluctant to even touch their hair lest they disturb it, and of course, sleep came to such as these with an almost terror.^(F8)

It was also customary in the first century for women to wear expensive and highly decorated clothing. Once Pliny noted that the wife of Caligula was wearing a dress with so many pearls and emeralds that it would have cost in excess of a million dollars.^(F9) Women were also fond of wearing an abundance of gold, not only in their hair but on their dresses, fingers, arms and ankles.

Peter makes plain that God's women should not be arrayed in such a vain manner. Wiersbe says of this, "Glamour is something a person can put on and take off, but true beauty is always present. Glamour is corruptible; it decays and fades. True beauty from the heart grows more wonderful as the years pass."^(F10) The display of vanity attracts only other men but the true beauty of a gentle and quiet spirit attracts God. Paul says in 1 Timothy 2:9-10, "I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God." Also, the scripture said long ago, "Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised" (Proverbs 31:30).

We should understand that Peter is not saying that a Christian woman cannot look good. The word Peter uses for adorning is the Greek word kosmos. It is from this that we get our English word "cosmetic." It has the meaning of being orderly.^{hōn kosmos)... an orderly whole." (Robertson, v. 3:3).">(F11)} All of us should do the best we can to make ourselves presentable. However, real beauty is an inward thing. Wuest points out how fur-bearing animals produce their beautiful fur from the inside. He also notes how birds grow their attractive plumage from within. He concludes that a Christian woman's adornment should also come from within.^(F12) Her adornment is to be a reflection of Christ. She is to put on Christ as she would a garment (Romans 13:14).

In the church, over the years, I have noticed that godly women often get a certain glow about them that surpasses their natural beauty. This is surely what God is looking for. Estee Lauder, the cosmetics magnate insists that "a good mirror is the most important accessory in a woman's life."^(F13) Perhaps she is right about some women but not all. We see in Exodus 38:8, that the ministering women at the tabernacle apparently offered up their brass mirrors in order that the brazen laver could be built. Obviously, they had found a better way to make themselves beautiful by serving the Lord.

It is interesting that the only way in which the Lord Jesus ever described himself is with the two words "meek" and "lowly" (Matthew 11:29).^(F14) Yet, Jesus was described by others as beautiful and glorious (Isaiah 4:4), even as a lily of the valleys (Song of Solomon 2:1). Long ago the African church father Tertullian instructed women, "Clothe yourselves…with the silk of piety, with the satin of sanctity, with the purple of modesty; so shall you have God himself to be your suitor."^(F15)

"For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands," (3:5). Guzik remarks here, "A woman can trust her ability to influence and control her husband, or she can trust God and be submissive."^(F16) These holy women were set apart from the world's ways and devoted to God's way. For instance, we think of the prophetess Deborah, who is an example of a submissive heart. She refused to lead the army of the Lord but insisted that Barak do so. It turned out to be one of the greatest victories Israel ever won, and in the end Deborah was lifted higher (Judges 4:1-5:31).

"…Like Sarah, who obeyed Abraham and called him her lord. You are her daughters if you do what is right and do not give way to fear" (3:6). We are challenged as faith people to look to Abraham and also to Sarah (Isaiah 51:1-2). These are spiritual rocks from which we are hewn.^(F17) Sarah referred to her husband as "lord," giving him utmost respect as the spiritual leader. Peter challenges godly women to do the same, to look to the husband as the spiritual head of the home. The godly wife is told not to yield to fear (Psalm 23:4; 27:1; Proverbs 3:25-26). As we have seen, first century wives must have had a lot of fear regarding their husbands, who literally held the power of life and death over them. They no doubt had the fear that they would be banished or divorced for taking on a religion other than the one held by their husband.

Verse 7

A WORD TO HUSBANDS

Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers. 1 Peter 3:7

Peter is here doing a very unique and strange thing in admonishing husbands to honor their wives. Such a thing was not done in the Greco-Roman world.^(F18) Ashland professor David DeSilva summarizes the position of the first century wife saying:

The Greco-Roman and Jewish consensus regarding the "ideal wife" is that she should submit to her husband's authority rather than try to dominate him, remain in private spaces as much as possible, remain silent in public gatherings and reserve her speech for her husband, conduct herself with all modesty, and preserve her chastity…A particular sign of submissiveness concerned the wife's adoption of the husband's religion…The door must be closed to strange cults and foreign superstition.^(F19)

We can thus see how Peter's advice to husbands is quite revolutionary. He counsels husbands to be considerate and treat wives with respect. Husbands are to realize that the wife is weaker physically (2 Corinthians 4:7; 1 Thessalonians 4:4). Our postmodern society has tried its best to obscure this plain fact of nature. It really does not take a rocket scientist to discern that women are physically weaker than men. Reality brings this fact home over and over. Coffman says, "as long as golf courses have one set of rules for men and another for women, every country club on earth bears continual witness to it."^(F20)

However, the woman is endowed with many graces from God. A. J. Mason says that women, "have the power no archangel has, to bring human beings into existence."^(F21) Clarke adds, "Roughness and strength go hand in hand; so likewise do beauty and frailty. The female has what the man wants – beauty and delicacy."^(F22) We remind ourselves again that the term weaker (Gk. asthenesterōi), has nothing to do with intellectual or moral weakness but purely with physical weakness.^(F23)

When the system of Christian marriage is in place it becomes a reciprocal arrangement. The husband is considerate of the weaker vessel, treating her always with utmost love and respect. Mcknight comments, "Thus, when the Christian wife is seeking to love her husband with her whole being and the husband is seeking to love his wife with his whole being, the issue of submission never emerges."^(F24) The husband, being the stronger, is to love, protect and provide for the wife (1 Timothy 5:8). We might ask the postmodern "liberated" woman, "What is really so bad about that?"

The relationship between the Christian husband and wife is a "one-another submission" (Ephesians 5:21). It is a union designed to bring glory to God as well as supreme happiness and fulfillment to the Christian couple. Together the husband and wife share equally in the grace of God (1 Corinthians 11:11ff; Galatians 3:28; Ephesians 5:23-33) and in the eyes of God regarding salvation there is really no difference in either of them.

While the husband is the spiritual head of the family the wife is the help-meet to make a happy marriage and family possible. Wiersbe describes it this way, "The husband must be the 'thermostat' in the home, setting the emotional and spiritual temperature. The wife often is the 'thermometer,' letting him know what that temperature is."^(F25)

When husbands do not realize the delicate relationship they have with their wives their prayers are hindered. If anyone doubts this, just try praying after having an argument with your wife.

Verses 8-12

CHRISTIAN LIVING

Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble. 1 Peter 3:8

Christians are to live in harmony with each other. For years I have played a little autoharp with 36 strings. It has such a pleasant sound when all these strings are in tune. However, if even one string is out of tune it affects the whole sound of the harp. So it is in the church of the Lord. We all need keen ears to hear if one string is not doing well and we need to help that one to get back into harmony. We need to be of one mind and sympathetic to each other. The word sympathetic is the Greek sumpatheis and it means having understanding of others or sharing the same feeling (Hebrews 4:15; 10:34). It is like rejoicing with those who are happy, and weeping with those who weep (Romans 12:15). It is being tender-hearted and full of pity for others (Colossians 3:12).

We are to love one another (Gk. philadelphoi). We must remember that we are all bound together like cells in the human body. We are to be compassionate (Gk. eusplagchnoi). This word reflects what ancient people believed, that the lower viscera was the seat of all emotions (cf. 2 Corinthians 6:12; Philippians 1:8).^(F26) It is like having a "gut feeling" for the problems and needs of other people, especially those in the church. At last in this verse Peter mentions humility. This is indeed a rare jewel in this narcissistic age of ours. It was even a rare thing in the days of Peter. In the ancient world it was felt that humility was a thing for slaves and thus it was scorned throughout the Greco-Roman world.^(F27) Christianity took this despised virtue and lifted it to great heights, almost making it a core virtue from which all others flowed.

"Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing" (3:9). It does not take a mathematician to see that when we repay evil for evil or insult with insult, we have essentially doubled the amount of evil. Christians cannot live in such a way (Romans 12:17; 1 Thessalonians 5:15). Wiersbe says, "We can return evil for good, which is the satanic level. We can return good for good and evil for evil, which is the human level. Or, we can return good for evil, which is the divine level."^(F28)

As Christians, we are priests of God (Revelation 1:6; 5:10) and it is the job of priests to bless others. Besides this, we are called to inherit a blessing (Genesis 12:2; Galatians 3:14; Ephesians 1:3). We are even commanded to bless those who curse us (Luke 6:28-29).

"For, 'Whoever would love life and see good days must keep their tongue from evil and their lips from deceitful speech'"(3:10). Today a lot of people are "health nuts," constantly trying to extend their days on earth. Peter gives us a sure way to extend our days and that is to control our tongues. James also says that if we do not control our tongues all the rest of our religion is worthless (James 1:26). James tells us that no man can control the tongue (James 3:8). Only the Lord Jesus, through his Holy Spirit living within us, can tame the tongue. If we fail to control the tongue it could shorten our lives or even kill us.

The particular tongue sin Peter is dealing with here is deceit (Gk. dolos) or guile. We cannot help but remember the tragic case of Ananias and his wife Sapphira (Acts 5:1-10). They made the mistake of trying to deceive Peter and the church about a gift they had partially given. Their deceit cost both of them their lives that very day. We need to pray like the Psalmist did in Psalm 141:3, "Set a guard over my mouth, LORD; keep watch over the door of my lips." Long ago the church father Chrysostom (d. 407) said of guile, "…It is the friend of the enemy of truth, that is, Satan, the father of lies."^(F29)

Peter says of the righteous person, "They must turn from evil and do good; they must seek peace and pursue it" (3:11). We note that this whole passage, with some slight variations, is taken from Psalm 34:12-16. The righteous person is to turn away from evil. In the case of some serious sins like sexual immorality the Bible even tells us to flee (1 Corinthians 6:18). Instead of being involved in sin, we need to do good as we have opportunity, especially we should do good to those who are of the household of faith (Galatians 6:10). It is of note here that the good life does not simply happen. We must seek it (Gk. setesato), and as far as peace is concerned we must pursue it (Gk. dioxato).^(F30)

At this point we are reminded of that righteous man in the land of Uz by the name of Job It is said of him, "This man was blameless and upright; he feared God and shunned evil" (Job 1:1).

"For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil" (3:12). In the Book of 2 Chronicles 16:9 we read, "For the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to him…" With these words the prophet Hanani rebuked good King Asa for not depending upon the Lord to help him in battle. Instead, he sought aid from the king of Syria. Asa was assured from that foolish decision onward he would be at war (2 Chronicals 16:9b). How true it is that "Misfortune pursues the sinner…"(Proverbs 13:21). Paul also says that"There will be trouble and distress for everyhuman being who does evil…"(Romans 2:9).

Verses 13-14

SUFFERING AS GOD'S PEOPLE

Who is going to harm you if you are eager to do good? But even if you should suffer for what is right, you are blessed. "Do not fear their threats; do not be frightened." 1 Peter 3:13-14

Peter says we will not be harmed if we are doing good. We can be certain he is not speaking in a physical sense, because many in the first century suffered severe persecution and some even death for Christ's sake. He was, in fact, writing to people who had already suffered some persecution.

No doubt he is speaking in an eschatological sense.^(F31) He probably has reference to the Day of Judgment in which evil people will be ashamed of their acts and where the righteous will rejoice. We are not to fear physical abuse and harm but rather we are to fear spiritual harm. In Matthew 10:28 Jesus says, "Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell." Spiritual loss is eternal loss. Peter notes that we should be eager or zealous (Gk. zelotai) for good works, even in the face of persecution.^(F32) It was Sir John Seeley who said, "No heart is pure that is not passionate; no virtue safe which is not enthusiastic."^(F33)

Perhaps it would be good for us to look briefly into the kinds of suffering that we may face. Let us say, first of all, that there is a suffering that is simply a part of living in a curse-infested world. This suffering may manifest itself in many ways, such as conflict, corruption, frustration, anxiety, drudgery, sickness, death, etc. There are thorns and thistles in people's path as we see from Genesis.

Then there is suffering that we strictly bring upon ourselves. Sometimes we just do dumb things, thus causing suffering for ourselves and others. Often, we have wrong attitudes and opinions about ourselves or others. This type of suffering is an extremely painful and intense kind to bear. When we fail to ask the Lord for guidance, we often suffer for it. Then there is the suffering brought on by our deliberate sin. When we disobey the Lord and walk contrary to his way, we suffer as a result (Hebrews 12:6).

The most interesting, mysterious and puzzling suffering is that which we experience for the sake of God's kingdom. Israel has long suffered in this way. Psalms 124 and 129 are hymns of praise to God for his deliverance of the nation through such times of suffering.

The clearest pattern for this kind of suffering is, of course,Jesus (Yeshua). He came to earth for the express purpose of suffering and dying for sinners (Hebrews 2:9). Although perfect and without sin, he still suffered the death of the ungodly on a cruel cross. He thus left us an example of suffering. In the next chapter (1 Peter 4:1) Peter will say, "Therefore, since Christ suffered in his body, arm yourselves also with the same attitude…."In Philippians 1:29 it is said,"For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him…"It is a grant to us, our gift from God, that we sometimes get to suffer for his kingdom. Paul says in 2 Timothy 3:12:"In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted…"

We need to understand that serious Christians will be persecuted. In an early letter to Diognetus, sent by an unknown disciple, it is said of believers, "They love all men, and are persecuted by all."^(F34) Today we are told that most Christians in the world are living in nations where persecution is common and often even life-threatening. So we in the West, particularly, need to get used to the idea of persecution, since it is headed our way. In Matthew 5:10-12, Jesus advises us to rejoice when we are persecuted for righteousness sake, for our reward will be great in heaven.

Peter advises us not to fear what others fear. This seems to be a reference to Isaiah 8:12-13. No doubt, the threats and intimidations of the godless could strike terror in some hearts, but not the hearts of the righteous.^(F35) Jesus says, "Do not let your hearts be troubled. You believe in God; believe also in me" (John 14:1).

Verses 15-16

BEING PREPARED

But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect…" 1 Peter 3:15

Christ should be sanctified and set apart in our hearts. Pett tells us, "People often had places in their houses set apart for the gods, such as a 'god-shelf.' But the Christian looked on himself as the sanctuary of Christ his Lord. He was a 'God-shelf' on which Christ abode."^(F36)

Barclay says here, "A cultivated Greek believed that it was the mark of an intelligent man that he was able to give and to receive a logos [word] concerning his actions and belief. …The Christian must go through the mental and spiritual toil of thinking out his faith, so that he can tell what he believes and why…"^(F37) The actual Greek word used for "answer" here is apologian. In our culture today the word "apology" has more to do with making an excuse for something. However, in the First Century and even in later times it meant making a defense for something, particularly for one's religion.^(F38) A number of early Christian writers are called "apologists" because they wrote articles and books defending the faith. The word could also be used of courtroom interrogations.

We are told to present our faith with gentleness or meekness and with respect to those who are hearing. There is the story of an overly zealous witness in the college cafeteria who boldly and publicly asked this question to a person casually eating at the table, "When you die are you going to heaven?" The man was silent for a moment, then he asked his questioner, "Are you going to be there?" The bold witness assured him that he would be there. At that, the man replied, "Then, I think I would rather not go." We cannot be in people's faces with our religion. We must respect them and their opinions. We need to listen to them. Coffman says, "A lack of meekness can prejudice judges, if one is in a court of law… A lack of it can antagonize earnest questioners whose seeking after the truth can be easily frustrated by an arrogant, overbearing, or discourteous attitude."^(F39)

The early Coptic Christian theologian Didymus the Blind (c. 313-398) commented, "For whoever says anything about God must do so as if God himself were present to hearhim."^(F40)

Peter goes on with his instruction, "…keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander" (3:16). Our conscience (Gk. suneidēsin) is much like a fine compass that gives us true direction in life. It tells us what is right and wrong. The French bishop, Hilary of Arles (c. 403-449) once said, "Your conscience is the part of you which embraces what is good and which rejects evil. It is like the doorkeeper of a house which is open to friends and closed to enemies."^(F41) If we are obeying our conscience we will eventually put our accusers to shame.

Verses 17-18

THE EXAMPLE OF CHRIST'S SUFFERING AND DEATH

It is better, if it is God's will, to suffer for doing good than for doing evil. For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit. 1 Peter 3:17-18

Our suffering for the sake of the kingdom is always based upon the suffering of Christ. He is our pattern. We must always make sure that we are suffering for Christ and not for our own sin and foolishness. There is no glory in that.

What we have here is the basic statement of the gospel. Christ died once for all for our sins. He was righteous but he died for us, the unrighteous. He died in order to bring us all to God. Although he was put to death in his body he was resurrected by the Spirit. Jesus died for our sins according to the scriptures (1 Corinthians 15:3; Gal 1:4). The Bible makes plain that he died "once for all." (Romans 6:10; Hebrews 9:26; 10:10). The death of Jesus will never be repeated. He is now resurrected in body and alive forever. The outstanding Greek scholar A. T. Robertson, quips here that the death of Jesus was "once for all" and not "once upon a time."^(F42)

The purpose of Jesus' death was to bring us to God. The Greek word here is prosagoge and it has the meaning of "access" (cf. Romans 5:2; Ephesians 2:18). Barclay says, "…At the court of kings there was an official called the prosagogeus, the introducer, the giver of access, and it was his function to decide who should be admitted to the king's presence and who should be kept out. …"^(F43) Only through Jesus will we be given access to the heavenly courts.

There has been a long discussion among commentators concerning the word "Spirit," as to whether it means the Holy Spirit or the human spirit. Coffman says of the various translations, "…There is thus little doubt, therefore, that it was the Holy Spirit who raised Christ from the dead, and the translators could have saved a lot of misunderstanding if they had capitalized Spirit in this passage [cf. Romans 1:4; 8:11]."^{1 Peter 3:18 is not capitalized in Nestle's text, which indicates that he thought that the word referred, not to the Holy Spirit but to the human spirit of the Lord Jesus...The problem is therefore purely one of interpretation and not at all of textual evidence." (Wuest, p. 95).">(F44)}

Verses 19-20

CHRIST'S VISIT TO THE UNDERWORLD

After being made alive, he went and made proclamation to the imprisoned spirits – to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, 1 Peter 3:19-20

In Psalm 16:9-10 it is written, "Therefore my heart is glad and my tongue rejoices; my body also will rest secure, because you will not abandon me to the realm of the dead [Hebrew Sheol], nor will you let your faithful one see decay." We know that at his death Jesus went down into the abode of the dead (Sheol or Hades). This fact was mentioned in the older versions of the Apostle's Creed. We cannot know all of his activities in this place but we can know some things about his visit there. We see here that Jesus preached to the spirits in prison. It is specifically said that he preached to those who disobeyed in ancient times, particularly the times of the flood.

This is a very difficult scripture. Barclay says of it, "This is not only one of the most difficult passages in Peter's letter, it is one of the most difficult in the whole New Testament."^(F45) The great reformer Martin Luther says, "A wonderful text is this, and a more obscure passage perhaps than any other in the New Testament, so that I do not know for a certainty just what Peter means."^(F46) Since we realize that this is a difficult passage, let us go slowly, looking carefully at the words used. Let us always remember in our interpretations to compare the obscure passages with the obvious passages. We never want to hang a doctrine solely on an obscure passage. As an example, the Catholic doctrine of purgatory was erroneously founded on this scripture alone.^(F47)

Christ, through the Spirit, preached to the spirits in prison. The word "made proclamation" or "preached" used here is the Greek ekēruxen from kerusso, and not the more common euangelizo (proclaim the gospel or good tidings). The question we must answer is what did Jesus preach in Hades? Did he preach to the unrighteous dead, offering them a "second chance" at salvation? Or did he proclaim his victory to fallen spirits? The Greek scholar Wuest says here that this word was used in secular Greek indicating an official announcement or a proclamation made by a government representative. He claims that the word alone does not indicate the content of the message but that a qualifying phrase must be used along with it. The word alone does not indicate that Jesus preached the gospel to his recipients.^(F48)

Schreiner adds, "The majority view among scholars today is that the text describes Christ's proclamation of victory and judgment over the evil angels. These evil angels, according to Gen 6:1-4, had sexual relations with women and were imprisoned because of their sin."^(F49) In the scripture humans are never spoken of as spirits.^{pneumasin) fits much more plausibly with a reference to angels than to human beings, for 'spirits' (pneumata) in the plural almost without exception in the New Testament refers to angels...The normal use of the plural 'spirits' points toward angels, not human beings...That the evil angels are imprisoned is clearly taught in Jewish tradition (1 Enoch 10:4; 15:8,10; 18:12-14; 21:1-10; 67:7; 2 Enoch 7:1-3; 18:3; Book of Jubilees 5:6). (Schreiner, p. 187) Davids adds, "Normally deceased humans are referred to as "souls"...not as 'spirits.'" (Davids, p. 140).">(F50)}

Let us pause and examine some things about the revolt of angels in Genesis 6:1-4. Being allured by Satan, they left their heavenly estate because of their lust for women. We know that the world was exceedingly evil at this time and that the preaching of Noah for 120 years did not gain a single soul outside his own family. It is likely that some women were deeply involved in sorcery and may have, through this evil art, attracted rebellious angels or demons into a sexual relationship. In the Genesis passage it seems that God is angrier with humanity than with angels.

So, we likely have gross evil on the part of humans as well as fallen angels. In any case this was a perversion of God's intention. Pett describes it saying that evil angels, "had sought to break down the God-ordained difference between spirits and men in defiance of God. Now they were faced with one who had broken down that difference, but in a way ordained by God, by becoming man and then being raised in a spiritual body, so that all men could enjoy full spiritual life."^(F51) The devil, through rebellious angels, may have been trying to preempt the incarnation.^(F52) Had he succeeded, the work of Christ would have not been possible. How could Christ have come to earth to save humans if they were no longer humans, but a mixture with fallen spirits?

Davids says of this situation, "Thus it seems likely that this passage in 1 Peter refers to a proclamation of judgment to the imprisoned spirits, that is, the fallen angels, sealing their doom as he triumphed over sin and death and hell, redeeming human beings."^{Hebrews 2:16 says 'For verily He took not hold of angels - but He took hold of the seed of Abraham'" (Wuest, p. 101). Schreiner adds, "All motivation to endure would vanish if Peter now offered a second opportunity after death...The best solution, therefore, is that the verse proclaims Christ's victory over demonic spirits after his death and resurrection. (Schreiner, p. 188).">(F53)}

In the times between the testaments there was a great deal of writing and discussion on this subject. In the books of 1 Enoch, Jubilees, Testament of Reuben, and Testament of Napthali, this same event is mentioned.^(F54) These books are not in the Bible but they are books of Jewish tradition. We cannot discount the fact that God spoke to some people between the testaments. Occasionally (as also in Jude 1:6), the Holy Spirit picks up some of this tradition and adds it to the scriptures.

We obviously do not know the whole account of Jesus' visit into the abode of the dead, since he was there three days. In 1 Peter 4:6, we are told that Jesus also preached to the dead. We have to rule out the idea that the dead were given a "second chance" at salvation since it is found nowhere in scripture. Schreiner comments here, "It makes no sense contextually for Peter to be teaching that the wicked have a second chance in a letter in which he exhorted the righteous to persevere and to endure suffering."^(F55) Also, the scripture is clear in Hebrews 9:27, where it is said, "…people are destined to die once, and after that to face judgment…" Clarke adds, "… there is no ground to believe that the text speaks of Christ's going to hell to preach the gospel to the damned."^(F56)

The early church fathers had a great deal to say about Christ's descent and preaching in Sheol or Hades. Melito (c. 179) said "Christ rose from the place of the dead, and raised up the race of Adam from the grave below."^(F57) Irenaeus (c.180) commented, "The Lord was made 'the First-Begotten of the dead.' Receiving into his bosom the ancient fathers…"^(F58) Hyppolytus (c. 200) says, "He preached the gospel to the souls of the saints. Through death, he overcame death."^(F59) The scripture does say that Jesus was given the keys of death and Hades (Revelation 1:18). It also says in Ephesians 4:8, "When he ascended on high, he took many captives and gave gifts to his people" (cf. Psalm 68:18).

Peter says that these were the people, "… who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water," (3:20). In ancient times God waited patiently, even as long as 120 years. God is doing the same today because he is, "…not wanting anyone to perish, but everyone to come to repentance" (2 Peter 3:9). Noah's ark was a picture of the church. It was no doubt a smelly thing since it contained so many animals, but it was much better than treading water.

To sum up, what we may have here is Jesus making a proclamation of victory over fallen angels as well as a proclamation over rebellious human beings from the times of Noah. As a part of his activities he then proclaimed the full and complete gospel to the saints of old who were being held captives in the abode of the dead (1 Peter 4:6). Then with his resurrection he delivered them from the realms of Sheol.

Only Noah and his family were saved in the ark (only 8 souls). No doubt the rest of humanity scoffed and ridiculed. Reicke says of this, "In those days the number eight was regarded as a symbol of completeness and perfection."^(F60) In like manner, the number of the saved today, though small, is also a symbol of perfection. Those on the ark were "saved through water" (Gk. di' hudatos) or "by means of water."^(F61) Davids adds, "The picture is clearly that of passing through the water, not of the water as a means of salvation."^(F62)

Verses 21-22

THE SYMBOL OF BAPTISM

…and this water symbolizes baptism that now saves you also – not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, 1 Peter 3:21

Peter says that baptism is a symbol or antitype (antitupon). In the Greek language there is the word tupos, which has the meaning of a seal. Then there is the word antitupos, which means the seal's impression.^(F63) These words come over into English as type and antitype. Calvin says, "…that Noah, saved by water, had a sort of baptism. …our baptism is an antitype… to the baptism of Noah."^(F64)

In the scripture there are some verses that seem to connect baptism with the removal of sin (cf. Acts 2:38; Titus 3:5). Obviously, this is not the whole picture as we see in this verse. Peter hastens to clarify that baptism has nothing to do with removal of dirt from the body. He has already said that it is a symbol or picture of something.

Robertson comments, saying that baptism is after a true likeness (antitupon) of Noah's deliverance by water, which was the tupon (Hebrews 8:5) or type. He says, it is only symbolic, not actual, as Peter quickly explains.^(F65) Wuest adds, "Water baptism is the outward testimony of the believer's inward faith…Peter is careful to inform his readers that he is not teaching baptismal regeneration…."^(F66) Trapp quips, "A man may go to hell with baptismal water on his face."^(F67)

This does not mean that we can take baptism lightly. It is a very serious matter. Baptist commentator, Bob Utley, remarks about this, "…The New Testament knows nothing of unbaptized believers. In the New Testament baptism was inseparably related to one's profession of faith."^(F68)

What else does baptism symbolize? We see in this verse that it symbolizes "the pledge of a good conscience toward God." In Hebrews 10:22, we read the admonition, "let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water."

The word "pledge" used in 3:21, is the Greek word eperotema. Barclay tells us that in Bible times every business contract had a required question and answer, which was necessary to validate the agreement and make it binding. The question was, "Do you accept the terms of this contract, and bind yourself to observe them?" The answer before witnesses was "Yes." If there was not such an agreement the contract could not be valid.^(F69) With this information in mind we can see how baptism is in a sense a seal to the agreement. Before witnesses, a person is saying to Christ "I do."

We realize that the saving thing here is that Christ is resurrected and has ascended to heaven. He will likewise raise us up. It is important that we emphasize the matter of conscience regarding baptism. Many people refuse baptism or make light of it. Those who do so will not enjoy a good conscience toward God.

I was converted as a small boy and baptized at the time. However, I did not remember my baptism. I only remembered playing in the river while many others were being baptized. That bothered me over the years and the problem seemed to get worse with time. Finally, I became a minister and went to seminary, still with the nagging problem of my baptism or lack of it. I noticed other pastors were getting churches to serve but there was none for me. Finally, I broke down and asked for baptism as a believer. When I went under the water it seemed like chains fell off me and the same week I received an invitation to go to a small church in view of a call to minister there. I pastored that church and I did so with a clear conscience concerning baptism.

Finally, Peter speaks of Jesus, "who has gone into heaven and is at God's right hand – with angels, authorities and powers in submission to him" (3:22). This is no doubt a reference to Psalm 110:1. This is a heavily quoted Psalm in the New Testament. In several places Jesus even applies the Psalm to himself (cf. Matthew 22:44; 26:64; Mark 14:62; Luke 22:69). We have seen in this chapter how the underworld was submitted to Jesus and now we see that the angels and authorities in the highest heavens are also submitted to him.