Bible Commentaries
1 Peter 3

Introduction

1 PETER CHAPTER 3

1 Peter 3:1-7 The apostle teacheth the duty of wives and husbands,

1 Peter 3:8-13 exhorting all men to unity and love, and to return good for evil,

1 Peter 3:14-18 to suffer boldly for righteousness’ sake, and to give a reason of their hope with meekness and fear; taking especial care to suffer, as Christ did, for well-doing, and not for evil-doing.

1 Peter 3:19,1 Peter 3:20 The preaching of Christ by his Spirit to the old world.

1 Peter 3:21,1 Peter 3:22 After what manner Christian baptism saveth us.

Verse 1

To your own husbands; this he adds both to mitigate the difficulty of the duty,

subjection, in that they were their

own husbands to whom they were to be subject, and likewise to bound and circumscribe their obedience, that it was to be only to their own husbands, not to others; and so while he persuades them to subjection, he cautions them against unchastity.

That if any obey not the word; the word of the gospel. He exhorts not only them that had believing husbands, but unbelieving ones, to be in subjection to them.

They also may without the word: not that they could be converted to Christ without the knowledge of the word, when faith cometh by hearing, Romans 10:17, but that they who either would not endure their wives’ instructing them, or who had before rejected the word, yet, by seeing the effects and fruits of it in their wives, might be brought to have good thoughts of it, and thereby be the more prepared for the hearing of it, whereby faith might be wrought in them.

Be won; or gained, viz. to Christ and his church: the same metaphor Paul useth, 1 Corinthians 9:19-21; Philippians 3:8.

Verse 2

Chaste conversation; free from all manner of impurities, and any thing contrary to the marriage covenant.

Coupled with fear; such a fear or reverence of your husbands, whereby out of the fear of God, and conscience of his command, you give them all due respect, and do not willingly displease them. See Ephesians 5:1-33; subjection is required, Ephesians 5:22, and fear, Ephesians 5:33.

Verse 3

Let it not be; let it not be chiefly, or not so much the adorning of the outward man as the inward; the negative here is to be taken as a comparative, as Exodus 16:8; Luke 14:12. The apostle doth not absolutely condemn all kind of ornaments, or rich attire, which we find used sometimes by the godly themselves in the Scripture, Genesis 24:22,Genesis 24:30; Esther 5:1; compared with Psalms 45:9,Psalms 45:13, where the spiritual ornaments of Christ’s spouse are set forth by terms taken from the external ornaments of Solomon’s wife; and Ezekiel 16:12, these things are spoken of as God’s gifts. But he taxeth all vanity, levity, immoderate sumptuousness or luxury in apparel, and bodily ornaments in women, (or men), whatsoever is above their place and condition in the world, or above their estate and ability; such as proceeds from any lust, (pride, wantonness, &c.), or tends to the provoking or cherishing any, or is accompanied with the neglecting or slighting of inward beauty and spiritual ornaments.

Verse 4

The hidden man of the heart; the inward man, Romans 7:22; 2 Corinthians 4:16; either the soul in opposition to the body, or the image of God, and graces of his Spirit in the soul, called elsewhere the new man, and opposed to natural corruption, or the old man, Ephesians 4:24; Colossians 3:9,Colossians 3:10.

In that which is not corruptible: this relates to what follows,

the ornament of a meek, & c., and is opposed to those external ornaments before mentioned, which are of a fading, perishing nature, whereas this is constant and durable: and therefore women who are more apt to be overmuch pleased with external dresses, and bodily ornaments, are exhorted rather to enrich and beautify their souls with Divine graces, than their bodies with gaudy clothes.

Even the ornament of a meek and quiet spirit: this notes the particular grace or graces (parts of the new man) in which the spiritual beauty and adorning of women’s souls consists; and either these two words, meek and quiet, are but indifferent expressions of the same grace; or, by meekness may be meant gentleness, easiness and sweetness of spirit, in opposition to moroseness, frowardness, pride, passion, &c.; and by quietness, a peaceable, still, modest temper, in opposition to pragmaticalness, talkativeness, clamorousness. These two usually go in conjunction together, and the latter is the effect of the former: see 1 Timothy 2:9-12.

Which: either this refers to spirit, or to the whole sentence, the ornament of a meek, & c., but the sense is still the same.

Is in the sight of God; who can best judge, (as looking to the inner man, which is not obvious to the eyes of others), and whose judgment is most to be valued: here God’s judgment is opposed to the judgment of vain women, who think to commend themselves to others by outward bravery, and of a vain world, which esteems such things.

Of great price: the excellency of grace and spiritual ornaments is set in opposition to gold and costly apparel: q.d. If women will be fine that they may appear beautiful, let them choose the best ornaments, those of the mind and heart, a meek and quiet spirit, which are precious in the sight of God himself, rather than these external ones, which serve only to draw men’s eyes toward them.

Verse 5

Holy women; and therefore worthy of imitation.

Who trusted in God; whose only hope was in God, and therefore their care to please him.

Adorned themselves; viz. with a meek and quiet spirit, counting that the best ornament.

Verse 6

Even as Sara; after ger name was changed from Sarai, my lady, to Sarah, simply a lady or princess, because kings were to come of her, Genesis 17:15,Genesis 17:16; yet even then she obeyed Abraham; and this is spoken in commendation of her obedience.

Calling him lord; not merely in compliment, but in reality, hereby acknowledging his authority and her own subjection.

Whose daughters ye are; not only according to the flesh, but spiritually, according to the promise.

Ye are; either ye are made or become, viz. by imitation of her faith and holiness, as well as ye are by kindred and succession; or, ye are declared and known to be, as the phrase is elsewhere used, John 15:8.

As long as ye do well; follow her in good works, 1 Timothy 2:10.

And are not afraid with any amazement; or, afraid of any amazement, any thing frightful, or which might terrify you, taking amazement for the object or cause or fear, as 1 Peter 3:14; Psalms 53:5; Proverbs 3:25; and the sense may be, either, so long as ye perform your duty with a resolute mind, and keep from that which is contrary to your faith; or, as long as you subject yourselves to your husbands willingly, cheerfuly, and without slavish fear of being losers by your obedience, and faring the worse for your patience and submission.

Verse 7

Dwell with them; perform all matrimonial duties to them; by a synecdoche, all the duties of that relation are contained under this one of cohabitation.

According to knowledge; either, according to that knowledge of the Divine will, which by the gospel ye have obtained; or, prudently and wisely, and as becomes those that understand their duty.

Giving honour unto the wife; not despising them because of their weakness, or using them as slaves, but respecting them, caring for them, {as Matthew 15:6; 1 Timothy 5:3} using them gently, covering their infirmities.

As unto the weaker vessel; weaker than the husbands, and that both in body and mind, as women usually are. In Scripture any instrument is called a vessel, and the wife is here called so, as being not only an ornament, but a help to the husband and family, Genesis 2:18. This he adds as a reason why the husband should give honour to the wife, viz. her being the weaker vessel; weak vessels must be gently handled; the infirmities of children bespeak their pardon when they offend; and those members of the body which we think less honourable, on them we bestow more abundant honour, 1 Corinthians 12:23. It is a part of that prudence according to which men should dwell with their wives, to have the more regard to them because of their infirmities, (in bearing with them and hiding them), lest they should be discouraged, if they find their weakness makes them contemptible.

And as being heirs together: another reason why husbands should give honour to their wives, viz. because though by nature they are weak and unequal to their husbands, yet they are equal to them in respect of their being called to the same grace and glory, there being neither male nor female in Christ, Galatians 3:28.

Of the grace of life; i.e. eternal life, which is the gift of grace; or, is to be given out of grace.

That your prayers be not hindered; either, that ye be not diverted and hindered from praying; or, that the efficacy of your prayers be not hindered, viz. by those contentions and differences which are like to arise, if you do not dwell with your own wives according to knowledge, and give them the honour that belongs to them.

Verse 8

Be ye all of one mind; either, be of one mind in the things of faith, and then this implies the consent of the understanding, and the next, that of the affections; or, be united both in faith and affection: see Romans 12:16; 2 Corinthians 13:11; Philippians 4:2.

Having compassion one of another: mutually affected with each other’s good or evil, Romans 12:15; Hebrews 10:34; Hebrews 13:3. This he joins with the other as the consequent of it; they that are united in faith and love are of the same body; and where one member suffers, the rest suffer, 1 Corinthians 12:26.

Love as brethren; viz. in Christ: see 1 Peter 3:17.

Be pitiful; ready to show mercy, of a merciful disposition, 2 Chronicles 3:12.

Be courteous; kind, affable, humane, of a sweet conversation, in opposition to sourness and moroseness: the same word is used, Acts 27:3.

Verse 9

Not rendering evil for evil, or railing for railing; not recompensing evil either in words or deeds, Proverbs 24:29; See Poole on "1 Peter 2:3", see Romans 12:14,Romans 12:17,Romans 12:19,Romans 12:21.

But contrariwise blessing; praying for, and, as ye can, doing good to, those that do evil to you, or speak evil of you, Matthew 5:39,Matthew 5:44; Luke 16:27,Luke 16:28.

Knowing that ye are thereunto called; either:

1. To bless those that do evil to you, that so by patient bearing of injuries, forbearing private revenge, &c., ye might obtain a blessing. Or:

2. Ye are called hereunto, viz. to inherit a blessing.

Called; in your conversion to the faith of Christ.

That ye should inherit a blessing: this either shows how believers came to partake of the blessing, viz. by way of inheritance; or it implies the perpetuity of it, that, whereas they can exercise their patience in suffering injuries but a little while, their recompence shall be for ever.

A blessing; either:

1. Eternal life, as the greatest blessing: or:

2. The good things of both lives, temporal, spiritual, and eternal mercies, which are all promised to the godly, 1 Timothy 4:8, and which they have by right of inheritance, Psalms 37:11; Matthew 5:5; and this seems to agree with 1 Peter 3:10-12.

Verse 10

He that will love life; he that earnestly desires to lead a quiet and comfortable life here, and to enjoy eternal life hereafter.

And see good days; peaceable and prosperous; as evil days are such as are grievous and calamitous, Genesis 47:9.

Let him refrain his tongue from evil: from evil-speaking, railing, reviling, open detraction.

And his lips that they speak no guile; tell no lies of his neighbour: or, this may imply whispering, backbiting, or any way secretly and closely speaking evil of him. Under these two, all the vices of the tongue, whereby our neighbour may be wronged, are contained, and the contrary virtues commanded, under the name of blessing.

Verse 11

Let him eschew evil, and do good; let him not only in general avoid all sin, and exercise himself in all well-doing, (as the prophet’s meaning, cited in the margin, seems to be), but particularly, let him avoid all sin against his neighbour, not recompensing evil to him, and doing him all the good he can, and overcoming evil with good; and to this the apostle accommodates the prophet’s words.

Let him seek peace; not only with God and his own conscience, but with his neighbours, which is here especially meant.

And ensue it: either seeking and ensuing signify the same thing, viz. an earnest desire of peace, and use of all lawful means to obtain it; or, ensuing it may signify the difficulty of obtaining it; when we seek it, it may seem to fly from us, men may not let us have peace when we would have peace, Psalms 120:7, and therefore we must follow it, Hebrews 12:14.

Verse 12

For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; God watcheth over them, looks favourably on them, and hears their prayers: see Psalms 34:15. This he lays down as a motive to patience under injuries, and to keep us from tumultuating passions, and desires of revenge; that God sees all we suffer, hath a care of us, and is ready to hear, and in due time to help us.

But the face of the Lord is against them that do evil; his anger, or indignation; face being here taken not for God’s favour, (as many times it is), but in the contrary sense, as Leviticus 17:10; Leviticus 20:5; Psalms 68:1,Psalms 68:2. Men show by their countenances whether they be angry or pleased; and hence it is that God’s face is sometimes taken for his favour, sometimes for his displeasure. A further argument to persuade us to patience, that God undertakes to plead our cause against our enemies, and avenge us on them; whereas if we think to secure ourselves against them by undue means, we make God an enemy to us.

Verse 13

And who is he that will harm you? i.e. none or few will harm you, as being convinced and overcome by your good deeds, whereby even they are many times mollified and melted that are of themselves most wicked and hard-hearted, 1 Samuel 24:16,1 Samuel 24:17.

If ye be followers of that which is good; either followers of God, who doth good to the evil and unkind; but then it should be rendered, followers of him who is good, or rather, followers of those things that are good: q.d. If you be diligent in doing good to others, none will have the heart to do you hurt.

Verse 14

But and if ye suffer for righteousness’ sake; if ye suffer unjustly, whether it be for the true profession of the gospel, or in the exercise of righteousness, being followers of that which is good, and walking in the practice of the duties before mentioned.

Happy are ye; both in the spiritual benefit you gain by sufferings, viz. your edification in faith, patience, humility, &c.; the glory which redounds to God, who supports you under and carries you through them; and the reward you yourselves expect after them, Matthew 5:10, &c.

And be not afraid of their terror; either be not afraid after the manner of carnal men, (as the prophet’s meaning is, Isaiah 8:12,Isaiah 8:13), or rather, (the apostle accommodating the words of the prophet to his present purpose), be not afraid of those formidable things wherewith they threaten you; or, be not afraid of themselves and their threatenings, whereby they would strike terror into you: and so here is a metonymy in the words; fear, the effect, being put for the cause; thus fear is taken, Psalms 64:1; Psalms 91:5; Proverbs 1:26.

Neither be troubled; viz. inordinately, with such a fear as is contrary to faith, and hinders you from doing your duty, John 14:1.

Verse 15

But sanctify the Lord God in your hearts; exalt him in your hearts, and give him the honour of all his glorious perfections, power, wisdom, goodness, faithfulness, &c., by believing them, and depending upon his promises for defence and assistance against all the evils your enemies may threaten you with.

And be ready always; prepared to answer when duly called to it.

To give an answer; or, to make an apology or defence, viz. of the faith ye profess; the word is used, Acts 22:1; 1 Corinthians 9:3.

To every man that asketh you; either that hath authority to examine you, and take an account of your religion; or, that asks with modesty, and a desire to be satisfied, and learn of you.

A reason of the hope that is in you; i.e. faith, for which hope is frequently used in Scipture, which is built upon faith: the sense is: Whereas unbelievers, your persecutors especially, may scoff at your hope of future glory, as vain and groundless, and at yourselves, as mad or foolish, for venturing the loss of all in this world, and exposing yourselves to so many sufferings, in expectation of ye know not what uncertainties in the other; do ye therefore be always ready to defend and justify your faith against all objectors, and to show how reasonable your hope of salvation is, and on how sure a foundation it is built.

With meekness and fear; either with meekness in relation to men, in opposition to passion and intemperate zeal, (your confession of the faith must be with courage, but yet with a spirit of meekness and modesty), and fear or reverence in relation to God, which, where it prevails, overcomes the fierceness of men’s spirits, and makes them speak modestly of the things of God, and give due respect to men; or, fear may be set in opposition to pride, and presumption of a man’s own wisdom or strength; q.d. Make confession of your faith humbly, with fear and trembling, not in confidence of your own strength, or gifts, or abilities.

Verse 16

Having a good conscience; this may be read either:

1. Indicatively, and joined (as by some it is) to the former verse; and then the sense is: If ye be always ready to answer every one that asketh you a reason of the hope that is in you, ye shall have a good conscience: or rather:

2. Imperatively (which our translation favours); q.d. Not only be ready to make confession of your faith, but let your life and practice be correspondent to it, in keeping yourselves pure from sin, and exercising yourselves unto godliness, from whence a good conscience proceeds; here therefore the effect is put for the cause, a good conscience for a good life, Acts 23:1.

That whereas they speak evil of you, &c.; the sense is, that whereas they speak evil of you, as of evil-doers, your good conversation may bear witness for you, confute their calumnies, and make them ashamed, when it appears that their accusations are false, and that they have nothing to charge upon you but your being followers of Christ.

Your good conversation in Christ; i.e. that good conversation which ye lead as being in Christ; viz. according to his doctrine and example, and by the influence of his Spirit.

Verse 17

If the will of God be so; viz. that ye must suffer; intimating that this is an argument for their patience and submission in their sufferings, and a ground of comfort to them, that they are led into them by the providence of God, (not by their own folly or rashness), and have him for a witness and judge both of their cause and deportment.

Verse 18

For Christ also hath once suffered; in opposition to the legal sacrifices which were offered from day to day, and from year to year, Hebrews 7:27; Hebrews 9:25; and Hebrews 10:12; and this shows, as the perfection of Christ’s sufferings, (in that they needed not be repeated), so our conformity to him in deliverance from ours; that as Christ underwent death (the principal part of his sufferings) not often, but once only, and then his glory followed; so likewise, if in this life we suffer for righteousness’ sake, according to Christ’s example, there remains no more suffering for us, but we shall be glorified with him, 2 Timothy 2:12.

For sins; i.e. for the expiation of sin. This is another argument for patience under sufferings, that Christ by his sufferings hath taken away the guilt, and freed us from the punishment, of sin; so that our sufferings, though they may be not only by way of trial, but of correction, yet are not properly penal or vindictive.

The just for the unjust; and therefore well may we, who are in ourselves unrighteous, be content to suffer, especially for his cause and truth.

That he might bring us to God; i.e. reconcile us to God, and procure for us access to him with freedom and boldness, Romans 5:2; Ephesians 3:12.

Being put to death in the flesh; his human nature, frequently in Scripture called flesh, as 1 Peter 4:8; John 1:14; and though his soul, as being immortal, did not die, yet he suffered most grievous torments in it, and his body died by the real separation of his soul from it.

But quickened by the Spirit; i.e. his own Godhead, John 2:19; John 10:17,John 10:18. The former member of this sentence speaks of the subject of his death, his flesh, which was likewise the subject of his life in his resurrection; this latter speaks of the efficient cause of his life, his own eternal Spirit.

Verse 19

By which also; by which Spirit, mentioned in the end of the former verse, i.e. by, or in, his Divine nature, the same by which he was quickened.

He; Christ. This notes the person that went and preached, as the former doth the nature in which, and so shows that what is here spoken of the person of Christ, is to be understood of him according to his Divine nature.

Went; or, came, viz. from heaven, by all anthropopathy, by which figure God is often in Scripture said to go forth, Isaiah 26:21, to come down, Micah 1:3, and go down, Genesis 18:21; Exodus 3:8; which two latter places are best understood of the Second Person. This therefore here notes in Christ not a change of place, but a special operation, and testification of his presence.

And preached; viz. by Noah, inspired by him, that he might be a preacher of righteousness, to warn a wicked generation of approaching judgment, and exhort them to repentance.

Unto the spirits; souls of men departed, which are frequently called spirits, Ecclesiastes 12:7; Acts 7:59; Hebrews 12:23.

In prison; i.e. in hell, so it is taken, Proverbs 27:20; compare with Matthew 5:25; Luke 12:58, where prison is mentioned as a type or representation of hell; and the Syriac renders the word by Sheol, which signifies sometimes the grave and sometimes hell. See the like expression, 2 Peter 2:4,2 Peter 2:5; Jude 1:6.

Verse 20

Which; which spirits in prison.

Question. When were these spirits, to whom Christ preached by Noah, in prison?

Answer. Then when Peter wrote this Epistle. The Greek participle of the present tense is here to be supplied, and the word thus read, preached to the spirits which are in prison, viz. now at this time; and so the time of their being in prison is opposed to the time of their being disobedient; their disobedience going before their imprisonment; q.d. They were disobedient then, they are in prison now.

Sometime; viz. in the days of Noah, when they were upon earth.

Were disobedient; would not believe what Noah told them in God’s name, nor be brought to repentance by his preaching.

When once; not always, but for a determinate time, viz. one hundred and twenty years; which term being expired, there was no hope left for them that they should be spared.

The long-suffering of God; i.e. God in his patience and long-suffering.

Waited; for the repentance and reformation of that rebellious generation.

In the days of Noah; till the one hundred and twenty years were run out, and the ark, which was preparing for the security of him and his family, were finished.

Eight souls; i.e. eight persons, Noah, and his wife, his three sons, and their wives.

Were saved by water; either:

1. By water is here put for in, as Romans 4:11, that believe, though they be not circumcised: the same Greek preposition is used as here, and the words may be read, by, or through, or rather in uncircumcision; for uncircumcision was not the cause or means of their believing. See the like use of this particle, 2 Peter 3:5. Thus, saved in the water, is as much as, notwithstanding the water, or the water not hindering; so 1 Timothy 2:15, saved in childbearing, where the same preposition is used. Or:

2. By water; the water which drowned the world, lifting up the ark and saving Noah and his household.

Question. Doth not this place countenance the papists’ limbus, or the place where the souls of the Old Testament fathers were reserved (as they pretend) till Christ’s coming in the flesh?

Answer. No: for:

1. The spirits here mentioned were disobedient, which cannot be said of the fathers of the Old Testament, who were true believers.

2. The spirits here mentioned are not said to be delivered out of prison, but only that Christ by his Spirit preached to them, and to his preaching to them their disobedience is opposed.

3. According to the papists, Noah and his family must be in their limbus, whereas they are opposed to those disobedient spirits to whom Christ is said to preach.

Verse 21

The like figure; Greek, the antitype. Twice this word occurs in Scripture; once Hebrews 9:24, where it signifies simply a type, or exemplar, or representation; and here, where it implies either the likeness or correspondence of one type with another in signifying the same thing: so that here may be two types, the deliverance of Noah and his household in the flood, and baptism, whereof the former was a type of the latter, yet so as both represent the salvation of the church; in that as the waters of the flood lifting up the ark, and saving Noah’s family shut up in it, signified the salvation of the church; so likewise baptism signifies the salvation of those that are in the church (as in an ark) from that common destruction which involves the rest of the world: or, it signifies the truth itself, as answering the type or figure; and thus the temporal salvation of Noah, &c. from the flood, in the ark, was the type, and the eternal salvation of believers by baptism is the antitype, or truth figured by it. Our translation seems to favour the former.

Whereunto; i.e. the saving eight persons by water; q.d. The salvation of believers now by baptism, answers to the deliverance of Noah then; and so this relative, whereunto, answers to the foregoing sentence, as its antecedent.

Even baptism doth also now save us; viz. with an eternal salvation, in answer to the temporal deliverance of Noah by water; and that not only as it is a sign, but a seal whereby the Spirit of God confirms in the hearts of believers the faith of their justification purchased by Christ’s death, and witnessed by his resurrection, Romans 4:25.

Not the putting away of the filth of the flesh; not merely the washing of the body with water, or the external part of baptism, which can of itself have no further effect than other bodily washings have, viz. to cleanse the flesh. And so he answers an objection which might be made: How baptism can be said to save us, when so many perish who are baptized, by declaring, as follows, what it is in baptism which is so effectual.

But the answer of a good conscience: the Greek word here used is several ways rendered, and so this place differently interpreted: the best translation seems to be, either:

1. The petition of a good conscience, and then it notes the effect of baptism, viz. that holy confidence and security wherewith a conscience, sprinkled with the blood of Christ, addresses itself to God in prayer, as a Father. Thus the word is taken, Matthew 15:23; Matthew 16:2; Romans 10:20. Or rather:

2. The stipulation, which by a metonymy is taken for the answer, promise, or restipulation required; and this agrees with our translation.

In baptism there is a solemn covenant, or mutual agreement, between God and the party baptized, wherein God offers, applies, and seals his grace, stipulating or requiring the party’s acceptance of that grace, and devoting himself to his service; and when he out of a good conscience doth engage and promise this, which is to come up to the terms of covenant, that may properly be called the answer of a good conscience. It seems to be an allusion to the manner of baptizing, where the minister asked the party to be baptized concerning his faith in Christ, and he accordingly answered him; Dost thou believe? I believe. Dost thou renounce the devil, &c.? I renounce. See Acts 8:37.

A good conscience; a conscience purified by faith from internal and spiritual defilements, (in opposition to putting away the filth of the flesh), which only sincerely answers to what God requires in baptism.

Toward God; i.e. in the presence of God, with whom conscience hath to do in baptism, and who alone is the Judge of conscience, and knows whether it be good and sincere, or not: or, toward God, is to God; and then it relates to answer, and implies the answer or engagement of conscience to be made to God.

By the resurrection of Jesus Christ: either these words are to be joined to the verb save, and the rest of the verse to be read in a parenthesis, according to our translation; and then the sense is, that baptism saves us by the faith of Christ’s resurrection, or by virtue derived from Christ’s resurrection, under which is comprehended his death and sufferings: or they are to be joined to answer, supplying which is; and then, without a parenthesis, the text runs thus, the answer of a good conscience, which is by the resurrection of Christ; and the meaning is, that the answer of a good conscience toward God is by the resurrection of Christ, as the foundation of our believing the promise of forgiveness and free grace, inasmuch as it testifies God to be fully satisfied for sin, and Christ to have fully overcome sin, the devil, &c. For where this faith is not, there can be no good conscience, nor any sincere answering what God requires of us in baptism: if men do not believe the satisfaction of Divine justice by Christ’s death, which is evidenced by his resurrection, they will not close with the offers of his grace, nor engage themselves to be the Lord’s. See 1 Peter 1:3; 1 Corinthians 15:17.

Verse 22

Who is gone into heaven, and is on the right hand of God: see Romans 8:34; Hebrews 1:3. This is added as another ground of faith and a good conscience.

Angels and authorities and powers: see Romans 8:38; Ephesians 1:20,Ephesians 1:21; Colossians 1:16; Colossians 2:10.

Being made subject unto him; viz. by his Father, to whom this subjecting all things to Christ is elsewhere ascribed, 1 Corinthians 15:27; Ephesians 1:22; Hebrews 2:8.