Bible Commentaries
1 Peter 3

Introduction

ANALYSIS.

All should know, who claim to be Christians, just how to conduct themselves in the walks of life, and in this chapter knowledge is therein imparted. Peter commenced by telling wives how they ought to conduct themselves in that relation. He even goes so far with his instruction as to include even the manner of dress. These things are of less esteem with the apostle as an adornment than a meek and quiet spirit. A proper conduct along this line will have a tendency even to win over to the cause of Christ an infidel husband. To straighten the view the apostle entertains, he cites the example of Sarah as a model wife. Husbands are also told how they should conduct themselves, and then to all Christian admonitions are given. They must be of one mind no discords, no divisions; must love one another as brethren should; must be tender-hearted and affable in the place of being unsympathetic and cross and morose; must not retaliate for what they conceive to be wrong conduct in others, but should bless them even if they are enemies; must be forgiving in temper and disposition, for God called his children that they might inherit the blessing of pardon. It is the duty of every Christian to turn away from all evil, and only do good; and it is furthermore the duty of God's children to seek peace. God's eyes are upon us all the time, and his ears open to the cry of his people. Besides, those that do right are less likely to suffer than the evil; but if the right-doers suffer for doing right, they are happy, because they do not lose reward, and ought not therefore to fear the threats of the wicked. Hence you ought to honor God, and be always ready to give answer for the hope of eternal life you have. Hold fast a good conscience by never denying your faith. It is better to suffer for the right, if God wills, than to suffer for wrong-doing. Christ himself suffered even unto death. He was raised by the Spirit. By his Spirit Christ preached to the antediluvians by Noah. The spirits of these are now in prison. They were disobedient at the time of Noah's preaching, and because of their disobedience were all destroyed by the water of the flood. The same water that destroyed them saved Noah and his family. Baptism as an antitype of the water of the flood now saves us. This baptism is not washing away of filth from flesh, but is the answer of a good conscience. In this, Christ commanded baptism, we obey, and have the assurance of our conscience to our obedience.

Verse 1. Likewise, ye wives, be in subjection.

Having disposed of the duties a follower of Christ owes to earthly governments and to those entitled to service, he now turns to the domestic relation, and those who sustain the relation of wife he admonishes the recognition of sub-mission. In this case the apostle has in his mind a woman whose spouse is an unbeliever. While subjection to a believ-ing husband would not be such a burden to a wife, the sub-mission to one who ignored the claims of the gospel might become irksome. A wife so situated is urged to the faithful and conscientious performance of every duty growing out of the relation, having in view the hope of the conversion of the infidel husband. And the influences that may accomplish this result are pointed out.

Verse 2

That is, your conduct, the pure life you are living as a Christian woman. Possibly your course before your conver-sion appears before the husband's mind in contrast to the course now adopted. This is a mighty power, an argument irrefutable and irresistible.

The disposition now shown of avoiding and shrinking from acts which before your conversion were performed with readiness and without hesitation.

Verse 3

Even the dress of a Christian wife claims apostolic notice. Nothing seems to have escaped the attention of this servant of Christ.

Outward adorning of plaiting the hair.

Here an injunction to Christian wives is given. The plainting of the hair, wearing of gold and putting on of apparel. Can it be that the apostle forbids comely attire? Modesty observed in this adornment can not offend the moral sense surely, and we must not forget that Peter had in view the winning over the husband to the cause of Christ. Now, I incline to think, keeping the context in view, the apostle desired these wives to understand that these adornings, being outward only,. must not monopolize their thoughts and attention. Such things are perishing, and have a tendency to lead astray from God. The adorning of the Spirit is to be the lifework of the Christian wife, and not outward show, exhibited to attract the fancy of the giddy, the vain and the foolish. Arraying the body in these things for show, or indulging in extravagance on the part of believ-ing women, I have no doubt, is here forbidden, but that Christian women may but modestly attire themselves according to their station in life, I can not think for a moment was in the apostle's mind. He simply desires the believing wife to understand that there was something more for her to do than exhausting her time in dress ; that there was a better adorning for her of which she ought to avail herself.

Verse 4

Here we have it. Time and patience and labor here should be bestowed. The hidden man of the heart, the real man, the spirit, the affections of the heart this is the important part. This inner man, adorn that. In the sight of God this is of great worth, bodily adornments valueless. This is the view Peter desires the Christian wives to take.

Meek and quiet spirit.

Two words are here used as descriptive of the kind of a spirit recommended to Christian wives, and to which is applied in the Revised Version the words "incorruptible apparel." The meaning of these words, and the ideas intended to be conveyed, were, by the Spirit guiding Peter's pen, considered of importance. What is meekness, and what is quietness, as applied to the spirit? Is there any difference in the signification? There must be, or both terms would not have been employed. Meekness consists in bearing ill-treatment with patience, as in the case of the Savior in the hands of his murderers. Quietness indicates a state where no cause of ill-treatment can possibly arise by either act or speech. In this latter sense Jesus was not quiet. He rebuked the scribes and Pharisees, and thus provoked them. While it should have been observed to their profit, evil as they were, it aroused their anger. Well may the apostle call the meek and quiet spirit an incorruptible ornament. To close our remarks upon this verse, I borrow from Macknight a quotation made by him from Blackwell's "Sacred Class":

"How must all the short-lived beauties, the shapes, features and most elegant and rich ornaments of the mortal body, which attract the eyes and admiration of vain mor-tals, fade away, and lose their charms and luster, when compared with the heavenly graces of a pious and regular temper, the incorruptible ornaments and beauties of the soul which are amiable and of high value in the eye of God, the sovereign Judge of what is good and beautiful."

Verse 5

The manner just described ; that is, not with outward adorning, but in the cultivation of the graces of the Spirit. The holy women, the women who trusted in God, thus conducted themselves. The meekness and quietness of spirit so acceptable in the sight of God were the adornings of the women mentioned in Bible history.

Verse 6

Sarah went so far in her submission to her husband as to apply to him the designation of "Lord." The Christian wives among the addressed, who were of Jewish birth, were supposed to be familiar with the history of their progeni-tors, and Peter says to them in this exhortation that they are the daughters of Sarah and of Abraham, as are the Gentile Christian wives, by faith so long as they do in kind as Sarah did ; that is, do right, do well. This they can do if they keep in mind their duty to God, and are not driven therefrom by the fear or amazement of those without ; fear from ridicule, amazement at their conduct in this regard exhibited on the part of the irreligious or heathen with whom they come in contact.

Verse 7

Peter now turns to Christian husbands, and their duties receive attention. Christian husband are not to separate from their wives because they are not converted to Christ. Very true it may be that the relation of husband and wife is the more strongly cemented where both are followers of Christ, yet where this is not the case no cause for separation exists ; but they must be dwelt with according to knowledge. As though the apostle said to the Christian husband, your superior knowledge acquired through your belief as to the duties growing out of these domestic ties should cause you to make your home pleasant, for both you and your wife are designed by the heavenly Father to share alike the good of this earthly life, and to both alike are offered the grace of eternal life. While the wife may be in nature and constitu-tion the weaker vessel, she is entitled to this respect, and, while so acting, your prayers for her conversion will meet with no hindrance.

Verse 8

Summing up the duties enjoined upon you as Christian men and women, whether married or not, I say generally: 1. Be of one mind. Let harmony prevail. 2. Have compassion one of another. Have sympathy for those that suffer or are in any manner afflicted. 3. Love as brethren. Let unalloyed affection among you as brethren everywhere and at all times prevail. 4. Be patient. Have and extend mercy. Be tender-hearted. 5. Be courteous. In your demeanor be humble, and not arrogant or haughty. A kindly, affable greeting only is Christlike.

Verse 9

Christians may be wronged by acts or words. Acts or deeds are the evil I mention. Words are the railing here mentioned. Christians must not retaliate in kind. Upon the contrary, they must return blessing. The Christian has received nothing but spiritual blessings from God, and in turn out of a loving heart should bless others.

Thereunto called.

Called by whom? "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you" ( Mat_5:44 ). Thus spake the Master, and he is the author and finisher of the faith. By so acting we exhibit the possessions of those dispositions which are of God, which he desires and designed we should possess, and which renders us entitled to and fit for the blessing of eternal life.

Verse 10

I hardly think that we have the correct idea as embraced in the thought of loving life. To my mind the word "enjoy" would be better. I am induced to so think from the clause following, "And see better days." Now, I can not see how keeping the tongue and lips from speaking evil would create or increase love for life, and as a failure so to do would destroy a desire to live, and yet I can plainly see the enjoy-ment of life would be enhanced by such a wise course. The injunction to the Christian, however, is plain. Restrain the tongue, keep a close guard upon it, that no evil comes from that source, and nothing of a like character pass the lips.

Verse 11

Turn away from every evil, either deed or word, no matter what the kind of character of the act or word may be, or its cause or provocation, and in place of such evil do good.

Let him seek peace, and ensue it.

Peace may, as it were, seem to be fleeing. It must be pursued. Peace with all mankind every Christian ought to maintain, and his efforts should be put forth to the attain-ment of that end.

Verse 12

The idea here advanced is, that God cares for his children without ceasing. His regard for them is great. His ears are open unto their prayers. God hears as well as sees. He sees their sufferings and their needs, and hears their cries for his strength and mercies, and he turns not away from them. Not so with the evil-doers. His face is against them. He turns his face away from the wicked without granting them aid when their distresses are upon them.

Verse 13

There can be little fear of harm from any one, if you do good to those who do you evil. You, being a follower of good, it must in reason be observed, and, if so, no result of evil should befall you. But, whether or not, you are right, and God is with you, approving the right, and there-fore no real harm can come upon you.

Here I desire to present some thoughts that may be of benefit in grasping in full the thoughts contained in verse 10, 11, 12, and 13. Logic is more or less in my line of thought and inquiry. The reason of things, as far as I deem proper, that is within my field of legitimate vision, I endeavor to discover. Now, as to these verses. The apostle, in my judgment, is presenting arguments designed to induce men to practice a virtuous course of life, at least so ,far as they come in contact with their fellowmen :

1. Happiness in this life may be attained by a strict com-pliance with the instructions in verses 10 and 11 contained. This is a strong argument in favor of pursuing the course therein indicated.

2. God's favor and protection are assured to one who pursues such a course. (See verse 12.) To name this as an argument of power is all that need be done.

3. Men must be hardened in iniquity indeed who are not softened, if not overcome, by such a course. (See verse 13.)

The potency of this argument is easily apprehended. Taken all together, the reasoning is strong for pursuing the course of conduct commended by the apostle .

Verse 14

Notwithstanding all your efforts, afflictions may come upon you because of your faith. In that event esteem yourselves happy, for great is your reward. Therefore, be not afraid ; have no fear on account of the threatenings of your persecutors, neither be troubled at their rage.

Verse 15

You sanctify God when you fear him more than men. You show by your obedience to him that you love him, and rely upon and trust him, and thus you sanctify him in your hearts. You sanctify him when you honor and rev-erence him. The Vulgate has "Lord Christ" in this verse instead of "Lord God" and the Syriac has "Lord the Messiah." I can not see that this effects the sense in any way.

In answer to any man that asketh.

The apostle enjoins it as a duty incumbent upon every Christian to give an answer to every man who asks for the reason we have of the hope of eternal life, and says we must give this with meekness and fear.

A wide field is here opened. My purpose in writing permits me not to enter. On trial before my tribunal we can answer confessing Christ.

In persecution for righteousness' sake, the confession must not be withheld. To this I incline to think the apos-tle referred when we consider the circumstances and sur-roundings of those by the letter addressed. He simply meant to tell them there should be no hesitancy in acknowl-edging Christ under whatever trying circumstances they might be placed.

Verse 16

By doing what a good conscience approves, we have a good conscience. This good conscience God approves. To keep or hold fast such a conscience is accomplished by never denying the faith and by being always careful to do what God requires at our hands. While in this condition we possess a tower of strength when assailed by persecution.

Accuse your good conversation in Christ.

When your. Christian course and conduct are falsely called evil, the purity of your life, the strict conformity thereof to the Christ model is an all-sufficient answer, and fully enough to shame all your accusers.

Verse 17

If we suffer for doing right, it is better than if we suffer for doing wrong. In the last case we suffer justly. In the other it may result in our good, for God may will to chasten his children. It may not be acceptable to some, and the rea-son may not be apparent because God has not revealed the reason for it, yet the man of faith accepts as a fact unques-tioningly that God permits the wicked to do evil to the believers. "Yea, and all that will live godly in Christ Jesus shall suffer persecution" ( 2Ti_3:12 ).

Verse 18

Verse 18 . For Christ also hath once suffered for sins.

Our great example (Christ) suffered. Once, however, and no more. It is, therefore, no proof that our cause is bad because we suffer. He suffered on the cross for sins not his own. He was just, and he suffered for the unjust. The object of his suffering was that he might thereby bring us to God.

Put to death in the flesh.

Nails were driven through his hands and feet. His side was pierced. All these wounds were inflicted on his flesh his body suspended. He was upon the cross, the Roman method of capital punishment, and there his earth-life was terminated.

But quickened by the Spirit.

That is, made alive by the Spirit. The idea that Christ did not die, that some entertain, I regard as infidelity ; bold, bald infidelity, and nothing else. The idea I here and now unhesitatingly repudiate. Let the Word of the living God speak. Paul to the Corinthians asserts clearly and plainly as a part of the gospel that he there preached the fact of his death. "How that Christ died" ( 1Co_15:3 ). This I believe, and here I stand and leave all consequences in the hands of a merciful and loving Father. That Christ had life in himself I do not question. That he had power to lay down his life and power to take it again he affirms, and I believe I see no difficulties here to the humble believer. The veiled things are not for our mental vision. In God's own good time they may be made plain. It is enough for me to know that he was made alive by the Spirit, and that he arose from the dead. This much God desires me to know, for he revealed just this much, and with it I am content.

Verse 19

By the Spirit. The grammatical construction of the sentence requires this answer. The sense of the passage also demands it. He went.

Who went?

Christ, of course.

How did he go?

By the Spirit ; same Spirit by which he was quickened, and by this Spirit Christ preached unto the spirits in prison. It is manifestly certain that at some time these spirits heard preaching.

When did they hear it? is the question.

Was it during the time which intervened between the death of Christ and his resurrection, or was it before? By whom was the preaching done? Was it by Christ in person, or by his Spirit in another?

Before proceeding further in the investigation, it becomes necessary, to a clear understanding of the matter, to inquire something more about these spirits in prison. No doubt they were in prison at the time Peter wrote this Epistle, but were they in prison at the time of the preaching mentioned? Who were they, anyhow? Peter leaves us in no doubt on this question, for he fully enlightens us in a subsequent verse. They were the people who lived before the flood. They were the ante-diluvians. We can now safely proceed. Did Christ preach to these ? It is an admitted axiom that what one does by another, he is recognized as doing by himself. Can this axiom be applied to the preaching of Christ to the ante-diluvians ? Let this question be examined in the light of the sacred Scriptures: "And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father" ( Eph_2:17-18 ). Now, Paul attributes this preach-ing to Christ, when it is absolutely certain that it was not done by him in person, but by the apostles. Nehemiah also, in the ninth chapter of his book and at the thirtieth verse, regards the Father as testifying against the Jews, and yet asserts that he did so by his Spirit in the prophets. The axiom is unquestionably a Bible principle. If Paul and Nehemiah were correct, may not Peter with equal propriety attribute to Christ what he did by his Spirit in Noah ? This view of the matter, which manifestly is the correct one, answers all questions and solves all apparent difficulties. Remember that it is this same Peter who informs us that Noah was a preacher of righteousness. ( 2Pe_2:5 .) The spirits to whom Noah preached were, at the time Peter wrote, in prison. The preaching was done while they lived on the earth. The same Spirit that quickened Christ inspired Noah, and by him preached to the antediluvians. Taking this view of the matter, we can fully comprehend the declaration contained in Gen_6:3 , which reads : "My Spirit shall not always strive with man." Its striving was while Noah preached. Thus Christ may be said to do what he did by his servant Noah. With the language of the apostle Peter before us, this view, and none other, can, with safety, be assumed. In his style of expression the Spirit that inspired the ancient prophets was the Spirit of Christ ( 1Pe_1:11 .) In fact, he leads us to believe that, from the very beginning, the scheme of redemption, and the whole of it, as the ages passed, down to its complete revelation to humanity, was under the control and direction of Christ.

Verse 20

The antediluvians refused to heed and obey the preach-ing of Noah. They disregarded his warnings. All this time God bore with them. His long-suffering was extended to them all the time Noah was engaged in building the ark.

In the ark Noah built, eight persons were saved Noah and his three sons and their wives. The water that destroyed all other persons saved these eight.

Verse 21

The saving of Noah and family by water, Peter says, is a figure of baptism, which he affirms doth also now save us. God saved Noah by water because he believed and obeyed God, and destroyed all others then living, because they believed not, and of course refused to obey. That was his appointment then. "He that believeth and is baptized shall be saved" ( Mar_16:16 ) is God's appointment now. Complying with God's appointment in baptism, we are safe; or baptism, the antitype of the waters of the flood, saves us. The prerogative is with God to name the conditions or means, and on the part of his creatures to accept. Comply and be saved, or reject and be destroyed.

Answer of a good conscience.

Toward God the answer of the conscience is good when-ever our own consciousness assure us that we have done just what God required of us, without alteration or sub-stitution. We mistake not when we take God at his word. Anything less leads to danger. And as if inspiration looking down the ages by anticipation would guard against all mis-takes, utters its warning. Inspiration saw in the future partisan zeal, claiming that as the water of baptism only affected the body, it was unnecessary ; that the office of baptism was to wash the body simply. The Spirit in Peter says this is a mistake. It is not commanded for that purpose at all, but for the answer of a good conscience. God com-mands baptism. Man complying has a conscience in that respect void of offense. His conscience is good. It could not have been good had he failed to obey the command. The mistake as to the office-work of baptism might occur, because the whole body is washed, but how on earth a mis-take could occur as to its form, no one can rationally tell. The whole body enveloped in water is as far removed in action from any form of affusion as day is from night.

By the resurrection of Jesus Christ.

God demonstrated to the world the Messiahship of Jesus by raising him from the dead. He was determined by that resurrection to be God's Son, and clothed with all authority in heaven and on earth. He it is who commands baptism. It is his appointment. By it he saves. He had the power to have suspended salvation upon some other terms, or upon something else, but he did not, and that is the end of the matter. We can not question his authority, and it is impious to doubt his ability and willingness.

Verse 22

Jesus Christ has gone into heaven. He is there seated at God's right hand. He is now the Governor of the universe. Angels and all human rulers and governments are now sub-ject to his sway.