In this chapter[ 1 ] the Holy Spirit begins to teach about godly living. First, He
instructs wives and husbands. He urges kindness to fellow saints. Suffering for
doing good is contrasted with suffering for doing wrong. From Christ's
suffering, He leads into preaching to the spirits in prison. He compares
salvation by water baptism with the salvation of Noah. The ark was carried by
water from old sinful surroundings to a new cleansed environment (see chart
1 PETER 3 OUTLINE).
Chart
1 PETER 3 OUTLINE
- Wives, husbands (1Pe 3:1-7).
- Love one another (1Pe 3:8-12).
- Suffering for doing good contrasted with suffering for doing wrong (1Pe 3:13-17).
- Christs suffering; spirits in prison (1Pe 3:18- 19).
- Salvation by water baptism compared with Noah's salvation (1Pe 3:18-22).
WIVES BE SUBMISSIVE
3:1, 2 Wives, likewise, be submissive to your own husbands, that even if some
do not obey the word, they, without a word, may be won by the conduct of their
wives, 2 when they observe your chaste conduct accompanied by fear.In the
same way, you wives, be submissive to your own husbands so that even if any
of them are disobedient to the word, they may be won without a word by the
behavior of their wives, 2 as they observe your chaste and respectful behavior.
Wives [you, ye, wives].[ 2 ] The Greek word for "wives" is elsewhere
translated "women." The choice depends upon which term fits in the context.
Since it is impossible for women who are not wives to be in subjection to their
own husbands, the obvious translation in the present verse is "wives" (see note
below on To your own husbands.
Likewise [in the same way, in like manner].[ 3 ] In the previous chapter the
apostle said, "Servants, be submissive to your masters" (1Pe 2:18; see also 2:13).
Wives are not servants but, in the same way as servants, they are to be in
subjection to their husbands. The meaning of the Greek "be submissive" is the
same for both servants and wives in the respective verses.
Be submissive [be in subjection, be subject].[ 4 ] According to Scripture,
wives rank under husbands. Godly wives accept the authority of their own
husbands. They recognize their rule and are in subjection. Notice that the
voice of the Greek verb implies that the wife is to cause herself to be in
subjection. A Christian wife should not need coercion or force to do that. If
she needs to be compelled to submit, her voluntary obedience to God is, in this
matter, weakened or nullified.
To your own husbands [to your husbands].[ 5 ] "Wives, submit to your own
husbands, as to the Lord" (Eph 5:22; compare Col 3:18, 19; Tit 2:4, 5). The
Greek word for "husbands" may, in some instances, be translated "men" but the
word IDIOS own strongly suggests they are not just men but husbands. So far
as I have checked, all translators have recognized this point and have rendered
the Greek accordingly as "husbands."
That even if some do not obey the word [so that some, though if, even if,
any obey not, are disobedient to, the word].[ 6 ] Unfortunately, some of the
Christian ladies to whom Peter wrote had married men who were disobedient
to the word. Apparently, some of the husbands had heard the gospel and
rejected it. Others of them would soon become acquainted with it. Some of
these would choose to remain in a lost condition until something softened their
heart. Peter begins to explain just what that something could be.
They, without a word [they without the word].[ 7 ] The Greek language does
not have a corresponding word for "a" so, where appropriate, in the absence
of an article (the), "a" is supplied. In this phrase, there is no article in the
Greek. "Without word" would be an acceptable translation. If the article were
present it would be "the" word, that is, the gospel. The absence of the article
does not preclude the husband hearing the gospel. It only dissuades the wife
from talking constantly about church. Incessant nagging about religion is not
advisable. The wife is released from any requirement to force the gospel
message upon a mate who appears uninterested. Although not mentioned
here, the converse may be true. That is, faithful husbands may, without
constant pressure, win their unbelieving wives.
May be won [may also be won, be gained].[ 8 ] Neither men nor women may
be saved without the word of Christ which produces faith (see Ro 10:17; Heb
11:6). However, it is possible to win a persons heart to Christ with kindness.
Abraham Lincoln is credited with the principle, "A drop of honey is more
attractive than a gallon of vinegar." By gracious submission, wives may become
good influences on their husbands. There is something appealing about a wife
who is submissive first to God and then to her husband. Lest someone think
that submission is a distasteful burden that God has given women alone, let it
be noted that the practice of submission is also enjoined upon all Christians
(see 1Pe 5:5). Submission enables men to win others to Christ, as Paul said:
For though I am free from all men, I have made myself a servant to all,
that I might win the more (1Co 9:19).
By the conduct of their wives [by the behavior, the conversation, the
manner of life, of the wives].[ 9 ] There is a silent power in positive living. When
husbands behold their Christian wives' behavior, especially under stress, they
may be led to glorify God (compare 1Pe 2:12).
[3:2] When they observe [while they see, behold, beholding, having
witnessed].[ 10 ] Pagans observe the behavior of Christians (1Pe 2:12).
Unbelieving husbands watch the conduct of their faithful wives.
IMMACULATE BEHAVIOR
Your chaste [your pure, holy].[ 11 ] A chaste wife is virtuous, wholesome
and pure. The lexicons say that "chaste" means "pure from every fault,
immaculate" (see chart PURE AND CHASTE).
Chart
PURE AND CHASTE
[A WORD STUDY]
(1Pe 3:2)
- HOSIOS, holy, free from defilement (1Ti 2:8; Tit 1:8).
- KATHAROS, pure, cleansed (Jas 1:27; 1Pe 1:22).
- HAGIOS, holy, free from admixture of evil (1Pe 3:2).
- EILIKRINEES, pure, tested, literally, judged by the sunlight (2Pe 3:1).
(Adapted from Vine 175)
Conduct [behavior, conversation].[ 12 ] Both male and female Christians are
commanded to be holy in all their behavior (1Pe 1:15). The reason given is
that God is holy. Christians are to be holy because of their relationship to
Him. The effect of this upon others may be phenomenal.
Accompanied by fear [respectful, and reverent, coupled with, carried out in,
fear].[ 13 ] First of all, a wife is to fear God. Under God, she is to respect and
reverence her husband (see verse 5, 6; compare 1Pe 1:17; 2:17, 18).
ADORNMENT OF THE HEART
3:3, 4 Do not let your adornment be merely outward-- arranging the hair,
wearing gold, or putting on fine apparel-- 4 rather let it be the hidden person
of the heart, with the incorruptible beauty of a gentle and quiet spirit, which
is very precious in the sight of God.
Do not let your adornment [let not yours be adorning, whose adorning let
it, let your adorning, not be].[ 14 ] There is a tendency to apply verses 3 and 4
to women but men too need to heed the lesson. "Adornment" is literally
"putting on" (see note below on Or putting on fine apparel). Neatness is not
condemned nor is sloppiness encouraged. However, for a Christian to be
overly concerned about his or her own beauty and attractiveness is imprudent
to say the least.
OUTWARD BEAUTY
Be merely outward [the, that, just for outward one, outward appearance].[ 15 ]
Some translators have appropriately supplied "adorning" from the previous
phrase. Instruction about the dress of women was important enough for Peter
to mention some of the same items that Paul did.
In like manner also, that the women adorn themselves in modest
apparel, with propriety and moderation, not with braided hair or gold or
pearls or costly clothing (1Ti 2:9)
OSTENTATIOUS HAIRSTYLES
Arranging the hair [with, of, as the, plaiting, tressing, braiding, hair].[ 16 ]
The NKJV with "araranging" the hair emphasizes the general nature of the
command. There seems to be no intrinsic reason that braiding in particular was
condemned. Was this specific hairstyle somehow especially sinful? Most
likely, the Holy Spirit censures not just a certain type of plaiting but
discourages all elaborate or expensive coiffures that give an appearance wealth
and seductiveness.
EXPENSIVE JEWELS
Wearing gold [decoration, and, and of, wearing, jewels, of gold, golden
ornaments].[ 17 ] The Christian woman is not to wear lot of gold adornments
or any other kind of expensive jewelry to impress others.
EYE-CATCHING DRESSES
Or putting on fine apparel [of, and wearing of, apparel, fine clothing].[ 18 ]
Modestly priced dresses, are appropriate. Expensive finery is not. Years ago,
an affluent family moved to our area and attended worship with us. I observed
the example of the wife as she tried to obey this instruction. In the assemblies,
she usually wore what other women called "house dresses" instead of the most
elaborate and glamorous gowns she could afford.
UNFADING INNER BEAUTY
[3:4] Rather let it be the hidden person of the heart [but the, but let it be,
the hidden man of the heart].[ 19 ] Worshipful singing to the Lord is beautiful
because of what occurs in the heart (Eph 5:19; Col 3:16). The inner self is
always to be beautifully adorned in the sight of God. Godly women should
spend time doing that (see 2Co 4:16). Inner beauty is appreciated by family,
other Christians and, especially, the Lord. Paul gave one aspect of his own
inward adornment when he wrote:
For I delight in the law of God according to the inward man (Ro 7:22).
With the incorruptible beauty [in the imperishable jewel, grace, apparel,
ornament, in that which is not corruptible].[ 20 ] In ancient times, according to
Isaiah, some women utilized at least twenty-one different items to make
themselves appear beautiful and attractive.
In that day the Lord will take away the finery: the jingling anklets, the
scarves, and the crescents; 19 The pendants, the bracelets, and the veils;
20 The headdresses, the leg ornaments, and the headbands; the perfume
boxes, the charms, 21 and the rings; the nose jewels, 22 the festal
apparel, and the mantles; the outer garments, the purses, 23 and the
mirrors; the fine linen, the turbans, and the robes (Isa 3:18-23).
Outward beauty wanes; inner character remains. All the fineries that aid
external attractiveness are ephemeral, temporary and transient. Everything
outward that a woman does to make herself beautiful is either superficial or
fleeting. Even gold, jewels and fine clothing will deteriorate, wear out or go
out of style. Lovely skin wrinkles. Captivating hairdos give way to grey and
lifeless hair. Bodily charm declines with age. Inner loveliness, on the other
hand, does not diminish with advancing years. Because of what is inside, a
woman of any age may be beautiful (or ugly).
MEEK AND QUIET SPIRIT
Of a gentle [of a meek, even the ornament of a meek].[ 21 ] The Greek word
for gentle is PRAEOS. A form of this word is used in many passages. For
example, "Blessed are the PRAEIS meek [or gentle] for they shall inherit the
earth" (Mt 5:5). A Greek synonym that describes a gentle, soothing disposition
is EPIOS.
But we were EPIOI[ 22 ] gentle among you, just as a nursing mother
cherishes her own children (1Th 2:7).
And a servant of the Lord must not quarrel but EPION be gentle to all,
able to teach, patient (2Ti 2:24).
And quiet spirit.[ 23 ] A quiet and gentle spirit produces kind words and
gentle actions. It is the attitude or disposition that Paul calls "a spirit of
gentleness" (see Ga 6:1). To be avoided is a loud, clamorous and boisterous
disposition.
Which is very precious [which is of great price].[ 24 ] God's values are
different from those of most people. For example, one human soul is worth
more than the entire world. It is the person, not the adornment that should
be precious. The inner adornment of a meek and quiet spirit is of great worth.
The right spirit is more valuable than all outer embellishments put together.
A calm quietness accompanies true wisdom (compare Jas 3:17). Compared to
a gentle spirit, expensive outward adornments are mere trinkets and baubles.
She is more precious than rubies, and all the things you may desire
cannot compare with her (Pr 3:15).
The "worthy woman" of Proverbs 31 had both wisdom and inner beauty. In
that context, Lemuel asked:
Who can find a virtuous wife? For her worth is far above rubies (Pr
31:10).
In the sight of God [in God's sight].[ 25 ] God sees inner beauty (see 1Sa
16:7). Some humans only see that which is outward.
HOLY WOMEN IN FORMER TIMES
3:5, 6 For in this manner, in former times, the holy women who trusted in
God also adorned themselves, being submissive to their own husbands, 6 as
Sarah obeyed Abraham, calling him lord, whose daughters you are if you do
good and are not afraid with any terror.
For in this manner [so, thus also, after this manner, this is how].[ 26 ]
Among God's people, holy women of old adorned themselves inwardly (see
verses 3, 4).
In former times [once, of old, in the old time, aforetime, heretofore].[ 27 ]
Instead of being instructed to follow the latest Hollywood styles and fashions,
modern women are called upon to take a lesson from the women of "former"
or "ancient" times.
The holy women [the holy women also].[ 28 ] In God's estimation, women
are never considered unimportant nor do they go unnoticed. The Holy Spirit
searches through past time with a consciousness of various holy women. As
believers, these women were holy because they were in fellowship with God.
They were pleasing to Him because they trusted Him and obeyed His will.
Chart
WOMEN OF OLD
(1Pe 3:5)
- Holy.
- Hoped in God.
- Adorned themselves inwardly.
- Submissive to husbands.
Who trusted in God [who hoped, have hoped, had their hope set, on
God].[ 29 ] Like godly women today, holy women of ancient times were
believers in God. Paul spoke of widows in the NT church who had their hope
fixed on God (1Ti 5:5) Without faith they would not have hoped in Him. A
living hope is one that is backed up by trust and obedience (see 1Pe 1:3, 22;
2Pe 1:5-11).
Also adorned themselves [used to adorn themselves].[ 30 ] Holy women in
the ancient past continued to make themselves beautiful on the inside. One
factor of their inner adornment was deliberate obedience to their husbands
(see note on verse 6). The Greek imperfect tense verb suggests that their
inner adornment was not a one-time act but an unending process.
Being submissive to their own husbands [and were being subject, in
subjection, unto their husbands].[ 31 ] Being in submission to one's husband is
a major part of the adornment of a godly wife. Women who are rebellious or
disobedient to their husbands lose their spiritual beauty. They are "out of
style" with God.
SARAH OBEYED
[3:6] As Sarah obeyed Abraham [even as Sara obeyed Abraham].[ 32 ]
Sarah was submissive to her husband. Even though she may have had some
anxiety about it, she even obeyed in the questionable matter of telling
the half-truth that she was Abraham's sister (see Ge 12:13; 20:2).
Calling him lord [and called him "Sir"].[ 33 ] Sarah listened in on the
conversation between an angel and Abraham. She laughed when the angel
said he would return at that time next year and Sarah would have a son.
Notice what she said to herself.
Therefore Sarah laughed within herself, saying, "After I have grown old,
shall I have pleasure, my lord being old also?" (Ge 18:12).
Yes, in her own private heart-thoughts, she called Abraham her lord!
Whose daughters you are [whose children ye are, now are, have become,
and you are now, her children].[ 34 ] Being a daughter of Sarah is an honor.
Women become her daughters by inward attitude and adornment expressed in
righteous behavior.
If you do good [if ye, as long as ye, do right, do well, as you continue doing
that which is good].[ 35 ] Doing right in God's sight begins internally (see Pr
4:23; Mt 15:11, 18). Outward actions not backed up by sincere resolves and
convictions are deceptive and hypocritical.
And are not afraid with any terror [and let nothing terrify you, and not
fearing, put in fear, fearful, by any, any kind of, dismay, amazement,
consternation].[ 36 ] Christian women voluntarily take the position that God
assigned to them. They are not frightened into it. If there could be value in
men and women doing right because of constant terror, God could certainly
have provided scenes of horror aplenty. He chose not to coerce women or
men by that means. This is not to deny that there is an element of fear in His
motivation for men and women. He values service out of faith and love more
than from coercion or intimidation (compare 1Pe 3:14). He would prefer that
perfect love would cast out the fear (1Jo 4:18).
Godly behavior of a wife comes from calm inner resolve, not from a jittery
nervous state brought on by a pompous, overbearing, dictatorial husband.
Many non-Christian husbands and some who are Christians browbeat their
wives. They employ intimidation and threats to control them. Peter gives a
veiled condemnation of all men who try to cower their wives by scare tactics.
With this, he begins his instructions to husbands (see verse 7).
TOGETHER WITH UNDERSTANDING
3:7 Husbands, likewise, dwell with them with understanding, giving honor to
the wife, as to the weaker vessel, and as being heirs together of the grace of
life, that your prayers may not be hindered.
Husbands, likewise [in like manner, ye, you, husbands].[ 37 ] Responsibilies
of husbands in the marriage relationship are great. For one thing, unlimited
love is enjoined, not just a few kind thoughts mingled with lust.
Husbands, love your wives, just as Christ also loved the church and gave
Himself for her (Eph 5:25).
Husbands, love your wives and do not be bitter toward them (Col 3:19).
The opposite of being embittered is an inner quality that expresses itself by
congenial, gentle, harmonious and supportive behavior.
Dwell with them [live with your wives].[ 38 ] One aspect of married life is
togetherness. Godly husbands dwell with their wives. Shared projects and
activities are important. The marriages of spouses who allow themselves to
drift totally into separate interests and endeavors are headed for trouble.
Chart
UNDERSTANDING THE WIFE
(1Pe 3:7)
- Her spiritual needs.
- Her physical needs.
- Her emotional needs.
- Her need for enjoyment.
- Her need for approval.
Chart
ROLES OF HUSBAND AND WIFE
(1Pe 3:7)
- Husband's headship of the home.
- Husband's spiritual leadership.
- Husband not "lording it over" the wife.
- Wife's submissive role.
With understanding [according to knowledge, considerately, in an
understanding manner].[ 39 ] The Bible instructions on marriage include the
consideration of mutual sexual, emotional and social needs as well as the
headship of the husband and submission of the woman. Both mates are to
honor and respect each other. Both are to follow the golden rule in all
situations (see charts ROLES OF HUSBAND AND WIFE).
Chart
HONOR THE WIFE
(1Pe 3:7)
- As a woman.
- As a weaker vessel.
- The dignity of being a fellow-heir.
- Enjoy life's blessings (the grace of life).
- So prayers are not hindered.
Giving honor to the wife [showing, bestowing, honor on, unto, them, the
woman].[ 40 ] Every husband ought to admire and respect his wife. "An
excellent wife is the crown of her husband" (Pr 12:4; see charts
UNDERSTANDING THE WIFE; HONOR THE WIFE).
Her children rise up and call her blessed; her husband also, and he
praises her (Pr 31:28).
Charm is deceitful and beauty is passing, but a woman who fears the
LORD, she shall be praised (Pr 31:30).
If possible, the wife should be honored with some financial consideration.
"Honor" is sometimes used in Scripture of material or financial support.
Inasmuch as the wife is the weaker vessel and since she has the responsibility
for bearing and nursing children, certain compensations are due her. In most
cases she should be excused from hard labor (but see Ex 35:25, 26; Ru 2:7, 17;
1Sa 8:13; Pr 31:13, 17, 18-22, 24; Ac 9:36; 16:14, 15).
As much as possible, the man should be earn the living for the family.
Unfortunately, in some countries, the economy is such that it is almost a
necessity for both husband and wife to work. Satan is pleased about this,
especially when there are young children.
Women and men are significantly different. First, they are dissimilar
biologically. A woman's fear of pregnancy may be oppressive. Her sexual
aggressiveness may become more than a little reserved. Other variances are
not so obvious. She is basically different from the man in temperament and
disposition. Her cyclic emotions may be profound. She has to deal with the
problem (or blessing) of attractiveness to men. Her approach to entertainment
and diversion may be unlike a man's.
Each reader should be able classify at least some of the following under
masculine or feminine headings: hunting, football, romance novels, car racing,
boxing, baseball, cooking and embroidery. Activities such as exercise,
gardening, chess, bicycling, walking, dining out, listening to or performing
music, art appreciation, Bible study, working puzzles and oil painting are more
difficult to classify gender -wize. Both husband and wife may find mutual
enjoyment in some of these as well as in other activities.
As to the weaker vessel [as, as with, as unto, the weaker sex, a weaker, even
the female, vessel].[ 41 ] All Christians are vessels in God's great house (see 2Ti
2:20). Many think the vessel in 1 Thessalonians 4:4 refers by metonymy to the
wife (compare Ro 9:21-23; 2Co 4:7). Men are usually taller and more
muscular than women. Women may be inferior in physical strength. They are
weaker because of physical cycle discomfort. During child-bearing a mother
exercises special care for the safety of the child (see Ge 3:16; 35:16-18; Isa
13:8; 42:14; Joh 16:21; 1Th 5:3). Woman is the weaker partner in authority
and is subject to her husband (see Ge 3:16; 1Co 11:3; 14:34, 35; Eph 5:22, 23;
1Ti 2:11-15; 1Pe 3:1, 5).
And as being heirs together [and since you are, as, as being. also, joint-heirs, fellow-heirs].[ 42 ] In the beginning, God blessed both Adam and Eve.
Notice that He blessed both of them and gave both of them dominion over His
creation:
Then God blessed them, and God said to them, "Be fruitful and
multiply; fill the earth and subdue it; have dominion over the fish of the
sea, over the birds of the air, and over every living thing that moves on
the earth" (Ge 1:28).
Children are "a heritage from the LORD" to both parents (Ps 127:3-5;
compare 128:3). The eternal inheritance of woman is equal to man's (Ga 3:28;
compare Ro 4:13; 8:17; Ga 4:7; Tit 3:7; Heb 1:14; 6:17; 11:7; 1Pe 1:4).
Husband and wife together share in joyful activities on earth and together they
look forward to eternity.
Of the grace of life [of the gift, the gracious gift, of life].[ 43 ] Grace is favor.
"He who finds a wife finds a good thing, and obtains favor from the LORD"
(Pr 18:22; compare 19:14). When a husband and wife are Christians they share
happiness. Life's joys belong to them equally. Both rejoice in the spiritual
growth and the faithfulness of their children. Both appreciate the beauties of
God's creation. Both like being together as a couple in love with each other.
Wives, in meekness, jointly inherit the earth with their husbands. Both look
forward to their spiritual heritage in heaven (see Ro 6:23).
Chart
HINDERED PRAYERS (A)
(1Pe 3:7)
- Rebellion against the Lord's command (De 1:43-45; compare 1Sa 28:6).
- Regarding iniquity in the heart (Ps 66:18).
- Shutting ear to cry of the poor (Pr 21:13; compare Jas 5:4).
- Turning away from hearing the law (Pr 28:9).
- Hands full of blood (Isa 1:15).
Chart
HINDERED PRAYERS (B)
(1Pe 3:7)
- Iniquities and sins (Isa 59:2).
- Refusing to hear word of God (Pr 1:24-28; compare (Zec 7:12, 13).
- Doubting, double-mindedness (Jas 1:6, 8).
- Placing pleasures ahead of God (Jas 4:3).
- Overbearing spouse (1Pe 3:7).
That your prayers may not be hindered [so that, in order that, to the end
that, your prayers not be hindered].[ 44 ] Prayer to God is not fully effective
unless the relationship with others is right (see Mt 5:23, 24). This is especially
true of the attachment that exists within the marriage bond. God will not hear
with favor the prayer of a man who mistreats his wife. He has commanded the
husband to love her even as Christ loved the church[ 45 ] (Eph 5:25; see charts
HINDERED PRAYERS A and B).
Thus far in the chapter, Peter has written to both wives and husbands. After
these admonitions, he begins to speak generally to all Christians.
HARMONY IN THOUGHT AND FEELING
3:8, 9 Finally, all of you be of one mind, having compassion for one another;
love as brothers, be tenderhearted, be courteous; 9 not returning evil for evil
or reviling for reviling, but on the contrary blessing, knowing that you were
called to this, that you may inherit a blessing.
Finally.[ 46 ] In case you have not noticed, Peter has been plucking at the
heart-strings of both husbands and wives. He has been trying to implant within
their beings a genuine care for one another. He has encouraged the kind of
obedience that springs from a desire within. The following lines addressed to
all Christians continue in that general direction.
All of you be of one mind [be, be ye, all, likeminded, of the same mind,
have unity of spirit].[ 47 ] What a pleasure it is for brothers and sisters to be
united in heart and soul for the cause of the Master (see Ps 133:1). How
delightful it is to be of one mind in the Lord (compare Ac 2:46; 4:32; 5:12).
The present context so far has dealt with husbands and wives. These seemingly
general admonitions have special applications to them as well. They are to live
in harmony in thought and action. Another general admonition that may be
applied to husbands and wives is:
Be of the same mind toward one another. Do not set your mind on high
things, but associate with the humble. Do not be wise in your own
opinion (Ro 12:16).
Having compassion for one another [sympathy, sympathizing, sympathetic,
compassionate, one of another].[ 48 ] Christians need to talk out any problems
calmly and without shouting. One therapist suggested that problem discussions
between husbands and wives be made lying down. It is difficult to become
angry while reclining. An effort should be made to carry each other's troubles
and burdens. Sorrows ought to be recognized and shared. The exhilaration
because of accomplishments, recognitions and joys need to be mutual (see Ro
12:15; 1Co 12:16; Heb 13:3).
Love as brothers [love, loving, as brethren, of the brethren, with, full of,
brotherly love].[ 49 ]
Chart
HUMBLE IN SPIRIT (A)
(1Pe 3:8)
- Humble as little child (Mt 18:4).
- Not think self more highly than ought to think (Ro 12:3).
- Associate with the humble (Ro 12:16).
- With all lowliness and gentleness, with longsuffering, bearing with one another in love (Eph 4:2).
Chart
HUMBLE IN SPIRIT (B)
(1Pe 3:8)
- Let nothing be done through selfish ambition or conceit, but in
lowliness of mind let each esteem others better than himself (Php 2:3).
- Let this mind be in you which was also in Christ Jesus (Php 2:5).
- Yes, all of you be submissive to one another, and be clothed with
humility, for "God resists the proud, but gives grace to the humble"
(1Pe 5:5).
Be tenderhearted [a tender heart, be pitiful]. Emotions naturally flow
from and to committed hearts. Christians are kind and tender-hearted (see
Eph 4:32). They have compassion and love for the unfortunate. They are
sensitive to the feelings of others. They desire only good for another.
Be courteous [humble humbleminded, and a humble mind][ 50 ] (see charts
HUMBLE IN SPIRIT A and B).
[3:9] Not returning evil for evil [do not return, not rendering, evil for
evil].[ 51 ] Getting even is not Christlike. A Christian should never retaliate
against anyone, especially a brother.
Repay no one evil for evil. Have regard for good things in the sight of
all men (Ro 12:17).
Elders or any other Christian should never have to stop a fight but
occasionally may find it necessary to do so.
See that no one renders evil for evil to anyone, but always pursue what
is good both for yourselves and for all (1Th 5:15; compare Pr 17:13;
20:22).
Or reviling for reviling [or railing for railing].[ 52 ] Christ never returned
insults. Paul followed His example. His motto was:
And we labor, working with our own hands. Being reviled, we bless;
being persecuted, we endure (Co 4:12; compare 1Pe 2:23).
But on the contrary blessing [but contrariwise, bless, blessing others, but
blessing instead].[ 53 ]
Bless those who curse you, and pray for those who spitefully use you (Lu
6:28; compare Mt 5:44).
"Blessing" means to say good and kind words. It may be a simple declaration,
"May the Lord bless you." It may be a complimentary or encouraging
statement to one who is cursing (Ro 12:14). It may take the form of a prayer
for forgiveness (see Lu 23:34; Ac 7:60). Christians follow the example of the
Most High Himself who is kind to ungrateful and evil people.
But love your enemies, do good, and lend, hoping for nothing in return;
and your reward will be great, and you will be sons of the Most High.
For He is kind to the unthankful and evil. 36 Therefore be merciful, just
as your Father also is merciful (Lu 6:35, 36).
Knowing that you were called to this [because, hereunto, it was unto this,
were ye, ye have been, are thereunto, called].[ 54 ] Being called, in the present
context, is equivalent to becoming a Christian (see 1Pe 1:15; 2:21). This is
implied by the purpose of the calling, that is, to inherit a blessing.
That you may inherit a blessing [that ye should, might, obtain, inherit
blessing, the blessing].[ 55 ] All spiritual blessings are in Christ (Eph 1:3) but
the primary one alluded to here is God's mercy in granting eternal life. An
heir to eternal life can well afford to take a few insults and respond with
kindness. After all, he is on his way to heaven. "Blessed are the merciful, for
they shall obtain mercy" (Mt 5:7).
REFRAIN THE TONGUE
3:10 For "He who would love life and see good days, let him refrain his
tongue from evil, and his lips from speaking deceit."
For He who would love life [for he that will, let him who wants to, love
life].[ 56 ] He who wishes to receive eternal life and loves good and pleasant
unity here on earth must control his heart and tongue (see verse 10; read Mt
18:21-35; Lu 6:36). The apostle quotes from Psalm 34:12-16:
Who is the man who desires life, and loves many days, that he may see
good? 13 Keep your tongue from evil, and your lips from speaking
deceit. 14 Depart from evil and do good; seek peace and pursue it. 15
The eyes of the LORD are on the righteous, and His ears are open to
their cry. 16 The face of the LORD is against those who do evil, to cut
off the remembrance of them from the earth.
And also that every man should eat and drink and enjoy the good of all
his labor-- it is the gift of God (Ec 3:13).
A lover of life loves good people. A married couple enjoys the pleasures of
marriage (Pr 5:16) and children (Ps 127:5). Everyone enjoys blessings that God
richly supplies (1Ti 6:17).
And see good days.[ 57 ] A Christian expects to see good days on the earth.
The length and quality of earthly life depends upon his relationship with God.
Dear reader, is your life boring or frustrating (see Ec 2:17)? A good heart can
improve it (Pr 4:23).
Chart
CONTROLLING THE TONGUE (A)
(1Pe 3:10)
- Keep your tongue from evil, and your lips from speaking deceit (Ps 34:13).
- I will guard my ways, lest I sin with my tongue; I will restrain my
mouth with a muzzle, while the wicked are before me (Ps 39:1).
- Set a guard, O LORD, over my mouth; keep watch over the door of my lips (Ps 141:3).
- He who guards his mouth preserves his life, but he who opens wide his lips shall have destruction (Pr 13:3).
Chart
CONTROLLING THE TONGUE (B)
(1Pe 3:10)
- Whoever guards his mouth and tongue keeps his soul from troubles (Pr 21:23).
- Guard the doors of your mouth from her who lies in your bosom (Mic 7:5).
- If anyone among you thinks he is religious, and does not bridle his
tongue but deceives his own heart, this one's religion is useless (Jas
1:26).
Let him refrain his tongue from evil [let him keep the tongue, cause his
tongue to cease, from evil].[ 58 ] One who desires good days on earth as well
one who is an heir of heaven is obligated to control his heart which, in turn,
controls the tongue (see Mt 12:34; 15:19, 20).
Chart
EXAMPLES OF GUILE
(1Pe 3:10)
- Eve deceived by serpent (Ge 3:4).
- Gibeonites deceived Joshua with patched sandals (Jos 9:4).
- Amnon pretended illness in order to ravish Tamar (2Sa 13:6).
- Gehazi pretended Elisha wanted a reward from Naaman (2Ki 5:22).
- Herod deceived wise men (Mt 2:8).
And his lips from speaking deceit [and his lips that they speak no
guile].[ 59 ] Deceit is a trait of the wicked. It is evident in their words (Ps 36:3),
their counsels (Pr 12:5), their kisses (Pr 27:6) and even in their houses (Jer
5:27). They may deceive their own hearts, believing that they are serving
Christ (Mt 7:22; compare Jas 1:26). Christians follow the example of Jesus in
whose mouth was found no deceit (1Pe 2:22).
SEEK PEACE AND PURSUE IT
3:11 Let him turn away from evil and do good; let him seek peace and
pursue it.
Let him turn away from evil [and let him, eschew, avoid, refrain from,
evil].[ 60 ] Another requirement in order for a Christian to "see good days" is
to turn from evil. David had great trust in the Lord's care and deliverance.
He urged the people of Israel to turn away from evil so they would not be
destroyed.
Depart from evil, and do good; and dwell forevermore. 28 For the
LORD loves justice, and does not forsake His saints; they are preserved
forever, but the descendants of the wicked shall be cut off (Ps 37:27, 28).
During Israel's early rebellion, turning from evil would have saved them from
captivity. Sadly, most of them failed to heed the warning (compare Jer 6:16).
The prophet Isaiah spoke God's message to them:
When you spread out your hands, I will hide My eyes from you; even
though you make many prayers, I will not hear. Your hands are full of
blood. 16 "Wash yourselves, make yourselves clean; put away the evil of
your doings from before My eyes. Cease to do evil, 17 Learn to do good;
seek justice, rebuke the oppressor; defend the fatherless, plead for the
widow (Isa 1:15-17).
And do good [and do right].[ 61 ] It is not enough to turn from evil. One
must replace the bad actions with doing good, and that toward all men (Ga
6:10; compare Ac 9:36; Eph 2:10; Col 1:10; Tit 3:1).
Chart
PURSUING PEACE
(1Pe 3:11)
- Pursue the things which make for peace and the things by which one may edify another (Ro 14:19).
- Pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart (2Ti 2:22).
- Pursue peace with all people, and holiness, without which no one will see the Lord (Heb 12:14).
- The fruit of righteousness is sown in peace by those who make peace (Jas 3:18).
Let him seek peace.[ 62 ] There must first be a desire for peace. The desire
causes one to seek and promote it (see chart PURSUING PEACE).
Blessed are the peacemakers, for they shall be called sons of God (Mt
5:9).
If it is possible, as much as depends on you, live peaceably with all men
(Ro 12:18).
And pursue it [and ensue it].[ 63 ] The Greek for "pursue" is stronger than
"seek." It implies earnestly going after peace, eagerly seeking it. This is
essential.
EYES OF THE LORD ARE ON THE RIGHTEOUS
3:12 For the eyes of the Lord are on the righteous, and His ears are open to
their prayers; but the face of the Lord is against those who do evil."
For the eyes of the Lord are on the righteous [because the eyes of the Lord
are upon, over, the righteous].[ 64 ] The eyes of the Lord are on the righteous
for good. He understands, protects and provides for His own. The eyes of the
Lord saw man's need for a Savior. His Providence protects and guides them.
He gives them good days. Like a shepherd watches his sheep, so His eyes look
down upon His saints. Elihu reminded Job that:
He does not withdraw His eyes from the righteous; but they are on the
throne with kings, for He has seated them forever, and they are exalted
(Job 36:7).
The Lord told David of His watchful eye:
I will instruct you and teach you in the way you should go; I will guide
you with My eye (Ps 32:8).
The righteous fear the Lord and hope in Him.
Behold, the eye of the LORD is on those who fear Him, on those who
hope in His mercy (Ps 33:18).
And His ears are open to their prayers [and his ears are open, towards,
unto, their prayer, supplication, supplications, hear their prayers].[ 65 ] One of
the blessings that comes because the eyes of the Lord are upon the righteous
is answered prayer.
One who turns away his ear from hearing the law, even his prayer is an
abomination (Pr 28:9).
Confess your trespasses to one another, and pray for one another, that
you may be healed. The effective, fervent prayer of a righteous man
avails much (Jas 5:16).
But the face of the Lord is against [but the face of the Lord is upon].[ 66 ]
When the face of the Lord is against someone His wrath is stirred. That
person's prayers do not avail anything.
When God finally decided to execute His judgment upon impennitent Judah
and Israel, His wrath was inescapable.
Therefore thus says the LORD of hosts, the God of Israel: "Behold, I
will set My face against you for catastrophe and for cutting off all Judah"
(Jer 44:11).
Though they go into captivity before their enemies, from there I will
command the sword, and it shall slay them. I will set My eyes on them
for harm and not for good (Am 9:4).
Those who do evil [them that do evil].[ 67 ] Doing evil begins with an
unlawful desire followed by yielding to temptation in order to satisfy that
desire. The face of the Lord is against those who do evil in the sense that He
intends to punish them. This is a strong motivation to repent and return to
God.
PERSECUTION
3:13 And who is he who will harm you if you become followers of what is
good?
Blessed are you when they revile and persecute you, and say all kinds of
evil against you falsely for My sake. 12 Rejoice and be exceedingly glad,
for great is your reward in heaven, for so they persecuted the prophets
who were before you (Mt 5:11, 12).
And do not fear those who kill the body but cannot kill the soul. But
rather fear Him who is able to destroy both soul and body in hell (Mt
10:28).
Many men and women of faith were tortured and killed (Heb 11:33-38).
My brethren, take the prophets, who spoke in the name of the Lord, as
an example of suffering and patience (Jas 5:10).
In chapter 4, Peter repeats the possibility that his readers will suffer.
If you are reproached for the name of Christ, blessed are you, for the
Spirit of glory and of God rests upon you. On their part He is
blasphemed, but on your part He is glorified (1Pe 4:14).
And who is he who will harm you? [now who is it, is there to, and who
shall, that will, injure you?][ 68 ] The answer to Peter's question is not
"Nobody." Many of God's people have suffered at the hands of evil men.
David was persecuted without a cause[ 69 ] (Ps 119:161; compare 1Sa 24:11;
26:18; Ps 119:23). Countless saints have been persecuted for righteousness'
sake and many thousands killed (see Heb 112:35-38; note on 1Pe 3:17). God
wills no harm to those who zealously follow and practice what is right but, at
times, He allows evil men to harm the saints (see also Mt 5:10-12; 2Ti 3:12).
Some think that Peter intends to convey the idea that even though the outer
man suffers, the inner man is not harmed so long as he continues to be zealous
after what is good (see Lu 12:4, 5; Joh 10:; Ro 8:35-37; Heb 3:6).
A great many rulers and others have enough professionalism to be fair in
dealing with others. Non-christian employers sometimes appreciate and
maintain a peaceful relationship with their Christian employees. Some go out
of their way to avoid harming sincere Christians who may be under their
oversight. Believers who serve under such administrators are indeed fortunate.
When a man's ways please the LORD, he makes even his enemies to be
at peace with him (Pr 16:7).
If you become followers of what is good [if you are, ye be, have become,
imitators, zealous for that which is right].[ 70 ] Because the Greek is stronger
than "become followers," some have rendered it "prove zealous," "eager" or
devoted." It implies zeal, ardor, enthusiasm, eagerness and fervor for what is
good (see Tit 2:14). Christians discern the good and eagerly follow it (see
chart FOLLOWING WHAT IS GOOD).
But solid food belongs to those who are of full age, that is, those who by
reason of use have their senses exercised to discern both good and evil
(Heb 5:14).
Chart
FOLLOWING WHAT IS GOOD
(1Pe 3:13)
- Follow good doctrine (1Ti 4:6; Tit 1:9; 2:1).
- Good examples (2Th 3:9; 1Ti 4:12; Tit 2:7).
- Good works (Mt 5:16; Heb 10:24; 1Pe 1:12).
- A good conscience (Ac 24:16; 1Ti 1:5, 19; 1Pe 3:16).
SUFFERING FOR RIGHTEOUSNESS
3:14 But even if you should suffer for righteousness' sake, you are blessed.
"And do not be afraid of their threats, nor be troubled."
But even if you should suffer [but and if, but if also, ye, do ye, suffer].[ 71 ]
The Holy Spirit is aware that righteous people may or may not suffer.
Righteousness in and of itself is no inoculation against it (but see Pr 15:1;
25:15)..
For righteousness' sake [for righteousness].[ 72 ] Some who have suffered
for righteousness are Abel, Joseph, Job, Jeremiah, the apostles and Christ
Himself.
You are blessed [blessed, happy, are ye, you will be blessed].[ 73 ]
Blessed are the poor in spirit, for theirs is the kingdom of heaven (Mt
5:3).
Many man and women of faith have been reproached, some even tortured
and killed (Heb 11:33-38).
If you are reproached for the name of Christ, blessed are you, for the
Spirit of glory and of God rests upon you. On their part He is
blasphemed, but on your part He is glorified (1Pe 4:14; compare Mt
5:10; Ac 5:42).
And do not be afraid of their threats [and fear not, do not fear, have no
fear of, but be not afraid of, them, their terror, their fear].[ 74 ] The Greek
genitive of the object makes "their threats" to be the terror in the hearts those
being persecuted. However, the simple figure of speech called metonymy puts
the effect for the cause. Peter is telling his readers not to fear whatever the
persecutors may do that would normally cause people to fear.
Nor be troubled [neither be upset by them].[ 75 ] Since Peter's readers have
trusted in Christ and committed their lives to Him, they need not become
agitated and wrought up because of persecution.
SANCTIFY CHRIST AS LORD
3:15, 16 But sanctify the Lord God in your hearts, and always be ready to
give a defense to everyone who asks you a reason for the hope that is in you,
with meekness and fear; 16 having a good conscience, that when they defame
you as evildoers, those who revile your good conduct in Christ may be
ashamed.
But sanctify the Lord God [but reverence Christ as Lord, the Lord the
Christ].[ 76 ] Assuming that the Alexandrian text is correct with "Christ as
Lord," the implication is that one is to set Him apart in the heart as a ruler
with all authority (see Mt 28:19). To do this implies respect for and
submission to His NT will. Playing loose with the revealed word of Christ is
equivalent to not sanctifying Him. This was illustrated as Moses failed to
sanctify God before the people. This he did when he struck the rock after
being commanded to speak to it (see De 32:51). Sanctifying Christ in the heart
reverently acknowledges Him as the holy Lord. It interferes with doing or
saying what is wrong. It prompts obedience to Him.
In your hearts.[ 77 ] That which comes out of the heart of man defiles him
(see Mt 15:11; Mk 7:20, 21). From an evil heart comes evil actions. From a
good heart comes that which is good. In the innermost being, Christ is to be
enthroned. In the very center of the heart of a Christian, He who is on the
heart's throne controls the springs of his life (Pr 4:23).
Chart
GIVING AN ACCOUNT
(1Pe 3:15)
- Go home to your friends, and tell them what great things the Lord has done for you (Mk 5:19).
- We cannot but speak the things which we have seen and heard (Ac 4:20).
- We also believe and therefore speak (2Co 4:13)
- Do not be ashamed of the testimony of our Lord (2Ti 1:8).
READY TO GIVE ANSWER
And always be ready to give a defense [always be, and be always, prepared,
being ready, to make defence, a defense, to give answer, an answer].[ 78 ] What
kind of conviction did the martyrs have? Their persecutors found out as the
saints who were dying were given an opportunity to give an account of their
belief. Most confessed their faith and did not deny.
To everyone who asks you a reason [to anyone, to every man, that asketh,
that asks, who calls you, to account, to give an account].[ 79 ]
For the hope that is in you [of, concerning, the hope that is in you].[ 80 ]
The hope of one who is called upon to die for Christ is consonant with his
conviction, provided, of course that he or she is a Christian. Some OT
examples of giving account of faith or hope under pressure are Joshua and
Caleb (Nu 14:6-9), David (Ps 20:7; 27:3; 46:1, 2), Shadrach, Meshech and
Obednego (Da 3:16-18) and Isaiah (Isa 12:2). Some NT examples are Stephen
(Ac 7:55, 59, 60) and the apostles. When at his final court trial for his own
life, Paul used the opportunity to preach the gospel to the great crowd
gathered (see 2Ti 4:17).
With meekness [but, yet, yet do it, defend it, with gentleness].[ 81 ] The
defense made by Christians must be presented with gentleness, never with hate,
pride, deception or the hope of personal gain. The defense should be given
with calmness and meekness. "Blessed are the meek for they shall inherit the
earth" (Mt 5:5).
And fear [and reverence, and respect].[ 82 ] A persecutor questioning a
Christian should be respected as a human being (see 1Pe 1:17) but above all
the Lord of heaven should be honored, magnified, glorified and reverently
obeyed (see Ac 4:19, 20; 5:29).
KEEP A GOOD CONSCIENCE
[3:16] Having a good conscience [and keep your conscience clear].[ 83 ] A
good conscience was given each Christian at baptism (verse 21). A good
conscience is one free from the knowledge of guilt. A person with a clear
conscience believes he has done right or has been forgiven. A person in error
or in sin may still have a "good conscience" in the sense that Paul did while he
was persecuting Christians (see Ac 23:1). A Christian must be careful to never
say or do anything that would defame or dishonor Christ especially when under
stress.
That when they defame you as evildoers [that, so that, as to that, whereas,
wherein, in which, ye are abused, spoken against, they speak evil of, against,
you, as of evildoers].[ 84 ] Christians will be slandered. They expect false and
malicious accusations to be brought against them. Verbal abuse levied against
a faithful Christian may be insignificant in this respect. His light shines so
brightly that whatever small spark there may be in what the reviler says
amounts to no more than a lightning bug at high noon.
Those who revile [that, they who, falsely accuse, malign, calumniate,
against].[ 85 ] Reviling is similar to slander but emphasis is upon the abusive
manner in which the charges are brought.
Your conduct in Christ [your good behavior, conversation, manner of life,
in Christ].[ 86 ] Worldly people call Christians "goody two-shoes" because they
do not drink. They call them sissies because they do not commit fornication.
They term them "milk toasts" because they do not curse or swear (see charts
SLANDER AGAINST EARLY CHRISTIANS A and B at 1Pe 2:12).
May be ashamed [they may be put to shame].[ 87 ]
SUFFERING FOR WHAT IS RIGHT
3:17 For it is better, if it is the will of God, to suffer for doing good than for
doing evil.
For it is better.[ 88 ] Peter compares the value of suffering for different
causes. Most people consider suffering imposed upon criminals as payment of
a debt to society. If that is the case, there may be some merit in it. But
whatever is endured because of God's will is of far greater value than anything
suffered as a result of committing a crime.
If it is the will of God [if that should be, if thus it is, God's will, if the will
of God be so, should so will, should will it].[ 89 ] Evidently the Lord wills that
certain Christians suffer.
To suffer for doing good [that ye suffer for doing right, for well doing, as
well-doers].[ 90 ] In support of the premise that good people will suffer for what
is right, consider that Jesus predicted Peter was to be bound and carried to his
death (Joh 21:18). He also foretold that Paul would suffer greatly for His
name (Ac 9:15, 16).
Than for doing evil [than for, rather than, doing wrong, evil doing, than
[as] evildoers].[ 91 ] There is no merit in suffering per se. A criminal earns
retribution because of his wrongdoing. It is only right that he receive
punishment. The teaching of the Bible is that suffering for doing right is better
than suffering for doing wrong. There are for several reasons (see chart
SUFFERING FOR DOING RIGHT).
Chart
SUFFERING FOR DOING RIGHT
(1Pe 3:17)
- There is no sin on the part of the sufferer.
- It is possible that God wills it.
- It reinforces dependence upon God.
- It fosters humility.
- By it one sets an effective example.
- It strengthens character.
David wrote about the benefit of affliction. A great many Christians have
been helped in their life by suffering:
Before I was afflicted I went astray, but now I keep Your word (Ps
119:67).
The fact that a Christian suffers does not prove that he is displeasing to God.
Christ Himself who was completely without sin suffered (see 1Pe 3:18). In
addition to suffering for right or wrong, there is suffering that comes upon a
person for no apparent reason (see Ps 109:3; 119:161). However, the way
suffering Christians react to it may be observed, evaluated and imitated by
others.
CHRIST DIED FOR SINS
3:18-20 For Christ also suffered once for sins, the just for the unjust, that
He might bring us to God, being put to death in the flesh but made alive by
the Spirit, 19 by whom also He went and preached to the spirits in prison, 20
who formerly were disobedient, when once the Divine longsuffering waited in
the days of Noah, while the ark was being prepared, in which a few, that is,
eight souls, were saved through water.
For Christ also suffered once for sins [because Christ died, also died, hath,
indeed has, once suffered, for our sins, for sins once, once for all].[ 92 ] The
construction of the Greek phrase implies that Christ died to take away sins, to
remove, destroy, expiate and atone for them. The finality of His death for sins
implies: (1) There was no other way to take away sins. (2) Only one offering
was necessary. (3) People would do well to learn how to make application of
it in their own lives (see chart CHRIST SUFFERED ONCE FOR SINS).
Chart
CHRIST SUFFERED ONCE FOR SINS
(1Pe 3:18)
- For sins (Ro 8:3; 1Co 15:3; Heb 10:5, 10).
- Once for all (Heb 9:15-28; 10:10, 12, 14).
- The Just [Christ] (Mt 27:19; Lu 23:47; Ac 3:14; 7:52; 22:14; 1Pe 1:19; 2:22; 1Jo 2:1).
- For the unjust [man] (Ro 3:23).
- That He might bring us to God (Ro 3:25; 5:1, 2; Eph 2:13-16, 18; 3:12; Heb 7:25; 10:19-22; 12:22-24).
Adapted from Kelcy 75, 76
The just for the unjust [the righteous for the unrighteous].[ 93 ] The sinless
Son of God takes away sins (see note on 1Pe 2:22). He is the just one. All
accountable persons have sinned (Rom 3:23). Isaiah 59:1, 2, shows that sins
separate people from God. All sinners, like the Gentiles Paul described, are
"far off" or "far away" (Eph 2:13, 17).
That He might bring us to God.[ 94 ] By the blood of Christ the unrighteous
are "brought near" (Eph 2:13). Peter shows that Christ died in order to
remove sins so that people might be brought back to God. The bringing back
to God is not done automatically or universally just because He died for them.
Sinners must believe. They must exercise their faith by obeying the gospel,
including repentance, confession of Christ and baptism. As people return to
Him in this manner, sins are forgiven (see Ac 2:38; 22:16). Through faith in
Christ they are brought into God's grace which gives hope (Ro 5:1, 2).
Through faith in Him they have "access with confidence" (Eph 3:12). Erring
children of God may return by repentance, confession of sin and prayer (see
Ac 8:22; 1Jo 1:7-9).
Let us therefore come boldly to the throne of grace, that we may obtain
mercy and find grace to help in time of need (Heb 4:16).
Through Christ, many have become believers in God so that in Him they may
enjoy hope.
Who through Him believe in God, who raised Him from the dead and
gave Him glory, so that your faith and hope are in God (1Pe 1:21).
Being put to death.[ 95 ] Other passages teach that Christ gave Himself (Ga
1:4; 2:20). The present verse emphasizes man's part in His death. He was "put
to death" (Ac 2:23). Because of jealousy, unbelief, hatred and lies He was "put
to death."
Now the chief priests, the elders, and all the council sought false
testimony against Jesus to put Him to death (Mt 26:59; compare 27:1;
Mk 14:55).
John called attention to man's part in killing Jesus when he wrote, "Where
they crucified Him" (Joh 19:18). On Pentecost, Peter laid the charge directly
upon the Jews, stating that they used "lawless hands" (that is, by the assistance
of the Romans) to carry out the shameful crucifiixion.
Him, being delivered by the determined purpose and foreknowledge of
God, you have taken by lawless hands, have crucified, and put to death
(Ac 2:23).
In the flesh [in flesh].[ 96 ] One reason the Word (the eternal Christ)
became flesh was to suffer for mankind (Joh 1:14).
Therefore, since Christ suffered for us in the flesh, arm yourselves also
with the same mind, for he who has suffered in the flesh has ceased from
sin (1Pe 4:1).
It was necessary for Christ to become man in order to die for sins. In the
mind of the all-knowing God, there was no way to save man other than by His
death. God's purpose was that all those benefiting from the death of His Son
could be presented blameless before Him.
And you, who once were alienated and enemies in your mind by wicked
works, yet now He has reconciled 22 in the body of His flesh through
death, to present you holy, and blameless, and above reproach in His
sight (Col 1:21, 22).
Chart
CHRIST RAISED HIMSELF
(1Pe 3:18)
- Jesus said of His body, "Destroy this temple, and in three days I
will raise it up" (Joh 2:19; compare Mt 26:61; Mk 14:58; 15:29).
- I lay down My life that I may take it again (Joh 10:18).
- I have power to lay it down, and I have power to take it again (Joh 10:18).
But made alive by the Spirit [but quickened in spirit, in the spirit].[ 97 ] The
lexicons at my disposal are unanimous that "spirit" in this verse is not the Holy
Spirit, but the spiritual component of Christ in contrast to His flesh.[ 98 ] Some
go so far as to suggest that "the Spirit" was His human spirit. However, there
is no question but that it took divine power to quicken or made Him alive. He
arose bodily from the tomb (see chart CHRIST RAISED HIMSELF).[ 99 ] His
resurrection offers real hope to Christians. It particularly gives living hope to
those losing their lives in martyrdom. It gives proof that He was who and what
He claimed to be. He was the Son of God (Mk 14:61, 62). He was God the
Son (Joh 1:1-3; Ac 20:28). He was without sin (Joh 8:46; 1Pe 2:22).
And declared to be the Son of God with power according to the Spirit
of holiness, by the resurrection from the dead (Ro 1:4).
Chart
DEAD TO BE RAISED BY CHRIST
(1Pe 3:18)
- Even so the Son gives life to whom He will (Joh 5:21).
- All who are in the graves will hear His voice and come forth (Joh 5:28, 29).
- Of all He has given Me I should lose nothing, but should raise it up at the last day (Joh 6:39, 40).
- Even so in Christ all shall be made alive (1Co 15:22).
[3:19] By whom also He went and preached [in which, which also, also he
went, also going, he preached].[ 100 ] In the same spirit in which Jesus was
made alive, He made proclamation to spirits in prison. The verse does not
make it clear whether the spirit of Christ preached personally or through
another (compare 1Pe 1:11). It is also vague as to the time when the spirits
were in prison and when they were preached to. From this verse alone,
without the context, He might have preached to them at any time from Noah's
day to Peter's. It is the writer's view that he did not do the preaching
personally but through another such as Noah (see 2Pe 2:5). The "Spirit of
Christ" was in the prophets and revealed certain things to them (1Pe 1:11).
The spirit of Christ was in Noah.[ 101 ] As I understand it, Christ, in spirit,
preached through Noah, a preacher of righteousness (2Pe 2:5).
James Macknight points out that "He went and preached" is a pleonasm[ 102 ]
meaning nothing more than "He preached."[ 103 ] It is pointless to stress "He
went."
PREACHED TO SPIRITS IN PRISON
In His spirit, Jesus preached or made proclamation. Some people read into
this verse that which it does not say, such as that He did the preaching
personally between His death and resurrection (see chart WHAT PETER
DOES NOT SAY ABOUT SPIRITS IN PRISON).
Chart
WHAT PETER DOES NOT SAY
ABOUT SPIRITS IN PRISON
(1Pe 3:19, 20)
- That Jesus preached personally.
- That He preached the Gospel.
- That spirits were disembodied when preached to.
- That Jesus preached between His death and resurrection.
- That Jesus offered salvation to dead people.
To the spirits in prison [unto the spirits which are in prison].[ 104 ] To
which spirits exactly was proclamation made? Only to those who were
disobedient in the days of Noah. It was easy to identify these people during
Noah's lifetime. Everybody outside Noah's family was disobedient. However,
if the proclamation occurred in the Hadean world, how were these spirits in
that dark domain separated from all others? And why these particular spirits
anyway? If the intent was to offer another chance to sinners who died without
salvation, why not give all of them an equal opportunity to hear the preaching?
To be fair, at least everyone killed during a catastrophe ought to have equal
oppornunity. If the preaching was only an announcement of the triumph and
authority of Christ, why exclude the proclamation to the others?
Inasmuch as the word "now" is not in the Greek but is supplied in some
translations, the immediate text does not specify when the spirits were in
prison. The spirits in question may have been in prison during Noah's day[ 105 ]
or in a Hadean prison at the time Peter wrote. Had they, like sinful
angels,[ 106 ] been committed to pits of darkness by the time Peter wrote?[ 107 ]
Chart
PUNISHMENT DELAYED (A)
(1Pe 3:20)
- My Spirit shall not strive with man forever, because he also is
flesh; nevertheless his days shall be 120 years (Ge 6:3; compare verse
13).
- Ten plagues before destroying Egyptians (Ex 7:19-12:29).
- Iniquity of the Amorite not yet complete (Ge 15:16; compare 1Ki 11:12).
Chart
PUNISHMENT DELAYED (B)
(1Pe 3:20)
- Or do you think lightly of the riches of His kindness and
forbearance and patience, not knowing that the kindness of God leads you
to repentance? (Ro 2:4)
- The patience of God kept waiting in the days of Noah (1Pe 3:20).
- Patient . . . not wishing any to perish (2Pe 3:9).
[3:20] Who formerly were disobedient [which sometime, that aforetime,
heretofore, once, did not obey].[ 108 ] The Greek is general enough to include
persons alive any time during the days of Noah. There is no doubt that the
spirits to whom Christ made proclamation had been disobedient during Noah's
lifetime. The Greek verb suggests that they refused obedience, implying that
they had heard the divine message. Before the flood, we have the following:
And the LORD said, "My Spirit shall not strive with man forever, for he
is indeed flesh; yet his days shall be one hundred and twenty years" (Ge
6:3).
Except for Noah and his family, God's appeal to save the population of earth
was spurned. Evidence of their disobedience is demonstrated by their evil
thoughts and wicked actions.
Then the LORD saw that the wickedness of man was great in the earth,
and that every intent of the thoughts of his heart was only evil
continually (Ge 6:5).
Chart
SPIRITS IN PRISON
[VARIOUS INTERPRETATIONS]
(1Pe 3:19)
- Between His death and resurrection, Christ offered salvation to
those in Hades who missed it on earth [but see Mt 25:31-46; 2Co 5:10].
- Or, at that time, He preached to angels that sinned.
- Or, before the flood, Christ's spirit through Noah preached to
people then living [Noah was a preacher of righteousness, 2Pe 2:5].
- Spirits were in the prison of sin before the flood.
- Or, spirits were in prison when Peter wrote.
When once the Divine longsuffering waited [when God's patience, the
longsuffering of God, waited].[ 109 ] God kept waiting patiently. There are many
examples in the Bible where He warned sinful people through the prophets
before He finally destroyed them (see 1Ki 21:29; 2Ki 13:23; Ec 8:11; Isa 48:9;
Lu 13:7-9; see charts PUNISHMENT DELAYED A and B).
In the days of Noah [in the days when Noah].[ 110 ] God exercised great
patience with the wicked and violent people in Noah's time. He has often
waited long before destroying the wicked. After the Jews rejected Christ, He
waited about forty years before destroying Jerusalem by means of the Roman
army.
While the ark was being prepared [while the ark was preparing, a
preparing, during the building of the ark].[ 111 ] The Hebrew word for "ark" is
TEVAH a chest or a vessel to float.[ 112 ] It is not at all certain that it took
Noah one hundred twenty years to build the ark. The Genesis record does not
actually state this (see Ge 6:3).
In which [wherein, into which].[ 113 ] The only place of safety during the
flood was inside the ark. Noah and his family were saved in it.
A few [few].[ 114 ] Many were lost. Few were saved (compare Mt 7:13, 14).
Christians should never lose heart because the majority do not follow the truth.
That is, eight souls [that is, eight persons].[ 115 ] Eight people in all were
saved in the ark. They were Noah, his wife, his three sons Shem, Ham and
Japheth and their three wives (see Ge 7:7; 10:1). Although Noah eventually
had sixteen grandchildren, insofar as the record goes, he had none on board
the ark.[ 116 ]
Were saved [were brought safely].[ 117 ] Noah and his family were "saved"
in the ark. They were floated up and away from the destruction of the wicked.
Through the means of the water, they were brought safely to land. This
information provides the basis for the statement that baptism saves (verse 21).
Through [by].[ 118 ] It was through, by means of, the water that Noah and
his family were carried away from the old sinful environment.
Water [the water].[ 119 ] The buoyancy of the water lifted the ark up and
away from an old world polluted by sin. Water deposited it in Turkey on the
mountains of Ararat in a freshly cleansed environment.
BAPTISM NOW SAVES
3:21, 22 There is also an antitype which now saves us-- baptism (not the
removal of the filth of the flesh, but the answer of a good conscience toward
God), through the resurrection of Jesus Christ, 22 who has gone into heaven
and is at the right hand of God, angels and authorities and powers having
been made subject to Him.
There is also an antitype [the like figure which corresponds, and
corresponding, whereunto, to this, to that, which also after a true likeness,
which figure also].[ 120 ] The salvation by water in the ark prefigured salvation
in the water of baptism. There is no consensus among scholars as to the
meaning of the term "antitype" or "true likeness." The Greek ANTITUPOS
antitype (as in the NKJV) is used only one other time in the Greek NT where
it is rendered "copies."
For Christ has not entered the holy places made with hands, which are
ANTITUPA copies of the true, but into heaven itself, now to appear in
the presence of God for us (Heb 9:24).
There is no doubt that it was the water of the flood that brought those in the
ark to safety. Noah's salvation by means of water is like, resembles
corresponds to, analogous to and is parallel to, baptism that saves us.
Which now saves us-- baptism [even immersion, also now doth, doth now,
save you].[ 121 ] Regardless of the failure of many commentators to agree on
the definition of ANTITUPON (see note above There is also an antitype and
footnotes), nearly all reputable scholars whom I have read concur that the
salvation resulting from baptism corresponds to, and is a fulfillment of the
salvation of Noah. Although it is clear that the blood of Christ washes away
sins (see Ac 22:16; Re 1:5), salvation is through, or by means of, water. Just
as surely as Noah was saved by water, people in the church age are saved by
water baptism.
There is no room for debate as to whether baptism now saves. Peter declares
that it does. It saves from sin but not from persecution or physical death. As
a matter of fact, many of Peter's early readers would would experience both
persecution and death. Beginning at Pentecost, Peter had been teaching that
baptism saves (see Ac 2:38; 10:48). In baptism, Paul's sins were washed away
(Ac 22:16). Water, in itself, has no inherent power to wash away sins but the
blood of Christ does (see note on 1Pe 1:3). When penitent sinners are
baptized into the death of Christ, by faith, they come in contact with the blood
of Christ that cleanses them from sin.
And from Jesus Christ, the faithful witness, the firstborn from the dead,
and the ruler over the kings of the earth. To Him who loved us and
washed us from our sins in His own blood (Re 1:5).
The Greek present tense of "saves" suggests that baptism continues to save.
Some would modify that interpretation by calling attention to the word "now."
Baptism saves now! Consider please that it continues to save as more and
more sinners come to Christ and are immersed for the remission of sins.
Likewise, the blood of Jesus continues to cleanse[ 122 ] Christians who confess
their sins (see note on 1Jo 1:7). There is no need to be re-baptized after every
subsequent sin. One is not saved before baptism. However, after baptism,
forgiveness is always available by the merits of Calvary through confession of
sin and prayer (Ac 8:22; 1Jo 1:9).
Not the removal of the filth of the flesh [not a, not as a, the, putting away,
putting off, of dirt from the body].[ 123 ] The water of baptism itself does not
wash away sin nor is it intended to cleanse from dirt. Its purpose is not to
wash away external bodily pollution.
But the answer of a good conscience toward God [but the, as an,
interrogation of, seeking, appeal, demand, for a clear conscience, to, before,
God].[ 124 ] Most translators understand this phrase to mean an appeal to God
for a good conscience. In other words, a penitent sinner comes to baptism in
order to receive a good conscience. This rules out infant baptism because
babies are incapable of doing that.
A good conscience is a characteristic of a righteous or forgiven person.
Before baptism, the sinner is conscious of being unforgiven. He desires to be
rid of his sense of guilt. After being baptized into Christ, his sins are forgiven
and his conscience is cleared. Then his conscience is "good." There is no
longer a need to be ashamed becuase past sins are forgiven. This accounts for
rejoicing after baptism (see Ac 8:39; 16:34). The Hebrew writer calls it "the
beginning of our confidence" (Heb 3:14). Christians, throughout life, and
especially during persecution, strive to keep the good conscience given them
at baptism (compare verse 16).[ 125 ]
Through the resurrection of Jesus Christ [by the resurrection of Jesus
Christ].[ 126 ] I am tired of reading comments that weaken the truth of what
Peter wrote. For example, in Jerry Falwell's Liberty Bible Commentary, we have
an attempt to deny what the Holy Spirit inspired the apostle to write:
Technically, of course, it is not true that baptism saves; the merely
mechanical performance of the religious rite would only make a sinner
into a very wet sinner.[ 127 ]
Peter was not writing about a baptism that was "merely mechanical
performance." Scriptural baptism saves because of its connection with the
death and resurrection of Jesus Christ. Salvation is "through faith in the
working of God, who raised Him from the dead" (Col 2:12). From baptism
one rises to "newness of life" (Ro 6:4). The power of baptism to cleanse from
sin is related to the resurrection of Christ. If He had not been raised, He (like
Buddha, Bahaullah, Mohammed and others) could not save anyone.
Therefore He is also able to save to the uttermost those who come to
God through Him, since He always lives to make intercession for them
(Heb 7:25).
I quote here a judicious comment from Richard Lenski, a Lutheran scholar,
on the purpose of baptism:
Thus the risen Lord instituted baptism for all nations (Mt 28:19) with the
promise that it saves (Mk 16:16). Without his resurrection there is no
baptism, no salvation, no conscience-cleansing to comfort us when we are
persecuted for righteousness' sake, in fact, no righteousness at all.
Redemption was finished on the cross (Joh 19:30); the resurrection is
God's own attestation to this effect (Ac 2:36, with verse 38 on baptism;
5:30-32).[ 128 ]
Adam Clarke, a Methodist, with a degree of wisdom, wrote:
Noah believed in God, walked uprightly before him, and found grace in
his sight; he obeyed him in building the ark, and God made it the means
of his salvation from the waters of the deluge. Baptism implies a
consecration and dedication of the soul and body to God, the Father,
Son, and Holy Spirit. He who is faithful to his baptismal covenant,
taking God through Christ, by the eternal Spirit, for his portion, is saved
here from his sins; and through the resurrection of Christ from the dead,
has the well-grounded hope of eternal glory.[ 129 ]
Chart
CHRIST EXALTED ABOVE ALL
(1Pe 3:22)
- Seated in "the heavenly places" (Eph 1:20).
- Highly exalted Him and given Him the name which is above every name (Php 2:9).
- God, Your God, has anointed You with the oil of gladness more than Your companions (Heb 1:9).
- Worthy is the Lamb who was slain to receive power and riches and
wisdom, and strength and honor and glory and blessing! (Re 5:12).
[3:22] Who has gone into heaven [who is gone, having gone, into heaven,
who entered heaven].[ 130 ] On Pentecost, Peter preached to the Jews saying
Christ had gone to heaven:
Whom heaven must receive until the times of restoration of all things,
which God has spoken by the mouth of all His holy prophets since the
world began (Ac 3:21).
In another sermon, Peter taught that Jesus is the exalted One: "Him God
has exalted to His right hand to be Prince and Savior" (Ac 5:31).
Chart
AUTHORITIES
(1Pe 3:22)
- Wisdom of God made known through the church to rulers and authorities in heavenly places (Eph 3:10).
- Our struggle is not against flesh and blood, but against rulers,
against the powers, against the world forces of this darkness, against
the spiritual forces of wickedness in the heavenly places (Eph 6:12).
- By Him all things were created . . . whether thrones or dominions or rulers or authorities (Col 1:16).
- Head over all rule and authority (Col 2:10).
- Disarmed rulers and authorities (Col 2:15).
And is at the right hand of God [is on, and is on, who is at, the right hand
of God][ 131 ] (see chart CHRIST EXALTED ABOVE ALL).
Angels [after, of, with angels].[ 132 ] Angels are multitudinous. Their
number is at least ten thousand times ten thousand, and thousands of
thousands (Re 5:11). They are the messengers of Christ (Heb 1:14). One of
them, Michael, is specifically called the archangel (Jude 9). Christ is over him
and all the others.
Chart
LORD OF ALL CREATION (A)
(1Pe 3:22)
- To be obeyed (1Pe 1:2).
- His spirit was in the prophets (1Pe 1:11).
- Rejected of men, precious in the sight of God (1Pe 1:4).
- Suffered for you, leaving an example (1Pe 2:21).
- Committed no sin (1Pe 2:22).
Chart
LORD OF ALL CREATION (B)
(1Pe 3:22)
- Uttered no threats, kept on entrusting Himself to God (1Pe 2:23).
- In spirit, preached to spirits in prison (1Pe 3:19).
- At the right hand of God (1Pe 3:22).
- The Chief Shepherd (1Pe 5:4).
And authorities [authorities].[ 133 ] Since Christ has all authority (Mt
28:19), all other so-called authorities are subject to Him (see charts
AUTHORITIES; LORD OF ALL CREATION A and B).
And powers.[ 134 ] One of the powers, Satan, the major one who had the
power of death, has been overcome by Christ (Heb 2:14).
Having been made subject to Him [subject, being made, were made,
subject, being subjected, unto him][ 135 ] (see charts ALL SUBJECT TO
CHRIST A and B).
Chart
ALL SUBJECT TO CHRIST (A)
(1Pe 3:22)
- God has made Him both Lord and Christ (Ac 2:36).
- Lord of both the dead and of the living (Ro 14:9.
- All things in subjection under His feet (Eph 1:22).
- A name which is above every name (Php 2:9).
Chart
ALL SUBJECT TO CHRIST (B)
(1Pe 3:22)
- So that He Himself might come to have first place in everything (Col 1:18).
- Much better than the angels, as He has inherited a more excellent name than they (Heb 1:4).
- Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing (Re 5:12).
Footnotes:
[ 1 ]The basic text in this chapter is the NKJV. Scripture taken from the New King James Version. Copyright
1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. Alternate phrases in brackets
are from ASV, Darby, ESB, KJV and RSV and occasionally another version. Greek transliteration follows the
BibleSoft method.
[ 2 ]GUNAIKES, wives (Marshall 915; Lenski 127); you married women (Williams); wives or women. The
context requires the rendering wives. The NEB is out of line with "you women."
[ 3 ]HOMOIOOS, likewise (Marshall 915; Lenski 127); in like manner with servants (Vincent 1.649); in like
manner [from the adjective HOMOIOS like, resembling, such as, the same as], likewise (Vine 674); in the same
way (Williams).
[ 4 ]HUPOTASSOMENAI, submitting yourselves (Marshall 915); literally, being in subjection, or submitting
yourselves; the same word which is used of the submission of servants [1Pe 2:18] (Vincent 1.650); subject
yourselves, be subjected or subordinated, obey . . . toward the husband (Arndt 848); primarily a military term,
to rank under [HUPO under, TASSOO to arrange], denotes, in the middle or passive voice, to subject oneself,
to obey, be subject to (Vine 1099, 1100); must be submissive (Williams); continuing to be in subjection (Lenski
127).
[ 5 ]TOIS IDIOIS ANDRASIN, to the [your] own husbands (Marshall 915); in contrast to women, husbands
(Arndt 66); denotes, in general, men, adult males [in contrast to ANTHROPOI, which generically denotes human
beings, male or female] (Vine 570); men, in contrast to women, especially husbands (Arndt 66); to your husbands
(Williams); to their own husbands (Lenski 127).
[ 6 ]HINA KAI EI TINES APEITHOUSIN TOO LOGOO, in order that if even any disobey the word
(Marshall 915); the sense disbelieve, greatly disputed, . . . seems most probable in John 3:36; Acts 14:1; 19:9; Ro
15:31, and only slightly less probable in Romans 2:8; 1Pe 2:8; 3:1, perhaps also verses 20; 4:17 (Arndt 82); refuse
to be persuaded, refuse belief, disobedient (Vine 311); if any of them do not believe the message (Williams);
even if some are disobedient to the Word (Lenski 127); the word is "the doctrine of Christ (2 John 9); "the faith"
(Jude 3); the gospel [Mk 16:15, 16; Ro 1:16] (Littrell).
[ 7 ]ANEU LOGOU, without a word (Marshall 915; Williams); without [a] word; speaking [opposite of "Be
silent"] (Arndt 477); even the Revisers have wrongly inserted the article, and have quite spoilt the sense of the
verse by rendering without the word (Nunn 56); without word (Lenski 127).
[ 8 ]KERDEETHEESONTAI, they will [may] be gained (Marshall 915); be gained (Vincent 650); the will
[may] be gained (Marshall 915); gained, passive (Arndt 429); of winning souls into the Kingdom of God by godly
conduct (Vine 469); they may be won over (Williams); they may be gained (Lenski 127).
[ 9 ]DIA TEES TOON GUNAIKOON ANASTROPHEES, through the of the[ir] wives conduct (Marshall
915); way of life, conduct, behavior (Arndt 61); literally, a turning back [ANA back, STREPHOO to turn],
manner of life, living, behavior (Vine 104); through the living of the wives (Williams); by means of the conduct
(Lenski 127).
[ 10 ]EPOPTEUSANTES, observing (Marshall 915); [from EPI upon, and a form of HORAOO to see], used
of the witnessing of a spectator, or overseer (Vine 107); when they see (Williams); having looked upon (Lenski
127).
[ 11 ]TEEN HAGNEEN HUMOON, the pure of you (Marshall 915); pure from every fault, immaculate (Vine
175); pure, holy, of things [behavior] (Arndt 9, 10); pure from every fault, immaculate (Thayer 8); how chaste
(Williams); pure (Lenski 127).
[ 12 ]ANASTROPHEEN HUMOON, conduct of you (Marshall 915); way of life, conduct, behavior (Arndt
61); literally, a turning back [ANA back, STREPHOO to turn], manner of life, living, behavior (Vine 105);
conversation is used in the obsolete sense of behavior or conduct (Webster); you are (Williams); your conduct
(Lenski 127).
[ 13 ]EN PHOBOO, in fear (Marshall 915; Lenski 127); literally, in fear (Vincent 1.650); reverence, respect,
toward men the respect that is due . . . the wife to her husband (Arndt 864); the word "coupled" is inserted in
italics, the more adequately to express the original, which is, literally, "your chaste behavior in fear" (Vine 240);
reverence for one's husband (Thayer 656); and respectful (Williams).
[ 14 ]HOON ESTOO OUCH KOSMOS, of whom let it be not adorning (Marshall 915); your adornments
must be not (Williams); whose let be not adornment (Lenski 129); adorning [from KOSMOS order, regular
disposition, ornament, decoration, the world, universe] [see 1Ti 2:9 (Littrell); "Likewise, that the women should
dress becomingly, adorning themselves in a respectable and sound-minded manner, ... through good works ..."
of whom let it not be [your adornment]. The word KOSMOS adornment actually appears at the end of the Greek
sentence.
[ 15 ]HO EXOOTHEN, the outward (Marshall 915); the outward; used with the article, adjectivally of outward
adorning (Vine 822); of an external nature (Williams); the outward (Lenski 129).
[ 16 ]EMPLOKEES TRICHOON, of plaiting of hairs (Marshall 915); the hair was dyed, and secured with
costly pins and with nets of gold thread. False hair and wigs were worn (Vincent 1.650); of plaiting of hairs
(Marshall 915); [from PLEKOO to weave or plait], "plaiting," that is intertwining the hair in ornament (Vine 137);
[fashionable] braiding of hair (Arndt 256); with braids of hair (Williams); of plaiting of hair (Lenski 129).
[ 17 ]KAI PERITHESEOOS CHROSIOON, and of putting round [on] of gold [ornaments] (Marshall 915);
putting around or on [PERI around, TITHEEMI to put], of wearing jewels of gold (Vine 1217); or ornaments
of gold (Williams); and of placing around gold things (Lenski 129).
[ 18 ]EE ENDUSEOOS HIMATIOON, or of clothing of [with] garments (Marshall 915); or of clothing of
[with] garments adorning (Marshall 915); female extravagance in dress in the days of the empire reached an
alarming pitch (Vincent 1.650); a putting on [akin to EPITITHEEMI to put on, upon], used of apparel (Vine
909); putting on clothing (Arndt 376); or changes of dress (Williams) or of putting on robes (Lenski 129).
[ 19 ]ALL' HO KRUPTOS TEES KARDIAS ANTHROOPOS, but the hidden of the heart man (Marshall
915); [akin to KRUPTOO to cover, conceal, keep secret], hidden, secret, hidden [man of the heart] (Vine 548,
549); but of an internal nature, the character concealed in the heart [literally, the hidden man of the heart]
(Williams); but the hidden man of the heart (Lenski 129).
[ 20 ]EN TOO APHTHARTOO, in [?by] the incorruptible [adorning] (Marshall 915) not liable to corruption
or decay, incorruptible . . . a meek and quiet spirit, metaphorically spoken of as incorruptible apparel (Vine 236);
in the imperishable quality (Williams); in connection with the incorruption of (Lenski 129).
[ 21 ]TOU PRAEOS, of the meek (Marshall (915; Lenski 129); gentle, mild, meek, an adornment of the
Christian profession (Vine 727); of a gentle (William).
[ 22 ]Some Greek texts have NEEPIOI babes, unsophisticated in mind and trustful in disposition.
[ 23 ]KAI HEESUCHIOU PNEUMATOS, and quiet spirit (Marshall 915; Lenski 129); [has much the same
meaning as EEREMOS quiet, tranquil], associated with "meek," and is to characterize the spirit or disposition
(Vine 914); quiet, tranquil; [spirit is used in the sense of] the disposition or influence which fills and governs the
soul of any one; the efficient source of any power, affection, emotion, desire, etc. (Thayer 281, 523); a quiet
(Williams).
[ 24 ]POLUTELES, of great value (Marshall 915; Williams; Lenski 915); used to describe costly raiment, 1
Timothy 2:9 (Vincent 1.650); primarily, the very end or limit [from POIUS much, TELOS revenue], with
reference to price, of highest cost, very expensive, metaphorically, of a meek and quiet spirit, of great price (Vine
236, 237, 882).
[ 25 ]HO ESTIN ENOOPION TOU THEOU, which is before God (Marshall 915); in the sight of [God]
(Vine 1042)in the sight of God (Williams; Lenski 129).
[ 26 ]HOUTOOS, so (Marshall 915); thus, in this way (Vine 710); this is the way (Williams); thus (Lenski
133).
[ 27 ]GAR POTE, for then (Marshall 915); once, formerly, ever, sometime (Vine 807); for at one time (Lenski
133); for of olden times (Williams).
[ 28 ]KAI HAI HAGIAI GUNAIKES, indeed the holy women (Marshall 915); the pius women (Williams);
the holy wives (Lenski 133).
[ 29 ]HAI ELPIZOUSAI EIS THEON, hoping in God (Marshall 915); the meaning is really "in," "who hoped
in God" (Vine 563); who set their hope on God (Williams); those hoping in God (Lenski 133).
[ 30 ]EKOSMOUN HEATAS, adorned themselves (Marshall 915); imperfect tense, were accustomed to adorn
(Vincent 1.650); primarily to arrange, to put in order [English, cosmetic] . . . to adorn, to ornament . . . of one's
person (Vine 24); kept adorning themselves (Lenski 133); used to adorn themselves (Williams).
[ 31 ]HUPOTASSOMENAI TOIS IDIOIS ANDRASIN, submitting themselves to the[ir] own husbands
(Marshall 915); literally, being in subjection, or submitting yourselves; the same word which is used of the
submission of servants [1Pe 2:18] (Vincent 1.650); subject yourselves, be subjected or subordinated, obey . . .
toward the husband, in contrast to women, especially husbands (Arndt 66, 848); primarily a military term, to rank
under [HUPO under, TASSOO to arrange], denotes, in the middle or passive voice, to subject oneself, to obey,
be subject to, in general, men, adult males [in contrast to ANTHROOPOI, which generically denotes human
beings, male or female] (Vine 570, 1099, 1100); they were submissive to their husbands (Williams); continuing
in subjection to their own husbands (Lenski 133).
[ 32 ]HOOS SARRA HUPEEKOUSEN TOO ABRAAM, as Sarah obeyed Abraham (Marshall 915; Lenski
133); listened to, and so, submitted, obeyed . . . Abraham by Sarah (Vine 796); as Sarah, for example, obeyed
Abraham (Williams).
[ 33 ]KURION AUTON KALOUSA, Lord him calling (Marshall 915); a title of respect addressed to a
husband (Vine 688); and called him master (Williams); calling him lord (Lenski 133); sir [from KURIOS lord,
master, sir], a term of respect (Littrell).
[ 34 ]HEES EGENEETEHETE TEKNA, of whom ye became children (Marshall 915); you have become true
daughters [Greek children] of hers (Williams); whose children you became (Lenski 133).
[ 35 ]AGATHOPOIOUSAI, doing good (Marshall 915); do good [AGATHOS good, POIEOO to do], used
of such activity in general (Vine 1220); if you practice doing right (Williams); continuing doing good (Lenski 133).
[ 36 ]MEE PHOBOUMENAI MEEDEMIAN PTOESIN, and not fearing no [any] terror (Marshall 915); the
word means a scare, or nervous excitement (Vincent 1.651); the word means terror, not amazement (Vine 44);
fear, be afraid . . . be struck with fear, be seized with alarm (Thayer 655); and cease from every fear (Williams);
and fearing no terrifying (Lenski 133). dismay [from PTOESIS terrifying, intimidation, fear], a sense of being
intimidated because of one's lot in life (Littrell).
[ 37 ]HOI ANDRES HOMOIOOS, husbands likewise (Marshall 915); in like manner [with wives] (Vincent
1.649); in like manner [from the adjective HOMOIOOS like, resembling, such as, the same as], likewise (Vine
674); the husbands likewise (Lenski 137); you married men, in the same way (Williams).
[ 38 ]SUNOIKOUNTES, dwelling together (Marshall 915); continuing to dwell (Lenski 137); [SUN with,
OIKEOO to dwell], dwell with (Vine 337); must live with (Williams).
[ 39 ]KATA GNOOSIN, according to knowledge (Marshall 915; Lenski 137); with an intelligent recognition
of the nature of the marriage relation (Vincent 1.651); primarily a seeking to know, an enquiry, investigation
[akin to GINOOSKOO to be taking in knowledge, to come to know, recognize, understand, or to understand
completely], denotes, in the NT, knowledge, especially of spiritual truth, used absolutely (Vine 631); in an
intelligent consideration [literally, in accordance with knowledge] (Williams).
[ 40 ]TOO GUNAIKEIOO, APONEMONTES TIMEEN, the female, assigning honor (Marshall 916); literally,
to portion out, and is appropriate to the husband as controlling what is to be meted out to the wife; [the woman
is] not a noun, however, as would appear from the ordinary rendering, but an adjective, agreeing with SKEUEI
vessel, as does also ASTHENESTERO weaker. Both are attributes of vessel; the female vessel as weaker (Vincent
1.651); you must show them deference (Williams); the wifely one, continuing to render honor (Lenski 137).
[ 41 ]HOOS ASTHENESTEROO SKEUEI, as with a weaker vessel (Marshall 915; Lenski 137); vessel, of the
woman, as God's instrument, along with man, for his service in the family and in society (Vincent 1.651); literally,
strengthless [comparative degree]; [the vessels are] a husband and wife . . . the view that the "vessel" [in 1Th 4:4]
signifies the wife, and that the reference is to the sanctified maintenance of the married state, is supported by
the facts that in 1 Peter 3:7 the same word TIMEE honor is used with regard to the wife (Vine 1216); the Greek
word SKEUOS being used to denote the human body, 1 Thessalonians 4:4, it may here be translated body or
person (Macknight 618); as the weaker sex (Williams).
[ 42 ]HOS KAI SUNKLEERONOMOIS, as indeed co-heirs (Marshall 916); joint-heirs, co-inheritors [SUN
with, KLEERONOMOS one who obtains a lot or portion, especially of an inheritance], of husband and wife who
are also united in Christ (Vine 542); fellow-heirs (Arndt 878); as also joint heirs (Lenski 137); as they share
(Williams).
[ 43 ]CHARITOS ZOOEES, of [the] grace of life (Marshall 916); of the gracious gift that is life (Arndt 878);
the gracious gift of life (Williams); of life's grace (Lenski 137).
[ 44 ]EIS TO MEE ENKOPTESTHAI TAS PROSEUCHAS HUMOON, for the not to be hindered the
prayers of you (Marshall 916); your prayers not to be hindered; literally, to knock in; make an incision into; and
hence, generally, to hinder or thwart (Vincent 1.652); of hindrances to the prayers of husband and wife, through
low standards of marital conduct, [ENKOPTOO to cut out, repulse, in some manuscripts] (Vine 551); so that
your prayers may not be hindered (Williams; Lenski 137).
[ 45 ]Compare Littrell.
[ 46 ]TO DE TELOS, now the end[,] (Marshall 916); an end, most frequently of the termination of something,
is used with the article adverbially, meaning "finally" or "as to the end," that is, to the last detail (Vine 430); now
finally (Lenski 142); finally (Williams).
[ 47 ]PANTES HOMOPHRONES, [be ye] all of one mind (Marshall 916); (unity of thought and feeling [from
HOMOS one and the same, PHREEN the mind] (Vincent 1.652); [HOMOS the same, PHREEN the mind] (Vine
674); all same-minded (Lenski 142); you must all live in harmony (Williams).
[ 48 ]SUMPATHEIS, sympathetic (Marshall 916; Lenski 142); compassionate, sympathetic; interchange of
fellow-feeling in joy or sorrow (Vincent 1.652); an adjective, denotes suffering with, "compassionate," (Vine 211);
be sympathetic (Williams).
[ 49 ]PHILADELPHOI, loving [the] brothers (Marshall 916); [PHILEOO to love, ADELPHOS a brother or
near kinsman], fond of one's brethren (Vine 147); fraternally friendly (Lenski 142); loving as brothers (Williams).
[ 50 ]Received Text has PHILOPHRONES; others, TAPEINOPHRONES humble minded (Vincent 1.652);
[PHREEN the mind]; some manuscripts have the corresponding adjective PHILOPHROON courteous in 1 Peter
3:8; the most authentic manuscripts have TAPEINOPHROON humble-minded (Vine 242, 568); "courteous" in
some versions is from to a textual variation.
[ 51 ] MEE APODIDONTES KAKON ANTI KAKOU, not giving back evil instead of evil (Marshall 916);
[not] giving back, translated "rendering" of unrighteous acts, what is morally or ethically evil . . . qualities,
emotions, passions, deeds, "evil for evil" (Vine 86, 380, 949, 950); not giving back a base thing for a base thing
(Lenski 142); never returning evil for evil (Williams).
[ 52 ]EE LOIDORIAN ANTI LOIDORIAS, or reviling instead of reviling (Marshall 916); [akin to
LOIDOREOO abuse, revile and LOIDOROS abusive, railing, reviling], abuse, railing (Vine 966); or reviling for
reviling (Lenski 142); or abuse for abuse (Williams).
[ 53 ]TOUNANTION DE EULOGOUNTES, but on the contrary blessing (Marshall 916); a participle: Be
not rendering evil, but be blessing (Vincent 1.652); on the contrary or contrariwise [blessing] [EU well, LOGOS
a word] (Vine 229); but contrariwise, continuing to bless (Lenski 142); but blessing instead (Williams).
[ 54 ]HOTI EIS TOUTO EKLEETHEETE, aorist tense; because to this ye were called (Marshall 916);
everywhere in the NT epistles only those are spoken of as called by God who have listened to his voice addressed
to them in the gospel, hence those who have enlisted in the service of Christ (Thayer 321); because for this you
were called (Lenski 142); because it was for this that you were called (Williams).
[ 55 ]HINA EULOGIAN KLEERONOMEESEETE, in order that blessing ye might inherit (Marshall 916);
receive the [blessing] assigned . . . it became a formula denoting to partake of eternal salvation in the Messiah's
kingdom; a blessing, benefit (Thayer 348, 349); to obtain the blessing of heirs [literally, inherit a blessing]
(Williams); that you inherit a blessing (Lenski 142).
[ 56 ]HO GAR THELOON AGAPAN, for the [one] wishing life to love (Marshall 916); not the future tense
of love, but the verb to will, with the infinitive: he that desires or means to love (Vincent 1.652, 653); he who
wants to love life (Lenski 144); whoever wants to enjoy life (Williams).
[ 57 ]KAI IDEIN HEEMERAS AGATHAS, and to see days good (Marshall 916); [and] to see good days;
the Hebrews and the Hellenists who imitate them measure the duration and length also of human life by the
number of days; excelling in any respect, distinguished, good . . . of the feeling awakened by what is good,
pleasant, agreeable, joyful, happy (Thayer 2, 279); and see delightful days (Williams); and to see good days
(Lenski 144).
[ 58 ]PAUSATOO TEEN GLOOSSAN APO KAKOU, let him restrain the [his] tongue from evil (Marshall
916); stop, used in the active voice, in the sense of making to cease, restraining . . . of causing the tongue to
refrain from evil (Vine 937); must keep his tongue from evil (Williams); let him stop the tongue from any base
thing (Lenski 144).
[ 59 ]KAI CHEILEE TOU MEE LALEESAI DOLON, and [his] lips not to speak guile (Marshall 916); bait,
snare, deceit . . . of the necessity that the speech of Christians should be guileless (Vine 515); and his lips from
speaking deceit (Williams); and lips from uttering guile (Lenski 144).
[ 60 ]ENKLINATOO DE APO KAKOU, let him turn aside and from evil (Marshall 916); [EK out of,
KLINOO to cause to bend or slope], the picture of the word is of one bending aside from his course at the
approach of evil. Eschew is from the Norman ESCHEVER to shun or avoid; reappears in the English shy, and
to be shy [as a horse] (Vincent 1.653); [EK from, KLINOO to turn, bend], used metaphorically of turning away
from evil (Vine 370); moreover, let him incline away from baseness (Lenski 144); he must turn, too, away from
evil (Williams).
[ 61 ]KAI POIESATOO AGATHON, and let him do good (Marshall 916); [AGATHOS, that which is good
in character and beneficial, POIEOO to do], used in a general way, to do well (Vine 493, 49); upright, honorable
(Thayer 2); and do right (Williams); and do good (Lenski 144).
[ 62 ]ZEETEESOO EIREENEEN, let him seek peace (Marshall 916; Lenski 144); seek or strive after,
endeavor, desire (Vine 1012); seek after, seek for, aim at, strive after, to promote concord, to effect [peace]
(Thayer 182, 272); he must seek peace (Williams).
[ 63 ]KAI DIOOXATOO AUTEEN, and pursue it (Marshall 916; Lenski 145); put to flight, pursue, persecute,
is used metaphorically of seeking eagerly after peace (Vine 906); metaphorically, with accusative of thing, pursue,
that is, seek after eagerly, earnestly endeavor to acquire (Thayer 153); and follow it (Williams).
[ 64 ]HOTI OPHTHALMOI KURIOU EPI DIKAIOS, the eyes of the Lord are on the righteous (Marshall
916); of God's power of vision (Vine 394); the eyes [of the Lord] are [fixed] upon the righteous, that is, the Lord
looks after, provides for them (Thayer 470); because the eyes of the Lord are on upright men (Williams);
because the Lord's eyes [are] upon righteous ones (Lenski 144).
[ 65 ]KAI OOTA AUTOU EIS DEEESIN AUTOON, and [the] ears of them open to the petition of them
(Marshall 916); [His] ears to hear supplication (Thayer 465); and His ears listen to their pleading cries
(Williams); and his ears for their begging (Lenski 144).
[ 66 ]PROSOOPON DE KURIOU EPI, but the face of the Lord is against (Marshall 916); of the look, that
is, the face, which by its various movements affords an index of inward thoughts and feelings (Vine 397);. a
Hebraistic phrase relating to the direction of the countenance, the look . . . the face of the Lord is [turned] upon
one, that is, he looks upon and watches him (Thayer 551); but His face is against (Williams); but the Lord's
countenance [is] against (Lenski 144).
[ 67 ]POIOUNTAS KAKA, ones doing evil things (Marshall 916); unrighteous acts, what is morally or ethically
evil . . . qualities, emotions, passions, deeds (Vine 380); them that do wrong (Williams); such as are doing things
base (Lenski 144).
[ 68 ]KAI TIS HO KAKOOSOON HUMAS, and who [is] the [one] harming you? (Marshall 916); to do evil
to a person (Thayer 526); and who is he that will treat you basely? (Lenski 146); and who is it that will harm
you? (Williams).
[ 69 ]Being persecuted without a cause was prophetic of the sufferings of Jesus.
[ 70 ]EAN TOU AGATHOU, of the good (Marshall 916); excelling in any respect, distinguished, good . . .
of the feeling awakened by what is good, pleasant, agreeable, joyful, happy (Thayer 2); if you are enthusiastic
(Williams); if you get to be zealots (Lenski 146).
[ 71 ]ALL' EI KAI PASCHOITE, but if indeed ye suffer (Marshall 916);the less vivid form of a future
conditional sentence. In this sentence, the protasis only occurs [protasis is a conditional clause] (Nunn 243);
suffer, of the followers of Christ (Vine 1103); the Greek construction [EI with the optative] expresses a possibility
(Kelcy 72); even if you should suffer (Williams); nevertheless, if also you should be suffering (Lenski 147).
[ 72 ]DIA DIKAIOSUNEEN, because of righteousness (Marshall 916); [for the sake of] integrity, virtue, purity
of life, uprightness, correctness in thinking, feeling and acting (Thayer 149); the specific virtue of Christians . .
. the word becomes almost equivalent to Christianity (Arndt 197); for doing right (Williams); for righteousness'
sake (Lenski 147).
[ 73 ]MAKARIOI, blessed [are ye] (Marshall 916); blessed, happy (Vine 524); you are happy (Williams);
blessed [are you] (Lenski 147).
[ 74 ]TON DE PHOBON AUTOON MEE PHOBEETHEETE, the But fear of them fear ye not (Marshall
916); by metonymy, that which causes fear (Vine 414); fear, dread, terror, with a genitive of the object added,
the fear which they inspire (Thayer 656); never be afraid of their threats (Williams); and do not fear their fear
(Lenski 148).
[ 75 ]MEEDE TARACHTHEETE, nor be ye troubled (Marshall 916); used of Herod's trouble [Mt 2:3]; of
the agitation of the pool of Bethesda [Joh 5:4; of Christ's troubled spirit [Joh 12:27] (Vincent 1.653); [akin to
TARACHE an agitation, disturbance, trouble], of the minds of those in fear or perplexity (Vine 1169); and never
be disturbed (Williams); neither be disturbed (Lenski 148).
[ 76 ]KURION DE TON CHRISTON HAGIASATE, but [as] Lord Christ sanctify (Marshall 916, 917);
[Received Text has KURION DE TON THEON HAGIASATE]; the textual variation accounts for some versions
having Christ and others Lord. The article with Christ shows that KURION Lord is to be taken predicatively.
Render, therefore, sanctify Christ [the Christ] as Lord (Vincent 1.653); sanctify the acknowledgment of the
Lordship of Christ (Vine 990); but be consecrated to Christ as Lord (Williams); but sanctify the Lord, Christ
(Lenski 148).
[ 77 ]EN TAIS KARDIAIS HUMON, in the hearts of you (Marshall 927); the seat of moral and spiritual life
. . . the desires (Vine 537); in your hearts (Lenski 148; Williams).
[ 78 ]HETOIMOI AEI PROS APOLOGIAN, ready always for the defence (Marshall 917); ready always for
defence (Lenski 148); and always be ready to make your defense (Williams).
[ 79 ]PANTI TOO AITOUNTI HUMAS LOGON, to everyone asking you a word (Marshall 917); a word,
etc., has also the significance of the inward thought itself, a reckoning, a regard, a reason, translated in 1 Peter
3:15 "a reason [concerning the hope that is in you]" (Vine 924); to anyone who asks a reason (Williams); to
everyone asking you reason (Lenski 144).
[ 80 ]PERI TEES EN HUMIN ELPIDOS, concerning the in you hope (Marshall 917); in the Christian sense,
joyful and confident expectation of eternal salvation (Thayer 205); a reason for the hope you have (Williams);
concerning the hope in you (Lenski 148).
[ 81 ]ALLA META PRAUTEETOS, but with meekness (Marshall 917); gentleness, mildness, meekness
(Thayer 535); a condition of heart, the opposite of self-assertiveness and self-interest; equanimity of spirit that
is neither elated nor cast down, simply because it is not occupied with self at all. Peter enjoins meekness in
setting forth the grounds of the Christian hope (Vine 728); but you must do it with gentleness (Williams); but
with meekness (Lenski 148).
[ 82 ]KAI PHOBOU, and fear (Marshall 917; Lenski 148); reverence, respect [for authority, rank, dignity]
(Thayer 656); and reverence (Williams).
[ 83 ]SUNEIDEESIN ECHONTES AGATHEEN, conscience having a good (Marshall 917); the position of
the adjective shows that it is used predicatively: having a conscience good or unimpaired; [SUN together with,
EIDENAI to know]. Its fundamental idea is knowing together with one's self. Hence, it denotes the consciousness
which one has within himself of his own conduct as related to moral obligation; which consciousness exercises
a judicial function, determining what is right or wrong, approving or condemning, urging to performance or
abstinence (Vincent 1.654); free from guilt, consciousness of rectitude, of right conduct (Thayer 602); keeping
a good conscience (Lenski 148); and keep your conscience clear (Williams).
[ 84 ]HINA EN HO KATALALEISTHE, in order that while ye are spoken against (Marshall 917);
threatened abusively; to act despitefully (Vincent 1.656); [KATA against, LALEOO to speak], spoken against
(Vine 86); so that those who bitterly abuse (Williams); in order that in what they continue to speak against you
they may be put to shame who abuse (Lenski 148).
[ 85 ]HOI EPEEREAZONTES, [by] the [ones] abusing [you] (Marshall 917); so that those who bitterly abuse
(Williams); who abuse (Lenski 148).
[ 86 ]HUMOON TEEN AGATHEEN EN CHRISTOO ANASTROPHEEN, of you the good in Christ
conduct (Marshall 917); [ANA back, STREPHOO to turn], literally, a turning back, translated "manner of life,"
"living" (Vine 105); your excellent conduct as Christians (Williams); your good conduct in connection with Christ
(Lenski 148).
[ 87 ]KATAISCHUNTHOSIN, may be shamed [by] (Marshall 917); [KATA down, intensive, AISCHOS
shame], in the passive voice, ashamed (Vine 69); may be ashamed (Williams); may be put to shame (Lenski 148).
[ 88 ]KREITTON GAR, for [it is] better (Marshall 917; Williams); more excellent (Thayer 359); for better
[it is] (Lenski 151).
[ 89 ]EI THELOI TO THELEEMA TOU THEOU, if wills the will of God (Marshall 917); if the will of God
should so will, if it is the will of God, if it is God's will. (Vincent 1.656); if the will of God should plan it so
(Williams); if the will of God should will (Lenski 152).
[ 90 ]AGATHOPOIOUNTAS . . . PASCHEIN, doing good . . . to suffer (Marshall 917); suffer, undergo evils,
be afflicted (Thayer 494); doing well (Vine 1220); to suffer while doing good (Lenski 151, 152); to suffer for
doing right (Williams).
[ 91 ]EE KAKOPOIOUNTAS, than doing evil (Marshall 917); evil doing (Vine 382); than doing evil (Marshall
917); than for doing wrong (Williams); than while doing ill (Lenski 152).
[ 92 ]HOTI KAI CRISTOS HAPAX PERI HAMARTIOON APETHANEN, because indeed Christ once
concerning sins died (Marshall 917); when used with HAMARTIA the word "for" has the sense to take away,
to atone for PERI HAMARTIAS (Arndt 644); HAPAX, once for all, of what is of perpetual validity, not
requiring repetition (Vine 809); PERI is used of the design or purpose for removing something or taking it away:
PERI HAMARTIAS, to destroy sin, Romans 8:3; DIDONAI HEAUTON PERI TOON HAMARTION, to
expiate, atone for, sins, Galatians 1:4 . . . 1 Peter 3:18 (Thayer 501); for Christ Himself once for all, died for our
sins (Williams); because Christ suffered for sins once (Lenski 154).
[ 93 ]DIKAIOS HUPER ADIKOON, a righteous man on behalf of unrighteousness ones (Marshall 917); the
Greek without the article is more graphic: just for unjust (Vincent 1.656); in the NT, righteous, a state of being
right, or right conduct, judged whether by the Divine standard, or according to human standards, of what is right,
of Christ (Vine 613); the Innocent for the guilty [literally, the Righteous for the unrighteous] (Williams); One
Righteous in place of unrighteous ones (Lenski 154).
[ 94 ]HINA HUMAS PROSAGAGEE TOO THEOO, in order that you he might bring to God, to bring you
to God. (Marshall 917); bring into or unto (Vine 144); to bring us to God (Williams); in order that he may bring
us to God (Lenski 154).
[ 95 ]THANATOOTHEIS MEN, being put to death on one hand (Marshall 917); put to death, of the Death
of Christ (Vine 268); kill, hand over to be killed, especially of the death sentence and its execution (Arndt 351);
put to death (Thayer 283); being put to death (Williams); [he] on the one hand, put to death (Lenski 154).
[ 96 ]SARKI, in [the] flesh (Marshall 917); the Greek omits the article: in flesh (Vincent 1.656); the body
(Thayer 570); by means of flesh (Lenski 154); in physical form (Williams).
[ 97 ]ZOOOPOIEETHEIS DE PNEUMATI, quickened on the other in [the] spirit (Marshall 917); also
without the article, in spirit; not as in the AV, by the Spirit, meaning the Holy Ghost, but referring to his spiritual,
incorporeal life (Vincent 1.656); the resurrection body (Vine 1075); the spirit, that is, the vital principle by which
the body is animated (Thayer 520); PNEUMA is that part of Christ which, in contrast to SARX, did not pass
away in death, but survived as an individual entity after death (Arndt 675); on the other hand, vivified by means
of spirit (Lenski 154); but made alive in the Spirit (Williams).
[ 98 ]Those who understand this to be the Holy Spirit point out that Christ was conceived by the Holy Spirit
(Lu 1:35), was justified by the Spirit (1Ti 3:16) and offered Himself "through the eternal Spirit" (Heb 9:14).
[ 99 ]I see no inconsistency with the verses that say God raised Jesus from the dead (see Ac 26:8; 1Co 6:14;
2Co 4:14; Eph 1:20; compare Heb 11:19).
[ 100 ]EN HOO KAI POREUTHEIS EKEERUXEN, in which indeed going he proclaimed (Marshall 917);
in which, in the spiritual form of life; in the disembodied spirit (Vincent 1.656); in which [EN HOI], that is, in
which spirit--the spirit referred to in the preceding verse--the inner principle of life not subject to death (Woods
101); Elsner, on this passage gives examples from the Scriptures and from Demosthenes to prove that "he went
and preached" may mean "he preached" (Macknight 620); EKEERUXEN. The word went, employed as usual
of a personal act; and preached, in its ordinary NT sense of proclaiming the Gospel (Vincent 1.657); the probable
reference is, not to glad tidings [which there is no real evidence that Noah preached, nor is there evidence that
the spirits of antediluvian people are actually "in prison"], but to the act of Christ after His resurrection in
proclaiming His victory to fallen angelic spirits (Vine 873); in which He went and preached (Williams); in
connection with which also on having gone [to them] he made herald proclamation (Lenski 160).
[ 101 ]Littrell.
[ 102 ]A pleonasm is an instance of using more words than necessary to explain something. Dr. Symonds of
Cambridge, in his essay on "Revising the English Translation of the Bible" (page 128), suggests that all verbs of
posture or gesture, as to stand, to sit, to go, to walk, etc. in good Greek writers, have the signification of existence,
to be. For example "And the men who traveled with him stood speechless, hearing the voice, but seeing no one"
(Ac 9:7). It appears from Acts 26:14 that they all fell to the ground. "Stood speechless" implies they were
speechless, nothing more. Marvin Vincent takes a contrary view.
[ 103 ]Macknight 35, 620.
[ 104 ]TOIS EN PHULAKEE PNEUMASIN, to the in prison spirits (Marshall 917); as in Hebrews 12:23,
of disembodied spirits, though the word PSUCHAI souls is used elsewhere [Re 6:9; 20:4] (Vincent 1.657);
unclean spirits, demons (Vine 1075); 1 Peter 3:19 belongs here [under breath (life-)spirit, soul, that which gives
life to the body] if it refers to Jesus' preaching to the spirits of the dead in hell . . . whether it be when he
descended into Hades, or when he returned to heaven; 1 Peter 3:19 belongs here [under evil spirits] if the
PNEUMATI refer to demonic powers, evil spirits, fallen angels (Arndt 675, 676); Lenski takes the view that
POTE HOTE once when does not limit the spirits to those who perished in the flood (Lenski (164); to the spirits
in prison (Williams; Lenski 160); The spirits had lived and were disobedient during the time Noah was preaching
and building the ark. They are now in Hades waiting judgment. The preaching took place by Noah, while they
were living in disobedience (Littrell).
[ 105 ]Since the preaching of Christ during His personal ministry on earth was to "bring out prisoners from
the dungeon" (Isa 42:7; compare Lu 4:18), "saying to those who are bound, `Go forth'" (Isa 49:9), the same might
be said of Noah's pre-flood preaching.
[ 106 ]In order to match up the spirits in prison with the angels in pits of darkness, some denominational
scholars have conjectured that the angels that sinned were the "sons of God" who married the "daughters of men"
(see Ge 6:4). Others view this as ridiculous.
[ 107 ]"For if God did not spare angels when they sinned, but cast them into hell and committed them to pits
of darkness, reserved for judgment" (2Pe 2:4). "And angels who did not keep their own domain, but abandoned
their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day" (Jude 6;
compare Re 20:7).
[ 108 ]APEITHEESASIN POTE, to disobeying ones then (Marshall 917); refused belief and obedience
(Thayer 55); POTE denotes once upon a time, formerly, sometime (Vine 809); once, that is, at some time or
other, formerly, aforetime, of the past (Thayer 533); who had once been disobedient (Williams); such as were
disobedient (Lenski 161).
[ 109 ]HOTE APEXEDEXETO HEE TOU GHEOU MAKROTHUMIA, when waited the of God
longsuffering (Marshall 917); patience, forbearance, long-suffering waited or expected eagerly (Vine 1205); while
God's patience was awaiting (Williams); when the longsuffering of God kept waiting (Lenski 161).
[ 110 ]EN HEEMERAIS NOOE, in [the] days of Noe (Marshall 917); in the days of Noah; Noah, the second
father of the human race (Thayer 431); in Noah's days (Lenski 161); in the days when Noah (Williams).
[ 111 ]KATASKEUAZOMENEES KIBOOTOU, being prepared an ark (Marshall 917); being prepared, made
ready [KATA used intensively, SKEUE equipment] (Thayer 877); was preparing an ark (Williams); while the ark
was being constructed (Lenski 161); Greek text does not have the article for the.
[ 112 ]In the Bible, TEVAH is always used of a vessel that floats. Other than the ark of Noah, the word is
used of the bulrush basket containing baby Moses.
[ 113 ]EIS HEEN, in which (Marshall 917; Lenski 161; Williams).
[ 114 ]OLIGOI, a few (Marshall 917); [a] few (Arndt 563); a few people (Williams); few (Lenski 161).
[ 115 ]TOUT' ESTIN OKTOO PSUCHAI, this is eight souls (Marshall 917); eight, to be exact (Williams);
that is, eight souls (Lenski 161).
[ 116 ]Noah's sons Shem, Ham and Japeth were not born until he was 500 years of age (Ge 5:32). The flood
came when he was 600 (Ge 7:11). Noah had sixteen grandchildren. Those by Shem were Elam, Asshur,
Arphaxad, Lud, and Aram (Ge 10:22). Those through Japheth were Gomer, Magog, Madai, Javan, Tubal,
Meshech, and Tiras (Ge 10:1, 2). Four more were sons of Ham: Cush, Mizraim, Put, and Canaan (Ge 10:6).
[ 117 ]DIESOOTHEESAN, were quite saved (Marshall 917); brought safely [DIA [SOZOO to save] (Vine
993); brought safely through, also saved, rescued, without special feeling for the meaning of DIA; 1 Peter 3:20 has
a phrase with EIS in connection with DIESOOTHEESAN (Arndt 189); were brought safely (Williams; Lenski
161).
[ 118 ]DI', through (Marshall 917); DIA, through. Some take this as instrumental, by means of water; others
as local, by passing through the water, or being brought safely through the water into the ark (Vincent 1.657);
through, be brought safely through the water (Arndt 179); with the genitive through, of place, properly after verbs
denoting an extension, or a motion, or an act, that occurs through any place (Thayer 132); DIA simply states the
means by which the eight were brought through with complete safety. It is not local with reference to the ark
moving "through the water." Water was the means for destroying all the rest; that same water was the means
for floating the ark with its eight souls (Lenski 169); through [DIA by] means of the water (Woods 902); through
[the flood] (Vine 993); through (Williams).
[ 119 ]HUDATOS, water (Marshall 917); the water (Williams); water, literally, as an element, of the waters
of the Deluge (Arndt 832); by means of water (Lenski 161).
[ 120 ]HO KAI ANTITUPON, which also figure (Marshall 917); the relative HO being in the neuter gender,
its antecedent cannot be KIBOOTOS the ark, which is feminine, but HUDATOS water, which is neuter. . . . The
word TUPOS type denotes a thing that is so formed as to convey an exact image of itself, by impression on
another substance capable of receiving the impression. In scripture it signifies a pattern according to which a
thing is made. Thus the visionary tabernacle shown to Moses in the mount is called TUPOS type or pattern
because he was to make the material tabernacle exactly like it [Heb 8:5]. In scripture, likewise, TUPOS a type
signifies an example of moral conduct to be followed or avoided [1Co 10:6-11]. The word ANTITUPOS antitype
denotes the thing formed in imitation of the type or pattern. Thus, Hebrews 9:24, the Mosaic tabernacles are
called ANTITUPA antitypes, or likenesses of the true tabernacle or habitation of the Deity, because they were
formed according to the TUPON pattern showed to Moses, which was considered as the true tabernacle
(Macknight 620); "whereunto" is a mistake for the more difficult "which" (Ellicott 4.422); following a rejected
reading HO to which; so that the literal rendering would be the antitype to which. Read HO ANTITUPON
which, the antitype or as an antitype; that is, which water, being the antitype of that water of the flood, doth now
save you, even baptism. ANTITUPON figure, or antitype, is from ANTI over against and TUPOS a blow.
Hence, originally, repelling a blow: a blow against a blow. So of an echo or of the reflection of light; then a
correspondence, as of a stamp to the die, as here (Vincent 1.657); a corresponding type, 1 Peter 3:21, said of
baptism; the circumstances of the flood, the ark and its occupants, formed a type, and baptism forms a
corresponding type [not an antitype] each setting forth the spiritual realities of the death, burial, and resurrection
of believers in their identification with Christ. It is not a case of type and antitype, but of two types that in
Genesis, the type, and baptism, the corresponding type (Vine 425, 426); corresponding to something that has
gone before. The ANTITUPOS is usually regarded as secondary to the TUPOS [compare the oracular saying
in Diodorus Siculus 9.36, 3 [1 BC] TUPOS ANTITUPOS and Ex 25:40], but since TUPOS can men both
"original" and "copy" . . . [that is, HUDOR] HUMAS ANTITUPOS NUN SOOZEI BAPTISMA means baptism,
which is a fulfillment [of the type] now saves you, that is, the saving of Noah from the flood is a TUPOS, or
"foreshadowing" [hardly the "original" in the full Platonic sense 2 below], and baptism corresponds to it (Arndt
76); a thing resembling another, its counterpart; something in the Messianic times which answers to the type [see
TUPOS, 4 gamma] prefiguring it in the OT . . . as baptism corresponds to the deluge (Thayer 51); in a doctrinal
sense, a type, that is, a person or thing prefiguring a future [Messianic] person or thing; in this sense Adam is
called TUPOS TOU MELLONTOS, namely ADAM [see Ro 5:14], that is of Jesus Christ, each of the two having
exercised a pre-eminent influence upon the human race [the former destructive, the latter saving] (Thayer 632);
the baptism which is here declared to save is water baptism--baptism being the antetype (sic) of the water of
deliverance in the flood (Woods 103); which corresponds to this figure [Greek, antitype] (Williams); which as a
type (Lenski 170).
[ 121 ]HUMAS NUN SOOZEI BAPTISMA, us now saves [even] baptism (Marshall 917); it should be you,
not "us" . . . which baptism also, in antitype, doth now save you, or else, which [water] also, in antitype, now saveth
you--baptism (Ellicott 4.422); of Christian baptism; this, according to the view of the apostles, is a rite of sacred
immersion, commanded by Christ, by which men confessing their sins and professing their faith in Christ are
born again by the Holy Spirit unto a new life, coming into the fellowship of Christ and the church [1Co 12:13],
and are made partakers of eternal salvation; saved in the technical biblical sense;--negatively, delivers from the
penalties of the Messianic judgment . . . positively, makes one a partaker of the salvation by Christ (Thayer 95,
610); the person baptized is, as it were, buried with Christ Colossians 2:12; 1 Peter 3:21 (Arndt 132); saves you
now as baptism; the experience of those who were in the ark at the time of the Flood was a figure or type of
the facts of spiritual death, burial and resurrection, Christian baptism being an ANTITUPON, "a corresponding
type," a "like figure," 1 Peter 3:21 (Vine 89); the fact that the second water, that of baptism, saves in a far higher
way is apparent and is also stated by Peter at length. This excludes the idea that ANTITUPON means that the
water of the flood is a type-prophecy of baptism . . . The sacrament "saves" because it is not a mere outward rite
but "an offer of a good conscience toward God through Jesus Christ's resurrection" (Lenski 170, 172); baptism
now saves you too (Williams).
[ 122 ]In 1 John 1:7, KATHARIZEI, cleanses, in this verse, is present tense, continues to cleanse.
[ 123 ]OU SARKOS APOTHESIS RHUPOU, not of [the] flesh a putting away of [the] filth (Marshall 917);
denotes dirt, filth (Vine 428); a putting off or away [akin to APOTITHEEMI, to put off], used metaphorically
in 1 Peter 3:21, of the "putting away" of the filth of the flesh (Vine 910); I do not mean the mere removal of
physical stains (Williams); not a putting away of filth of flesh (Lenski 170).
[ 124 ]ALLA SUNEIDESEOOS AGATHEES EPEROOTEEMA EIS THEON, but conscience of a good an
answer (Marshall 917); not as in the KJV, an "answer." It was used by the Greeks in a legal sense, as a demand
or appeal. Baptism is therefore the ground of an appeal by a good conscience against wrong doing; [SUN with,
OIDA to know], literally, a knowing with, that is, a co-knowledge [with oneself], the witness borne to one's
conduct by conscience, that faculty by which we apprehend the will of God, as that which is designed to govern
our lives (Vine 53, 1220); as the terms of inquiry and demand often include the idea of desire, the word thus gets
the signification of earnest seeking, that is, a craving, an
intense desire . . . to long for something, 2 Samuel 11:7--[but surely
the phrase here means simply to ask in reference to, ask about]. If
this use of the word i
conceded, it affords us the easiest and most congruous explanation of
that vexed passage 1 Peter 3:21: "which
[baptism] now saves us [you] not because in receiving it we [ye] have
put away the filth of the flesh, but because
we [ye] have earnestly sought a conscience reconciled to God" (Thayer
230); but an offer of a good conscience
toward God; request, appeal . . . an appeal to God for a clear
conscience . . . but compare also a pledge . . . to
God proceeding from a clear conscience, moral consciousness (Arndt 285,
786); Schlatter has the correct
interpretation: this EPEROOTEEMA is God's ANTRAG of ANBIETUNG. "God
puts the question before
man as to whether he wants to have a good conscience and receives the
answer in the believing `yes' of the one
accepting baptism" (Lenski 170, 172); but the craving for a clear
conscience toward God (Williams).
[ 125 ]Some view a good conscience merely as one that does not bother. This is not always the case. While
Paul was persecuting Christians he had a "good conscience" because he thought he was doing God's will (Ac
23:1).
[ 126 ]DI' ANASTASEOOS 'IESOU CHRISTOU, through [the] resurrection of Jesus Christ (Marshall 918);
of the resurrection from the dead, of Christ (Vine 962); through Jesus Christ's resurrection; DIA=means or
mediation (Lenski 170, 173); through the resurrection of Jesus Christ (Williams).
[ 127 ]Falwell 2612.
[ 128 ]Lenski 174.
[ 129 ]Clarke6.862.
[ 130 ]POREUTHEIS EIS OURANON, having gone into heaven (Marshall 918; Lenski 170); He is "on the
right hand of God," having gone into Heaven (Vine 538); who has gone to heaven (Williams).
[ 131 ]HOOS ESTIN EN DEXIA THEOU, who is at [the] right [hand] of God (Marshall 918); metaphorically
of power or authority (Vine 968); and is now at God's right hand (Williams); he who is at God's right [hand]
(Lenski 170).
[ 132 ]ANGELOON, angels (Marshall 918; Lenski 170); [from ANGELLOO to deliver a message], most
frequently of an order of created beings, superior to man (Vine 47); with angels (Williams).
[ 133 ]KAI EXOUSIOON, and authorities (Marshall 918; Lenski 170); spiritual potentates (Vine 81); the
bearers of authority . . . of rulers and functionaries of the spirit world (Arndt 278); the leading and more powerful
among created beings superior to man, spiritual potentates; used in the plural of a certain class of angels (Thayer
225); heavenly authorities (Williams).
[ 134 ]KAI DUNAMEOON, and powers (Marshall 918; Williams; Lenski 170); strength, ability, power . . .
angels, as excelling in power, are called DUNAMEIS (Thayer 159); power as a personal supernatural spirit or
angel (Arndt 208).
[ 135 ]HUPOTAGENTOON AUTOO, being subjected to him (Marshall 918); primarily a military term, [have
been] ranked under [HUPO under, TASSOO to arrange], in subjection (Vine 1100); made subject to Him
(Williams); having been placed in subjection to him (Lenski 170).
Copyright ©2003, Charles Hess, Ridgefield, Washington,
U.S.A.
This material may be copied for personal study only.
It may not be distributed or published in any form whatever
without the copyright
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made.
The basic text, and all quotations not designated otherwise,
are from the New King James Version, copyrighted ©1982 by Thomas Nelson, Inc.
All rights reserved. Used by permission. Bracketed alternatives are drawn from various
sources such as the ASV, Darby, KJV and RSV.
Greek transliteration follows the BibleSoft method.
Published in The Old Paths Archive
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