<hi type="bold">12. conversation--</hi>"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects (<reference osisRef="1Pet.2.13">1Pe 2:13</reference>), servants (<reference osisRef="1Pet.2.18">1Pe 2:18</reference>), wives (<reference osisRef="1Pet.3.1">1Pe 3:1</reference>), husbands (<reference osisRef="1Pet.3.7">1Pe 3:7</reference>), all persons under all circumstances (<reference osisRef="1Pet.2.8">1Pe 2:8</reference>); (<reference osisRef="2Cor.2.2">2</reference>) confession of the faith (<reference osisRef="1Pet.3.15">1Pe 3:15</reference>, <reference osisRef="1Pet.3.16">16</reference>). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be.

<hi type="bold">honest--</hi>honorable, becoming, proper (<reference osisRef="1Pet.3.16">1Pe 3:16</reference>). Contrast "vain conversation," <reference osisRef="1Pet.1.18">1Pe 1:18</reference>. A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [Luther].

<hi type="bold">whereas they speak against you--</hi>now (<reference osisRef="1Pet.2.15">1Pe 2:15</reference>), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you ... that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [Steiger].

<hi type="bold">evildoers--</hi>Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself).

<hi type="bold">by--</hi>owing to.

<hi type="bold">they shall behold--</hi>Greek, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" (<reference osisRef="1Pet.2.15">1Pe 2:15</reference>) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in <reference osisRef="1Pet.3.2">1Pe 3:2</reference>. "Other men narrowly look at (so the Greek implies) the actions of the righteous" [Bengel]. Tertullian contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering.

<hi type="bold">glorify--</hi>forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God.

<hi type="bold">the day of visitation--</hi>of God's grace; when God shall visit them in mercy.

12. conversation-- "behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects (1Pe 2:13), servants (1Pe 2:18), wives (1Pe 3:1), husbands (1Pe 3:7), all persons under all circumstances (1Pe 2:8); (2) confession of the faith (1Pe 3:15, 16). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be. honest-- honorable, becoming, proper (1Pe 3:16). Contrast "vain conversation," 1Pe 1:18. A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [Luther]. whereas they speak against you-- now (1Pe 2:15), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you... that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [Steiger]. evildoers-- Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself). by-- owing to. they shall behold-- Greek, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" (1Pe 2:15) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in 1Pe 3:2. "Other men narrowly look at (so the Greek implies) the actions of the righteous" [Bengel]. Tertullian contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering. glorify-- forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God. the day of visitation-- of God's grace; when God shall visit them in mercy.


<hi type="bold">13. every ordinance of man--</hi>"every human institution" [Alford], literally, "every human creation." For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare <reference osisRef="Rom.13.5">Ro 13:5</reference>, "Be subject for conscience' sake."

<hi type="bold">king--</hi>The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [Augustine in Grotius]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.

13. every ordinance of man-- "every human institution" [Alford], literally, "every human creation." For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare Ro 13:5, "Be subject for conscience' sake." king-- The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [Augustine in Grotius]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.


<hi type="bold">14. governors--</hi>subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces.

<hi type="bold">for the punishment--</hi>No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [Calvin]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [Horneius]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings.

<hi type="bold">praise of them that do well--</hi>Every government recognizes the excellence of truly Christian subjects. Thus Pliny, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution (<reference osisRef="1Pet.3.13">1Pe 3:13</reference>).

14. governors-- subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces. for the punishment-- No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [Calvin]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [Horneius]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings. praise of them that do well-- Every government recognizes the excellence of truly Christian subjects. Thus Pliny, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution (1Pe 3:13).


15. Ground of his directing them to submit themselves (<reference osisRef="1Pet.2.13">1Pe 2:13</reference>).

<hi type="bold">put to silence--</hi>literally, "to muzzle," "to stop the mouth."

<hi type="bold">ignorance--</hi>spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare <reference osisRef="1Pet.2.12">1Pe 2:12</reference>). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.

15. Ground of his directing them to submit themselves (1Pe 2:13). put to silence-- literally, "to muzzle," "to stop the mouth." ignorance-- spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare 1Pe 2:12). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.


<hi type="bold">16. As free--</hi>as "the Lord's freemen," connected with <reference osisRef="1Pet.2.15">1Pe 2:15</reference>, doing well as being free. "Well-doing" (<reference osisRef="1Pet.2.15">1Pe 2:15</reference>) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details.

<hi type="bold">not using--</hi>Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man (<reference osisRef="1Pet.2.13">1Pe 2:13</reference>) which is of God's appointment.

16. As free-- as "the Lord's freemen," connected with 1Pe 2:15, doing well as being free. "Well-doing" (1Pe 2:15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details. not using-- Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man (1Pe 2:13) which is of God's appointment.


<hi type="bold">17. Honour all men--</hi>according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [Alford]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions.

<hi type="bold">Love--</hi>present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men.

<hi type="bold">Fear God ... the king--</hi>The king is to be honored; but God alone, in the highest sense, feared.

17. Honour all men-- according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [Alford]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions. Love-- present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men. Fear God... the king-- The king is to be honored; but God alone, in the highest sense, feared.


<hi type="bold">18. Servants--</hi>Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions.

<hi type="bold">be subject--</hi>Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct, <reference osisRef="1Pet.2.11">1Pe 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>, of which the first particular precept is given <reference osisRef="1Pet.2.13">1Pe 2:13</reference>, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in <reference osisRef="1Pet.2.16">1Pe 2:16</reference>; and so the participle <reference osisRef="1Pet.2.18">1Pe 2:18</reference>, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men."

<hi type="bold">with--</hi>Greek, "in."

<hi type="bold">all--</hi>all possible: under all circumstances, such as are presently detailed.

<hi type="bold">fear--</hi>the awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake" (<reference osisRef="1Pet.2.13">1Pe 2:13</reference>), not merely slavish fear of masters.

<hi type="bold">good--</hi>kind.

<hi type="bold">gentle--</hi>indulgent towards errors: considerate: yielding, not exacting all which justice might demand.

<hi type="bold">froward--</hi>perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.

18. Servants-- Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions. be subject-- Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct, 1Pe 2:11, 12, of which the first particular precept is given 1Pe 2:13, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in 1Pe 2:16; and so the participle 1Pe 2:18, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men." with-- Greek, "in." all-- all possible: under all circumstances, such as are presently detailed. fear-- the awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake" (1Pe 2:13), not merely slavish fear of masters. good-- kind. gentle-- indulgent towards errors: considerate: yielding, not exacting all which justice might demand. froward-- perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.


19. Reason for subjection even to froward masters.

<hi type="bold">thankworthy--</hi>(<reference osisRef="Luke.6.33">Lu 6:33</reference>). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare <reference osisRef="1Pet.2.20">1Pe 2:20</reference>).

<hi type="bold">for conscience toward God--</hi>literally, "consciousness of God": from a conscientious regard to God, more than to men.

<hi type="bold">endure--</hi>Greek, "patiently bear up under": as a superimposed burden [Alford].

<hi type="bold">grief--</hi>Greek, "griefs."

19. Reason for subjection even to froward masters. thankworthy-- (Lu 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare 1Pe 2:20). for conscience toward God-- literally, "consciousness of God": from a conscientious regard to God, more than to men. endure-- Greek, "patiently bear up under": as a superimposed burden [Alford]. grief-- Greek, "griefs."


<hi type="bold">20. what--</hi>Greek, "what kind of."

<hi type="bold">glory--</hi>what peculiar merit.

<hi type="bold">buffeted--</hi>the punishment of slaves, and suddenly inflicted [Bengel].

<hi type="bold">this is--</hi>Some oldest manuscripts read, "for." Then the translation is, "But if when ... ye take it patiently (it is a glory), for this is acceptable."

<hi type="bold">acceptable--</hi>Greek, "thankworthy," as in <reference osisRef="1Pet.2.19">1Pe 2:19</reference>.

20. what-- Greek, "what kind of." glory-- what peculiar merit. buffeted-- the punishment of slaves, and suddenly inflicted [Bengel]. this is-- Some oldest manuscripts read, "for." Then the translation is, "But if when... ye take it patiently (it is a glory), for this is acceptable." acceptable-- Greek, "thankworthy," as in 1Pe 2:19.


21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.

<hi type="bold">hereunto--</hi>to the patient endurance of unmerited suffering (<reference osisRef="1Pet.3.9">1Pe 3:9</reference>). Christ is an example to servants, even as He was once in "the form of a servant."

<hi type="bold">called--</hi>with a heavenly calling, though slaves.

<hi type="bold">for us--</hi>His dying for us is the highest exemplification of "doing well" (<reference osisRef="1Pet.2.20">1Pe 2:20</reference>). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us ... us," read, "you ... for you." Christ's sufferings, while they are for an example, were also primarily sufferings "for us," a consideration which imposes an everlasting obligation on us to please Him.

<hi type="bold">leaving--</hi>behind: so the Greek: on His departure to the Father, to His glory.

<hi type="bold">an example--</hi>Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case.

<hi type="bold">follow--</hi>close upon: so the Greek.

<hi type="bold">his steps--</hi>footsteps, namely, of His patience combined with innocence.

21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God. hereunto-- to the patient endurance of unmerited suffering (1Pe 3:9). Christ is an example to servants, even as He was once in "the form of a servant." called-- with a heavenly calling, though slaves. for us-- His dying for us is the highest exemplification of "doing well" (1Pe 2:20). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us... us," read, "you... for you." Christ's sufferings, while they are for an example, were also primarily sufferings "for us," a consideration which imposes an everlasting obligation on us to please Him. leaving-- behind: so the Greek: on His departure to the Father, to His glory. an example-- Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case. follow-- close upon: so the Greek. his steps-- footsteps, namely, of His patience combined with innocence.


22. Illustrating Christ's well-doing (<reference osisRef="1Pet.2.20">1Pe 2:20</reference>) though suffering.

<hi type="bold">did--</hi>Greek aorist. "Never in a single instance did" [Alford]. Quoted from <reference osisRef="Isa.53.9">Is 53:9</reference>, end, Septuagint.

<hi type="bold">neither--</hi>nor yet: not even [Alford]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [Calvin], yet He took it patiently (<reference osisRef="1Pet.2.20">1Pe 2:20</reference>). On Christ's sinlessness, compare <reference osisRef="2Cor.5.21">2Co 5:21</reference>; <reference osisRef="Heb.7.26">He 7:26</reference>.

22. Illustrating Christ's well-doing (1Pe 2:20) though suffering. did-- Greek aorist. "Never in a single instance did" [Alford]. Quoted from Is 53:9, end, Septuagint. neither-- nor yet: not even [Alford]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [Calvin], yet He took it patiently (1Pe 2:20). On Christ's sinlessness, compare 2Co 5:21; He 7:26.


23. Servants are apt to "answer again" (<reference osisRef="Titus.2.9">Tit 2:9</reference>). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.

<hi type="bold">committed himself--</hi>or His cause, as man in His suffering. Compare the type, <reference osisRef="Jer.11.20">Jr 11:20</reference>. In this Peter seems to have before his mind <reference osisRef="Isa.53.8">Is 53:8</reference>. Compare <reference osisRef="Rom.12.19">Ro 12:19</reference>, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed.

23. Servants are apt to "answer again" (Tit 2:9). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so. committed himself-- or His cause, as man in His suffering. Compare the type, Jr 11:20. In this Peter seems to have before his mind Is 53:8. Compare Ro 12:19, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed.


<hi type="bold">24. his own self--</hi>there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all (<reference osisRef="1Pet.2.20">1Pe 2:20</reference>).

<hi type="bold">bare--</hi>to sacrifice: carried and offered up: a sacrificial term. <reference osisRef="Isa.53.11">Is 53:11</reference>, <reference osisRef="Isa.53.12">12</reference>, "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in <reference osisRef="1Pet.2.5">1Pe 2:5</reference>.

<hi type="bold">our sins--</hi>In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare <reference osisRef="Isa.53.10">Is 53:10</reference>, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [Vitringa]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [Gesenius].

<hi type="bold">on the tree--</hi>the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death.

<hi type="bold">that we being dead to sins--</hi>the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare <reference osisRef="Isa.53.11">Is 53:11</reference>. 'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [Steiger].

<hi type="bold">by whose stripes--</hi>Greek, "stripe."

<hi type="bold">ye were healed--</hi>a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' <reference osisRef="1Pet.2.20">1Pe 2:20</reference>, 24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.

24. his own self-- there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all (1Pe 2:20). bare-- to sacrifice: carried and offered up: a sacrificial term. Is 53:11, 12, "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in 1Pe 2:5. our sins-- In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare Is 53:10, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [Vitringa]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [Gesenius]. on the tree-- the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death. that we being dead to sins-- the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare Is 53:11. 'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [Steiger]. by whose stripes-- Greek, "stripe." ye were healed-- a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' 1Pe 2:20, 24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.


25. (<reference osisRef="Isa.53.6">Is 53:6</reference>.)

<hi type="bold">For--</hi>Assigning their natural need of healing (<reference osisRef="1Pet.2.24">1Pe 2:24</reference>).

<hi type="bold">now--</hi>Now that the atonement for all has been made, the foundation is laid for individual conversion: so "ye are returned," or "have become converted to," &c.

<hi type="bold">Shepherd and Bishop--</hi>The designation of the pastors and elders of the Church belongs in its fullest sense to the great Head of the Church, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes of the Lord are over the righteous" (<reference osisRef="1Pet.3.12">1Pe 3:12</reference>). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, "Parnas," is often applied to kings, and enters into the composition of names, as "Pharnabazus." <chapter eID="1Pet.2"/>

25. (Is 53:6.) For-- Assigning their natural need of healing (1Pe 2:24). now-- Now that the atonement for all has been made, the foundation is laid for individual conversion: so "ye are returned," or "have become converted to," &c. Shepherd and Bishop-- The designation of the pastors and elders of the Church belongs in its fullest sense to the great Head of the Church, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes of the Lord are over the righteous" (1Pe 3:12). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, "Parnas," is often applied to kings, and enters into the composition of names, as "Pharnabazus."


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="1Pet.3.1-1Pet.3.22">1Pe 3:1-22</reference>. Relative Duties of Husbands and Wives: Exhortations to Love and Forbearance: Right Conduct under Persecutions for Righteousness' Sake, after Christ's Example, Whose Death Resulted in Quickening to Us through His Being Quickened Again, of Which Baptism Is the Sacramental Seal.

<hi type="bold">1. Likewise--</hi>Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, <reference osisRef="1Cor.11.8-1Cor.11.10">1Co 11:8-10</reference>; <reference osisRef="1Tim.2.11-1Tim.2.14">1Ti 2:11-14</reference>.

<hi type="bold">your own--</hi>enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse (<reference osisRef="1Cor.14.34">1Co 14:34</reference>, <reference osisRef="1Cor.14.35">35</reference>, "Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [Steiger].

<hi type="bold">that, if--</hi>Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever).

<hi type="bold">without the word--</hi>independently of hearing the word preached, the usual way of faith coming. But Bengel, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [OECUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [Leighton]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [Clement of Alexandria].

CHAPTER 3 1Pe 3:1-22. Relative Duties of Husbands and Wives: Exhortations to Love and Forbearance: Right Conduct under Persecutions for Righteousness' Sake, after Christ's Example, Whose Death Resulted in Quickening to Us through His Being Quickened Again, of Which Baptism Is the Sacramental Seal. 1. Likewise-- Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, 1Co 11:8-10; 1Ti 2:11-14. your own-- enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse (1Co 14:34, 35, "Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [Steiger]. that, if-- Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever). without the word-- independently of hearing the word preached, the usual way of faith coming. But Bengel, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [OECUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [Leighton]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [Clement of Alexandria].


<hi type="bold">2. behold--</hi>on narrowly looking into it, literally, "having closely observed."

<hi type="bold">chaste--</hi>pure, spotless, free from all impurity.

<hi type="bold">fear--</hi>reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women.

2. behold-- on narrowly looking into it, literally, "having closely observed." chaste-- pure, spotless, free from all impurity. fear-- reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women.


3. Literally, "To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on <reference osisRef="1Pet.5.5">1Pe 5:5</reference>) of," &c.

<hi type="bold">plaiting--</hi>artificial braiding, in order to attract admiration.

<hi type="bold">wearing--</hi>literally, "putting round," namely, the head, as a diadem--the arm, as a bracelet--the finger, as rings.

<hi type="bold">apparel--</hi>showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [Melissa].

3. Literally, "To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on 1Pe 5:5) of," &c. plaiting-- artificial braiding, in order to attract admiration. wearing-- literally, "putting round," namely, the head, as a diadem--the arm, as a bracelet--the finger, as rings. apparel-- showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [Melissa].


<hi type="bold">4. But--</hi>"Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [Seneca in Alford].

<hi type="bold">hidden--</hi>inner man, which the Christian instinctively hides from public view.

<hi type="bold">of the heart--</hi>consisting in the heart regenerated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," <reference osisRef="1Pet.3.3">1Pe 3:3</reference>, Greek: "Of whom let the inner man be," namely, the distinction or adornment.

<hi type="bold">in that--</hi>consisting or standing in that as its element.

<hi type="bold">not corruptible--</hi>not transitory, nor tainted with corruption, as all earthly adornments.

<hi type="bold">meek and quiet--</hi>meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [Bengel].

<hi type="bold">in the sight of God--</hi>who looks to inward, not merely outward things.

<hi type="bold">of great price--</hi>The results of redemption should correspond to its costly price (<reference osisRef="1Pet.1.19">1Pe 1:19</reference>).

4. But-- "Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [Seneca in Alford]. hidden-- inner man, which the Christian instinctively hides from public view. of the heart-- consisting in the heart regenerated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," 1Pe 3:3, Greek: "Of whom let the inner man be," namely, the distinction or adornment. in that-- consisting or standing in that as its element. not corruptible-- not transitory, nor tainted with corruption, as all earthly adornments. meek and quiet-- meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [Bengel]. in the sight of God-- who looks to inward, not merely outward things. of great price-- The results of redemption should correspond to its costly price (1Pe 1:19).


<hi type="bold">5. after this manner--</hi>with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, <reference osisRef="Prov.31.10-Prov.31.31">Pr 31:10-31</reference>).

<hi type="bold">trusted--</hi>Greek, "hoped." "Holy" is explained by "hoped in (so as to be 'united to,' Greek) God." Hope in God is the spring of true holiness [Bengel].

<hi type="bold">in subjection--</hi>Their ornament consisted in their subordination. Vanity was forbidden (<reference osisRef="1Pet.3.3">1Pe 3:3</reference>) as being contrary to female subjection.

5. after this manner-- with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, Pr 31:10-31). trusted-- Greek, "hoped." "Holy" is explained by "hoped in (so as to be 'united to,' Greek) God." Hope in God is the spring of true holiness [Bengel]. in subjection-- Their ornament consisted in their subordination. Vanity was forbidden (1Pe 3:3) as being contrary to female subjection.


<hi type="bold">6. Sara--</hi>an example of faith.

<hi type="bold">calling him lord--</hi>(<reference osisRef="Gen.18.12">Ge 18:12</reference>).

<hi type="bold">ye are--</hi>Greek, "ye have become": "children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant.

<hi type="bold">afraid with any amazement--</hi>Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. Bengel translates, "Not afraid OF any fluttering terror coming from without" (<reference osisRef="1Pet.3.13-1Pet.3.16">1Pe 3:13-16</reference>). So the Septuagint, <reference osisRef="Prov.3.25">Pr 3:25</reference> uses the same Greek word, which Peter probably refers to. Anger assails men; fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, while you do well.

6. Sara-- an example of faith. calling him lord-- (Ge 18:12). ye are-- Greek, "ye have become": "children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant. afraid with any amazement-- Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. Bengel translates, "Not afraid OF any fluttering terror coming from without" (1Pe 3:13-16). So the Septuagint, Pr 3:25 uses the same Greek word, which Peter probably refers to. Anger assails men; fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, while you do well.


<hi type="bold">7. dwell--</hi>Greek, "dwelling": connected with the verb, <reference osisRef="1Pet.2.17">1Pe 2:17</reference>, "Honor all."

<hi type="bold">knowledge--</hi>Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration.

<hi type="bold">them ... giving honour to the wife--</hi>translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on <reference osisRef="1Thess.4.4">1Th 4:4</reference>. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, <reference osisRef="1Pet.3.9">1Pe 3:9</reference>). He does not take into account the case of an unbelieving wife, as she might yet believe.

<hi type="bold">grace of life--</hi>God's gracious gift of life (<reference osisRef="1Pet.1.4">1Pe 1:4</reference>, <reference osisRef="1Cor.1.13">13</reference>).

<hi type="bold">that your prayers be not hindered--</hi>by dissensions, which prevent united prayer, on which depends the blessing.

7. dwell-- Greek, "dwelling": connected with the verb, 1Pe 2:17, "Honor all." knowledge-- Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration. them... giving honour to the wife-- translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on 1Th 4:4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, 1Pe 3:9). He does not take into account the case of an unbelieving wife, as she might yet believe. grace of life-- God's gracious gift of life (1Pe 1:4, 13). that your prayers be not hindered-- by dissensions, which prevent united prayer, on which depends the blessing.


8. General summary of relative duty, after having detailed particular duties from <reference osisRef="1Pet.2.18">1Pe 2:18</reference>.

<hi type="bold">of one mind--</hi>as to the faith.

<hi type="bold">having compassion one of another--</hi>Greek, "sympathizing" in the joy and sorrow of others.

<hi type="bold">love as brethren--</hi>Greek, "loving the brethren."

<hi type="bold">pitiful--</hi>towards the afflicted.

<hi type="bold">courteous--</hi>genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.

8. General summary of relative duty, after having detailed particular duties from 1Pe 2:18. of one mind-- as to the faith. having compassion one of another-- Greek, "sympathizing" in the joy and sorrow of others. love as brethren-- Greek, "loving the brethren." pitiful-- towards the afflicted. courteous-- genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.


<hi type="bold">9. evil--</hi>in deed.

<hi type="bold">railing--</hi>in word.

<hi type="bold">blessing--</hi>your revilers; participle, not a noun after "rendering."

<hi type="bold">knowing that--</hi>The oldest manuscripts read merely, "because."

<hi type="bold">are--</hi>Greek, "were called."

<hi type="bold">inherit a blessing--</hi>not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [Gerhard in Alford]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you (<reference osisRef="1Pet.3.13">1Pe 3:13</reference>). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (<reference osisRef="1Pet.3.10">1Pe 3:10</reference>) [Bengel].

9. evil-- in deed. railing-- in word. blessing-- your revilers; participle, not a noun after "rendering." knowing that-- The oldest manuscripts read merely, "because." are-- Greek, "were called." inherit a blessing-- not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [Gerhard in Alford]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you (1Pe 3:13). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (1Pe 3:10) [Bengel].


<hi type="bold">10. will love--</hi>Greek, "wishes to love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, <reference osisRef="1Pet.3.9">1Pe 3:9</reference>, by <reference osisRef="Ps.34.12-Ps.34.16">Psa 34:12-16</reference>.

<hi type="bold">refrain--</hi>curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [Calvin].

<hi type="bold">evil ... guile--</hi>First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.

10. will love-- Greek, "wishes to love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, 1Pe 3:9, by Psa 34:12-16. refrain-- curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [Calvin]. evil... guile-- First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.


11. In oldest manuscripts, Greek, "Moreover (besides his words, in acts), let him."

<hi type="bold">eschew--</hi>"turn from."

<hi type="bold">ensue--</hi>pursue as a thing hard to attain, and that flees from one in this troublesome world.

11. In oldest manuscripts, Greek, "Moreover (besides his words, in acts), let him." eschew-- "turn from." ensue-- pursue as a thing hard to attain, and that flees from one in this troublesome world.


12. Ground of the promised present and eternal life of blessedness to the meek (<reference osisRef="1Pet.3.10">1Pe 3:10</reference>). The Lord's eyes are ever over them for good.

<hi type="bold">ears ... unto their prayers--</hi>(<reference osisRef="1John.5.14">1Jo 5:14</reference>, <reference osisRef="1John.5.15">15</reference>).

<hi type="bold">face ... against--</hi>The eyes imply favorable regard; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare <reference osisRef="1Pet.3.13">1Pe 3:13</reference>).

12. Ground of the promised present and eternal life of blessedness to the meek (1Pe 3:10). The Lord's eyes are ever over them for good. ears... unto their prayers-- (1Jo 5:14, 15). face... against-- The eyes imply favorable regard; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare 1Pe 3:13).


<hi type="bold">13. who ... will harm you--</hi>This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members.

<hi type="bold">if ye be--</hi>Greek, "if ye have become."

<hi type="bold">followers--</hi>The oldest manuscripts read "emulous," "zealous of" (<reference osisRef="Titus.2.14">Tit 2:14</reference>).

<hi type="bold">good--</hi>The contrast in Greek is, "Who will do you evil, if ye be zealous of good?"

13. who... will harm you-- This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members. if ye be-- Greek, "if ye have become." followers-- The oldest manuscripts read "emulous," "zealous of" (Tit 2:14). good-- The contrast in Greek is, "Who will do you evil, if ye be zealous of good?"


<hi type="bold">14. But and if--</hi>"But if even." "The promises of this life extend only so far as it is expedient for us that they should be fulfilled" [Calvin]. So he proceeds to state the exceptions to the promise (<reference osisRef="1Pet.3.10">1Pe 3:10</reference>), and how the truly wise will behave in such exceptional cases. "If ye should suffer"; if it should so happen; "suffer," a milder word than harm.

<hi type="bold">for righteousness--</hi>"not the suffering, but the cause for which one suffers, makes the martyr" [Augustine].

<hi type="bold">happy--</hi>Not even can suffering take away your blessedness, but rather promotes it.

<hi type="bold">and--</hi>Greek, "but." Do not impair your blessing (<reference osisRef="1Pet.3.9">1Pe 3:9</reference>) by fearing man's terror in your times of adversity. Literally, "Be not terrified with their terror," that is, with that which they try to strike into you, and which strikes themselves when in adversity. This verse and <reference osisRef="1Pet.3.15">1Pe 3:15</reference> is quoted from <reference osisRef="Isa.8.12">Is 8:12</reference>, <reference osisRef="Isa.8.13">13</reference>. God alone is to be feared; he that fears God has none else to fear.

<hi type="bold">neither be troubled--</hi>the threat of the law, <reference osisRef="Lev.26.36">Le 26:36</reference>; <reference osisRef="Deut.28.65">De 28:65</reference>, <reference osisRef="Deut.28.66">66</reference>; in contrast to which the Gospel gives the believer a heart assured of God's favor, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated.

14. But and if-- "But if even." "The promises of this life extend only so far as it is expedient for us that they should be fulfilled" [Calvin]. So he proceeds to state the exceptions to the promise (1Pe 3:10), and how the truly wise will behave in such exceptional cases. "If ye should suffer"; if it should so happen; "suffer," a milder word than harm. for righteousness-- "not the suffering, but the cause for which one suffers, makes the martyr" [Augustine]. happy-- Not even can suffering take away your blessedness, but rather promotes it. and-- Greek, "but." Do not impair your blessing (1Pe 3:9) by fearing man's terror in your times of adversity. Literally, "Be not terrified with their terror," that is, with that which they try to strike into you, and which strikes themselves when in adversity. This verse and 1Pe 3:15 is quoted from Is 8:12, 13. God alone is to be feared; he that fears God has none else to fear. neither be troubled-- the threat of the law, Le 26:36; De 28:65, 66; in contrast to which the Gospel gives the believer a heart assured of God's favor, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated.


<hi type="bold">15. sanctify--</hi>hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, <reference osisRef="Matt.6.9">Mt 6:9</reference>. God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit.

<hi type="bold">the Lord God--</hi>The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord."

<hi type="bold">and--</hi>Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c.

<hi type="bold">answer--</hi>an apologetic answer defending your faith.

<hi type="bold">to every man that asketh you--</hi>The last words limit the universality of the "always"; not to a roller, but to everyone among the heathen who inquires honestly.

<hi type="bold">a reason--</hi>a reasonable account. This refutes Rome's dogma, "I believe it, because the Church believes it." Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong "hope"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account "how this hope arose in him, what it contains, and on what it rests" [Steiger].

<hi type="bold">with--</hi>The oldest manuscripts read, "but with." Be ready, but with "meekness." Not pertly and arrogantly.

<hi type="bold">meekness--</hi>(<reference osisRef="1Pet.3.4">1Pe 3:4</reference>). The most effective way; not self-sufficient impetuosity.

<hi type="bold">fear--</hi>due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it.

15. sanctify-- hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, Mt 6:9. God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit. the Lord God-- The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord." and-- Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c. answer-- an apologetic answer defending your faith. to every man that asketh you-- The last words limit the universality of the "always"; not to a roller, but to everyone among the heathen who inquires honestly. a reason-- a reasonable account. This refutes Rome's dogma, "I believe it, because the Church believes it." Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong "hope"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account "how this hope arose in him, what it contains, and on what it rests" [Steiger]. with-- The oldest manuscripts read, "but with." Be ready, but with "meekness." Not pertly and arrogantly. meekness-- (1Pe 3:4). The most effective way; not self-sufficient impetuosity. fear-- due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it.


<hi type="bold">16. Having a good conscience--</hi>the secret spring of readiness to give account of our hope. So hope and good conscience go together in <reference osisRef="Acts.24.15">Ac 24:15</reference>, <reference osisRef="Acts.24.16">16</reference>. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope "with meekness."

<hi type="bold">whereas--</hi>(<reference osisRef="1Pet.2.12">1Pe 2:12</reference>).

<hi type="bold">they speak evil of you, as of evildoers--</hi>One oldest manuscript reads, "ye are spoken against," omitting the rest.

<hi type="bold">falsely accuse--</hi>"calumniate"; the Greek expresses malice shown in deeds as well as in words. It is translated, "despitefully use," <reference osisRef="Matt.5.44">Mt 5:44</reference>; <reference osisRef="Luke.6.28">Lu 6:28</reference>.

<hi type="bold">conversation--</hi>life, conduct.

<hi type="bold">in Christ--</hi>who is the very element of your life as Christians. "In Christ" defines "good." It is your good walk as Christians, not as citizens, that calls forth malice (<reference osisRef="1Pet.4.4">1Pe 4:4</reference>, <reference osisRef="1Pet.5.14">5, 14</reference>).

16. Having a good conscience-- the secret spring of readiness to give account of our hope. So hope and good conscience go together in Ac 24:15, 16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope "with meekness." whereas-- (1Pe 2:12). they speak evil of you, as of evildoers-- One oldest manuscript reads, "ye are spoken against," omitting the rest. falsely accuse-- "calumniate"; the Greek expresses malice shown in deeds as well as in words. It is translated, "despitefully use," Mt 5:44; Lu 6:28. conversation-- life, conduct. in Christ-- who is the very element of your life as Christians. "In Christ" defines "good." It is your good walk as Christians, not as citizens, that calls forth malice (1Pe 4:4, 5, 14).


<hi type="bold">17. better--</hi>One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [Gerhard].

<hi type="bold">if the will of God be so--</hi>rather as the optative is in the oldest manuscripts, "if the will of God should will it so." Those who honor God's will as their highest law (<reference osisRef="1Pet.2.15">1Pe 2:15</reference>) have the comfort to know that suffering is God's appointment (<reference osisRef="1Pet.4.19">1Pe 4:19</reference>). So Christ Himself; our inclination does not wish it.

17. better-- One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [Gerhard]. if the will of God be so-- rather as the optative is in the oldest manuscripts, "if the will of God should will it so." Those who honor God's will as their highest law (1Pe 2:15) have the comfort to know that suffering is God's appointment (1Pe 4:19). So Christ Himself; our inclination does not wish it.


18. Confirmation of <reference osisRef="1Pet.3.17">1Pe 3:17</reference>, by the glorious results of Christ's suffering innocently.

<hi type="bold">For--</hi>"Because." That is "better," <reference osisRef="1Pet.3.17">1Pe 3:17</reference>, means of which we are rendered more like to Christ in death and in life; for His death brought the best issue to Himself and to us [Bengel].

<hi type="bold">Christ--</hi>the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust.

<hi type="bold">also--</hi>as well as yourselves (<reference osisRef="1Pet.3.17">1Pe 3:17</reference>). Compare <reference osisRef="1Pet.2.21">1Pe 2:21</reference>; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of suffering for well-doing.

<hi type="bold">once--</hi>for all; never again to suffer. It is "better" for us also once to suffer with Christ, than for ever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried.

<hi type="bold">for sins--</hi>as though He had Himself committed them. He exposed Himself to death by His "confession," even as we are called on to "give an answer to him that asketh a reason of our hope." This was "well-doing" in its highest manifestation. As He suffered, "The Just," so we ought willingly to suffer, for righteousness' sake (<reference osisRef="1Pet.3.14">1Pe 3:14</reference>; compare <reference osisRef="1Pet.3.12">1Pe 3:12</reference>, <reference osisRef="1Pet.3.17">17</reference>).

<hi type="bold">that he might bring us to God--</hi>together with Himself in His ascension to the right hand of God (<reference osisRef="1Pet.3.22">1Pe 3:22</reference>). He brings us, "the unjust," justified together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension; literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which He Himself passed. The several steps of Christ's progress from lowliness to glory are trodden over again by His people in virtue of their oneness with Him (<reference osisRef="1Pet.4.1-1Pet.4.3">1Pe 4:1-3</reference>). "To God," is Greek dative (not the preposition and case), implying that God wishes it [Bengel].

<hi type="bold">put to death--</hi>the means of His bringing us to God.

<hi type="bold">in the flesh--</hi>that is, in respect to the life of flesh and blood.

<hi type="bold">quickened by the Spirit--</hi>The oldest manuscripts omit the Greek article. Translate with the preposition "in," as the antithesis to the previous "in the flesh" requires, "IN spirit," that is, in respect to His Spirit. "Put to death" in the former mode of life; "quickened" in the other. Not that His Spirit ever died and was quickened, or made alive again, but whereas He had lived after the manner of mortal men in the flesh, He began to live a spiritual "resurrection" (<reference osisRef="1Pet.3.21">1Pe 3:21</reference>) life, whereby He has the power to bring us to God. Two ways of explaining <reference osisRef="1Pet.3.18">1Pe 3:18</reference>, <reference osisRef="1Pet.3.19">19</reference>, are open to us: (1) "Quickened in Spirit," that is, immediately on His release from the "flesh," the energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, namely, "in the Spirit He went down (as subsequently He went up to heaven, <reference osisRef="1Pet.3.22">1Pe 3:22</reference>, the same Greek verb) and heralded [not salvation, as Alford, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on <reference osisRef="1Pet.3.20">1Pe 3:20</reference>. Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in <reference osisRef="Mark.1.45">Mr 1:45</reference>, 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' (<reference osisRef="1Pet.3.21">1Pe 3:21</reference>), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades or Sheol, awaiting the judgment, <reference osisRef="2Pet.2.4">2Pe 2:4</reference>), which were of old disobedient when," &c. (2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient"; whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, "inasmuch as they were sometime disobedient" (compare <reference osisRef="1Pet.4.6">1Pe 4:6</reference>). Also "went" seems to mean a personal going, as in <reference osisRef="1Pet.3.22">1Pe 3:22</reference>, not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare <reference osisRef="1Pet.3.21">1Pe 3:21</reference>, end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare <reference osisRef="John.5.21">Joh 5:21</reference>; <reference osisRef="Rom.8.11">Ro 8:11</reference>, and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The theory--(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare <reference osisRef="Eph.4.9">Ep 4:9</reference>, <reference osisRef="Eph.4.10">10</reference>, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, <reference osisRef="John.3.13">Joh 3:13</reference>; <reference osisRef="Col.1.18">Col 1:18</reference>. Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare <reference osisRef="2Cor.12.2">2Co 12:2</reference>, <reference osisRef="2Cor.12.4">4</reference>, where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: "Quickened in spirit, in which (as distinguished from in person; the words "in which," that is, in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the person of Noah, "a preacher of righteousness," <reference osisRef="2Pet.2.5">2Pe 2:5</reference>: Alford's own Note, <reference osisRef="Eph.2.17">Ep 2:17</reference>, is the best reply to his argument from "went" that a local going to Hades in person is meant. As "He CAME and preached peace" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians, <reference osisRef="John.14.18">Joh 14:18</reference>, <reference osisRef="John.14.28">28</reference>; <reference osisRef="Acts.26.23">Ac 26:23</reference>. "Christ should show," literally, "announce light to the Gentiles") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to <reference osisRef="Isa.24.22">Is 24:22</reference>, <reference osisRef="Isa.24.23">23</reference> "upon the earth ... they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison," &c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, 1Pe 2:4], where <reference osisRef="1Pet.3.18">1Pe 3:18</reference> has a plain allusion to the flood, "the windows from on high are open," compare <reference osisRef="Gen.7.11">Ge 7:11</reference>); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (<reference osisRef="Isa.61.1">Is 61:1</reference>, end, "the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in <reference osisRef="1Pet.1.11">1Pe 1:11</reference>, "the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit" (or divine nature, <reference osisRef="Rom.1.3">Ro 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>; <reference osisRef="1Cor.15.45">1Co 15:45</reference>), which henceforth acted in its full energy, the first result of which was the raising of His body (<reference osisRef="1Pet.3.21">1Pe 3:21</reference>, end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.

18. Confirmation of 1Pe 3:17, by the glorious results of Christ's suffering innocently. For-- "Because." That is "better," 1Pe 3:17, means of which we are rendered more like to Christ in death and in life; for His death brought the best issue to Himself and to us [Bengel]. Christ-- the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust. also-- as well as yourselves (1Pe 3:17). Compare 1Pe 2:21; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of suffering for well-doing. once-- for all; never again to suffer. It is "better" for us also once to suffer with Christ, than for ever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried. for sins-- as though He had Himself committed them. He exposed Himself to death by His "confession," even as we are called on to "give an answer to him that asketh a reason of our hope." This was "well-doing" in its highest manifestation. As He suffered, "The Just," so we ought willingly to suffer, for righteousness' sake (1Pe 3:14; compare 1Pe 3:12, 17). that he might bring us to God-- together with Himself in His ascension to the right hand of God (1Pe 3:22). He brings us, "the unjust," justified together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension; literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which He Himself passed. The several steps of Christ's progress from lowliness to glory are trodden over again by His people in virtue of their oneness with Him (1Pe 4:1-3). "To God," is Greek dative (not the preposition and case), implying that God wishes it [Bengel]. put to death-- the means of His bringing us to God. in the flesh-- that is, in respect to the life of flesh and blood. quickened by the Spirit-- The oldest manuscripts omit the Greek article. Translate with the preposition "in," as the antithesis to the previous "in the flesh" requires, "IN spirit," that is, in respect to His Spirit. "Put to death" in the former mode of life; "quickened" in the other. Not that His Spirit ever died and was quickened, or made alive again, but whereas He had lived after the manner of mortal men in the flesh, He began to live a spiritual "resurrection" (1Pe 3:21) life, whereby He has the power to bring us to God. Two ways of explaining 1Pe 3:18, 19, are open to us: (1) "Quickened in Spirit," that is, immediately on His release from the "flesh," the energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, namely, "in the Spirit He went down (as subsequently He went up to heaven, 1Pe 3:22, the same Greek verb) and heralded [not salvation, as Alford, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on 1Pe 3:20. Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in Mr 1:45, 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' (1Pe 3:21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades or Sheol, awaiting the judgment, 2Pe 2:4), which were of old disobedient when," &c. (2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient"; whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, "inasmuch as they were sometime disobedient" (compare 1Pe 4:6). Also "went" seems to mean a personal going, as in 1Pe 3:22, not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare 1Pe 3:21, end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare Joh 5:21; Ro 8:11, and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The theory--(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare Ep 4:9, 10, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, Joh 3:13; Col 1:18. Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare 2Co 12:2, 4, where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: "Quickened in spirit, in which (as distinguished from in person; the words "in which," that is, in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the person of Noah, "a preacher of righteousness," 2Pe 2:5: Alford's own Note, Ep 2:17, is the best reply to his argument from "went" that a local going to Hades in person is meant. As "He CAME and preached peace" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians, Joh 14:18, 28; Ac 26:23. "Christ should show," literally, "announce light to the Gentiles") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to Is 24:22, 23 "upon the earth... they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison," &c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, 1Pe 2:4], where 1Pe 3:18 has a plain allusion to the flood, "the windows from on high are open," compare Ge 7:11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (Is 61:1, end, "the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in 1Pe 1:11, "the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit" (or divine nature, Ro 1:3, 4; 1Co 15:45), which henceforth acted in its full energy, the first result of which was the raising of His body (1Pe 3:21, end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.


<hi type="bold">20. once--</hi>not in the oldest manuscripts.

<hi type="bold">when ... the long-suffering of God waited in the days of Noah--</hi>Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes Alford's idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire.

<hi type="bold">while the ark was a-preparing--</hi>(<reference osisRef="Heb.11.7">He 11:7</reference>). A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable.

<hi type="bold">wherein--</hi>literally, "(by having entered) into which."

<hi type="bold">eight--</hi>seven (the sacred number) with ungodly Ham.

<hi type="bold">few--</hi>so now.

<hi type="bold">souls--</hi>As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures.

<hi type="bold">saved by water--</hi>The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in <reference osisRef="1Cor.3.15">1Co 3:15</reference>, "they were safely preserved through the water," though having to be in the water.

20. once-- not in the oldest manuscripts. when... the long-suffering of God waited in the days of Noah-- Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes Alford's idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire. while the ark was a-preparing-- (He 11:7). A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable. wherein-- literally, "(by having entered) into which." eight-- seven (the sacred number) with ungodly Ham. few-- so now. souls-- As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures. saved by water-- The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in 1Co 3:15, "they were safely preserved through the water," though having to be in the water.


<hi type="bold">21. whereunto--</hi>The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare <reference osisRef="1Cor.10.1">1Co 10:1</reference>, 2, 5; Jude 5; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, <reference osisRef="John.3.5">Joh 3:5</reference>; <reference osisRef="Eph.5.26">Ep 5:26</reference>; <reference osisRef="Titus.3.5">Tit 3:5</reference>; <reference osisRef="Heb.10.22">He 10:22</reference>; compare <reference osisRef="1John.5.6">1Jo 5:6</reference>.

<hi type="bold">not the, &c.--</hi>"flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare <reference osisRef="Eph.2.11">Ep 2:11</reference>), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.

<hi type="bold">answer--</hi>Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([Augustine, The Creed, 4.1]; [Cyprian, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of Wahl, Alford and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even <reference osisRef="2Sam.11.7">2Sa 11:7</reference>, in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation.

<hi type="bold">by the resurrection of Jesus--</hi>joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.

21. whereunto-- The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 1Co 10:1, 2, 5; Jude 5; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Joh 3:5; Ep 5:26; Tit 3:5; He 10:22; compare 1Jo 5:6. not the, &c.-- "flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare Ep 2:11), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit. answer-- Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([Augustine, The Creed, 4.1]; [Cyprian, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of Wahl, Alford and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even 2Sa 11:7, in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation. by the resurrection of Jesus-- joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.


22. (<reference osisRef="Ps.110.1">Psa 110:1</reference>; <reference osisRef="Rom.8.34">Ro 8:34</reference>, <reference osisRef="Rom.8.38">38</reference>; <reference osisRef="1Cor.15.24">1Co 15:24</reference>; <reference osisRef="Eph.1.21">Ep 1:21</reference>; <reference osisRef="1Cor.3.10">3:10</reference>; <reference osisRef="Col.1.16">Col 1:16</reference>; 2:10-15). The fruit of His patience in His voluntary endured and undeserved sufferings: a pattern to us, <reference osisRef="1Pet.3.17">1Pe 3:17</reference>, <reference osisRef="1Pet.3.18">18</reference>.

<hi type="bold">gone--</hi>(<reference osisRef="Luke.24.51">Lu 24:51</reference>). Proving against rationalists an actual material ascension. Literally, "is on the right hand of God, having gone into heaven." The oldest manuscripts of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having swallowed up death that we may become heirs of everlasting life"; involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek manuscripts, however, reject the words. Compare with this verse Peter's speeches, Ac 2:32-35; 3:21, 26; 10:40, 42. <chapter eID="1Pet.3"/>

22. (Psa 110:1; Ro 8:34, 38; 1Co 15:24; Ep 1:21; 3:10; Col 1:16; 2:10-15). The fruit of His patience in His voluntary endured and undeserved sufferings: a pattern to us, 1Pe 3:17, 18. gone-- (Lu 24:51). Proving against rationalists an actual material ascension. Literally, "is on the right hand of God, having gone into heaven." The oldest manuscripts of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having swallowed up death that we may become heirs of everlasting life"; involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek manuscripts, however, reject the words. Compare with this verse Peter's speeches, Ac 2:32-35; 3:21, 26; 10:40, 42.


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="1Pet.4.1-1Pet.4.19">1Pe 4:1-19</reference>. Like the Risen Christ, Believers Henceforth Ought to Have No More to Do with Sin.

 As the end is near, cultivate self-restraint, watchful prayerfulness, charity, hospitality, scriptural speech, ministering to one another according to your several gifts to the glory of God: Rejoicing patience under suffering.

<hi type="bold">1. for us--</hi>supported by some oldest manuscripts and versions, omitted by others.

<hi type="bold">in the flesh--</hi>in His mortal body of humiliation.

<hi type="bold">arm--</hi>(<reference osisRef="Eph.6.11">Ep 6:11</reference>, <reference osisRef="Eph.6.13">13</reference>).

<hi type="bold">the same mind--</hi>of suffering with patient willingness what God wills you to suffer.

<hi type="bold">he that hath suffered--</hi>for instance, Christ first, and in His person the believer: a general proposition.

<hi type="bold">hath ceased--</hi>literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (<reference osisRef="Rom.6.6-Rom.6.11">Ro 6:6-11</reference>, especially, <reference osisRef="1Pet.4.7">1Pe 4:7</reference>). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.

CHAPTER 4 1Pe 4:1-19. Like the Risen Christ, Believers Henceforth Ought to Have No More to Do with Sin. As the end is near, cultivate self-restraint, watchful prayerfulness, charity, hospitality, scriptural speech, ministering to one another according to your several gifts to the glory of God: Rejoicing patience under suffering. 1. for us-- supported by some oldest manuscripts and versions, omitted by others. in the flesh-- in His mortal body of humiliation. arm-- (Ep 6:11, 13). the same mind-- of suffering with patient willingness what God wills you to suffer. he that hath suffered-- for instance, Christ first, and in His person the believer: a general proposition. hath ceased-- literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (Ro 6:6-11, especially, 1Pe 4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.