1 Peter 3

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 44 2 8 0 0 3. Submission, part 2) (3:1 12)) and Suffering, part 1) (3:13 22)) ) Outline (continued)) 3:1 7 E. Wives and Husbands ) 3:1 2 1. Conduct ) 3:3 4 2. Dress ) 3:5 6 3. Dignity ) 3:7 4.

Consideration ) 3:8 12 F. Unity in Christ ) 3:8 1. Harmony ) 3:9 2. Inheritance ) 3:10 12 3. Peace ) 3:13 4:19 VI. Suffering ) 3:13 14 A.

Deliverance ) 3:15 16 B. Defense ) 3:17 C. Undeserved Suffering ) 3:18 22 D. Ministry of Christ ) 3:18 1. Death and Life ) 3:19 20a 2. Spirits ) 3:20b 21a 3.

Baptism ) 3:21b 22 4. Ascension ) ) ) ) ) E. Wives and Husbands) 3:1 7) 3 1 Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, 2 when they see the purity and reverence of your lives. 3 Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. 4 Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God s sight. 5 For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands, 6 like Sarah, who obeyed Abraham and called him her master. You are her daughters if you do what is right and do not give way to fear.) 7 Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers.) ) 1. Conduct) 3:1 2) In their epistles Paul and Peter spend much time writing instructions for wives and husbands.

They know that the individual family units are the building blocks in the structure of society, and that a healthy relationship between husband and wife is the cement that holds the family together.��1��) 1. Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, 2. when they see the purity and reverence of your lives.) Observe the following points:) a. Admonition) Peter continues his discussion on submission. After admonishing the readers to be submissive to authorities and telling the slaves to obey their masters, he exhorts the wives to submit to their husbands. Peter adds the phrase in the same way. He is not saying that wives should compare themselves to slaves.

Rather, Peter enumerates categories of people: first, the readers (2:13); then, the slaves (2:18); next, the wives (3:1); afterward, the husbands (3:7); and last, all of you (3:8). The phrase in the same way is equivalent to the connective adverb also. By addressing the wives as a class of people, Peter indicates that he speaks in general terms. Thus he averts any potential accusation of being offensive.) In this passage (3:1 7), Peter enumerates the duties of wives and husbands and teaches the equality of the husband and wife. Nowhere does he imply that wives are inferior to their spouses; instead he stresses the roles which each gender ought to fulfill. Peter has more to say to the woman than to the man because he addresses her in her own circumstances.) In the middle of the first century, a wife was expected to profess the religion of her husband.

If the husband adopted the Christian faith, his spouse would have to do so, too. But if the wife became a Christian, her husband would consider her unfaithful to him and his pagan religion.��2�� This caused tension in the home. Peter therefore counsels these wives to submit to their spouses, even if their husbands make life miserable for them because of their Christian commitment.��3�� He fully realizes the predicament of Christian women whose husbands refuse to listen to the gospel.) b. Action) A wife who has become a recent convert readily talks about Jesus Christ from the abundant joy in her heart. The case may be, however, that she encounters her husband s indifference or direct opposition to the Christian religion.) 1 1 2 8 0 “tw://bible.?id=1.3.16|AUTODETECT|” Peter counsels believing wives to submit to their own husbands so that by their exemplary conduct they may lead their spouses to Christ. In the Greek, Peter adds the adjective own to emphasize the bond of marriage. He confines his discussion to the family unit and does not apply it to society.��4�� Peter teaches that within the bonds of matrimony, the husband has authority to which his wife is expected to submit. He gives no indication that one partner is superior to the other; he intimates only that by submitting to her husband, the wife shows her respect for the divine ordering of human relationships. ��5�� That is, neither Peter nor Paul formulates rules for husband and wife; God himself has established marital norms 7 1 -1 9 0 “tw://bible.?id=1.3.16|AUTODETECT|” Gen. 3:16) 1 1 -1 9 0 “tw://bible.?id=46.11.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.3|AUTODETECT|” I Cor. 11:3) 1 1 -1 9 0 “tw://bible.?id=49.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.22|AUTODETECT|” Eph. 5:22) 1 1 -1 9 0 “tw://bible.?id=51.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.18|AUTODETECT|” Col. 3:18) 1 1 -1 9 0 0 ).) 1 18 2 8 0 0 c. Attention) We do not always have to resort to words when we evangelize people around us. Often by our behavior we are able to influence them and point to Christ. Peter tells Christian women that they ought to witness without words to their husbands. He knows that their husbands are not persuaded of the truth of the gospel and thus are disobedient to the call of Jesus. Says Peter, When [your husbands] see the purity and reverence of your lives (v. 2), then they may be won over.

Another translation of this verse is, when they see your holy behavior with respect (toward your husbands). ��6�� God calls the Christian wife to show obedient love to her unbelieving husband so that he is able to see in her a picture of Christ s love for the church. Moreover, guided by the Word of God, she should demonstrate to her husband moral purity that is exemplary.) ) Practical Considerations in 3:1 2) When God made us, he gave us numerous talents. Within the family structure, a husband displays and uses the talents God has given him; his wife uses hers. The husband and wife mutually complement each other with their natural abilities, proficiencies, and gifts. They are expected to use their talents for the advancement of God s kingdom in the family, society, and church. Thus they observe the divine command to love their neighbor as themselves.) In married life, a husband is expected to give leadership, exercise authority, and obey God.

He should understand that God has given him authority which he must use lovingly for the well-being of his wife. His wife should strive to uphold her husband and help him in his task. With her talents and abilities, she is God s servant in fulfilling her role as her husband s helper.) In conclusion, therefore, within the family we observe that a husband and his wife practice equality as human beings, but that they define and display their differences in their respective functions and roles.) ) Greek Words, Phrases, and Constructions in 3:1) Q������������ this is the present middle participle of the verb Q������� (I subject) which is used in the imperatival sense (see 2:18; see also the broader context, beginning with 2:13).��7�� In this epistle, Peter has a penchant for using the participle as an imperative (see, e.g., 2:12; 3:7, 9; 4:8, 9).) 0����� the adjective signifies one s own and denotes emphasis within the structure of the sentence (see v. 5).) ��v �0 the particle introduces a conditional clause that expresses reality. Peter indicates that there are unbelieving husbands. The use of ��v is emphatic.) 2. Dress) 3:3 4) 3.

Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. 4. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God s sight.) Beauty is only skin deep, says the well-known proverb. Note that in counseling the married women of his time, Peter grasps the meaning of this proverb. He is not so much concerned about their outward beauty as about their inner charm.) a. Your beauty should not come from outward adornment. We ought to read verses 3 and 4 as a unit and see the comparison Peter makes.

He compares the outward beauty of a woman with her inner grace. And he teaches that the latter is much more important than the former.) Peter does not say that a woman should refrain from adorning herself. He writes no prohibition against using cosmetics or wearing attractive apparel. Peter s emphasis is not on prohibition but on a proper sense of values. ��8��) 1 1 2 8 0 “tw://bible.?id=23.3.18-23.3.24|AUTODETECT|” b. Such as braided hair and the wearing of gold jewelry and fine clothes. Peter provides three examples of outward adornment: hair, jewelry, and clothes. He is not saying that women should neglect their outward appearance; he does not intend that they have unkempt hair, or wear no ornaments, or dress in shabby clothes. Like Isaiah in the Old Testament period 7 1 -1 9 0 “tw://bible.?id=23.3.18-23.3.24|AUTODETECT|” Isa. 3:18 24) 1 1 -1 9 0 “tw://bible.?id=54.2.9|AUTODETECT|” ), Peter objects to the excesses of make-up and dress that were common among the wealthy ladies in the church and society of his day 7 1 -1 9 0 “tw://bible.?id=54.2.9|AUTODETECT|” I Tim. 2:9) 1 1 -1 9 0 0 ). J. N. D. Kelly comments, The elaboration in hair-styles, make-up, dress and personal jewellery in the [first] and [second] cent[urie]s is eloquently attested by the literature and art of the period. ��9��) 1 1 2 8 0 0 If we paraphrase Peter s words to capture the intent of the Greek, we hear him say, I object to the work of elaborately braiding your hair, the ostentatious wearing of gold ornaments, and the undue effort of dressing yourself in expensive clothes. Peter does not address slave women who lacked the means to wear expensive garments and gold jewelry. On the contrary, he admonishes the wealthy ladies in the Christian community not to stress outward appearance but to develop the inward beauty of a gentle spirit. He says,) 1 1 2 8 0 “tw://bible.?id=46.14.25|AUTODETECT|” c. Instead, it should be that of your inner self. The contrast is clear. In place of outward adornment Peter stresses the inner self. A literal translation of the Greek is the hidden person of the heart. Whereas hairstyles, jewelry, and expensive clothes are meant for display, the inner self is hidden from view 7 1 -1 9 0 “tw://bible.?id=46.14.25|AUTODETECT|” I Cor. 14:25) 1 1 -1 9 0 “tw://bible.?id=49.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.16|AUTODETECT|” Eph. 3:16) 1 1 -1 9 0 0 ). Peter gives the reader a description of this inner self:) 1 1 2 8 0 “tw://bible.?id=40.11.29|AUTODETECT|” d. The unfading beauty of a gentle and quiet spirit. The translators of the New International Version have supplied the word beauty, which is needed to complete the sentence.��10�� The descriptive phrase unfading beauty contrasts with ever-changing hairstyles, jewelry, and clothes. The beauty of the inner self does not lose its luster but is lasting and stable because of a gentle and quiet spirit. The Greek word which is translated gentle occurs only four times in the New Testament; two instances are self-descriptions of Jesus 7 1 -1 9 0 “tw://bible.?id=40.11.29|AUTODETECT|” Matt. 11:29) 1 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” 21:5) 1 1 -1 9 0 “tw://bible.?id=40.5.5|AUTODETECT|” ); one is a beatitude spoken by Jesus 7 1 -1 9 0 “tw://bible.?id=40.5.5|AUTODETECT|” Matt. 5:5) 1 1 -1 9 0 0 ); and the last one is Peter s exhortation in 3:4. Peter exhorts the female readers to display the same gentle spirit Jesus had during his earthly ministry.) 1 1 2 8 0 0 Furthermore, the Christian woman must have a quiet spirit.��11�� A woman with a meek and quiet spirit ought never to be underestimated, for meekness is not the same as weakness, and quietness is not synonymous with dullness. The most effective women are those who possess the inner qualities of gentleness and quietness. Because of these qualities, Christian women receive favor in God s sight.) 1 1 2 8 0 “tw://bible.?id=54.2.9|AUTODETECT|” e. Which is of great worth in God s sight. Not man s evaluation of a meek and quiet spirit counts, but God s. Peter employs the term of great worth when he mentions the inner qualities of a gentle and quiet spirit. This term is the same Greek word Paul uses to describe expensive clothes 7 1 -1 9 0 “tw://bible.?id=54.2.9|AUTODETECT|” I Tim. 2:9) 1 1 -1 9 0 0 ). God, then, highly values these qualities in God-fearing women.) 1 12 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:3) A & ������ note the separation of the definite article from the noun. This construction compares favorably with that of classical Greek.) ���������� from the verb ���������� (I place around), the noun ��������� displays a process (indicated by the -��� ending).) ������� this noun in the genitive singular (from ������, a putting on) denotes prolonged activity (as the -��� ending shows).) 3. Dignity) 3:5 6) For standards of conduct, Peter resorts to examples from the ancient past. He consults the Old Testament and in particular mentions Sarah, the wife of Abraham.) 5. For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands, 6. like Sarah, who obeyed Abraham and called him her master.

You are her daughters if you do what is right and do not give way to fear.) In this passage we observe three characteristics:) a. Pattern) Peter resorts to the Old Testament to prove that he is not the only one who tells women how they should live with their husbands. He appeals to a pattern, set in Old Testament times, that stresses spiritual values. When he calls the women of the past holy, Peter does not mean that they were perfect; he refers to their relationship with God, for their gentle and quiet spirits were precious in God s sight.) 1 1 2 8 0 “tw://bible.?id=54.5.5|AUTODETECT|” What made these women holy? First, they put their hope in God. The unnamed ladies of earlier centuries had one thing in common: their hope in God 7 1 -1 9 0 “tw://bible.?id=54.5.5|AUTODETECT|” I Tim. 5:5) 1 1 -1 9 0 0 ). Hope in God is true holiness. ��12�� They knew that God would never fail them, whatever their circumstances were.) 1 3 2 8 0 0 Next, these women used to make themselves beautiful by cultivating the virtues of gentleness and quietness that are precious to God. Throughout the Old Testament era they set the pattern for holy living and invited succeeding generations to follow their example.) Third, wives of the ancient past were submissive to their own husbands. When Peter exhorts the female readers of this epistle to submit to their husbands, he bases his advice on a long-standing tradition. He knows that the women in ancient times demonstrated their submission with inner qualities that are highly favored in the sight of God.) b. Example) 1 1 2 8 0 “tw://bible.?id=1.18.12|AUTODETECT|” If Abraham is the father of believers, Sarah is their mother. Therefore, Peter mentions Sarah s name as an example to married women of his day. Peter writes, Sarah & obeyed Abraham and called him her master 7 1 -1 9 0 “tw://bible.?id=1.18.12|AUTODETECT|” Gen. 18:12) 1 1 -1 9 0 0 ).��13��) 1 1 2 8 0 “tw://bible.?id=43.2.4|AUTODETECT|” In our culture, no married woman calls her husband master. If she did, she and her husband would be the laughingstock of society. Is Peter telling wives to address their husbands as master ? No, he is not. Peter is describing the culture of a bygone era in which a woman respectfully addressed her spouse as master. Customs vary from area to area and from culture to culture. Here is a biblical example: When Jesus mother approached him about the lack of wine at the wedding in Cana, he said: Woman, what does your concern have to do with Me? 7 1 -1 9 0 “tw://bible.?id=43.2.4|AUTODETECT|” John 2:4) 1 1 -1 9 0 0 [NKJV]). No impoliteness was intended by Jesus; he followed the custom of his day.) 1 4 2 8 0 0 And here is a modern example: In the southern part of the United States of America, a son respectfully addresses his father as sir and his mother as ma am. He will answer his father s questions with a polite yes, sir or no, sir. He shows deference, not in slavish subjection, but because his surrounding culture demands it.) Married women ought to observe the customary rules of address in their own culture. They also should make a distinction between principle and application of that principle. The principle is to be submissive; the application varies according to place, time, and culture. Thus, within the setting of her culture, Sarah applied this principle and called Abraham her master. ) c.

Practice) Peter uses Sarah as an example. More than that, he indicates that she is the mother of all the women who fear God. You are her daughters if you do what is right and do not give way to fear. ) 1 1 2 8 0 “tw://bible.?id=23.51.1-23.51.2|AUTODETECT|” Sarah is the spiritual mother of all Christian women, just as Abraham is the father of all believers 7 1 -1 9 0 “tw://bible.?id=23.51.1-23.51.2|AUTODETECT|” Isa. 51:1 2) 1 1 -1 9 0 “tw://bible.?id=45.4.11-45.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.11-45.4.12|AUTODETECT|” Rom. 4:11 12) 1 1 -1 9 0 “tw://bible.?id=48.3.7-48.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.7-48.3.9|AUTODETECT|” Gal. 3:7 9) 1 1 -1 9 0 “tw://bible.?id=48.3.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=48.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=58.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.16|AUTODETECT|” Heb. 2:16) 1 1 -1 9 0 0 ). Here Peter states a fact: Christian wives are, not shall become, daughters of Sarah. And he implies the truth of the proverb: Like mother, like daughter. ) 1 6 2 8 0 0 The apostle expects two things of Sarah s daughters: that they continue to do good deeds (see 2:14, 20) and to dispel fear. If they do, they are worthy indeed to stand next to Sarah. Peter does not elaborate how Sarah did good deeds or how she subdued fear. Instead he seems to allude to a few lines from Proverbs:) Have no fear of sudden disaster) or of the ruin that overtakes the wicked,) for the Lord will be your confidence) and will keep your foot from being snared.) Do not withhold good from those who deserve it,) 1 1 2 8 0 “tw://bible.?id=20.3.25-20.3.27|AUTODETECT|” when it is in your power to act. [) 7 1 -1 9 0 “tw://bible.?id=20.3.25-20.3.27|AUTODETECT|” Prov. 3:25 27) 1 1 -1 9 0 0 ]) 1 12 2 8 0 0 Christian women ought to put their trust in God and thus confidently and calmly meet fear and disaster. When unbelieving husbands mistreat them, God himself will shield them from harm and danger.) ) Greek Words, Phrases, and Constructions in 3:6) �������� as an aorist passive indicative from the verb ������� (I become, am), this verb is a timeless aorist.) ������� from the verb ����� (I terrify), the word occurs once in the New Testament. The nominative ������� with the -��� ending describes continued action.) 4. Consideration) 3:7) 7. Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers.) In this verse Peter gives husbands three exhortations: be considerate, show respect, and have unimpeded prayers.) a. Be considerate) After he addresses the wives as a group, Peter speaks to their husbands.

The phrase in the same way means no more than the adverb next (see v. 1). Notice that Peter omits the verb to submit in his remarks to the husbands; this shows that he departs slightly from the topic of the preceding passage, in which he discusses submission. Yet he maintains continuity of thought, because he is still discussing the relationship between wives and husbands. (In passing, however, notice that after exhorting the slaves Peter does not address the masters.)) Although the apostle is elaborate in his discussion on the duties of the wife and relatively brief in his instructions to the husband, the significance of his exhortations to the husband ought not to be taken lightly. As is evident from his remarks on prayer, Peter addresses believers. Christian husbands must realize that if their marriage is built on a foundation of love, their mutual husband-wife relationship will flourish.��14��) 1 1 2 8 0 “tw://bible.?id=49.5.25-49.5.33|AUTODETECT|” Peter tells the husbands: Be considerate as you live with your wives. Here are two literal translations: Dwell with them according to knowledge (KJV) and Live with your wives in an understanding way (NASB). Because Peter addresses believers, Peter wants the husbands to love their wives in a Christian manner. That is, husbands ought to live with their spouses in accordance with Christian knowledge 7 1 -1 9 0 “tw://bible.?id=49.5.25-49.5.33|AUTODETECT|” Eph. 5:25 33) 1 1 -1 9 0 “tw://bible.?id=51.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.19|AUTODETECT|” Col. 3:19) 1 1 -1 9 0 0 ).��15�� In their marriage, they should demonstrate the love of Jesus that is revealed in the Scriptures and thus be considerate and understanding. Husbands must love and respect their wives in harmony with God s Word.) 1 3 2 8 0 0 b. Show respect) Peter tells the husbands: Treat [your wives] with respect as the weaker partner. How can Christian husbands be respectful of their wives? Peter replies, By honoring them (compare 2:17). A husband ought to praise his wife of noble character and call her blessed. With the writer of Proverbs he honors his spouse and says, Many women do noble things, but you surpass them all (31:29).) The first reason for husbands to honor their wives stems from the knowledge that the wives are the weaker partner in the marriage.

The word weaker refers to physical stamina and not to intellectual abilities, moral courage, or spiritual strength. The adjective weaker is comparative and implies that husbands are physically stronger. Therefore, as the stronger of the two marriage partners, the husband ought to shoulder the heavier burdens, protect his wife, and provide for her according to her needs. Although the husband claims authority, he nevertheless honors, sustains, and loves his wife. We detect an apparent contradiction: the physically weaker wife submits to her husband s authority, yet she receives his honor and respect. We conclude that the wife who understands her submissive role according to the scriptural norms finds complete fulfillment in her husband.��16��) 1 1 2 8 0 “tw://bible.?id=48.3.28|AUTODETECT|” The second reason for husbands to honor their wives is that Christian husbands and wives should consider each other equals. Peter says that together they are heirs & of the gracious gift of life. The New English Bible has, You share together in the grace of God which gives you life. Husbands and wives are equal heirs of God s grace for their daily lives; spiritually as male and female they are one in Christ 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 c. Pray) 1 1 2 8 0 “tw://bible.?id=46.9.5|AUTODETECT|” Peter brings verse 7 to a climax by focusing on the devotional life of the husband and wife as they present their prayers to God: So that nothing will hinder your prayers. Indeed, this is a touching statement in Peter s epistle, for the apostle indicates that he is fully acquainted with married life; he speaks from experience 7 1 -1 9 0 “tw://bible.?id=46.9.5|AUTODETECT|” I Cor. 9:5) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 When a husband fails to live with his wife according to Scripture and does not respect her, he finds that he is unable to pray with her. Similarly, when a wife refuses to accept her husband s authority, she experiences an inability to pray with her spouse.) God does not accept prayers that husband and wife offer in an atmosphere of strife and contention. He wants them to be reconciled so that they are able to pray together in peace and harmony and thus enjoy untold divine blessings.) ) Practical Considerations in 3:7) If the husband is to be considerate of his wife, does this mean that he must speak a word of correction to her whenever this is necessary? Yes, indeed. Suppose that the wife accepts a certain doctrine that is contrary to the teaching of Scripture, should her husband instruct her according to knowledge (KJV)? Certainly. He is responsible to help her in understanding the message and the application of God s Word.) 1 1 2 8 0 “tw://bible.?id=1.2.24|AUTODETECT|” Even though husband and wife are one 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 0 ), the husband is not responsible for the sins of the wife, nor can she be held accountable for his sins.��17�� Nevertheless, both husband and wife have a responsibility to help each other withstand temptation, grow spiritually, love God, and serve him in church and society. The husband should give spiritual leadership in the home so that all the members of the family are able to develop their gifts harmoniously in the context of a Christian home.) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:7) ������������ because of the broader context, this present active participle of the compound verb �������� (I dwell together) becomes an imperative in translation. The same thing is true for ���������� (from ������, I show, pay).) 1 1 2 8 0 “tw://bible.?id=52.4.4|AUTODETECT|” ������ this noun in the dative singular literally means vessel, jar, dish. Figuratively it refers to a person s physical body or to a man s wife 7 1 -1 9 0 “tw://bible.?id=52.4.4|AUTODETECT|” I Thess. 4:4) 1 1 -1 9 0 0 ).��18�� In the context of this verse, we ought to understand the word ������ as marriage partner. ��19��) 1 21 2 8 0 0 �������������� not the nominative plural but the dative plural has the stronger manuscript support. The dative case relates to the wives, the nominative to the husbands.��20��) ) F. Unity in Christ) 3:8 12) 8 Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. 9 Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing. 10 For,) Whoever would love life) and see good days) must keep his tongue from evil) and his lips from deceitful speech.) 11 He must turn from evil and do good;) he must seek peace and pursue it.) 12 For the eyes of the Lord are on the righteous) and his ears are attentive to their prayer,) but the face of the Lord is against those who do evil.) ) 1. Harmony) 3:8) Here is Peter s conclusion to the topic submission, which he introduced in 2:13. In this conclusion he delineates how Christians ought to live; therefore, he gives them a pattern for Christian conduct.��21��) Notice that at both the beginning and the conclusion of this topic Peter addresses all the readers. To leave no doubt that he is bringing this particular discussion to a close, he writes,) 8.

Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble.) Peter s concluding exhortations are for all the recipients of his letter. Thus he admonishes everyone to follow his instructions. In this verse, Peter writes five admonitions that, when heeded, present an ideal portrait of the church. ��22��) 1 1 2 8 0 “tw://bible.?id=45.12.16|AUTODETECT|” a. Live in harmony with one another. In the Greek, the text has the reading [be] like-minded. Does Peter mean that all Christians have to think in the same manner? No, not quite. Paul focuses attention on the same question in his letter to the Philippians: And if on some point you think differently, that too God will make clear to you (3:15). In view of the variety of gifts and talents God has given his people, differences of opinion exist. Peter, however, wants Christians to be governed by the mind of Christ, so that differences do not divide but rather enrich the church. Therefore, he exhorts the believers to live in harmony with one another 7 1 -1 9 0 “tw://bible.?id=45.12.16|AUTODETECT|” Rom. 12:16) 1 1 -1 9 0 “tw://bible.?id=45.15.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.5|AUTODETECT|” 15:5) 1 1 -1 9 0 “tw://bible.?id=50.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.2|AUTODETECT|” Phil. 2:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.12.15|AUTODETECT|” b. Be sympathetic. Christians should demonstrate their concern for and interest in their neighbor, especially in times of joy or sorrow. They are to rejoice with those who rejoice; [and] mourn with those who mourn 7 1 -1 9 0 “tw://bible.?id=45.12.15|AUTODETECT|” Rom. 12:15) 1 1 -1 9 0 “tw://bible.?id=46.12.26|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=46.12.26|AUTODETECT|” I Cor. 12:26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.12.10|AUTODETECT|” c. Love as brothers. Peter repeats what he has already written, for already in his first chapter he observes that the readers have sincere love for [the] brothers (v. 22). The Greek term Peter uses is general, so it includes both brothers and sisters in God s household 7 1 -1 9 0 “tw://bible.?id=45.12.10|AUTODETECT|” Rom. 12:10) 1 1 -1 9 0 “tw://bible.?id=52.4.9-52.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.9-52.4.10|AUTODETECT|” I Thess. 4:9 10) 1 1 -1 9 0 “tw://bible.?id=58.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.1|AUTODETECT|” Heb. 13:1) 1 1 -1 9 0 0 ).��23��) 1 1 2 8 0 “tw://bible.?id=51.3.12|AUTODETECT|” d. Be compassionate. In the Greek, the word translated compassionate is far more descriptive. It depicts feelings that appear to come from our inner parts (literally, our intestines), especially when we observe the suffering which another person endures. Translators usually associate the Greek word with the heart and thus render it tenderhearted. The term compassion is one that appears in a list of Christian virtues 7 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” Col. 3:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.13.4-43.13.17|AUTODETECT|” e. [Be] humble. Humility is a virtue Jesus taught when he washed the feet of his disciples 7 1 -1 9 0 “tw://bible.?id=43.13.4-43.13.17|AUTODETECT|” John 13:4 17) 1 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” ). Jesus set the example of selfless service by his willingness to be the least in the company of his disciples and to be the servant of all. In the fifth chapter of his epistle, Peter repeats his admonition to be humble when he addresses young men: Clothe yourselves with humility toward one another 7 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” Eph. 4:2) 1 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.8|AUTODETECT|” Phil. 2:6 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.2.11|AUTODETECT|” These virtues reflect the glory of the church when brothers and sisters live harmoniously. Spiritual brothers and sisters exemplify these virtues when together they acknowledge God as their Father and know Christ as their brother 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 0 ). Then, as the body of Christ, believers indeed experience God s marvelous blessings.) 1 6 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:8) A�������� from A��� (together) and ���� (understanding), this adjective and the four adjectives that follow need a form of the verb to be in the imperative mood to complete the sentence.) 2. Inheritance) 3:9) 9. Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing.) 1 1 2 8 0 “tw://bible.?id=40.5.44|AUTODETECT|” Are Christians interested only in fellow believers? No, they also demonstrate their love toward people who abuse and insult them. Christians follow the teachings of Christ: Love your enemies and pray for those who persecute you 7 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” Matt. 5:44) 1 1 -1 9 0 “tw://bible.?id=42.6.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.27|AUTODETECT|” Luke 6:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 In the early church the apostles formulated Christ s teaching in their own words. Thus in his letter to the Romans Paul writes, Do not repay anyone evil for evil (12:17), and in his first epistle to the church at Thessalonica, he teaches, Make sure that nobody pays back wrong for wrong (5:15). In his epistle Peter writes a similar admonition.) 1 1 2 8 0 “tw://bible.?id=19.34.12-19.34.16|AUTODETECT|” Peter indicates that the readers are trying to settle injuries and insults on their own terms. He tells them to stop retaliating; repaying evil for evil and insult for insult has no place in the Christian religion. In verses 10 and 11 Peter strengthens his teaching with a quote from ) 7 1 -1 9 0 “tw://bible.?id=19.34.12-19.34.16|AUTODETECT|” Psalms 34:12 16) 1 1 -1 9 0 0 in which the word evil occurs three times.) 1 1 2 8 0 “tw://bible.?id=42.6.28|AUTODETECT|” The apostle instructs the readers to bless their opponents rather than to repay them in kind 7 1 -1 9 0 “tw://bible.?id=42.6.28|AUTODETECT|” Luke 6:28) 1 1 -1 9 0 “tw://bible.?id=40.5.45|AUTODETECT|” ). If they do so, they imitate God himself and are his children. God causes the sun to rise and the rain to fall even on unrighteous and evil persons 7 1 -1 9 0 “tw://bible.?id=40.5.45|AUTODETECT|” Matt. 5:45) 1 1 -1 9 0 0 ). What is the meaning of the term bless? It means that we pray for our enemies, be kind to them in word and deed, and seek to promote their well-being.��24��) 1 1 2 8 0 0 Because to this you were called, writes Peter. But to what does the word this refer? It can refer either to the duty of blessing one s adversaries or to the prospect of inheriting a blessing.) 1 1 2 8 0 “tw://bible.?id=1.27.27-1.27.29|AUTODETECT|” The believer does not earn a blessing; he inherits it. Thus Peter writes, So that you may inherit a blessing. The concept inherit stems from patriarchal times when, for example, Isaac blessed his sons and gave them the inheritance of the land 7 1 -1 9 0 “tw://bible.?id=1.27.27-1.27.29|AUTODETECT|” Gen. 27:27 29) 1 1 -1 9 0 “tw://bible.?id=1.27.39-1.27.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.27.39-1.27.40|AUTODETECT|” 39 40) 1 1 -1 9 0 0 ). An inheritance is never earned; it is received as a gift. The inheritance which our writer has in mind is salvation, final salvation rather than its present enjoyment. ��25��) 1 5 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:9) ���������� preceded by the negative particle �� (not), this present active participle (from ��������, I pay back) assumes the function of a present imperative. A prohibition in the present tense demands the cessation of some act that is already in progress. ��26��) 3. Peace) 3:10 12) 1 1 2 8 0 “tw://bible.?id=19.34.0|AUTODETECT|” The apostle knows the Old Testament Scriptures, so that throughout his epistle he quotes from them to substantiate his teachings. Peter appears to have a penchant for quoting from ) 7 1 -1 9 0 “tw://bible.?id=19.34.0|AUTODETECT|” Psalms 34) 1 1 -1 9 0 0 . He alludes to verse 9 of that psalm in verse 2:9 and he quotes verses 12 16a in 3:10 12.) 1 10 2 8 0 0 10. For,) Whoever would love life) and see good days) must keep his tongue from evil) and his lips from deceitful speech.) 11. He must turn from evil and do good;) he must speak peace and pursue it.) 12. For the eyes of the Lord are on the righteous) and his ears are attentive to their prayer,) but the face of the Lord is against those who do evil. ) 1 1 2 8 0 “tw://bible.?id=19.34.0|AUTODETECT|” The difference in wording between the quotation and ) 7 1 -1 9 0 “tw://bible.?id=19.34.0|AUTODETECT|” Psalms 34) 1 1 -1 9 0 0 may stem from the use of the psalm in the early Christian church.��27�� Peter introduces the words of this quotation with the word for to tell his readers that God s Word is authoritative.) 1 1 2 8 0 0 a. Whoever would love life and see good days. Although many of the recipients of his letter experience hardship and misery, Peter looks positively at life and with the psalmist speaks about loving it. Life is a gift from God and so are good days. Christians whose hearts are attuned to God and his Word participate now in the fullness of life here on earth and afterward with Christ in eternity.) 1 1 2 8 0 “tw://bible.?id=59.3.6|AUTODETECT|” b. [He] must keep his tongue from evil. Note the expression evil, which in the quotation refers to the spoken word. It serves to reinforce Peter s admonition not to repay evil with evil. The tongue is like a world of evil 7 1 -1 9 0 “tw://bible.?id=59.3.6|AUTODETECT|” James 3:6) 1 1 -1 9 0 “tw://bible.?id=40.5.37|AUTODETECT|” ) that without proper restraint corrupts and destroys the speaker and the listener. A Christian must be true to his word, so that his fellow man can trust him 7 1 -1 9 0 “tw://bible.?id=40.5.37|AUTODETECT|” Matt. 5:37) 1 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” James 5:12) 1 1 -1 9 0 0 ). When the heart of the Christian is free from falsehood and deceit (2:1), he follows the example Christ set (2:22), loves life, and enjoys good days on this earth.) 1 1 2 8 0 “tw://bible.?id=52.5.22|AUTODETECT|” c. He must turn from evil and do good. Once again the term evil is prominent. Not only in word but also in deed a Christian must avoid even the appearance of evil 7 1 -1 9 0 “tw://bible.?id=52.5.22|AUTODETECT|” I Thess. 5:22) 1 1 -1 9 0 “tw://bible.?id=19.37.27|AUTODETECT|” ). The Greek says that he must lean away from evil and instead do that which is good 7 1 -1 9 0 “tw://bible.?id=19.37.27|AUTODETECT|” Ps. 37:27) 1 1 -1 9 0 “tw://bible.?id=23.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.16|AUTODETECT|” Isa. 1:16) 1 1 -1 9 0 “tw://bible.?id=64.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.11|AUTODETECT|” III John 11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.34.14|AUTODETECT|” Together with David 7 1 -1 9 0 “tw://bible.?id=19.34.14|AUTODETECT|” Ps. 34:14) 1 1 -1 9 0 “tw://bible.?id=45.12.18|AUTODETECT|” ) Peter encourages the believer to seek peace and pursue it. Because peace itself is fragile and elusive, we can never take it for granted but must actively pursue freedom from strife and discord. The New Testament repeatedly exhorts us to live in peace with all men 7 1 -1 9 0 “tw://bible.?id=45.12.18|AUTODETECT|” Rom. 12:18) 1 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” 14:19) 1 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” II Cor. 13:11) 1 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” I Thess. 5:13) 1 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” II Tim. 2:22) 1 1 -1 9 0 “tw://bible.?id=58.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.14|AUTODETECT|” Heb. 12:14) 1 1 -1 9 0 “tw://bible.?id=40.5.9|AUTODETECT|” ). Jesus himself pronounced the beatitude, Blessed are the peacemakers, for they will be called sons of God 7 1 -1 9 0 “tw://bible.?id=40.5.9|AUTODETECT|” Matt. 5:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.33.18|AUTODETECT|” d. The eyes of the Lord are on the righteous. God sees the people who do that which is right. When they pray to him, he hears their prayers. This comforting word means that God s favor rests upon all who fear him 7 1 -1 9 0 “tw://bible.?id=19.33.18|AUTODETECT|” Ps. 33:18) 1 1 -1 9 0 0 ), that nothing escapes his attention, and that he answers prayer.) 1 1 2 8 0 “tw://bible.?id=19.34.16|AUTODETECT|” e. The face of the Lord is against those who do evil. The contrast is clear, for as God sees the works of righteous people so he sees those of people who practice evil. Nothing escapes his view. And no one should think that God does not care. Those who delight in doing evil do not have God as their friend but as their adversary. He is against them. Peter is not interested in explaining what God does to his adversaries. In fact, he does not finish the quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.34.16|AUTODETECT|” Psalms 34:16) 1 1 -1 9 0 0 , which describes the end of God s adversaries. The desire is to give the evildoer time and opportunity to repent and establish a living relationship with God.) 1 4 2 8 0 0 ) Practical Considerations in 3:12) The building in which I spend my working hours has a reflective covering on the windows to shield the inside of the building from the heat of the sun. The effect of this reflective covering is that I am able to look outside and see everything, but people outside the building are unable to look in. I can see them but they cannot see me.) When Scripture tells us that God s eyes are upon us, we know that God sees us even though we cannot see him. Yet we often act as if we are behind reflective windows and God is unable to notice us. We should know, however, that God is always observing us and that nothing escapes his attention.) 1 1 2 8 0 “tw://bible.?id=19.34.15|AUTODETECT|” God sees us and hears us. He is patiently waiting for us to come to him with our prayers and petitions. As David says, The eyes of the Lord are on the righteous and his ears are attentive to their cries 7 1 -1 9 0 “tw://bible.?id=19.34.15|AUTODETECT|” Ps. 34:15) 1 1 -1 9 0 0 ). Even though we cannot see God, we know he sees us. And even though we do not hear an angelic voice from heaven, we know that God answers our prayers.) 1 16 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:10 12) Verse 10) 0���� this aorist infinitive from A��� (I see) is ingressive. The verb to see in this verse is comprehensive and means to enjoy and experience life. ) ��� �t ������� the infinitive preceded by the definite article in the genitive case expresses purpose. The negative particle �� makes the phrase a prohibition.) Verse 12) �� used twice in this verse, this preposition has a favorable connotation in the first occurrence and an unfavorable one in the second .��28��) VI. Suffering) 3:13 4:19) ) A. Deliverance) 3:13 14) 13 Who is going to harm you if you are eager to do good? 14 But even if you should suffer for what is right, you are blessed. Do not fear what they fear; do not be frightened. ) ) Peter returns to the thought of an earlier exhortation.

In 2:12, he exhorts the believers to live exemplary lives in society so that adversaries may observe the good works of believers and glorify God. Now Peter places the objective to do good within the context of suffering. He knows that God does not shield the believer from external causes that bring about suffering but that God always stands next to the Christian to support him in doing what is good.) 13. Who is going to harm you if you are eager to do good? 14. But even if you should suffer for what is right, you are blessed. Do not fear what they fear; do not be frightened. ) 1 1 2 8 0 “tw://bible.?id=45.8.31|AUTODETECT|” a. Who is going to harm you? The question is rhetorical and reminds us of a similar question asked by Paul: If God is for us, who can be against us? 7 1 -1 9 0 “tw://bible.?id=45.8.31|AUTODETECT|” Rom. 8:31) 1 1 -1 9 0 0 ). Of course, no one. As the sixteenth-century Scottish Reformer John Knox used to say, With God on his side man is always in the majority. ) 1 3 2 8 0 0 Peter addresses all Christians when he poses the question Who is going to harm you? He wants them to realize that the person who is intent on harming them is a perpetrator of evil. The apostle is not blind to the possibility of physical or material attacks on Christians who are zealous to do good. He also knows that God does not forsake his children when they do his will.) Who is going to harm you? Is Peter then contradicting himself when he asks a rhetorical question which demands a negative answer? No, he is not.

In verse 14 he indicates that the possibility of suffering is real. He is teaching the readers that if they suffer physically or mentally for Christ s sake, they will not lose, because God does not forsake them. If you suffer for doing good and you endure it, this is commendable before God. To this you were called (2:20 21).) b. If you are eager to do good. The second part of this rhetorical question is actually a conditional clause.

Peter writes, Who is going to harm you if you are eager to do good? The implication is that if you do evil and someone harms you, you have only yourself to blame. But if you do good and receive harm, God stands next to you to strengthen you.) 1 1 2 8 0 “tw://bible.?id=42.6.15|AUTODETECT|” The Greek word Peter uses to express the Christian s eagerness to do good can be translated zealots. ��29�� This particular word had political overtones in first-century Israel. For example, one of Jesus disciples, Simon, was a Zealot 7 1 -1 9 0 “tw://bible.?id=42.6.15|AUTODETECT|” Luke 6:15) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 0 ).��30��However, Peter is exhorting the readers not to become political extremists but to spend their energy on doing good.) 1 1 2 8 0 0 c. But even if you should suffer for what is right, you are blessed. The first word in this sentence is adversative. The possibility of suffering is real, but at the same time it is rare. In fact, the Greek construction Peter uses affirms that this possibility is remote.) 1 1 2 8 0 “tw://bible.?id=40.5.10|AUTODETECT|” The resemblance between Peter s words and one of the beatitudes of Jesus is striking. Jesus said, Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven 7 1 -1 9 0 “tw://bible.?id=40.5.10|AUTODETECT|” Matt. 5:10) 1 1 -1 9 0 “tw://bible.?id=58.6.10|AUTODETECT|” ). What does Peter mean by the term doing what is right or righteousness? The term describes one of God s characteristics: God is righteous 7 1 -1 9 0 “tw://bible.?id=58.6.10|AUTODETECT|” Heb. 6:10) 1 1 -1 9 0 0 ).��31�� The same is true of Christ, for Peter writes: Christ died for our sins once for all, the righteous for the unrighteous (3:18). If Christians on occasion should suffer for doing what is right, they suffer for the sake of a righteous God. And God promises that he will bless them.) 1 1 2 8 0 “tw://bible.?id=23.8.12-23.8.13|AUTODETECT|” d. Do not fear what they fear; do not be frightened. Once again Peter resorts to quoting the Old Testament Scriptures and cites the words of ) 7 1 -1 9 0 “tw://bible.?id=23.8.12-23.8.13|AUTODETECT|” Isaiah 8:12 13) 1 1 -1 9 0 “tw://bible.?id=43.14.1|AUTODETECT|” to prove his point. But how are we to understand this verse? Peter may be referring to either a subjective fear or an objective fear. When we understand the word fear subjectively, we hear Peter warning the readers, Do not share the same fear others have. If we take the term fear objectively, we hear him advising the Christians, Do not be afraid of them or be intimidated by them. Although the translators of the New International Version have chosen the subjective interpretation, I feel that the general context favors the objective meaning. Hence, Peter is saying to his readers, In case you suffer persecution, don t be afraid of your adversaries, and don t be disturbed by them 7 1 -1 9 0 “tw://bible.?id=43.14.1|AUTODETECT|” John 14:1) 1 1 -1 9 0 “tw://bible.?id=43.14.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.14.27|AUTODETECT|” 27) 1 1 -1 9 0 0 ). Adversaries may be able to hurt the believers, but they are unable to harm them when Jesus Christ is in their hearts. When Christ is present in the Christian s heart, fear has no place. In short, Christ is their defense.) 1 17 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:14) �0 ��v �������� here is one of the few optative forms that appear in the New Testament. The particle �0 (if) introduces a conditional sentence with the present optative of ����� (I suffer) in the protasis and �������� (blessed) in the apodosis. The protasis suggests, even intentionally, a concession, but it is a true causal conditional clause. ��32��) ����� �P��� this noun in the accusative case is a cognate accusative because of the verb ��������. The genitive is objective: do not be afraid with fear of them. ��33��) �t �������� the aorist passive subjunctive of the deponent verb �������� (I am afraid) with the negative article �� (not) is a prohibition that warns against doing something not yet begun.��34��) ) B. Defense) 3:15 16) 15 But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have.

But do this with gentleness and respect, 16 keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.) ) 15a. But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have.) Notice the following points:) a. Set apart. In poetic form, Carolyn M. Noel captures the thought of the first sentence of verse 15.

She exhorts her fellow Christians to acknowledge Jesus as their Lord and King:) In your hearts enthrone Him,) There let Him subdue) All that is not holy,) All that is not true.) 1 1 2 8 0 “tw://bible.?id=20.4.23|AUTODETECT|” Christians must consecrate Christ Jesus in their hearts. The heart is the central part of man s existence, for it is the wellspring of life 7 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” Prov. 4:23) 1 1 -1 9 0 0 ). When the heart is controlled by Jesus Christ, the believer dedicates his entire life to him. Then the Christian is safe from fear and is able to defend himself against his opponents.) 1 1 2 8 0 “tw://bible.?id=23.8.13|AUTODETECT|” Peter adapted this quotation from ) 7 1 -1 9 0 “tw://bible.?id=23.8.13|AUTODETECT|” Isaiah 8:13) 1 1 -1 9 0 0 , which has, The Lord Almighty is the one you are to regard as holy. In his day, Isaiah told the people not to fear the invading Assyrian armies but to revere God. In his epistle, Peter has the same encouraging message. However, he changes the wording by honoring Christ as the Lord Almighty, so that he is the Lord Christ. The position of the term Lord in the sentence creates two different translations: sanctify the Lord Christ ��35�� or sanctify Christ as Lord. ��36�� Although both versions make good sense, I prefer the second translation because it imparts greater emphasis to the word Lord.) 1 2 2 8 0 0 b. Be prepared. When Peter exhorts the readers to be ready to witness for the Lord at all times, does he mean that Christians should speak indiscriminately about their faith? No, not at all. Jesus says,) ) 1 1 2 8 0 “tw://bible.?id=40.7.6|AUTODETECT|” Do not give dogs what is sacred; do not throw your pearls to pigs. [) 7 1 -1 9 0 “tw://bible.?id=40.7.6|AUTODETECT|” Matt. 7:6) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=40.10.16|AUTODETECT|” Christians, then, must be discreet, shrewd as snakes and innocent as doves 7 1 -1 9 0 “tw://bible.?id=40.10.16|AUTODETECT|” Matt. 10:16) 1 1 -1 9 0 0 ). They must know when and how far and to whom it is expedient to speak. ��37�� Christians should respond to opportunities to speak boldly for the Lord Jesus Christ. When Peter tells the readers to be ready, he means that they not only should be willing but also should have the ability to speak for Christ. Therefore, they must know the teaching of the Bible and Christian doctrine so that they are always ready to give an answer.) 1 1 2 8 0 “tw://bible.?id=40.12.34|AUTODETECT|” c. Give an answer. The admonition to give an answer to everyone who asks you is not limited to times when a Christian must take the stand in a courtroom. In some instances the Christian must defend himself against verbal attacks from hostile unbelievers. At other times he is asked to teach the gospel to a neighbor who shows genuine interest in understanding the Christian religion. The term everyone is inclusive and relates to all circumstances. When we revere Christ as Lord, we experience that out of the overflow of the heart [our] mouth speaks 7 1 -1 9 0 “tw://bible.?id=40.12.34|AUTODETECT|” Matt. 12:34) 1 1 -1 9 0 “tw://bible.?id=51.4.6|AUTODETECT|” ). Accordingly, our verbal expressions should be exemplary, gracious, and wholesome. We should demonstrate an ability to give an answer to everyone who asks us about our faith in Christ 7 1 -1 9 0 “tw://bible.?id=51.4.6|AUTODETECT|” Col. 4:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.13.13|AUTODETECT|” d. Give the reason. What does a Christian have? He has hope, says Peter. Although hope is one of the three Christian virtues 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” I Cor. 13:13) 1 1 -1 9 0 0 ), faith and love seem to overshadow it. In sermons and discussions we often neglect to talk about hope. Nevertheless, in his epistle Peter mentions hope frequently. In the Greek, the verb occurs in 1:13 and 3:5, and the noun in 1:3, 21, and 3:15. What is the hope that a Christian possesses in his heart? Hope is a patient, disciplined, confident waiting for and expectation of the Lord as our Saviour. ��38�� The writer of Hebrews exhorts, Let us hold unswervingly to the hope we profess (10:23).) 1 1 2 8 0 0 15b. But do this with gentleness and respect, 16. keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.) 1 1 2 8 0 “tw://bible.?id=40.11.29|AUTODETECT|” a. But do this with gentleness and respect. Peter instructs the readers to exercise gentleness, and thus he echoes the words of Jesus ( I am gentle and humble in heart [) 7 1 -1 9 0 “tw://bible.?id=40.11.29|AUTODETECT|” Matt. 11:29) 1 1 -1 9 0 0 ]), whose example the believer should adopt.) 1 1 2 8 0 “tw://bible.?id=45.15.1-45.15.2|AUTODETECT|” When we sanctify Christ in our hearts, we should exercise gentleness and respect toward all men. In our behavior we exert ourselves to demonstrate gentleness toward persons who are spiritually weak 7 1 -1 9 0 “tw://bible.?id=45.15.1-45.15.2|AUTODETECT|” Rom. 15:1 2) 1 1 -1 9 0 “tw://bible.?id=45.13.1-45.13.7|AUTODETECT|” ). In our conduct we make every effort to show honor and respect toward God and toward those whom God has placed over us 7 1 -1 9 0 “tw://bible.?id=45.13.1-45.13.7|AUTODETECT|” Rom. 13:1 7) 1 1 -1 9 0 0 ).��39�� We strive to be living models of the example Christ has set.) 1 1 2 8 0 “tw://bible.?id=44.23.1|AUTODETECT|” b. Keeping a clear conscience. Christians who have a clear conscience are readily motivated to show their respect and obedience to God. When as a prisoner in Jerusalem Paul defended himself before the Jewish Sandhedrin, he exclaimed, My brothers, I have fulfilled my duty to God in all good conscience to this day 7 1 -1 9 0 “tw://bible.?id=44.23.1|AUTODETECT|” Acts 23:1) 1 1 -1 9 0 0 ). That is, before God he had done his missionary work in all sincerity and truth; his conscience was clear.) 1 32 2 8 0 0 c. Those who speak maliciously against your good behavior. To opponents of the Christian faith, a Christian who professes his faith in Christ has already provided sufficient evidence of wrongdoing. Moreover, numerous accusations can be leveled at an innocent Christian.) Notice the similarity with a preceding verse in this epistle. There Peter writes, Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us (2:12). Translators of at least two versions have adopted the reading of Greek manuscripts that have included the phrase as evildoers in 3:16.��40�� However, indications are that well-intentioned scribes in earlier centuries inserted this particular phrase by taking it from 2:12.

The text itself is sufficiently clear with the words speak maliciously.) d. May be ashamed of their slander. When unbelievers maliciously direct falsehoods against Christians who seek to live by the example Christ has set, truth eventually triumphs. When the evidence shows that the conduct of Christians is blameless, the unbelievers themselves are put to shame by their own slander (compare 2:15).) ) Practical Considerations in 3:15) The writer of Hebrews tells the readers to leave behind the elementary doctrines about Christ and to move on to maturity (6:1). A Christian must be able to formulate his faith in elementary propositions so that when he is asked about his faith, he is able to speak about the Christian religion. He must be able to lead others to Christ and refute the charges of unbelievers.

In evangelizing neighbors, a Christian should have the elementary qualifications to teach others the way of salvation. When he confronts the attacks of the humanist and the atheist, a Christian should have a basic working knowledge of the Scripture to be able to substantiate the phrase the Bible says. And when members of sects ring the doorbell, the well-informed Christian should become the teacher to lead these visitors to the Lord Jesus Christ.) ) Greek Words, Phrases, and Constructions in 3:16) ������������ you are slandered ; this is the present passive indicative construction. A number of leading Greek manuscripts have the present active indicative ������������ Q��� (they slander you). Identical wording in 2:12 prompted copyists to modify the shorter reading by adding a� ��������� [as evildoers]. ��41��) ) C. Undeserved Suffering) 3:17) 17 It is better, if it is God s will, to suffer for doing good than for doing evil.) ) The teaching methodology of Peter is to reiterate basic concepts.

In 2:20b he extols the virtue of undeserved suffering that receives God s commendation. In 3:14a he expresses the same thought in the form of a beatitude. Now once more he concisely states the merits of enduring suffering for doing good.) 17. It is better, if it is God s will, to suffer for doing good than for doing evil.) No explanation is needed for the statement that the evildoer will suffer for his deeds. That is expected. By contrast, when a person who is doing good things is subjected to suffering, he has a conscience free from guilt and entrusts himself to God.

Peter writes, if it is God s will. The Christian who suffers unjustly while doing good works knows that God is in control and that in his providence God will guide and direct the Christian s life to its destined end.) This particular text has an implied reference to the judgment day. In the next chapter Peter specifically states, If you suffer as a Christian, do not be ashamed, but praise God that you bear that name. For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? (4:16 17).��42�� If God causes Christians to suffer in this life for their spiritual well-being, how much more will he bring judgment on unbelievers in the judgment day!) Verse 17 is a transitional verse that summarizes the preceding section (beginning with 3:14). At the same time this verse is introductory to Peter s discussion about the ministry of Christ (3:18 22).) ) D. Ministry of Christ) 3:18 22) 18 For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God.

He was put to death in the body but made alive by the Spirit, 19 through whom also he went and preached to the spirits in prison 20 who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, 21 and this water symbolizes baptism that now saves you also not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, 22 who has gone into heaven and is at God s right hand with angels, authorities and powers in submission to him.) ) 1. Death and Life) 3:18) From verse 18 to the end of the chapter Peter writes about Christ s death, his preaching to the spirits in prison, the water of baptism that symbolizes the salvation of the believer, and last, the resurrection and ascension of Jesus. Indeed, this passage is one of the most difficult to interpret. Some scholars see in verses 18 and 19 fragments of a hymn or a creed used in the early Christian community.��43�� Other scholars express their reservations because they claim that sheer guesswork in this matter is of little help.��44�� Even if we adopt the theory that Peter borrowed a fragment from existing hymns or creeds circulating in the church, we still must maintain that Peter wrote his own account of Christ s redemptive work.

Apart from this question, the difficulties of interpreting the next few verses remain.) 18. For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit.) Mark the following points:) a. Suffering) The first word for links verse 18 to the preceding passage in which Peter extols the merits of suffering for doing good. In an earlier section, he draws a parallel between his commendation of slaves who suffered unjustly (2:20b) and Christ who suffered for them (2:21). Now once again he places the Christian s suffering next to that of Christ.

However, in this case we cannot speak of Christ as serving as an example to the believer, for Christ s suffering is unique.) Most translations have the reading Christ died for sins.��45�� The translation Christ suffered for sins��46�� has the support of reliable Greek manuscripts. Within the context of verses 14 17, the translation suffer fits in naturally. But the introduction of the word died in verse 18 causes a definite break with the preceding section.��47��) 1 1 2 8 0 “tw://bible.?id=46.15.3|AUTODETECT|” In addition to its use in verse 18, the verb to suffer occurs eleven times in this epistle and seems to be a favorite expression of the author, whereas the verb to die occurs nowhere else in the epistle. ��48�� Furthermore, in the early church, the words Christ died for sins constituted a theological statement of first importance 7 1 -1 9 0 “tw://bible.?id=46.15.3|AUTODETECT|” 1 Cor. 15:3) 1 1 -1 9 0 0 ), which Paul received and passed on to the church. The possibility is not remote that this creedal declaration gained preference to the reading Christ suffered for sins. Although the teaching of verse 18 remains the same whatever reading we adopt, the word suffered presents a broader historical perspective than the term died.) 1 1 2 8 0 “tw://bible.?id=3.16.3-3.16.34|AUTODETECT|” Within the church Peter taught the doctrine that Christ suffered for sins once for all. As the high priest entered the Most Holy Place once a year to sprinkle blood as an atonement for the sins of the people 7 1 -1 9 0 “tw://bible.?id=3.16.3-3.16.34|AUTODETECT|” Lev. 16:3 34) 1 1 -1 9 0 “tw://bible.?id=58.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.7|AUTODETECT|” Heb. 9:7) 1 1 -1 9 0 “tw://bible.?id=58.9.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=58.7.27|AUTODETECT|” ), so Jesus suffered for the sins of his people once for all 7 1 -1 9 0 “tw://bible.?id=58.7.27|AUTODETECT|” Heb. 7:27) 1 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” 9:26) 1 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” 10:10) 1 1 -1 9 0 “tw://bible.?id=58.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.10.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. Justice) 1 1 2 8 0 “tw://bible.?id=44.3.14|AUTODETECT|” Christ, who is righteous, took upon himself the sins of unrighteous people. Peter already mentioned the concept suffering unjustly in previous verses (see 2:20 24; 3:14, 17). Now he states that Christ suffered not for the righteous but for the unrighteous. Note that in Peter s sermon at the temple in Jerusalem he refers to Jesus as the Holy and Righteous One 7 1 -1 9 0 “tw://bible.?id=44.3.14|AUTODETECT|” Acts 3:14) 1 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” ; also see 7:52; 22:14; ) 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 “tw://bible.?id=62.2.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” ). Jesus is righteous, that is, without sin. Thus, Paul writes, God made him who had no sin to be sin for us, so that in him we might become the righteousness of God 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” ). Jesus fulfilled God s demand for justice, paid the penalty that was ours, and offered himself as a sacrifice to take away the sins of many people 7 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” Heb. 9:28) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 c. Entrance) The effect of Jesus sacrificial death is to enable us to enter God s presence. Jesus opens the way to the throne of God, introduces us to the Father, and reestablishes for us an intimate relationship with the Father. By removing sin as the cause of our alienation from God, Jesus provides access to God and makes us acceptable in his sight.) 1 1 2 8 0 “tw://bible.?id=45.5.2|AUTODETECT|” In the Greek, the noun access or approach occurs three times in the New Testament 7 1 -1 9 0 “tw://bible.?id=45.5.2|AUTODETECT|” Rom. 5:2) 1 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” Eph. 2:18) 1 1 -1 9 0 “tw://bible.?id=49.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.12|AUTODETECT|” 3:12) 1 1 -1 9 0 0 ) and connotes a friendly relation with God whereby we are acceptable to him and have assurance that he is favorably disposed toward us. ��49��) 1 5 2 8 0 0 d. Death and resurrection) Peter writes that Jesus was put to death in the body but made alive by the Spirit. He presents the contrast in two parallel clauses. The question is whether the term spirit in the second clause should be capitalized. See the differences in a few representative translations:) 1. Put to death in the flesh but made alive in the spirit (RSV, and with variations, NEB, ASV, NASB, JB).) 2.

Put to death in the body but made alive by the Spirit (NIV; with variations, KJV, NKJV, MLB).) The first clause presents no problem because the words describe the verdict pronounced on Jesus and his subsequent death on the cross. In respect to the second part of the sentence, commentators agree that the contrast is not between the human and divine natures of Christ. The spirit is immortal and therefore does not have to be made alive. Scholars are of the opinion that the word body signifies Jesus earthly life so the word spirit refers to his resurrected life.��50�� The term spirit, then, relates to the spiritual sphere of Christ s postresurrection existence. Indeed, this is a plausible interpretation of a difficult sentence.) 1 1 2 8 0 “tw://bible.?id=43.10.18|AUTODETECT|” At the same time, a reference to the work of the Holy Spirit cannot be ruled out. The resurrection of Jesus is the work of the Triune God, for Jesus himself declared that he possessed the power to lay down his life and to take it up again 7 1 -1 9 0 “tw://bible.?id=43.10.18|AUTODETECT|” John 10:18) 1 1 -1 9 0 “tw://bible.?id=43.2.19-43.2.21|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=43.2.19-43.2.21|AUTODETECT|” John 2:19 21) 1 1 -1 9 0 “tw://bible.?id=43.11.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.25|AUTODETECT|” 11:25) 1 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” ). Paul teaches that the Father raised Jesus from the dead 7 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” Rom. 6:4) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” Eph. 1:20) 1 1 -1 9 0 “tw://bible.?id=44.2.32|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=44.2.32|AUTODETECT|” Acts 2:32) 1 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” ). And in ) 7 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” Romans 8:11) 1 1 -1 9 0 0 , he mentions that the Holy Spirit was involved in Jesus resurrection.��51��) 1 1 2 8 0 “tw://bible.?id=54.3.16|AUTODETECT|” Commentators note that to achieve balance in the sentence, Put to death in the body [flesh] but made alive in the spirit, the two clauses must have the same preposition: in the flesh and in the spirit. However, we do not have to abide by strict logic. If this were the case the translation of ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Timothy 3:16) 1 1 -1 9 0 0 , He appeared in a body, was vindicated by the Spirit, would also require the same preposition to achieve two perfectly balanced clauses in translation. In the Greek, however, the same preposition occurs in both clauses, but in these two clauses many translations have the reading in a body and by the Spirit.��52�� Consequently, the translation made alive by the Spirit has merit and cannot be dismissed simply in the interest of making parallel clauses in translation.) 1 16 2 8 0 0 Last, the verb forms put to death and made alive are in the passive voice. From this we could infer that an agent (someone or something) put Christ to death and made him alive. For the first verb form Peter does not indicate an agent, but for the second he does: the person of the Holy Spirit.) ) Greek Words, Phrases, and Constructions in 3:18) ���� he suffered. The manuscript evidence is equally supportive of ���� and ������� (he died). In view of the presence of the expression [for sins] scribes would be more likely to substitute [he died] for [he suffered] than vice versa. ��53��) Q��� the pronoun Q��� (you) fits with the use of the second person plural in verses 15 and 16. Translators are divided on whether the text should read you or us. ) ���, �� here are two particles that denote contrast in two successsive clauses.) 2.

Spirits) 3:19 20a) Verse 19 is difficult to interpret, for in this relatively short sentence the meaning of each word varies. D. Edmond Hiebert observes, Each of the nine words in the original has been differently understood. ��54�� Accordingly, we cannot expect unanimity in the interpretation of this passage; concurrence eludes us.) Here is the reading of the New International Version:) 19. Through whom also he went and preached to the spirits in prison 20a. who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built.) What does this text say? Let us look at the component parts, explain them sequentially, and view the text in its context.) a. Through whom.

The antecedent of the word whom is the term spirit (either with or without a capital letter). If we take the relative pronoun whom to relate to the nearest antecedent, then we understand that it refers to the Holy Spirit (see the preceding verse). Through the instrumentality of the Spirit of God, Jesus Christ after his resurrection went and preached to the spirits in prison. Note that in his epistle Peter mentions the Spirit a few times: the sanctifying work of the Spirit (1:2), the Spirit of Christ (1:11), and the preaching of the gospel by the Holy Spirit (1:12).) We can also relate the phrase through whom to the word spirit without the capital letter. If we interpret the phrase in this sense, its meaning actually is in which or in the resurrected state. The relative pronoun, then, relates to the spiritual state of Christ after his resurrection.��55��) Some interpreters suggest the translation in the course of which.

The antecedent of which then seems to be the general context.��56�� However, the connection between the relative phrase through whom and the nearest term spirit is unmistakable and thus preferred.) b. Also he went and preached. What is meant by the word also? Apparently Peter wants us to understand it in the sequence of the verbs put to death and made alive. The words he went and preached follow this sequence in the preceding verse. We understand, then, that after his resurrection Jesus went to preach to the spirits in prison.) 1 1 2 8 0 “tw://bible.?id=44.1.10-44.1.11|AUTODETECT|” In the Greek, the same word is used in verse 19 as in verse 22 . We assume that if Peter speaks about the ascension of Jesus in the one verse, by implication he does so in the other 7 1 -1 9 0 “tw://bible.?id=44.1.10-44.1.11|AUTODETECT|” Acts 1:10 11) 1 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” ).��57�� We have no certainty, however, because the word went as such is indefinite and means to go elsewhere. ��58�� But if we interpret Paul s remark about the spiritual forces of evil in the heavenly realms 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” Eph. 6:12) 1 1 -1 9 0 0 ) spatially, then the verb went can mean to go up and can refer to Christ s ascension. Also, the sequence of verses 18 and 19 indicates that Christ went to preach in his resurrected state.) 1 2 2 8 0 0 Does the statement he went and preached mean that Jesus descended into hell? No, it does not, because evidence for this assumption is lacking. Scripture nowhere teaches that Christ after his resurrection and prior to his ascension descended into hell. Moreover, we have difficulty in accepting the explanation that Christ in his spirit went to preach to Noah s contemporaries. But before we continue this point, we must ask this question:) What is meant by the word preached? The verb stands by itself, so that we are unable to determine the content of preaching.

In brief, only the fact of preaching, not the message, is important. That is, we understand the verb preached to mean that Christ proclaimed victory over his adversaries. In his brevity, Peter refrains from telling us the context of Christ s proclamation. We would be adding to the text if we should interpret the word preached to signify the preaching of the gospel. Hence we may suppose with reason that it is the victory of Christ over His adversaries which is emphasized in 3:19, not the conversion or evangelization of the disobedient spirits. ��59��) 1 1 2 8 0 “tw://bible.?id=66.20.7|AUTODETECT|” c. To the spirits in prison. Do the spirits belong to human beings or to fallen angels or to both? In this passage Peter gives the word spirit two qualifications. First, the spirits are kept in prison. In ) 7 1 -1 9 0 “tw://bible.?id=66.20.7|AUTODETECT|” Revelation 20:7) 1 1 -1 9 0 “tw://bible.?id=61.2.4|AUTODETECT|” John writes that Satan will be released from his prison (see also vv. 1 3). And in his second epistle, Peter writes that God sent angels that sinned into gloomy dungeons to be held for judgment 7 1 -1 9 0 “tw://bible.?id=61.2.4|AUTODETECT|” II Peter 2:4) 1 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” Jude 6) 1 1 -1 9 0 0 ). Incidentally, Scripture nowhere states that the souls of men are kept in prison.) 1 1 2 8 0 “tw://bible.?id=41.3.11|AUTODETECT|” Next, Peter says that the spirits are those who disobeyed long ago (v. 20a). He writes, the spirits & who disobeyed. He does not say, the spirits of those who disobeyed. If this were the case, Peter could mean the souls of departed men who had been disobedient during their lifetime. However, the word spirits as Peter qualifies it refers to supernatural beings. Peter s use of this word agrees with the connotation in the Gospels, where it refers to evil spirits 7 1 -1 9 0 “tw://bible.?id=41.3.11|AUTODETECT|” Mark 3:11) 1 1 -1 9 0 0 ). This usage also agrees with intertestamental literature, in which the term spirits designates angels or demons.��60��) 1 1 2 8 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” According to the writer of Hebrews, Christ does not help angels (2:16). Rather, he redeems the spiritual descendants of Abraham. Furthermore, if we would interpret the word spirits to be those of men, we should realize that Peter s qualification regarding disobedient spirits points to willful rejection of God s authority. Scripture teaches that there is no forgiveness for the sin of deliberate disobedience 7 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” Heb. 6:4 6) 1 1 -1 9 0 “tw://bible.?id=58.10.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.26|AUTODETECT|” 10:26) 1 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” ). Last, no scriptural doctrine teaches that man has a second chance for repentance after death. When the curtain is drawn between time and eternity, man s destiny is sealed, and the period of grace and repentance has ended (read the parable of the rich man and Lazarus [) 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” Luke 16:19 31) 1 1 -1 9 0 0 ]). Consequently, I interpret the phrase the spirits in prison to refer to supernatural beings and not to the souls of men.) 1 1 2 8 0 “tw://bible.?id=1.6.3|AUTODETECT|” d. God waited patiently. A literal translation of this part of the verse is, when the patience of God kept waiting (NASB). That is, God s forebearance lasted 120 years before he destroyed humanity, eight persons excepted, with the flood. The construction, translated God waited patiently, stresses the leniency of God before he executed his sentence on the human race 7 1 -1 9 0 “tw://bible.?id=1.6.3|AUTODETECT|” Gen. 6:3) 1 1 -1 9 0 0 ). From the time of Adam to the day when Noah entered the ark, God exercised patience. Noah s contemporaries were notoriously wicked and served as agents of demonic spirits in their rebellion against God. There is no other time in history in which the contrast between faith and unbelief, obedience and disobedience, was as pronounced as in the days of Noah. The rebellious spirits seemed to control the human race with the exception of Noah and his family.��61��) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:19 20a) Verse 19) � � ��� in 1902 British New Testament scholar J. Rendel Harris popularized a conjecture that had been suggested by J. Bowyer in 1763. Harris conjectured that the reading of the first part of verse 19 should be � � ��v ��� (in which Enoch [went and preached]). Although the suggestion proved to be attractive, scholars applied the rule that for a conjecture to be acceptable, it must fulfill two conditions: the text must be incomprehensible without the conjecture and the conjecture must improve our understanding of that text. Examining the evidence, however, they concluded that the conjecture was unable to satisfy these two conditions and therefore had to be dismissed.��62��) � ������ although the noun prison is not explained in the text, its position is emphatic.

The prepositional phrase in prison is placed between the definite article the and the noun spirits.) Verse 20a) ���������� this aorist active participle in the neuter dative plural clarifies the noun ��������� (spirits). The participle derives from the verb ������� (I disobey). In the aorist tense it points to sins committed in the past. The position of the participle is predicate. We translate noun and participle as spirits who disobeyed. ��63��) ���������� this compound verb is in the imperfect tense and in the middle (deponent) voice. It expresses continued action in the past tense.

Because of the compound, this verb is intensive or perfective. It means to wait patiently for or to wait it out. ��64��) ��������������� the present passive participle in the genitive case with ������� (ark) in the same case constitutes the genitive absolute constructon. Note that the use of the present tense denotes duration; from use of the passive voice we infer that a work force was needed to build the ark.) ) Additional comments on 3:19 20a) Interpretations of this particular text are many. Here are some of them listed in chronological sequence.) a. Clement of Alexandria, about a.d. 200, taught that Christ went to hell in his spirit to proclaim the message of salvation to the souls of sinners who were imprisoned there since the flood (Stromateis 6.6).) b. Augustine, about a.d. 400, said that the preexistent Christ proclaimed salvation through Noah to the people who lived before the flood (Epistolae 164).) c.

In the last half of the sixteenth century, Cardinal Robert Bellarmine introduced a view that has been held by many Roman Catholics: in his spirit Christ went to release the souls of the righteous who repented before the flood and had been kept in Limbo, that is, the place between heaven and hell where, Bellarmine said, the souls of the Old Testament saints were kept (De Controversiis 2.4, 13).��65��) 1 1 2 8 0 “tw://bible.?id=1.6.2|AUTODETECT|” d. An interpretation promulgated by Friedrich Spitta in the last decade of the nineteenth century is this: After his death and before his resurrection, Christ preached to fallen angels, also known as sons of God, who during Noah s time had married daughters of men 7 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” Gen. 6:2) 1 1 -1 9 0 “tw://bible.?id=61.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.4|AUTODETECT|” II Peter 2:4) 1 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” Jude 6) 1 1 -1 9 0 0 ).��66��) 1 3 2 8 0 0 e. Contemporary commentators teach that the resurrected Christ, when he ascended into heaven, proclaimed to imprisoned spirits his victory over deaths.��67��) Although space prevents me from commenting on all the strengths and weaknesses of these views, I select a few of the major objections. And although it is virtually impossible to achieve unanimity in understanding the text, I call attention to the view that many theologians favor.) The first view is the one of Clement of Alexandria. He taught that Christ went to hell in his spirit to proclaim the message of salvation to the souls of sinners who were imprisoned there since the flood. Two basic objections can be voiced against Clement s interpretation: one, Scripture is silent on imprisonment of souls condemned by God, and two, Augustine s doctrine that there is no conversion after death repudiates Clement s view.) 1 1 2 8 0 “tw://bible.?id=60.3.19|AUTODETECT|” Next, Augustine said that the preexistent Christ proclaimed salvation through Noah to the people who lived before the flood. No one disputes the fact that the Spirit of Christ was active in the time between Adam s fall into sin and the birth of Jesus (see Peter s comment in 1:11). The objection to Augustine s view is that he departs from the wording of ) 7 1 -1 9 0 “tw://bible.?id=60.3.19|AUTODETECT|” I Peter 3:19) 1 1 -1 9 0 0 . Augustine speaks of the pre-incarnate Christ and not of the Christ who was put to death in the body but made alive by the Spirit. Augustine s interpretation dominated the theological scene for centuries until the doctrinal view of Bellarmine displaced it in the Roman Catholic Church.) 1 1 2 8 0 “tw://bible.?id=58.11.5|AUTODETECT|” Third, Bellarmine taught that even though Christ s body died on the cross, his soul remained alive. Thus in his spirit Christ went to release the souls of the righteous who repented before the flood and were in Limbo. Bellarmine s interpretation has been rejected by Protestants, because they point out that Scripture teaches that the Old Testament saints are in heaven 7 1 -1 9 0 “tw://bible.?id=58.11.5|AUTODETECT|” Heb. 11:5) 1 1 -1 9 0 “tw://bible.?id=58.11.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.11.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” 12:23) 1 1 -1 9 0 0 ).��68��) 1 1 2 8 0 “tw://bible.?id=40.22.30|AUTODETECT|” Then there is the interpretation of Spitta. He said that Christ after his death and before his resurrection preached to fallen angels who during Noah s time had married daughters of men. But this view faces a serious objection. Answering the Sadducees who asked him about the resurrection, Jesus asserted that angels neither marry nor are given in marriage 7 1 -1 9 0 “tw://bible.?id=40.22.30|AUTODETECT|” Matt. 22:30) 1 1 -1 9 0 0 ). We have difficulty understanding how fallen angels, who are spirits, can have sexual relations with women.) 1 1 2 8 0 “tw://bible.?id=49.6.12|AUTODETECT|” Last, recent commentators teach that the resurrected Christ, during his ascension to heaven, proclaimed to imprisoned spirits his victory over death. The exalted Christ passed through the realm where the fallen angels are kept and proclaimed his triumph over them 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” Eph. 6:12) 1 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” Col. 2:15) 1 1 -1 9 0 0 ). This interpretation has met favorable response in Protestant and Roman Catholic circles and is in harmony with the teaching of the Petrine passage and the rest of Scripture.) 1 7 2 8 0 0 3. Baptism) 3:20b 21a) At this point Peter changes the topic, introduces symbolism, and develops the theme baptism. The flood represents baptism and baptism characterizes salvation. The division of the text, unfortunately, is awkward in many translations. We do well to mark this division with a separate sentence, as the translators of the New International Version have done.) 20b. In it only a few people, eight in all, were saved through water, 21a. and this water symbolizes baptism that now saves you also not the removal of dirt from the body but the pledge of a good conscience toward God.) We make these observations:) a.

History) The building of the ark in the days of Noah took a considerable period of time, but when the day of the flood came only a few people entered the ark. Peter is specific and mentions that only eight persons (Noah and his wife, three sons and their wives) were saved.) 1 1 2 8 0 “tw://bible.?id=61.2.5|AUTODETECT|” The paucity of persons who actually entered the ark and were saved from the destructive waters of the flood stands in stark contrast to the masses who drowned. Even though we have no scriptural evidence, we assume that of the people who drowned, many helped Noah build the ark. Of the multitudes who had heard Noah, a preacher of righteousness 7 1 -1 9 0 “tw://bible.?id=61.2.5|AUTODETECT|” II Peter 2:5) 1 1 -1 9 0 “tw://bible.?id=1.7.13|AUTODETECT|” ), and who had seen the slow but steady progress of constructing the ark, not one was saved. However, Peter stresses not the negative but the positive side: eight in all were saved 7 1 -1 9 0 “tw://bible.?id=1.7.13|AUTODETECT|” Gen. 7:13) 1 1 -1 9 0 “tw://bible.?id=1.7.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.7.23|AUTODETECT|” 23) 1 1 -1 9 0 0 ). The verb with the following prepositional phrase literally says, were saved by going through the water. ) 1 1 2 8 0 0 The phrase through water raises some questions. For example, how were the eight survivors saved by going through the water if the flood had a destructive effect? One observation is that the waters of the flood drowned the masses but caused the ark to float.��69�� More to the point, however, we see that the household of Noah went into the ark and left behind a world of iniquity. After going through the waters of the flood for more than a year, Noah s family left the ark and knew that God had saved them from being drowned by an ocean of human corruption. Note that the believers were only eight in number. Before the flood of wickedness could sweep away the members of Noah s household, God saved them and continued the human race.) 1 1 2 8 0 “tw://bible.?id=61.2.7-61.2.9|AUTODETECT|” In his second epistle, Peter draws a parallel between Noah and Lot. Both men were tortured by the lawlessness of their times. But observe that Peter concludes the parallel on Noah and Lot by saying, And if [God] rescued Lot, a righteous man, who was distressed by the filthy lives of lawless men, & then the Lord knows how to rescue godly men from trials 7 1 -1 9 0 “tw://bible.?id=61.2.7-61.2.9|AUTODETECT|” II Peter 2:7 9) 1 1 -1 9 0 0 ).��70��) 1 5 2 8 0 0 b. Symbol) Peter continues, And this water symbolizes baptism that now saves you also. These words have caused much debate among scholars in respect to the significance of baptism. The expression this water looks backward to the waters of the flood and forward to the water of baptism. Noah s deliverance through the waters of the flood is seen as a prefiguration and type of the saving event of baptism. ��71��) What does Peter mean when he introduces the term symbol? Are the waters of the flood the original and is baptism a symbol of the flood?

No, not really. We should not make any comparison between something great (the flood waters) and something small (the water of baptism), because Peter is only indicating likeness or correspondence.��72�� The text allows for a resemblance between the flood and baptism. That is, as the flood waters cleansed the earth of man s wickedness, so the water of baptism indicates man s cleansing from sin. As the flood separated Noah and his family from the wicked world of their day, so baptism separates believers from the evil world of our day. Baptism, then, is the counterpart of the flood.��73��) Peter tells the readers of his epistle that baptism now saves you. What precisely does he mean?

Does baptism itself save a person? Before we answer these questions, let us examine Scripture, which teaches in the Old and the New Testaments that sins are washed away. For example, look at these passages:) ) 1 1 2 8 0 “tw://bible.?id=19.51.2|AUTODETECT|” David prays, Wash away all my iniquity and cleanse me from my sin 7 1 -1 9 0 “tw://bible.?id=19.51.2|AUTODETECT|” Ps. 51:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=26.36.25|AUTODETECT|” God says to Israel, I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols 7 1 -1 9 0 “tw://bible.?id=26.36.25|AUTODETECT|” Ezek. 36:25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.22.16|AUTODETECT|” Ananias instructs Paul to get up, be baptized and wash your sins away 7 1 -1 9 0 “tw://bible.?id=44.22.16|AUTODETECT|” Acts 22:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=56.3.5|AUTODETECT|” Paul writes, [God] saved us through the washing of rebirth and renewal by the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.6.4|AUTODETECT|” Baptism is a symbol for cleansing the believer from sin, but Scripture does not teach that baptismal water saves a person. Rather, a believer is saved because of Christ s atoning death on the cross and his resurrection from the grave 7 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” Rom. 6:4) 1 1 -1 9 0 0 ). Baptism is a symbol of the shed blood of Christ that cleanses the believer from sin.) 1 2 2 8 0 0 c. Reality) Peter explains how baptism saves the believer. By explaining baptism first negatively and then positively, Peter writes that baptism is not the removal of dirt from the body but the pledge of a good conscience toward God. When we wash dirt from the body, we cannot compare this action to baptism. Baptism is a sacrament Christ instituted and which we administer by the washing with water. But the sacrament of baptism alone is not effective in obtaining salvation. Baptism that saves a person must be expressed by the outward ceremony of this sacrament and through the pledge of a good conscience toward God that comes from the believer s heart.) 1 1 2 8 0 “tw://bible.?id=51.2.11-51.2.12|AUTODETECT|” Some commentators see a connection between the Old Testament rite of circumcision and the New Testament sacrament of baptism. They are of the opinion that in the wording removal of dirt from the body, Peter may imply that he is thinking about the rite of circumcision. If this is so, then this passage indicates a link between circumcision and baptism 7 1 -1 9 0 “tw://bible.?id=51.2.11-51.2.12|AUTODETECT|” Col. 2:11 12) 1 1 -1 9 0 0 ).��74��) 1 13 2 8 0 0 After saying that baptism is not the removal of dirt from the body, Peter states the positive side of the sacrament and adds that baptism denotes the pledge of a good conscience toward God. Mark the word pledge. This is a crucial word that is also translated request or appeal to God for a clear conscience. ��75��) Here, then, are the differences in translation. Does the believer make a pledge [with] a good conscience toward God ? In this version, we look at baptism from our point of view and express ourselves subjectively. The other translation is that the believer appeals to God for a clear conscience.

When we ask God to help us, we see the importance of baptism objectively. Without God s aid we are unable to make a pledge to serve him.) Although translators present numerous variations in their versions, they lean more toward the subjective than the objective reading of this part of the text.��76�� If we take the subjective translation of the text, the term pledge signifies response. In short, the believer receives not only the sign of baptism with water; he also responds by keeping a clear conscience (see v. 16). The person in charge of the baptismal ceremony asks the candidate for his response to becoming a member of the church. When the candidate is baptized, he pledges to serve the Lord with a good conscience.��77�� If the water of baptism symbolizes the washing away of sins, then the believer s response to God is to live conscientiously to his honor and glory.) ) Greek Words, Phrases, and Constructions in 3:20b 21a) Verse 20b) ���������� in the aorist passive, this verb from ������� (I rescue) expresses more the directive than the perfective use of the compound. Note that the preposition ��� (through) is repeated, that the passive voice denotes an implied agent (God), and that the aorist tense signifies a single occurrence.) Verse 21a) E as a relative pronoun in the neuter singular, this word refers to the previous sentence.��78�� The reading Q��� (you) is preferred to !��� (us) because of manuscript support and the context of the passage.) 4.

Ascension) 3:21b 22) This is the last part of a lengthy paragraph in which the writer discusses the ministry of Christ. He concludes his remarks about baptism with a reference to Christ s ascension, session at God s right hand, and royal rule.) 21b. It saves you by the resurrection of Jesus Christ, 22. who has gone into heaven and is at God s right hand with angels, authorities and powers in submission to him.) 1 1 2 8 0 “tw://bible.?id=46.15.14|AUTODETECT|” The doctrine of Christ s resurrection is basic to the Christian faith to which Peter already testified in the introductory verses of this epistle (see 1:3; and compare 3:18). If Christ has not been raised, Paul writes, our preaching is useless 7 1 -1 9 0 “tw://bible.?id=46.15.14|AUTODETECT|” I Cor. 15:14) 1 1 -1 9 0 0 ). And in respect to baptism we wish to say that without the resurrection of Christ, baptism is worthless and of no avail. His resurrection is the ground of righteousness and guarantee of victory. ��79��) 1 1 2 8 0 “tw://bible.?id=42.24.50-42.24.51|AUTODETECT|” In verse 22, Peter recites a doctrinal statement of the Christian faith: [Christ] has gone into heaven. Even though Peter writes the same verb in the Greek ( he went in verse 19 and he has gone in verse 22 [NIV]), some translations do not convey the original meaning in these two verses. By adding the phrase into heaven, Peter recalls the account of Jesus ascension 7 1 -1 9 0 “tw://bible.?id=42.24.50-42.24.51|AUTODETECT|” Luke 24:50 51) 1 1 -1 9 0 “tw://bible.?id=44.1.9-44.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.9-44.1.11|AUTODETECT|” Acts 1:9 11) 1 1 -1 9 0 “tw://bible.?id=41.16.19|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=41.16.19|AUTODETECT|” Mark 16:19) 1 1 -1 9 0 “tw://bible.?id=43.6.62|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.62|AUTODETECT|” John 6:62) 1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.8.34|AUTODETECT|” The next clause, and is at God s right hand, is a well-known article of faith; we read these words verbatim (in Greek) in ) 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Romans 8:34) 1 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” Eph. 1:20) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 “tw://bible.?id=58.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.12|AUTODETECT|” 10:12) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” 12:2) 1 1 -1 9 0 0 ). The difference between being and sitting at God s right hand presents no doctrinal difficulties. The point is that Christ has received the greatest honor imaginable: he is next to God.) 1 1 2 8 0 “tw://bible.?id=46.15.24|AUTODETECT|” The last part of the verse is interesting. Peter mentions that angels, authorities and powers are subject to Christ. What does Peter mean? The term angels includes good and evil spirits. Both angels and demons are subject to Christ. The expressions authorities and powers indicate rulers and functionaries in the angelic world. For example, Paul writes that at the end of time, Christ hands over the kingdom to God the Father after he has destroyed all dominion, authority and power 7 1 -1 9 0 “tw://bible.?id=46.15.24|AUTODETECT|” I Cor. 15:24) 1 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” ). That is, all spiritual forces inimical to him will be destroyed 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” Eph. 6:12) 1 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” Col. 2:15) 1 1 -1 9 0 0 ).��80�� All created spiritual authorities and powers are subject to Jesus Christ. As the writer of Hebrews explains, the Son of God is the Creator of the angelic world and therefore angels, principalities, authorities, and powers in heavenly places submit to him.) 1 1 2 8 0 “tw://bible.?id=49.2.2|AUTODETECT|” In the general context of this chapter, Peter seems to imply that when Christ ascended to heaven, he proclaimed victory over the spiritual forces that were at enmity with him.��81�� The spiritual enemies of Christ are Satan and his cohorts. As Paul puts it, Satan is the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient 7 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” Eph. 2:2) 1 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” ; and see 6:12). Having disarmed these evil forces, Christ defeated them and proclaimed his triumph over them 7 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” Col. 2:15) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” ). In ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.46|AUTODETECT|” , which Jesus applied to himself 7 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.46|AUTODETECT|” Matt. 22:41 46) 1 1 -1 9 0 0 ), we read that upon his enthronement Christ triumphs over his enemies:) 1 10 2 8 0 0 The Lord says to my Lord:) Sit at my right hand) until I make your enemies) a footstool for your feet. ) ) Greek Words, Phrases, and Constructions in 3:22) ���� the Vulgate inserts the following addition: swallowing up death that we might be made heirs of eternal life. This addition probably results from a Latin translation of a Greek gloss.��82��) Q���������� the second aorist passive participle (from Q�������, I subject) together with three nouns in the genitive case forms the genitive absolute construction. Notice that the nouns lack the definite articles to stress the qualitative aspect of their function.) Summary of Chapter 3) Peter encourages wives to be submissive to their husbands, to stress not external adornment but the inner beauty of a quiet and gentle spirit, and to imitate holy women of the past. He mentions Sarah by name and calls women who seek to do that which is right her daughters. Peter exhorts husbands to live thoughtfully and respectfully with their wives.) 1 1 2 8 0 “tw://bible.?id=19.34.12-19.34.16|AUTODETECT|” The author admonishes all recipients to be harmonious, sympathetic, compassionate, and humble toward one another. He supports his exhortation with a lengthy quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.34.12-19.34.16|AUTODETECT|” Psalms 34:12 16) 1 1 -1 9 0 0 . If they avoid evil and do good, they receive God s indispensable blessing.) 1 5 2 8 0 0 Some believers suffer for doing what is right. Peter calls these people blessed. He tells the readers to be able to give a reason for the hope that they have, to keep a clear conscience, and to be willing to suffer for doing good. He directs their attention to the suffering, death, and resurrection of Christ. Peter illustrates salvation with a reference to Noah and his household, who survived the flood. The waters of the flood symbolize baptism. Baptism points to Jesus Christ; his death and resurrection provide the cleansing that baptism signifies. Christ ascended to heaven, sits in majesty at God s right hand, and rules over the spiritual world of angels, authorities, and powers.) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=46.7.0|AUTODETECT|” 1 See ) 7 1 -1 9 0 “tw://bible.?id=46.7.0|AUTODETECT|” I Cor. 7) 1 1 -1 9 0 “tw://bible.?id=46.11.3-46.11.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.3-46.11.16|AUTODETECT|” 11:3 16) 1 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.35|AUTODETECT|” 14:33b 35) 1 1 -1 9 0 “tw://bible.?id=49.5.22-49.5.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.22-49.5.33|AUTODETECT|” Eph. 5:22 33) 1 1 -1 9 0 “tw://bible.?id=51.3.18-51.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.18-51.3.19|AUTODETECT|” Col. 3:18 19) 1 1 -1 9 0 “tw://bible.?id=54.2.9-54.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.9-54.2.15|AUTODETECT|” I Tim. 2:9 15) 1 1 -1 9 0 “tw://bible.?id=56.2.3-56.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.3-56.2.5|AUTODETECT|” Titus 2:3 5) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 2 Consult Francis Wright Beare, The First Epistle of Peter: The Greek Text with Introduction and Notes, 2d ed. (Oxford: Blackwell, 1961), p. 127.) 3 See James B. Hurley, Man and Woman in Biblical Perspective (Grand Rapids: Zondervan, 1981), p. 152.) 4 Consult E. G. Selwyn, The First Epistle of St. Peter: The Greek Text with Introduction, Notes, and Essays (London: Macmillan, 1946), p. 182. Selwyn writes that subordination is one of function, within the intimate circle of the home. ) 5 Robert H. Mounce, A Living Hope: A Commentary on 1 and 2 Peter (Grand Rapids: Eerdmans, 1982), p. 40.) 1 1 2 8 0 “tw://bible.?id=60.3.2|AUTODETECT|” 6 Dennis Sylva, Translating and Interpreting ) 7 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” 1 Peter 3:2) 1 1 -1 9 0 0 , BibTrans 34 (1983): 147.) 1 4 2 8 0 0 7 Refer to A. T. Robertson, Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 946. Also consult H. E. Dana and Julius R.

Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 229.) 8 Edwin A. Blum, 1 Peter, in Hebrews-Revelation, vol. 12 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 237.) 9 J. N. D.

Kelly, A Commentary on the Epistles of Peter and Jude, Thornapple Commentaries series (1969; Grand Rapids: Baker, 1981), p. 129. Also see Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, International Critical Commentary series (1901; Edinburgh: Clark, 1961), p. 152.) 10 All translations supply an appropriate noun, e.g., apparel (RV, ASV), ornament (KJV, NKJV, JB, NEB), quality (NASB), qualities (MLB), jewel (RSV), loveliness (Phillips), or beauty (NAB, GNB, Moffatt).) 1 1 2 8 0 “tw://bible.?id=52.4.11|AUTODETECT|” 11 In his epistles, Paul exhorts Christians to lead a quiet life 7 1 -1 9 0 “tw://bible.?id=52.4.11|AUTODETECT|” I Thess. 4:11) 1 1 -1 9 0 “tw://bible.?id=54.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.2|AUTODETECT|” I Tim. 2:2) 1 1 -1 9 0 0 ).) 1 47 2 8 0 0 12 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, trans. William Fletcher, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 5, p. 63.) 13 Refer to SB, vol. 3, p. 764. Also see Kelly, Peter and Jude, p. 131.) NKJV New King James Version) 14 Bengel, Gnomon of the New Testament, vol. 5, p. 63.) KJV King James Version) NASB New American Standard Bible) 15 Bauer, p. 163. Also see Rudolf Bultmann, TDNT, vol. 1, p. 708; Ernst Dieter Schmitz, NIDNTT, vol. 2, p. 400.) 16 Consult Uwe Holmer, Der Erste Brief des Petrus, in Die Briefe des Petrus und der Brief des Judas, Wuppertaler Studienbibel (Wuppertal: Brockhaus, 1976), p. 114.) 17 Consult Susan T.

Foh, Women and the Word of God: A Response to Biblical Feminism (Nutley, N.J.: Presbyterian and Reformed, 1979), p. 208.) 18 See Bauer, p. 754. And consult Christian Maurer, TDNT, vol. 7, p. 367.) 19 Kelly suggests the translation member of the household. Peter and Jude, p. 133.) 20 See Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 690 91.) 21 Consult Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 930.) 22 D. Edmond Hiebert, First Peter: An Expositional Commentary (Chicago: Moody, 1984), p. 198.) 23 Consult Colin Brown, NIDNTT, vol. 2, p. 549.) 24 Refer to Selwyn, The First Epistle of St. Peter, p. 190.

And see Hans-Georg Link, NIDNTT, vol. 1, p. 215.) 25 Ernest Best, I Peter, New Century Bible series (London: Oliphants, 1971), p. 130.) 26 Dana and Mantey, Manual Grammar, p. 302.) 27 Consult, for example, Selwyn, The First Epistle of St. Peter, pp. 190, 413.) 28 Refer to C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 49.) 29 Of the English translations, only the KJV and NKJV have the reading followers, which derives from the Greek word for mimics. Manuscript support for this reading is weak.) 30 Consult Hans-Christoph Hahn, NIDNTT, vol. 3, p. 1167.

Also see Best, I Peter, p. 132.) 31 Consult Colin Brown, NIDNTT, vol. 3, p. 370.) 32 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 425.) 33 Moule, Idiom-Book, p. 40.) 34 Consult Dana and Mantey, Manual Grammar, p. 302.) 35 See, e.g., KJV, NKJV, JB, and NEB.) 36 Refer to RSV, RV, ASV, NASB, MLB, GNB, NIV, and Moffatt.) 37 John Calvin, Commentaries on the Catholic Epistles: The First Epistle of Peter, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), p. 108.) 38 Ernst Hoffmann, NIDNTT, vol. 2, p. 243.) 39 Consult Bengel, Gnomon of the New Testament, vol. 5, p. 67.) 40 See, e.g., KJV, NKJV.) 41 Metzger, Textual Commentary, p. 692.) 42 J. Ramsey Michaels writes, Christians may be called upon to suffer and die under the judgement of pagan courts, but they have the hope of being vindicated when the tables are turned and the injustice of human tribunals gives way to the perfect justice of God s tribunal. See Eschatology in I Peter iii.17, NTS 13 (1967): 401. Also see Best, I Peter, p. 135.) 43 Literature on this topic is extensive. For a comprehensive summary see Ralph P.

Martin, Peter, First Epistle of, ISBE, vol. 3, pp. 807 15. And consult Leonhard Goppelt, Der Erste Petrusbrief, Kritisch-Exegetischer Kommentar �ber das Neuen Testament, ed. Ferdinand Hahn, 8th ed. (G�ttingen: Vandenhoeck und Ruprecht, 1978), vol. 12/1, pp. 239 42.) 44 Consult Kelly, Peter and Jude, p. 147. Selwyn thinks that a baptismal hymn to Christ in 3:18 22 is unlikely. See The First Epistle of St. Peter, p. 195.) 45 For example, see RSV, NEB, NAB, NIV, JB, GNB, MLB, NASB, SEB, Moffatt.) 46 See KJV, RV, ASV, NKJV.) 47 Consult Beare, The First Epistle of Peter, p. 141.) 48 Metzger, Textual Commentary, p. 692.

These are the references for the verb to suffer: 2:19, 20, 21, 23; 3:14, 17, [18, variant reading]; 4:1 [twice], 15, 19; 5:10.) 49 Thayer, p. 544. Also consult Karl Ludwig Schmidt, TDNT, vol. 1, pp. 128 34.) RSV Revised Standard Version) NEB New English Bible) ASV American Standard Version) JB Jerusalem Bible) NIV New International Version) MLB The Modern Language Bible) 1 1 2 8 0 “tw://bible.?id=60.3.18-60.4.6|AUTODETECT|” 50 Compare William Joseph Dalton, Christ s Proclamation to the Spirits: A Study of ) 7 1 -1 9 0 “tw://bible.?id=60.3.18-60.4.6|AUTODETECT|” 1 Peter 3:18 4:6) 1 1 -1 9 0 0 , Analecta Biblica 23 (Rome: Pontifical Biblical Institute, 1964), pp. 124 34.) 1 15 2 8 0 0 51 Refer to Louis Berkhof, Systematic Theology, 2d rev. ed. (Grand Rapids: Eerdmans, 1941), p. 347. And see Calvin, The First Epistle of Peter, p. 112.) 52 See, e.g., GNB, MLB, NIV, SEB.) 53 Metzger, Textual Commentary, p. 692.) 54 Hiebert, First Peter, p. 226.) 55 Compare R. T. France, Exegesis in Practice: Two Examples, New Testament Interpretation, Essays on Principles and Methods, ed. I. Howard Marshall (Grand Rapids: Eerdmans, 1977), p. 269.) 56 See, e.g., Selwyn, The First Epistle of St.

Peter, p. 197.) 57 Compare Dalton, Christ s Proclamation to the Spirits, p. 160.) 58 Consult Friedrich Hauck and Siegfried Schulz, TDNT, vol. 6, p. 577. G�nther Ebel comments that the general use of this verb is variable and many-sided. NIDNTT, vol. 3, p. 946.) 59 Dalton, Christ s Proclamation to the Spirits, p. 155.) 60 See, e.g., Bauer, p. 676; consult also Bo Reicke, The Disobedient Spirits and Christian Baptism: A Study of I Peter III.19 and Its Context (Copenhagen: Munksgaard, 1946), p. 90; Selwyn, The First Epistle of St. Peter, p. 199; Dalton, Christ s Proclamation to the Spirits, p. 161; Kelly, Peter and Jude, p. 154; Best, I Peter, p. 143.) 61 The pseudepigraphal book of I Enoch, in chapters 6 11, sheds light on the sins of fallen angels at the time of the flood. Consult R. H.

Charles, ed., The Apocrypha and the Pseudepigrapha of the Old Testament, 2 vols. (1913; Oxford: Clarendon, 1977), vol. 2, pp. 433 36.) 62 See Dalton, Christ s Proclamation to the Spirits, pp. 135 36; Metzger, Textual Commentary, p. 693.) 63 Consult Robertson, Grammar, p. 778.) 64 Thayer, p. 56.) 65 Consult Reicke, The Disobedient Spirits and Christian Baptism, pp. 42 43. Also consult Joseph A. Fitzmyer, The First Epistle of Peter, in The Jerome Biblical Commentary, ed. Raymond E. Brown, Joseph A. Fitzmyer, and Roland E.

Murphy, 2 vols. (Englewood Cliffs, N.J.: Prentice-Hall, 1968), vol. 2, pp. 366 67.) 1 1 2 8 0 “tw://bible.?id=60.3.19|AUTODETECT|” 66 Consult Friedrich Spitta, Christi Predigt und die Geister 7 1 -1 9 0 “tw://bible.?id=60.3.19|AUTODETECT|” I Petr. 3, 19) 1 1 -1 9 0 0 ff.): Ein Beitrag zur neuetestamentischen Theologie (G�ttingen: Vandenhoeck und Ruprecht, 1890), pp. 22 24. Reicke expands this view to include the souls of men. The Disobedient Spirits and Christian Baptism, pp. 52 59.) 1 13 2 8 0 0 67 Refer to Dalton, Christ s Proclamation to the Spirits, pp. 38 39, for literature.) 68 Consult Simon J. Kistemaker, Hebrews, New Testament Commentary series (Grand Rapids: Baker, 1984), p. 394.) 69 Consult Lenski, Interpretation of the Epistles, p. 169.) 70 Refer to Dalton, Christ s Proclamation to the Spirits, p. 210.) 71 Heinrich M�ller, NIDNTT, vol. 3, p. 906.) 72 Consult Calvin, The First Epistle of Peter, p. 117.) 73 Refer to Leonhard Goppelt, TDNT, vol. 8, p. 253. Bauer observes, The saving of Noah fr[om] the flood is a & foreshadowing, and baptism corresponds to it (p. 76). Reicke remarks that Noah experienced baptism in a metaphorical sense. The Disobedient Spirits and Christian Baptism, p. 145.) 74 Consult Selwyn, The First Epistle of St. Peter, p. 205; Dalton, Christ s Proclamation to the Spirits, pp. 215 24.) 75 Bauer, p. 285.

Also consult Heinrich Greeven, TDNT, vol. 2, p. 688; Gervais T. D. Angel, NIDNTT, vol. 2, p. 881.) 76 These translations have the subjective reading: KJV, NKJV, RV, ASV, NEB, Phillips, GNB, JB, NAB, NIV. Those that have the objective reading are RSV, MLB, NASB, SEB, Moffatt.) 77 Refer to Reicke, The Disobedient Spirits and Christian Baptism, p. 185; Dalton, Christ s Proclamation to the Spirits, p. 225; J. H. Moulton and G.

Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources, 3 vols. (London: Hodder and Stoughton, 1929), vol. 3, pp. 231 32.) 78 Consult Robertson, Grammar, p. 714.) 79 Hiebert, First Peter, p. 236.) 1 1 2 8 0 “tw://bible.?id=49.1.21|AUTODETECT|” 80 Consult Bauer, p. 278. Also compare ) 7 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” Eph. 1:21) 1 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” 3:10) 1 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” Col. 2:10) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 81 France comments, We may be sure that Peter s readers, who were facing the very real onslaught of evil powers through their persecutors, could find real courage from these words. See Exegesis in Practice: Two Samples, p. 276.) 82 Refer to Metzger, Textual Commentary, pp. 693 94.)