Down to Earth But Heavenly Minded

What does 1st Peter Chapter 3 mean?

In the first two chapters of his letter to the scattered Christians of Asia Minor, Peter has made three things abundantly clear. First, believers’ future with God, who caused us to be born again, is absolutely secure. Second, Christians are God’s holy people. That means we are set apart here on earth to accomplish His purposes. Third, believers may very well suffer in this life even for doing good. Hardship sometimes comes to those who seek to live as Jesus did.

In chapter two, Peter revealed that God’s holy people are called to live in submission to every human authority, even those human authorities who may cause us to suffer.

In this chapter, he extends that idea of submission to Christian wives. Peter commands them to be subject to their own husbands—even unbelieving husbands. Why? For one thing, their Christ-changed lifestyle of “respectful and pure conduct” may be enough to win their husbands to Christ without having to use words.

Instead of following a superficial path to seeking beauty, Peter calls on Christian wives to cultivate beauty from the inside out, by developing a gentle and quiet spirit. That’s a beauty which is valuable to God and a powerful contrast to the culture around us.

Taken together, Peter calls the least powerful people in that time and place—including slaves and women—to become powerfully influential. They can use their freedom in Christ to willingly submit and serve, allowing the world to see how Christ brings both beauty and fearlessness to those who follow Him.

Peter also addresses Christian husbands, commanding them to give honor and respect to their wives. He reminds them of their spouse’s equal standing in God’s eyes; they are co-heirs of His grace. In fact, husbands are warned that their prayers will be hindered if they fail to honor their wives.

Next, Peter addresses all believers, commanding us to set ourselves aside for the sake of being unified together. Then he tells us to refuse the natural human instinct of seeking revenge when we are insulted or treated with evilness. Part of our purpose as the set-apart people of God is to give blessing to those who hurt us.

Peter quotes from both David and Isaiah to support a particular point. This is that God’s people have always been called to live set-apart lives, influencing their culture even through suffering. In fact, it may be God’s will for us to suffer because we are doing good. If that happens, how should we respond? In our hearts, Peter writes, we Christians should honor Christ as Lord. We should fully submit to Him. As we do so, we will be changed, living with great hopefulness even in our suffering. Those who know us will see that and think it strange. They will ask, Peter says, “How can you be so hopeful in these terrible circumstances?”

We must be ready to tell them, Peter writes, with gentleness and respect, the story of how we came to be redeemed by God through faith in Christ. But it matters that we continue to do good so that even those who accuse us of wrongdoing will be ashamed.

Once again, our example is Christ. He suffered and died for our sins before being made alive in the spirit. In some way, Christ preached to those in prison who failed to obey in the days of Noah. Christ was resurrected; we affirm that when we are baptized, and we are saved. Finally, Christ ascended to heaven and is there now at God’s right hand reigning over every authority and power in the universe.

Chapter Context
Peter’s letter to persecuted Christians is about how to endure suffering for faith in Christ. Thus far, he has assured Christians that their future is secure in eternity with God. We are His holy people, set apart for His specific purposes. Because of this, it matters that we live out that truth, even when we suffer. Christians are called to live in submission to every human authority, including kings, governors, and slave masters.

Verse by Verse

Verse 1. Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives,

This passage continues Peter’s instructions, which began in chapter 2. He is writing to Christians under persecution—people free in Christ—about how we should respond to the human authorities in our lives. This even includes those who are unjust and harsh. Instead of rebellion, he has made clear that God’s will is that we submit to every human authority for God’s sake.

Why? For one, this reveals our confidence in the power, love, and control of God. It demonstrates the change Christ has made in us when we refuse to respond to human authority in the natural way of the world. Our willing and joyful submission for the Lord’s sake, even as we suffer, points the world to Christ, our example.

Thus far, Peter has instructed Christians to submit to the emperor, kings, and governors. At the time, all of these government offices were actively persecuting believers. He has told Christian slaves to submit to their masters; these men were often harsh and unfair. This implies submission to both political and economic leadership. Now, Peter continues by including personal leadership, saying that Christian wives should be subject to their own husbands. Note, this does not say men, in general, or other women’s husbands. This applies even if those husbands are unbelievers, or do not “obey the word.”

Why? The answer is begun here and continued in the next verse. Peter writes that a wife’s “respectful and pure conduct” has the potential to lead him to faith in Christ. Even without verbal explanation from her, he may notice her unique response to authority. In a Christian, this response should be different from either her former conduct, or from that of other wives in the society. As a result, the husband may become convinced that Christ is responsible for that change.

It should be understood that “submission” is not the same as “obedience,” in these cases. A Christian’s first priority is to obey God ahead of all human authorities. Peter acted against the direct orders of the Jewish religious leaders, when they told him not to preach about Jesus (Acts 5:17–29). Likewise, all believers should refuse to obey instructions which oppose God’s revealed will for us. In Peter’s day, this might have included husbands who demanded their wives worship an idol or other false god. “Submission” comes in accepting the consequences of this disobedience, at least as far as human governments are concerned.

Context Summary
1 Peter 3:1–7 continues Peter’s command to Christians, specifically, that they should be subject to human authorities. Here he tells Christian wives to be subject to their husbands, even unbelieving husbands. Why? In part, husbands may be won to Christ by the example of their Christ-changed wives. Christian husbands are also commanded to honor their wives or risk having their prayers hindered.

Verse 2. when they see your respectful and pure conduct.

This verse concludes a sentence begun in verse one. Note that the context of “submission” does not always include “obedience.” Christians are never to follow instructions from other people which go against God’s will (Acts 5:29). We are, however, to “submit” to their authority, even their punishment, if that is required.

In the previous verse, Peter instructed wives to be subject even to their unsaved husbands. In particular, men who “do not obey the word.” The “word” here likely refers to the gospel of Jesus or to Jesus Himself. Peter wrote that a wife’s demonstration of submission to her husband had the potential to “win” him, possibly even to faith in Christ, without her having to convince him with persuasive speech.

Peter’s case to wives who want their husbands to trust in Christ is this: Don’t try to talk him into your faith. Don’t beg him to believe. And don’t decide that, because you are free in Christ, you needn’t submit to his authority. Instead, show him the difference Christ has made in you. Allow him to see the difference between you and the world. Let him see the purity of your life: your single-minded devotion to Christ. Let him see your reverence for God. And then let him see that those things contribute to your submission to your husband.

The big picture Peter is painting is that Christ makes people better citizens, better workers, and better wives. Believers should be those who endure unfair treatment, with joyful confidence in their future and their God. That attitude is attractive. That attraction makes those with little official clout in the world into a powerful influence for Christ.

Verse 3. Do not let your adorning be external — the braiding of hair and the putting on of gold jewelry, or the clothing you wear —

This is part of a longer instruction to Christian wives in verses 1 through 6. The specific idea here, regarding beauty, further describes how a Christian wife with an unbelieving husband should expect to “win” him to faith in Christ. This “submission” has an important context, however. It does not mean domination, or blind obedience. In fact, Christians are obligated to disobey human instructions which would cause us to sin. Verses 1 and 2 explore this in more detail.

The first crucial point to understand is that Peter is not forbidding these things. He is not prohibiting women from braiding hair, wearing gold jewelry, or wearing clothing! His command is that Christian wives should not seek their “adornment” or “beauty” or identity in these external fashion choices. Then, as today, women felt societal pressure about fashion and beauty. Many women have felt the burden to live up to the beauty standards of their culture. Unfortunately, this sometimes includes a sense that a wife needs to compete for their husband’s attention and affection. As it does now, this required time, energy, and money.

On the other hand, influential Greek and Roman writers such as Seneca, Plutarch, Tacitus, and others instructed women to be modest and dignified, instead. While not calling for women to be sloppy or crude, they recognized that a woman’s true worth is not in her appearance. Peter’s instruction from God came closer to that idea, urging women to understand, in part, that their husbands would not be won to Christ by their efforts to beautify themselves externally.

Verse 4 gives the other side of this coin. Christian women should not obsess on external beauty. Instead, they are to emphasize the “hidden person of the heart.”

Verse 4. but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God ‘s sight is very precious.

This verse concludes a sentence begun in verse 3. This is part of a passage where Peter gives instructions specifically to Christian wives, in verses 1–6. Peter writes that Christian wives should not seek their “adornment” or “beauty” or identity in how they dress or wear their hair. This is in no way meant as a ban on braiding or jewelry. Rather, it’s a warning about using external things in an attempt to find true beauty.

Here, Peter describes what Christian wives should focus on, instead. God’s will for them is to “adorn” or “beautify” themselves from the inside out. They should let the “hidden person of the heart” show up visibly in their life. That inner self should be characterized by the beauty of a gentle and quiet spirit. That’s a beauty that won’t fade with age, a beauty that is of great value to God.

In the context of this chapter, cultivating that inner beauty of a gentle and quiet spirit—and allowing her husband to see it in her—is one way a Christian woman will “win” him to faith in Christ.

Verse 5. For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands,

This verse begins a thought which is completed in verse 6. This last statement concludes Peter’s instructions to Christian wives, regarding being subject to their husbands. Even if these men are unsaved, they are to present a gentle and quiet spirit.

In the previous verses, Peter told women not to obsess on superficial beauties such as hair and jewelry. Rather, they should seek the ageless, God-pleasing beauty which comes from the inside, from a gentle and quiet spirit. Peter is writing specifically to Christian wives. These women should see themselves as set apart from the world and preparing to depart for their home in heaven. He is writing to women who have placed their hope in God.

Peter now asks these women to follow the example of other holy women, women who also hoped in God. Those women adorned themselves with beauty, in part, by submitting to their own husbands.

Again, it’s key to see that Peter is not commanding all women to obey, or even submit, to all men. Nor that any wife should submit to other women’s husbands, only to their own. Further, as discussed in verses 2 and 3, “submission” and “obedience” are two different things. This means a Christian wife might well disobey her husband’s sinful instructions, but do so in a submissive way. Also, Peter is not suggesting that unbelieving women should be expected to live this way, necessarily; he is describing the lifestyle of the “holy” women who hope in God through faith in Christ.

Verse 6. as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening.

This concludes a thought begun in verse 5, as well as Peter’s instructions to Christian wives begun in verse 1.

Earlier, Peter pointed out examples of women who had come before. These were holy women, who hoped in God, and exemplary in how they lived in front of their husbands. Since all Christian women reading this now are also “holy”—set apart for God’s purposes, not those of the world—they should also find their true beauty, in part, by submitting to their own husbands.

Peter cites the example of Abraham’s wife Sarah. Jewish readers would have grown up learning about Abraham and Sarah. A major part of Israel’s history was how they trusted God to lead them through a strange country, into a new home and to give them children to begin the nation of Israel. Those readers would also remember that Sarah was renowned for her great beauty. And, that Abraham was not exactly a model husband. In fact, Abraham feared he would be killed by men who wanted Sarah for themselves. So, he let those men believe he and Sarah were not married, and to take her home! Twice!

Peter insists that Sarah obeyed Abraham and called him “lord” because she put her trust in God, not in Abraham. Women who make that same choice, and refuse to give into fears about being provided for, or personal worth, or what they feel they deserve, will become Sarah’s children by being like her.

Notice that Sarah, not Abraham, is the one Peter holds out as honorable in this passage. Those who follow her example also receive honor, attain an unfading beauty, and succeed in pleasing God.

Verse 7. Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered.

In verses 1 through 6, Peter has given instructions to Christian wives about submitting to their own husbands and how to pursue true beauty. That teaching for wives follows naturally from commands to all believers: that we should submit freely to every human authority for the Lord’s sake. But before moving on, Peter stops to briefly instruct husbands about how to live with their wives.

The heart of the verse is that men should honor and respect their wives. Note, this would have been a radical idea in Peter’s era. Particularly in comparison to modern society, women of this time period were oppressed, discounted, and often treated badly. Various versions of women submitting to their husbands would have been commonplace. Christianity’s emphasis on “submission” to God ahead of the husband would have been unique by itself. However, the teaching that men should honor their wives, as equal, co-heirs of God’s grace through faith in Christ, was revolutionary.

Driving the seriousness of this point home, Peter points to a consequence. Christian husbands who refuse to honor their wives will see their prayers hindered. Either God will not receive those prayers in full or the husband will find it difficult to pray. Any husband who is abusive, disrespectful, or otherwise belittling to his wife is defying the will of God—period. He must repent and change his behavior before that line of communication with God will be fully reopened.

Specifically, men are instructed to give honor to their wives “as the weaker vessel.” Notice carefully that this does not say wives are actually weaker in any specific way. Rather, husbands must honor their wives “as” they would honor or care for something more fragile than themselves. The point is purely about how husbands are to treat their wives: as protectors.

Finally, husbands are commanded to live with their wives “with knowledge.” This may mean with a growing understanding of who their wives are. Or, it may mean with the knowledge that God has given them a responsibility to give honor to their wives. In either case, the responsibility of the husband is very much the same.

Verse 8. Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind.

This verse begins a new section of Peter’s letter. The letter is written to Christians in general. Earlier passages focused on issues unique to various groups, such as slaves, wives, and husbands. Here, Peter writes to “all of you.” Every Christian believer is called to obey these five commands as we live in relationship with each other. Each command requires a certain level of mutual submission and / or selflessness toward other Christians.

First, we are to be “harmonious,” or like-minded. God means for the community of Christians to be unified around one way of thinking: the way of Jesus.

Next, Christians are to be sympathetic. We should be emotionally moved by, and sincerely interested in, the feelings of other believers.

Then, Peter commands us to love, as brothers love each other. In other words, a “family” kind of love. Of course, siblings don’t always like each other. But, for the most part, they are committed to each other above those outside of the family. Christians should carry that commitment for other Christians.

Next, we are to be compassionate or kind-hearted. This is similar to being sympathetic, but it implies that we are ready to show each other kindness, with a desire for the good of the other person.

Finally, Christians are to be humble in spirit or have a “humble mind.” We should be ready to set ourselves aside. We should make others the focus of our attention. Christians are to lift up one another, to disappear in our efforts to support each other.

Context Summary
1 Peter 3:8–22 addresses all believers, commanding Christians to be unified and to refuse to seek revenge when wronged. Peter quotes from both David and Isaiah to show that God’s people have always been called to reject evil and to do good. This is true even when we are suffering. In fact, it may be God’s will for His people to suffer, in part, to demonstrate His power. Our good example can convict others into repentance. Christ, too, suffered, died, was resurrected, and ascended to power and authority in heaven.

Verse 9. Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.

For Christians, revenge is never the right option. Period. Peter echoes the teaching of Jesus, as well as that of Paul, in making it perfectly clear that those in Christ—those set apart to a new purpose—are not allowed to “get even.” Peter is writing to believers who were likely experiencing both physical harms and “reviling” (or insults) for their faith in Christ. The way of the world and our normal human impulse is to strike back with the same hurtful treatment we receive. Peter commands us to completely refuse that instinct.

Instead of repaying evil with evil or insult with insult, Peter commands those in Christ to “bless,” or give a blessing. A blessing is a positive statement. For a Christian, it’s a request that God would help another person to succeed in some way, that he or she would experience God’s favor. Why would we ever do such a thing for someone who has hurt or insulted us? Peter answered that question in 1 Peter 2:21–25. We respond with a blessing when given evil, because that’s what Jesus did for us, and He is the one we follow. We’re walking in His steps.

Peter adds two ideas here. First, as Christians, we are called to this work of giving blessings in exchange for evil and insults. That’s part of our purpose as God’s set-apart people on earth. This is a powerful tool for social change, since only forgiveness can break the cycle of revenge.

Second and more mysteriously, as we give blessings for insults and evil, we will obtain or “inherit” a blessing for ourselves. This blessing may mean the eternal life that we’ve already been promised in Christ or, more likely, this blessing points to additional rewards from God in this life and/or in the life to come.

Verse 10. For “Whoever desires to love lifeand see good days,let him keep his tongue from eviland his lips from speaking deceit;

In the previous two verses, Peter has called on Christians both to live in harmony together and to refuse to seek revenge. Even when insulted or treated with evilness, this is simply not an acceptable option for the believer. In fact, God commands Christians to give a blessing in exchange for evil treatment.

In verses 10 through 12, Peter furthers his case by referencing Psalm 34:12–16. David’s words from the Old Testament still hold true. Those who want to love life and see good days should make some very specific choices about how they live today. Is Peter saying that if we live as he is about to describe, we will love our lives and see good days on this side of heaven? Or is he referring only to the promise of “good days” in the life to come? Probably both are true to a point.

Writing in Psalms, David was making a wisdom statement: a general principle. His claim was that making these particular choices tends to lead to more and better days in this life. Peter affirms David’s statement, in the context of his own train of thought. Christians who live this way will make the most of this life and receive rewards in the life to come.

So, what choices can we make, which will lead to such life-loving good days? It’s all about what we as Christians refuse to do and what we insist on doing. First, we refuse to allow ourselves to speak evil or to be deceitful with our words. Peter probably means this in the context of getting even with those who speak evil and lie against us. God calls Christians to take those options off the table. We must refuse to use our words to harm, no matter how great the temptation.

Peter continues this thought, and his reference to the Psalms, in the next two verses.

Verse 11. let him turn away from evil and do good;let him seek peace and pursue it.

This verse continues Peter’s reference to King David’s words in Psalm 34:12–16. These verses describe the very specific choices made by those who want to love life and see good days. Peter mentions this statement from David after declaring, in verse 9, that Christians must not seek revenge. Even when insulted or treated with evilness, we should give a blessing in return.

David’s words show how that is to our benefit. Those who want to love life and see good days refuse to use words to harm. This, even against those who have harmed us (1 Peter 3:10). Peter continues to say that, instead, we should turn away from evil and do good. This “turning away” is probably two-fold. To the extent that we are able, we move away from the hurt done to us. Even more so, though, we turn away from our natural response to do evil to others in return.

But we cannot simply turn “away,” in general. We must turn “toward” something. God’s set-apart people are called to turn toward doing good. For us, when confronted with evil, God means for our response to become, “What good can I do?” More specifically, we are to ask, “Where is the peace?” Or, “How can I help create peace?”

Notice the word “pursue.” Finding peace, making peace, will not always be easy. It will often require searching and chasing. Escalating conflict, the sequence of revenge, is always the easier, more naturally human path. Turning from evil to do good and make peace will always be the more difficult choice. But that’s what God’s people are called to do, and that’s the path to loving life and seeing good days. This applies both between brothers and with strangers who wish to hurt us.

Verse 12. For the eyes of the Lord are on the righteous,and his ears are open to their prayer.But the face of the Lord is against those who do evil.”

This verse continues Peter’s reference to David’s Psalm 34, verses 12–16. What David wrote describes the very specific choices made by those who want to love life and see good days.

Peter cites David’s words after declaring that Christians must not try to “even the score,” when insulted or treated with evil intent. Instead, we must give a blessing in exchange (1 Peter 3:9). In these verses, Peter shows how this is to our benefit. Those who want to love life and see good days refuse to use words to harm even those who have harmed them (1 Peter 3:10) and, instead, turn from evil and do good, searching for and chasing peace (1 Peter 3:11).

Finally, in this verse, Peter affirms David’s statement that God sees all of this. He is watching. He is paying attention. He knows, and He cares about those set apart for His purposes. Specifically, God is paying attention to the righteous. Peter has already made it clear that Jesus, perfectly righteous, paid the penalty for our sin when he died on the cross (1 Peter 2:22–24). Paul adds that those who trust in Christ have been made righteous by what He has done for us (Romans 3:21–25).

So God is paying attention to all Christians, to all who are His people in Jesus. His ears are open to our prayers. He is ready and willing to hear us as we reject the option to repay evil with evil, and choose instead to give good. We are to seek peace. But God also notices those who do evil. David’s and Peter’s words are meant as a comfort: God does not simply ignore the hurtful actions of those who bring suffering to His people. His face is against the evil ones. Justice will come (Romans 12:19).

Verse 13. Now who is there to harm you if you are zealous for what is good?

This verse continues Peter’s teaching to Christians about living in harmony with each other (1 Peter 3:8). We should refuse to seek revenge when harmed, but instead to do good to those who hurt or insult us (1 Peter 3:9). The previous verse revealed that God is paying attention to the righteous, even in the midst of their persecution. He notices. He is listening to their prayers. And His face is against those who do evil to them.

Here, Peter asks what seems like an odd question: Who is going to harm you if you are zealous or eager to do good? The question could be read in two ways. First, those who are eager to do good, even to those who hurt them, are much less likely to be mistreated. Certainly in most times and places, that is true. Doing good to others rarely inspires their desire for revenge.

But, as Peter will say in the next verse, Christians may still suffer even when they are eager to do good. Sometimes, we can suffer because we are doing good in the name of Jesus. What this question most likely means is that Christians—God’s saved, set-apart people, secured by Him for eternity—cannot truly be harmed by anyone. In other words, Christians may be hurt or even killed for the sake of Jesus in this life, but nobody can take anything from us that truly matters. All of that is secure in the hands of our Father forever.

Verse 14.But even if you should suffer for righteousness ‘ sake, you will be blessed. Have no fear of them, nor be troubled,

Peter follows the question of the previous verse—who will harm you if you are eager to do good—with the acknowledgement that Christians may very well suffer for the sake of righteousness. Christians performing good deeds in the name of Jesus may, in fact, be harmed for that very reason. Peter is writing to a group of Christians who probably experienced intense suffering for Christ. Others, reading Peter’s words today, certainly have suffered for the faith. Peter himself was persecuted and killed for Christ’s sake.

Thus far in his letter, Peter has made several things abundantly clear. Christians have a secure and abundant future with the Father in eternity. Christians are called to live differently from the world. We are to lead good lives, now, for the sake of Jesus. Jesus, our example, suffered for our benefit, so we should not be surprised to suffer for His sake. In fact, in this verse, Peter writes that to suffer in that way is to be blessed. It is a privilege.

Peter then references Isaiah 8:12, a passage about fearing God rather than men. As Christians, we are called to refuse our natural instinct to be afraid of those who might hurt us for our faith in Christ. We are told to reject our anxiety. The next verse reveals what we should do, instead of falling into fear.

Verse 15. but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect,

In the previous verse, Peter instructs Christians not to fear those who cause them to suffer for the sake of Christ. In this verse, he reveals how believers should choose to respond, instead.

First, we should set aside our hearts as the place where Christ is fully honored as the Lord. Peter is writing to people who are already believers. His audience already understands Jesus to be the Lord of all. Still, he instructs Christians to focus intently on Christ’s role as our master, living as if that were absolutely true in all cases, even in suffering. Peter calls us to full submission to Christ.

When we set apart Christ as Lord, it will change us. Peter says those who observe us will notice the difference. That difference is hope. Even in the midst of our suffering, our hopefulness should be apparent. So, Peter instructs us to be ready to answer the question our life should inspire: “How can you be so hopeful in such difficult circumstances?”

Peter anticipates people will become curious. Hopefulness and joy are starkly different from the normal human response to suffering. So much so that people will be eager to understand it. What will we say when they ask? We must be prepared to give our defense, to make the case for faith in Christ. We need to reject the cultural pressure to keep our beliefs to ourselves. Instead, believers should openly share the good news of redemption through faith in Christ.

The Greek word translated as “make a defense,” or “give an answer” is apologian, from the root word apologia. This is not related to the English word “apology,” where one expresses regret or remorse. Rather, the term means a justification, or an “answer back,” or a reason. This is the source of the terms “apologetics” and “apologist,” which refer to a rational defense of the Christian faith.

Finally, it matters how we make that case for Christ. We must present it with gentleness and respect. Christians are not called on to condemn those who are curious about our hopefulness. Nor are we to be vindictive, vengeful, or insulting to those who disagree. Rather, we should explain our faith without harshness or dismissiveness.

Verse 16. having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.

In the previous two verses, Peter taught Christians how to respond to suffering for the sake of Christ. We must not give in to fear and anxiety. Instead, we must commit to treating Christ as our Lord, ready to give an answer to questions about the surprising hopefulness that comes with our place in God’s family (1 Peter 3:15).

But, we must give this answer with gentleness and respect. In this verse, Peter explains why this attitude is key. First of all, it allows us to maintain a good conscience. This is an inner confidence that we have not done even the slightest hurtful thing in telling others about Christ. Secondly, those who wrongfully hurt us for our good behavior should feel shame about doing so. Without any cause to accuse us, they will become aware of their own wrongdoing in accusing us in the first place. Lacking that, it will at least be apparent to others that we are being attacked for no good reason.

Verse 17. For it is better to suffer for doing good, if that should be God ‘s will, than for doing evil.

Peter continues his teaching on how Christians should respond to suffering for the sake of Christ. This relates to persecution resulting from being known as a believer in Jesus. Here, Peter reveals what may be a startling idea for some of us: It might be God’s will that we suffer.

Contrary to many false teachers, God’s will for the Christian life does not always involve wealth, health, and ease. It may require hardship and abuse. Why would God ever want that to happen? 1 Peter chapter 2 explained that our example, Jesus, suffered enormously for our sake. We should not be surprised to be called on to suffer in the same way for His sake.

In addition, the previous verses (1 Peter 3:15–16) describe a scenario in which those who persecute Christians may be attracted to our message. Hopefulness in the face of suffering can lead them to conviction of their own sinfulness in causing that suffering. God can use our suffering to bring even our persecutors to faith in Christ. Or, to prove to others that we, not our tormentors, are following the will of God.

Whatever the reason behind God’s will, Peter clearly teaches that it is better to suffer for doing good than for doing evil. A Christian suffering for Christ’s sake brings blessing (1 Peter 3:14), both for us and the world around us. To suffer for doing wrong, however, means the misery is merely the consequence of our own sin. As a believer, this is especially heinous, since it can harm the reputation of Christ in the world.

Verse 18. For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,

Peter has just stated that Christians are sometimes called to suffer, by the will of God, for doing good. Here, he again reminds his readers that’s exactly what Jesus Himself did for us. This is a concise summary of what exactly happened when Jesus died on the cross.

First, He suffered, which is quite an understatement in the context of Roman crucifixion. Next, His suffering was for sin—not His own, but ours. And, importantly, Christ suffered and died only once. Jesus was the sacrifice for sins but, unlike the annual animal sacrifice for sins in Old Testament, Jesus was the final sacrifice for sin. God required no more blood, no more death.

Then Peter reveals that Jesus’ sacrificial death was as a substitute—the righteous (Christ) for the unrighteous (us). Why did He do it? To bring us to God. Without Jesus’ death for our sins on the cross, we could not come to God. Because of it, all who trust in Christ are brought to His Father. What was the result? Physical death, but not permanent death.

Following His crucifixion, Jesus was “made alive in the spirit.” Bible scholars offer multiple explanations for what this phrase might mean, especially in light of the following verses. The most obvious explanation is that Jesus was resurrected from the dead by the Holy Spirit, something clearly taught in the rest of Scripture. Another explanation is that while Jesus was physically dead, His own personal spirit—Himself in Spirit form—somehow was made alive before His physical resurrection to accomplish what is described in the following verses.

Verse 19. in which he went and proclaimed to the spirits in prison,

Peter ended the previous verse with a statement declaring that Jesus was put to death in the flesh “but made alive in the spirit.” Over the years, Bible scholars have offered several interpretations of what this might mean.

One view is that the verse is simply describing Jesus’ physical resurrection from the dead. Another is that it describes a spiritual resurrection which happened before His physical resurrection on that first Easter Sunday. This suggests that Jesus, in spiritual form, was alive and proclaiming to the “spirits in prison” before returning to physical life. This may mean anything from those who died before Christ’s ministry, to fallen angels, and a host of other options. Verse 20 gives more details on this idea.

The bottom line is that we are not entirely sure what this passage is about, and that’s okay. As Martin Luther put it in his Commentary on Peter & Jude, “A wonderful text is this, and a more obscure passage perhaps than any other in the New Testament, so that I do not know for a certainty just what Peter means.” It is fascinating to study the various explanations offered by Bible scholars, but none of them changes the essential truth that Christ was dead and then made alive, that He suffered for our sake and was then made victorious forever by the power of God.

Verse 20. because they formerly did not obey, when God ‘s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.

Peter has written that Jesus was “made alive in the spirit”” in which” He went and proclaimed something to the “spirits in prison.” In this verse, Peter continues by saying that those “spirits in prison” did not obey when God waited patiently. In Noah’s days during the construction of the ark, God waited before saving Noah and His family from the flood. Note, just as Jesus did (Matthew 24:37), Peter acknowledges that Noah was an historical figure and Noah’s flood was an historical event.

So what could Peter possibly be describing in these verses? What does it mean that Jesus proclaimed to spirits in prison who disobeyed during Noah’s time during the construction of the ark. Bible scholars offer several views. Two of the most popular are that the spirit of Jesus preached, through Noah, to those living in disobedience during that time. Another is that Jesus went and declared His victory over death to the fallen angels, now imprisoned, who disobeyed God during that time.

Another persistent view, less biblically supportable, is that Jesus traveled in spirit form after His death and before His resurrection to proclaim something to those in Hades or hell who died before or during the flood. All of these views raise many questions, none of which are easily answered. The bottom line is that we just don’t know for sure what Peter means by these verses. What we do know is that Jesus was dead and then made alive, that He suffered and then was made victorious by the Father forever.

Verse 21. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,

Peter has just concluded several difficult-to-understand verses with a reference to the ark of Noah. In this craft, eight people were “brought safely through the water.” In this verse, he writes that baptism corresponds to the water of Noah’s flood.

This is also a controversial verse. Bible scholars offer differing interpretations of it. Part of the issue is that the New Testament clearly and repeatedly teaches that salvation from hell comes only through faith in Christ, by God’s grace (Ephesians 2:8–9). Christians were expected, even commanded, to be baptized. However, the act of baptism is an expression of faith and obedience, not the means of salvation. (See Colossians 2:12; Galatians 3:27; Romans 6:3–5.) Is Peter contradicting that idea when he writes that baptism now saves us?

Clearly, based on his other writings, Peter is not suggesting that the mechanical act of being baptized is what makes a person saved for eternity. Instead, taking the verse as a whole, he seems to be saying that the resurrection of Jesus Christ from the dead saves us. It is this resurrection which Christians publicly express their faith in when being baptized. This is supported by Peter’s inclusion of the phrase “which corresponds to this,” suggesting a parallel, rather than an identical purpose.

Another possible reading is that the word “saves” doesn’t refer to eternal salvation, at all. Instead, by this view, Peter is saying that the act of publicly identifying ourselves with Christ, through baptism, saves us from being tempted to hide our faith to avoid the suffering and persecution of Christians Peter has been addressing.

In any case, this water baptism is not about making a person clean in their flesh. It’s about asking God for a good conscience, or standing identified with God with a good conscience. In 1 Peter 3:16, Peter wrote that Christians should live in the world with a good conscience so that nobody can have a valid reason for accusing us of doing anything wrong. The act of being publicly baptized was part of establishing that good conscience with God and before a watching world.

And, again, as the final phrase of the verse states, this is all made possible through the resurrection of Jesus from the dead that reveals the power of God to give eternal life.

Verse 22. who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

Peter concluded the previous verse with a reference to the resurrection of Jesus Christ. He continues in this last verse of chapter 3 by describing where Jesus is right now. Peter was there the day Jesus ascended into heaven. He saw the Savior rise up into the sky with his own eyes. Now Peter reveals where Jesus went and what He is doing.

Jesus is today in heaven in the place of greatest honor at the right hand of God. He was reunited with His Father and remains there for now. God has given to Jesus a position of ultimate authority in the universe. He reigns over angels, authorities, and powers, including both human and supernatural powers. In fact, Jesus reigns over all of creation (Colossians 1:15–20).

With this verse, Peter may be making a connection to earlier passages in his letter, where Christians are commanded to be subject to every human authority. We can do this knowing that, in the end, Christ holds the ultimate authority over all.

End of Chapter 3.

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