Peter continues with the theme from chapter 2, discussing the suffering we as believers experience in relation, especially with those who are unbelievers. He gave a specific example – slave to master – in chapter 2, and he gives 2 more examples here – wife to husband and husband to wife. Then he speaks generally to his entire audience, in the context of relational suffering, exhorting them with short, simple commands that share much in common with what Paul commanded in Romans 12:9-21. The last part of chapter 3 includes two well-known but often misinterpreted passages of Scripture. The first is the one about always being prepared to give an answer to those who ask you the reason for your hope; and the second is the passage about Jesus preaching to those who were imprisoned in hell, where Peter ends up mentioning, quite interestingly, baptism and the flood of Noah. Let’s take a look.
1) V1-7 – 1Wives, in the same way submit yourselves to your own 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, 2when they see the purity and reverence of your lives. 3Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. 4Rather, 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. 5For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands, 6like Sarah, who obeyed Abraham and called him her lord. You are her daughters if you do what is right and do not give way to fear. 7Husbands, 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.
Just as Peter addressed submission in the slave-master relationship, he now addresses the same with wives-husbands and husbands-wives. First, wives in general are to submit to their husbands because God has given the husband the role of authority in the family unit; it is not because they are in any way inferior, or less valued, as has been thought by many, especially prior to 20th century. But especially, believing wives are to submit to unbelieving husbands. This is where the suffering context is notably fitting, because in the time Peter writes this instruction, wives were essentially property and could be treated as such. Christian wives needed to win over their husbands without words, not meaning silence, but referring to avoiding argument. An unbelieving husband would hopefully see the purity and reverence of his wife’s lifestyle and be tempered in the way he treats his wife. More than that, he might even be converted to faith, but that’s not necessarily the only goal, as it’s God’s role anyway…
Peter points to a great truth in v3, one that women need to hear repeatedly, that “beauty should not come from outward adornment.” Hair, clothes, make-up, and jewelry can look nice and can make a woman more physically attractive, but the best kind of attractiveness is the kind that lasts, the kind that is permanent, the kind you see when you’re blind, the kind Peter mentions in v4 – “that of your inner self, the unfading beauty of a gentle and quiet spirit.” Again, this “quiet spirit” does not mean “silence” (v15), though some traditions might teach that. Rather, it means, “Don’t argue,” because even if you win an argument with your spouse, guess what? You’ve lost ground in grooming the relationship to be one that glorifies God… Perhaps a key word here would be humility.
After giving examples of past women doing exactly what he has instructed, Peter turns to husbands with mission impossible – understand their wives. Seriously, in referring to women as “weaker” vessels, he is thinking physical strength and nothing more. There is undoubted spiritual / mental equality in terms of women and men. When he mentions the hindering of prayers, it’s not that God won’t listen or hear; it’s that you won’t pray! I can attest to this from experience; where there is intense, or obvious, strife / tension between my wife and I, I have no desire to pray and talk to God. I can tell that I’ve hardened myself out of pride and defensiveness in that way. Husbands need to be patient and considerate, always reminded that their wives are fellow heirs of God’s gracious gift of life.
2) V8-14 – 8Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble. 9Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing. 10For, ‘Whoever would love life and see good days must keep their tongue from evil and their lips from deceitful speech. 11They must turn from evil and do good; they must seek peace and pursue it. 12For 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’ [Psalm 34:12-16]. 13Who is going to harm you if you are eager to do good? 14But even if you should suffer for what is right, you are blessed. ‘Do not fear their threats [or fear what they fear]; do not be frightened’ [Isaiah 8:12].
Peter begins this passage with the word “finally,” but he’s not really done yet. He issues a series of simple instructions in v8-9, very much like Paul’s in Romans 12:9-21. “Be like-minded” sounds like Philippians 2:1-2, and doesn’t refer to unanimous opinion on everything under the sun. It refers to having a thoroughly Biblical worldview, agreeing on doctrine generally and application specifically. Being sympathetic to others is like rejoicing with those who rejoice and mourning with those who mourn. Loving one another refers specifically to the Body of believers; not that we shouldn’t care about unbelievers, but there is a special bond between believers that demands a special love. Compassion and humility go together, as we won’t have compassion if we are not humble. Humility enables us to be compassionate, because when we understand that we are not more worthy than others, we will generously exalt them above ourselves and so bring glory to God. Next, it’s a hard lesson to teach and learn, but we should repay evil with good and insult with kindness. When we bless others – even those who despise us – we will in turn be blessed.
In v10-12, Peter quotes Psalm 34:12-16, which is the same Psalm he quoted back in 2:3 (taste and see). He is concluding his list of short commands, and there are a few more embedded in the quote. Similarly to Ephesians 6:1-3, which Paul wrote to children who would obey in order to live and enjoy a long life on the earth, Peter says we who love life and desire good days must guard our tongue and keep our speech pure. In doing good and shunning evil, we must pursue peace. God is watching and listening to the prayers of the righteous, which avail much (James 5:16).
Just as Peter addressed suffering for slaves and turned it to Christ in chapter 2, he now does the same thing for anyone who suffers for doing good in v13-14. And again, he directs us to Christ in v17-18. We will see that it’s a blessing to suffer persecution for doing what is right. But before we get that in the section, we need to glance at v15-16. Let’s take a look.
3) V15-18a – 15But in your hearts revere 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, 16keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. 17For it is better, if it is God’s will, to suffer for doing good than for doing evil. 18For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God.
On the tails of the twin truths that we should not be persecuted for doing good and that even if we are persecuted for doing good we will be blessed, Peter tells us to set apart Christ as Lord as holy in our hearts. In other words, when we are suffering under the throes of persecution despite righteous living, we need to maintain focus on Christ. He did the very same thing, only to an infinitely greater degree. It’s an image of faithfulness and commitment (hesed – steadfastness) in the face of suffering. We are to “always be prepared to defend, apologize, or give an answer.” It’s a call to be ready and available. And we are to answer “anyone who asks us for a reason (the reason) for the hope in us.” Why do we have such hope? Nobody is going to ask about your hope if you aren’t either a great optimist, or at least talking about eternal things. I’m pretty much a pessimist when it comes to the things of this world, but I’m open, at least to talking about eternal things, and I have been asked why I believe in eternal life. Be ready.
But there’s a catch that people love to bring up – do it (give your answer) with gentleness and respect, with a good conscience – and people love to bring this up, because they think it’s the key to winning over your audience. In other words if you give your answer harshly, you might turn them off to the gospel message. But that’s not what Peter says! Your gentle and respectful defense of your faith is not for their benefit, but for their shame. See, the gospel is offensive, and if God hasn’t prepared the ears of your audience, then your defense won’t win them, regardless of whether your words are gentle or harsh. And if God has prepared a harvest before you, then your words will win a soul for the Kingdom, whether they are harsh or gentle. It’s not about your words; it’s about God’s Spirit. Here in v16, our gentle defense is so that others may later be put to shame for slandering us over the gospel message (1 Peter 2:12).
After yet another reminder that it’s better to suffer for doing good than for doing evil (v17), Peter closes this passage by turning our attention back to Jesus. Remember, He suffered. He suffered once for sins, but not His own sins. He was righteous, and He suffered for the unrighteous, in order to present us to God.
4) V18b-22 – He was put to death in the body but made alive in the Spirit. 19After being made alive [Or but made alive in the spirit, in which also], He went and made proclamation to the imprisoned spirits – 20to those who were disobedient 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, 21and this water symbolizes baptism that now saves you also – not the removal of dirt from the body but the pledge of a clear conscience toward God [Or but an appeal to God for a clear conscience]. It saves you by the resurrection of Jesus Christ, 22who has gone into heaven and is at God’s right hand – with angels, authorities and powers in submission to Him.
Peter has drawn our attention yet again to the place it belongs – on Jesus. Our attention is on His suffering, on His substitution, on His atonement, on His perfect life, on His sacrificial death, and on His glorious resurrection unto life. We read here in v18b that Christ was put to death in the flesh but made alive in the Spirit. Most commentators say it means that Christ was raised by the power of the Holy Spirit, which fits with what we read elsewhere in the New Testament. But in v19-20, we read that in the Spirit, Jesus “went and proclaimed to the spirits in prison.” There are many opinions of what this might mean.
One view is that Peter is referring to the pre-incarnate Jesus was preaching through Noah a message of repentance prior to the flood, and this view is popular due to the context following in v19-20. But other views think Peter is saying that Jesus announced His victory to either fallen angels (spirits in prison) or dead unbelievers in hell. When we read that Jesus “descended into hell” in the Apostles’ Creed, it comes from this passage. Regardless of any different opinions of the precise meaning of the text, most scholars agree that the point Peter is making is this: just as Jesus was vindicated in His suffering, so we will be too. Just as Jesus suffered for sins He did not commit and was vindicated, we too who suffer unjustly will be vindicated.
Maybe we could consider Job here. Job’s friends thought his tremendous suffering was due to something sinful he did, even if only his pride. But Job never gets an answer to why he suffered. Instead, he gets vindication; he gets restoration; he gets a more intimate relationship with God than he had before. Perhaps similarly, we suffer for reasons we cannot explain. But there are reasons, and those reasons are not only known to God, not only foreseen by God, but purposed by God for our good and for His glory. And we will be vindicated; we will get restoration; and as we persevere, as our character builds, and as our hope overflows, we will become closer to God than we could have ever imagined. Paul says in Romans 8:18, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.
Finally, don’t miss in this passage the reference to a literal Noah’s ark with 8 people (Noah, his three sons (Shem, Ham, and Japheth), and their wives) saved is an illustration of baptism, which “now saves you” (the link between the sign and its reality) – not water physically cleansing the body, but a pledge or appeal to God of a clear conscience. Baptism is about dying to self and rising to new life cleansed by Christ, who died and was raised to reign at the right hand of God in Heaven, with every being subject to Him in glory.
Footnotes
- 3:12 Psalm 34:12-16
- 3:14 Or not fear their threats
- 3:14 Isaiah 8:12
- 3:18,19 Or alive in the spirit, 19 through which
- 3:21 Or response
Bible text from Gospelcom.net. Copyright 1973, 1978, 1984 by International Bible Society.