1Peter3

1 Peter 3:1-7

3 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, ² when they see your respectful and pure conduct. ³ Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— 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. ⁵ For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, 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.

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 2:11–25, Peter had explained that the believers needed to act in an exemplary manner before the unbelieving world. (3:1–7). Anarchy results if there is no authority.
As Christians, we should not rebel against authority, but work within the system and serve God. 1Pet3v1

 

Likewise – Means “in the same way” “likewise” –Grk: Homoios G3668 – Sense:  “similarly”

G3668 ὁμοίως [homoios /hom·oy·oce/] adv. 1 likewise, equally, in the same way.^[1]

 

The Greek word  (homoios G3668)  as a slightly different slant than another Greek word “kathos” that would be translated the same way.  Note LABC quote:

Wives, in the same way, accept the authority of your husbands.  The phrase in the same way (or “likewise,” homoios) most likely referred to 2:13, “Accept the authority of every human institution” (nrsv). The word homoios has a slightly different slant than the word kathos, another word that is translated “in the same way.” If Peter had used the word kathos, he would have meant that wives should serve their husbands in the same way that slaves serve their masters. However, the word homoios focuses the comparison in other areas. While wives are to serve their husbands “in the same way” as slaves serve their masters, Peter was not saying that wives were slaves. Instead, the wives’ service should have positive motives (“for the Lord’s sake,” 2:13), should be consistent no matter what the attitude of the one in authority (“not only to those who are good and considerate, but also to those who are harsh,” 2:18), and should have a positive attitude (“with all respect,” 2:18). Christian wives were to accept the authority of their husbands in obedience to Christ to keep harmony in the family and to encourage unbelieving husbands to believe.

Submission of the wife to the husband is an often misunderstood concept, although it is taught in several places in the New Testament (see, for example, Galatians 3:28; Ephesians 5:24; Colossians 3:18; 1 Peter 3:5). It may be the least popular Christian teaching in society. These texts do not teach the general subjugation of all women under all men. The principle of submission does not require a woman to become a doormat. When a Christian wife interacted with an unbelieving husband, she needed to be submissive according to cultural norms in order to save her marriage and sometimes even her life. But she ought not participate in her husband’s pagan religion or submit to actions that dishonored God. However, when both wife and husband were Christians, the woman should respect the God-given authority of her husband, while the husband exercised his authority in a loving and gentle manner. For marriage and family relationships to run smoothly, there must be one appointed leader—and God has appointed the husband and father. The wife should willingly follow her husband’s leadership in Christ, acknowledging that this is his responsibility. Submission does not mean blind obedience, nor does it mean inferiority. A wife who accepts her husband’s authority is accepting the relationship that God has designed and giving her husband leadership and responsibility.^[2]

 

 

WORD:  Subject – hypotasso – G5293 –

G5293 ὑποτάσσω [hupotasso /hoop·ot·as·so/] v… 1 to arrange under, to subordinate. 2 to subject, put in subjection. 3 to subject one’s self, obey. 4 to submit to one’s control. 5 to yield to one’s admonition or advice. 6 to obey, be subject. Additional Information: A Greek military term meaning “to arrange [troop divisions] in a miliary fashion under the command of a leader”. In non-military use, it was “a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden”.

 

 

Another Quote from LABC with application for a wife with an unbelieving husband:
SUBMITTING TO SUBMISSION

What should a wife do if her husband is an unbeliever or very difficult to live with? Peter says she should accept the authority of her husband. To accept authority means to cooperate voluntarily with someone else out of love and respect for God and for that person. For Christian couples, submission must be mutual. Paul wrote, “Submit to one another out of reverence for Christ” (Ephesians 5:21 niv). When only one partner believes, submission can be an effective Christian strategy to win unbelievers. Jesus Christ submitted to God’s will and died so that we could be saved. A Christian wife may sometimes have to submit in unpleasant circumstances so that her husband will see that Christ is her Lord and come to believe. (Christian submission never requires us to disobey God, submit to abuse, or participate in what our Holy Spirit-directed conscience forbids.) One-sided submission requires tremendous strength. Ask for the power of the Holy Spirit to help you obey Christ in your marriage.

 

Quoting LBAC as they say it better than I could re-write the ideas:

So that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives.  In the first century, when a man became a Christian, he usually would bring his whole family into the church with him (see, for example, the story of the conversion of the Philippian jailer, Acts 16:29–34). By contrast, a woman who became a Christian usually came into the church alone. Under Roman law, the husband and father had absolute authority over all members of his household, including his wife. A wife who demanded her rights as a free woman in Christ could endanger her marriage and her life if her husband disapproved. Instead, she should live her new faith quietly and respectfully. Peter reassured Christian women who were married to unbelievers that they need not preach to their husbands; their husbands could be won over without words. (Paul used the same word describing the “winning” of unbelievers in 1 Corinthians 9:19–22.)

WITNESS WITHOUT WORDS

In an intimate relationship like marriage, actions often speak louder than words. Words get preachy, but actions demonstrate reality. Words create division, but loving action builds trust. Words lay out propositional truth—the information about salvation—but actions show the living Christ in the believer’s heart and life.

Did Peter forbid a spouse to witness? Obviously not. Words built on trust and love can transform a life. Does Peter downplay street preaching, testimonies, sermons, and personal witnessing? Truly not. He was advising married partners how to treat unbelieving spouses. If your husband is a nonbeliever, you can strengthen your marriage not by preaching, but by living, loving, and letting God provide the opportunity for you to witness.

 

Under the circumstances, the wives’ best approach would be witnessing by their behavior. Their attitude should reflect loving service: They should show their husbands the kind of self-giving love that Christ showed the church. Their lives should reflect both purity and reverence. “Purity” refers to behavior that is free from moral defilement. The wives should be pure for their husbands’ sakes, yet they would have to disobey should their husbands ask them to do something morally wrong or to participate in pagan practices. “Reverence” is the same word translated as “respect” in 2:18 (phobos), referring to healthy fear. The wives had no protection from violence (other than murder) under the law. So these wives should not do anything to incur the displeasure of their husbands. By being exemplary wives, they would please their husbands. At the very least, the men would then allow these wives to continue practicing their “strange” religion. At best, their husbands would join them and become Christians too.^[3]

 

V.3 – 1 Peter 3:3 (ESV)
³  Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear—

 

The word “adornment” refers to what a woman uses to make herself attractive to others.   Therefore, Peter is teaching that one should not count on their beauty coming from outward adornments.  This it is not outward appearance to be the key concern, but more important would be their attitude and inner spirit.  Though beauty and adornments have their place they would still need to be handled with proper perspective to their Christian walk with God.

 

A quote from LABC to thwart our thinking that Peter would support the Amish view point:

 

MAKE YOUR STATEMENT

Should Christians, as an act of obedience, refuse to use deodorant (body odor is natural, after all) or lipstick (lips have a natural tint, you know) or hair spray (let wind do its natural work)? Should Christians make efforts to look plain, as do the Amish, who forbid zippers and other clothing features?

Peter does not get specific, but the Bible everywhere counsels moderation, dignity, and propriety. Always, inner beauty of soul provides the true measure of a person’s charm and grace.

So be a “Number 10” in gentleness, generosity, wit, wisdom, and compassion. Don’t worry if models in TV ads turn more heads. You turn their hearts!

 

To confirm that Peter goes on in Verse 4 to explain where the beauty should reside.

 

1 Peter 3:4 (ESV)
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.  1Pet3v4

The ESV used the word “Imperishable” –  the NRSV uses “Lasting”  –  the NKJV uses “Incorruptible” and the NLT uses “unfading” 

 

1 Peter 3:4 (NRSV)
⁴  rather, let your adornment be the inner self with the lasting beauty of a gentle and quiet spirit, which is very precious in God’s sight.  1Pet3v4nrsv

 

 

1 Peter 3:4 (NKJV)
⁴  rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God. 1Pet3v4nkjv

1 Peter 3:4 (NLT)
⁴  You should clothe yourselves instead with the beauty that comes from within, the unfading beauty of a gentle and quiet spirit, which is so precious to God.  1Pet3v4nlt

 

Please take note that each translation recognizes the Strong’s id of G862  (LN 23.128) as the Greek Word – however, each translated it slightly different.  NOTE the G862 meaning of the word.:

 

G862 ἄφθαρτος [aphthartos /af·thar·tos/] adj. From 1 (as a negative particle) and a derivative of 5351; TDNT 9:93; TDNTA 1259; GK 915; Seven occurrences; AV translates as “incorruptible” four times, “uncorruptible” once, “immortal” once, and “not corruptible” once. 1 uncorrupted, not liable to corruption or decay, imperishable. 1a of things. 2 immortal. 2a of the risen dead.^[4]

 

Note the LouwNida id #23.128   AND use of 1 Peter 3:4 in the definition:

23.128 ἄφθαρτος, ον: pertaining to being not subject to decay and death—‘imperishable, immortal.’ καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι ‘and the dead will be raised immortal’ 1 Cor 15:52; ἐν τῷ ἀφθάρτῳ τοῦ πραέως καὶ ἡσυχίου πνεύματος ‘in the immortal character of a gentle and quiet spirit’ 1 Pe 3:4.^[5]

 

The Greek word for “lasting” (G862)  is used elsewhere in the New Testament to describe heavenly realities that will remain for eternity. The only kind of beauty with that quality, Peter wrote, is the beauty of a gentle and quiet spirit. One’s “spirit” here refers to the disposition or frame of mind. To be “gentle” means showing humility, consideration of others, not insisting on one’s own rights, not being pushy or overly assertive (see also Galatians 5:23). To be “quiet” refers to the same attitude as that described by “gentle,” also focusing on not causing dissensions with inappropriate words or gossip.

Not only is such a spirit a blessing to people around, especially these women’s husbands, it is also very precious in God’s sight. God is pleased when his followers act with Christ as their example. As Christ suffered wrongly but bore it patiently, so believers are to be patient in suffering for the faith (2:20). As he was gentle and quiet (also translated “meek,” see Matthew 5:5; 11:29; 21:5), so believers are to have a gentle and quiet spirit.^[6]

LOUD AND CLEAR

A changed life speaks loudly and clearly and is often the most effective way to influence a family member. Peter instructs Christian wives to develop inner beauty rather than being overly concerned about their outward appearance. Their husbands will be won over by their love rather than by their looks. This does not mean that Christian women should be dowdy and frumpy; it is good to be cheerful and attractive. But their priorities should be virtue and moderation. Live your Christian faith quietly and consistently in your home, and your family will see Christ in you.   (QUOTE:  LABC)

 

1 Peter 3:5-6 (NASB)
⁵  For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands;
⁶  just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.

 

There were many women in the Bible, but Peter uses Sarah as an example of being a submissive wife.  WHY?

It showed a pattern of conduct even if there were cases when she disobeyed and doubted her husband.  (Genesis 16:2, 5; 18:15 – Gen. 18:12.   Peter still commends her attitude of obedience and submission.

 

V.6 – ‘you have become her children’  – referring to us today as Sarah was the mother of all believers under the old and new covenant.  (Gal. 4:22-26)

Galatians 4:22-26 (NASB77)
²²  For it is written that Abraham had two sons, one by the bondwoman and one by the free woman.
²³  But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.
²⁴   This is allegorically speaking: for these women are two covenants, one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar.
²⁵  Now this Hagar is Mount Sinai in Arabia, and corresponds to the present Jerusalem, for she is in slavery with her children.
²⁶  But the Jerusalem above is free; she is our mother.

 

Quote LABC:

You have become her daughters as long as you do what is good and never let fears alarm you.  Peter saw Christians (in this case, Christian women) as true daughters of Sarah, and thus true children (“daughters”) of God. To be Sarah’s “daughter” was to be an heir of God’s promises given to her and Abraham. All Jews drew their basic identity from being “children of Abraham.” To be a daughter of Sarah also would be held in high regard.

Finally, Peter called upon Christian wives to do what is good (as described above) and to never let fears alarm them. A Christian woman’s faith in God would help her not to be afraid. In context, this could refer to their not fearing the physical harm that might come to them from their husbands, not fearing the result of submitting to their husbands, or not fearing what might happen if they had to disobey their husbands because their husbands asked them to do wrong or evil acts. It could also refer to the theme of persecution throughout this letter, recommending that these women not be afraid of anything that might come upon them or their families. But in this context, their fear and hope in God (3:5) allowed them both to reverence (3:2) and not fear (3:6) their husbands.
LEAVE FEAR BEHIND
Peter counseled family peace, but with a limit. The first priority of a woman married to an unbeliever was always God. Peter knew how tough that faith would be on some women, who at that time had no legal redress against abuse.
Peter’s word of hope to women (and to everyone who takes a beating for faith) is trust in God. This does not mean that God expects women to accept physical abuse in marriage. Women who live with men who show a pattern of physical abuse should seek professional help. They should withdraw to a safe place and seek to protect other family members from harm. An abusive person will never be helped or “saved” by appeasement or giving in to the abuse. Breaking the cycle of abuse can only start when the abused person gets help. A battered woman or child needs lots of love to recover their confidence and sense of value before God. They need support to overcome their fear of backlash.
Whatever bully you live with, whatever threat you face or pain you feel for walking with God, know that your prayers are heard. God will bring you through.

1 Peter 3:7 (NASB)
⁷  You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered.

Quote LABC   (Purpose: so they are words from the authors of the LABC and not mine.)

In 3:1–6, Peter taught Christian women to be submissive to their non-Christian husbands. As explained above, the Bible does not require wives to be slaves for their husbands—that is not what the Bible means by “submission.” The wife should submit to the husband’s authority, but the Christian husband must use his authority with consideration and respect for his wife. He must not be a tyrant, faithless, unloving, or impatient. Likewise, the wife should not be rebellious, subversive, or contradicting.

Just as the wives were to accept authority, so the husbands (in the same way) were to be considerate as they lived with their wives. The phrase be considerate as you live with your wives is literally translated “living together according to knowledge.” That a husband should be considerate implies more than just a kind attitude; it goes deeper, implying that his consideration of his wife is based on his knowledge of her needs, desires, gifts, and abilities. A husband who acts on his knowledge of his wife will greatly enrich her life, as well as his own. This is the explicit message of Paul in Ephesians 5:25–27.

Peter explained that a husband must also respect his wife as the weaker partner. The word for “weaker” is asthenestero; in this context, it refers to physical weakness, not to moral, spiritual, or intellectual inferiority. Peter used the term not to diminish women, but to build a case for respecting them. The men were not to bully their wives physically or sexually. Women had less authority in the marriage, so the husbands were encouraged to use their authority with respect for their wives. Their authority did not excuse abuse of power. The husband should not thunder and thump to get his way! While the woman may be “weaker,” she is also a “partner,” implying a side-by-side relationship of working together. A man who respects his wife will protect, honor, and help her. He will stay with her. He will respect her opinions, listen to her advice, be considerate of her needs, and relate to her both privately and publicly with love, courtesy, insight, and tact.

 Since they too are also heirs of the gracious gift of life—so that nothing may hinder your prayers.  Some women have chafed under the biblical assertion that they are “weaker” and that they are to submit to their husbands. But these women need to remember that they are equal with men in God’s eyes. Even though God gave husbands authority in the marriage and family, wives are equal to their husbands in spiritual privileges and eternal relationships. Both men and women who are believers are heirs of the gracious gift of life—eternal life. The actual word means “joint heirs” and signals equality. Paul had written to the Galatians, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Galatians 3:28 nrsv). (See also 1 Corinthians 11:2–12; Ephesians 5:22–33; Colossians 3:18–19.)

Peter added the admonition to husbands that if they were not considerate and respectful to their wives, their prayers would be hindered. The word your refers to the husbands’ prayers, for Peter was addressing husbands specifically in this verse. A living relationship with God depends on right relationships with others. Jesus said that if you have a problem with a fellow believer, you must make it right with that person before coming to worship (Matthew 5:23–24). This principle carries over into family relationships. If men use their position to mistreat their wives, their relationship with God will suffer. A man should not expect to have a vital ministry in life or prayer if he is mistreating his wife in any way.

A man said, “I don’t understand my wife. She has everything she could want—a dishwasher, a new dryer, a nice house. I’ve been faithful and I don’t drink. But she’s miserable. I can’t figure out why.” His love-starved wife would have traded everything for a single expression of genuine tenderness from her unromantic husband. Appliances do not build self-esteem; being somebody’s sweetheart most certainly does.

James Dobson

BREAK THE MOLD

In Peter’s day throughout Greco-Roman culture, men regarded women as confused, ignorant, and uneducable. Peter urged that Christians break the mold.

What stereotypes affect your relationships? Despite “political correctness,” what prejudices color your regard for a race or gender?

The Bible urges that we see everyone as God does, abandoning stereotypes and showing the world a different way of treating each other. Marriages, friendships, and neighborly relations all take a new turn in light of God’s Good News.

 

 

1 Peter 3:8-22 – “Suffering for doing Good”….

IN face of persecution there needs to be unity, and love and support from one another.  We will need to trust the Christ is in control and not our enemies.

 

 

1 Peter 3:8-9 (NASB)
⁸  To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit;
⁹  not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.

V.8 Brotherly Love (philadelphos)(G5361 LN 25.35)  –  Is affection for fellow believers as brothers…. 1Pet3v8

“Tender” – eusplanchnos – G2155 LN25.51  ((tenderhearted-good bowels)

G 2155 εὔσπλαγχνος [eusplagchnos /yoo·splangkh·nos/] … 1 having strong bowels. 2 compassionate, tender hearted.^[7]

 

LN 25.51 εὔσπλαγχνος, ον: pertaining to being affectionate and compassionate—‘compassionate…‘instead, be kind and compassionate to one another’ Eph 4:32.^[8]

 

Peter listed five building blocks for unity as Christians lived in their pagan culture. These blocks will build relationships among any group of believers.

1. Live in harmony, also translated “have unity of spirit,” refers to working together for the common goal of spreading the gospel, having common attitudes and ideas. While there were many types of Christians from many types of backgrounds in Peter’s audience, Peter knew that harmony would be possible. Just as different notes form chords to make beautiful harmonies, so different people can live and work together for God. (See also Romans 12:16; 15:5; Philippians 1:27; 2:2.)
2. Be sympathetic means being willing to share in others’ needs and being responsive to their feelings, having sensitivity and compassion toward others. The believers to whom Peter wrote, although scattered across the world and unknown personally to one another, lived and worked in “sympathy”; that is, they understood and appreciated one another because of their mutual relationship with Jesus Christ. (See also Romans 12:15; 1 Corinthians 12:26; Hebrews 4:15.)
3. Love as brothers means loving fellow Christians (brothers and sisters in Christ). The Greek word is philadelphos, referring not only to family love, but to the special love that should draw all Christians together. (See also 1 Thessalonians 4:9–10.)
4. Be compassionate, like “sympathy” (above), means to be conscious of others’ needs but includes a drive to alleviate the need in some way. The Greek word eusplagchnos comes from splagchna, literally the internal organs, and refers to one’s deepest feelings. Believers ought to be deeply touched and moved by the hurts, pain, needs, and joys of fellow believers and then act to help them. They should be affectionate and sensitive, quick to give emotional support (Matthew 11:29).
5. Humble means having an honest estimate of oneself before God. Humility does not negate one’s own worth or abilities, nor does it inflate them. Instead, a humble Christian can honestly view his or her characteristics and abilities with thankfulness to God. Humble people can encourage one another and rejoice in each other’s successes. (See Matthew 11:29; Ephesians 4:2; Philippians 2:3–8.)^[9]

 

1 Peter 3:10-12 (NASB)  a quote from Psalm 34:12-16
¹⁰  for, “the one who desires life, to love and see good days, must keep his tongue from evil and his lips from speaking deceit.
¹¹  “he must turn away from evil and do good; he must seek peace and pursue it.
¹²  “for the eyes of the lord are toward the righteous, and his ears attend to their prayer, but the face of the lord is against those who do evil.”

 

Quote from: Psalm 34:12-16 (NASB)
¹²  Who is the man who desires life And loves length of days that he may see good?
¹³  Keep your tongue from evil And your lips from speaking deceit.
¹⁴  Depart from evil and do good; Seek peace and pursue it.
¹⁵  The eyes of the LORD are toward the righteous And His ears are open to their cry.
¹⁶  The face of the LORD is against evildoers, To cut off the memory of them from the earth.

 

V.11 –      “Let them turn away from evil and do good.”  People’s words are connected to their actions. Those who “keep their tongues from evil and their lips from speaking deceit” (3:10 nrsv) have turned away from evil. Their God-honoring speech is then accompanied by action—they then can do good. Thus Peter called upon the believers to be sympathetic, compassionate, and humble (3:8) and to return good for evil (repay evil and insults with blessing, 3:9). Peter emphasized good works in 2:12, 14–15, 20; 3:1. This verse sums up that emphasis. He repeats it in 3:13.

 “Let them seek peace and pursue it.”  Peace means more than simply the absence of conflict, and peacemaking requires an active, not a passive, role. Effective peacemakers must seek peace and pursue it. They build good relationships, knowing that peace is a by-product of commitment. They anticipate problems and deal with them before they occur. When conflicts arise, peacemakers bring them into the open and deal with them before they grow unmanageable. To “desire life and desire to see good days” (3:10), one must actively seek peace. This also pleases God, for Jesus said, “Blessed are the peacemakers, for they shall be called sons of God” (Matthew 5:9 nkjv). Thus Peter was calling upon the believers to live in harmony and to love one another (3:8), as well as to accept and submit to authority (2:13–20; 3:1–7).^[10]  Quote LABC

V.12 – “For the eyes of the Lord are on the righteous, and his ears are open to their prayer.”

God sees us and watches over us.  While doing this His ears are open to hear our prayers.

 

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

Quote LABC:  IN HARM’S WAY

The answer to Peter’s question, “Who will harm you if you are eager to do what is good?” is “Only a fool,” of which there are many in the world, then and now. That’s why Peter offered no guarantees about the pain any given day might bring. Life is not foolproof.

Only one guarantee is bona fide and tamperproof: the Lord Jesus Christ walking with us through the trouble. No matter how jagged your day, God promises peace, comfort, and joy.

Who can harm you for doing good? Today, the heartless and cruel. But tomorrow is all yours, by God’s promise. “If God is for us, who can be against us?” (Romans 8:31 niv). Trust in him to protect you.

 

V.14 – ¹⁴ But even if you should suffer for righteousness’ (dikaiosyne) (G1343  LN88.13)  sake, you will be blessed. Have no fear of them, nor be troubled.

Christians do not have to ‘fear’ as they trust in Christ as He controls our events..

LABC quote:   Boldness:

Peter gave us the antidote for dealing with fear—“in your hearts set apart Christ as Lord.” Peter had seen the glory of Christ on the Mount of Transfiguration, and he had seen the glory of the resurrected Lord. He knew Christ had the full glory of God. Once we know and love Christ, opposition and persecution hold no terror for us. But this high regard of Christ in our heart includes—but requires more than—mental assent to his deity. We must love him with all our heart’s devotion. To do this we must

• regard his prior claim to all we possess or desire
• place our future totally in his hands for safekeeping
• regard his teaching as superior to all earthly wisdom
• let obedience to him dictate our conduct
• set aside our personal agenda when asked to do his service

Praise Christ as the Lord of all, and your fear of what people can do will melt away.

 

V.15 – 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,

We trust in Christ, yet are ready to give a defense to anyone about why we have a reason for hope.

 

Thus, if the believers were called upon to testify for their faith, they must do so with gentleness and respect. We are not to be arrogant, rude, or overly aggressive. We need to trust God for the outcome of any hostile situation, and ready to trust the Holy Spirit to work quietly in the hearts of their listeners.

Ones’ manner of speaking ought to reflect an attitude of meekness and gentleness (neither of which implies weakness), remembering their responsibility to always show respect or reverence for God.

 

LABC on how ordinary people can be ready to witness….

Here’s how ordinary people can be ready to witness (make a defense for their hope) without needing to become theological scholars:

• Pray, read the Bible, and review God’s promises every day. Then you’ll be ready to explain why you’re hopeful.
• Make praising Christ your daily practice. If you focus on his power and glory, you will be fortified and courageous to speak to others.
• Be as natural in witnessing as you are in conversation. Talk like you, not imitating anyone else. Find the clues in your life that help explain God’s Good News to others. If you are a plumber, talk about God’s love like running water. If you are a doctor, portray God’s love as a healing force.
• Respond with care. Trust God to melt stony hearts. “A gentle answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1 niv).
• Listen to your audience. Where are their heads and hearts? What burdens them? Listen long and hard. Frame your witness in the words and at the level your audience will understand.

 

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

“a good conscience”  refers to one’s personal integrity before God.  God and the Holy Spirit have transformed our conscience and continues to work with it.

 

LABC on “Self-Conscious Saints”

 

What happens when a Christian becomes so worried over “what other people think” that a clear conscience becomes confused with pride of perfection? It’s a sorry sight. Since perfection is impossible, such people chase windmills ferociously and religiously. To these people Jesus says, “My yoke is easy and my burden is light” (Matthew 11:30). Keeping a clear conscience is the delight of walking with God without hidden sin. Pride of perfection is the burden of imagining God with a clipboard putting ticks next to your name. If you must suppose that God carries a clipboard, be assured that Jesus has erased all your ticks and always will. In gratitude, walk with him honestly and gladly.

 

You may not be able to keep people from slandering you, but you can at least stop supplying them with ammunition. As long as you do what is right, their accusations will be empty and will only embarrass them. Helping your neighbors and contributing your service to the community will silence the detractors and keep your conduct above criticism.

 

V.17- ¹⁷ For it is better to suffer for doing good, if that should be God’s will, than for doing evil.  How would it be possible to give a witness for God, if we have suffered for doing wrong?

 

V.18 – 20:  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, ¹⁹ in which he went and proclaimed to the spirits in prison, 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.

 

V.18 – “For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God.”

 

The results of Christ’s innocent suffering confirm Peter’s point in 3:13–17 …  unjustly persecuted believers can consider themselves blessed.

Christ suffered, died, and although he seemed to have been defeated, he rose again to great glory.

Believers can be confident and trust God for the outcome of their suffering.

 

The Greek word (puscho – G3958 – LN24.78)  Sense:  to suffer (pain) 1Pet3v18

Connecting with verse 17… that uses the same Greek word (pascho G3958) 1Pet3v17

Christ’s suffering resulted in his death for sins as He paid the penalty for the sins of ALL.

 

God’s Son, the righteous one (“righteous” is singular), died for the sins of unrighteous people (“unrighteous” is plural).     Note the strip with the Morphology line included:  1Pet3-Morp

 

Peter had previously quoted from Isaiah 53:9

Isaiah 53:9 (NASB)
⁹  His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth.

 

1 Peter 2:22 (NIRV)
²²  Scripture says, “He didn’t commit any sin. No lies ever came out of his mouth.”

1 Peter 2:22 (NLT)
²²  He never sinned, nor ever deceived anyone.

1 Peter 2:22 (NASB)
²²  WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH;

 

Because of this act by Christ we have spiritual access into God’s very presence while we wait till the time we can dwell in God’s presence.

 

V.18 – A conflict in views expressed by LABC (Life Application Bible Commentary):

He was put to death in the flesh, but made alive in the spirit.  But Christ’s death for sins was not the end of the story. While he had been put to death in the flesh, he was afterward made alive in the spirit. Scholars have suggested various interpretations for these words. For example, the niv translates the last phrase as “made alive by the Spirit.” This phrase translates the Greek word pneumati, a word that could refer to the Holy Spirit or to Christ’s divine spirit, in contrast to his human flesh (or “body” as in niv). Not everyone agrees as to whether or not “spirit” should be capitalized, referring to the Holy Spirit. Part of the answer depends on whether the Greek preposition en should be understood as “in” or “by.”

To follow the niv rendering of this verse, Christ’s body died, but he was brought back to life by the Holy Spirit. Some scholars suggest, however, that the sentence should be grammatically parallel. Thus it would not read, “in the body … by the Spirit,” but instead would read, as above, “in the flesh … in the spirit.” These scholars look to similar references in other New Testament books to prove their points. However, the problem still remains because the Greek word pneuma can be translated “spirit” or “Spirit” (referring to the Holy Spirit).

Some scholars explain the contrast to death in the flesh and life in the Spirit this way: Christ died to his former mode of life (“flesh”) but lived on in another mode. His spirit did not die and have to be brought to life again; rather, although he had lived and died fully as a human, he began to live a spiritual “resurrection” life. This verse, then, speaks of two modes of existence: first, life in the flesh ended by death on the cross; second, a resurrected state of being, called “in spirit.” But this view should be rejected because it separates Christ’s human and divine nature.

Other scholars correctly emphasize that Jesus Christ was both human and divine throughout his life (see Luke 3:31; 2 Timothy 2:8). Maintaining a clear emphasis on both Christ’s human nature and his divine nature is important for a complete understanding of the gospel. In Christ’s humanity, we see his identification with us and his excellent moral example. In Christ’s divinity, we have one capable to take our place, to receive the punishment for sin that is due us. Christ’s divinity and humanity cannot be separated into modes. This last view maintains that Christ’s “flesh” and his “spirit” are not different parts of Christ or different “times” of his existence; rather, they regard Christ from different perspectives or spheres. This is the view we will take. Christ’s “flesh” died, yet his flesh was made alive again in a glorified state. His being made alive “in the spirit” refers to the paradox that, although he died as a man, his eternal spirit and glorified body were restored to life by God’s power. He came back to life not as a spirit without a body. He had a body, but one that was not hindered by normal human limitations.

Christ now lives in the spiritual realm—the realm of permanence and eternity. Christ lives “in the spirit” because of his death and resurrection. In that state, he brings us to God. He opens the way and ushers us into God’s presence.^[11]  1Pet3v18b

“Spirit” – pneuma – G4151 – LN 26.9

G4151 πνεῦμα [pneuma /pnyoo·mah/] n n. From 4154; TDNT 6:332; TDNTA 876; GK 4460; 385 occurrences; AV translates as “Spirit” 111 times, “Holy Ghost” 89 times, “Spirit (of God)” 13 times, “Spirit (of the Lord)” five times, “(My) Spirit” three times, “Spirit (of truth)” three times, “Spirit (of Christ)” twice, “human (spirit)” 49 times, “(evil) spirit” 47 times, “spirit (general)” 26 times, “spirit” eight times, “(Jesus’ own) spirit” six times, “(Jesus’ own) ghost” twice, and translated miscellaneously 21 times. 1 a movement of air (a gentle blast. 1a of the wind, hence the wind itself. 1b breath of nostrils or mouth. 2 the spirit, i.e. the vital principal by which the body is animated. 2a the rational spirit, the power by which the human being feels, thinks, decides. 2b the soul. 3 a spirit, i.e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting. 3a a life giving spirit. 3b a human soul that has left the body. 3c a spirit higher than man but lower than God, i.e. an angel. 3c1 used of demons, or evil spirits, who were conceived as inhabiting the bodies of men. 3c2 the spiritual nature of Christ, higher than the highest angels and equal to God, the divine nature of Christ. 4 of God. 4a God’s power and agency distinguishable in thought from his essence in itself considered. 4a1 manifest in the course of affairs. 4a2 by its influence upon the souls productive in the theocratic body (the church) of all the higher spiritual gifts and blessings. 4a3 the third person of the trinity, the God the Holy Spirit. 5 the disposition or influence which fills and governs the soul of any one. 5a the efficient source of any power, affection, emotion, desire, etc.^[12]

 

LN26.9 πνεῦμα^e, τος n: the non-material, psychological faculty which is potentially sensitive and responsive to God (πνεῦμα^e contrasts with σάρξ^f, 26.7, as an expression of the divine in contrast with the purely human)—‘spirit, spiritual, spiritual nature, inner being…..

A special problem is posed by the phrase πνεῦμα ἁγιωσύνης in Ro 1:4. Some persons have assumed that this phrase is merely a lexical alternative for πνεῦμα ἅγιον ‘Holy Spirit,’ but this hardly seems to be the case, especially since κατὰ πνεῦμα ἁγιωσύνης is in structural contrast with κατὰ σάρκα (Ro 1:3). The phrase κατὰ σάρκα seems to be best interpreted as referring to the humanity of Jesus, and therefore in contrast κατὰ πνεῦμα ἁγιωσύνης may perhaps be best interpreted as his ‘divine holiness’ or rather his ‘holy spiritual being.’ Accordingly, the relevant elements in Ro 1:3b-4 may be rendered as ‘as to his humanity, he was born a descendant of David, but as to his divine nature, he was shown with great power to be the Son of God by being raised from death.’

There are often a number of serious problems involved in obtaining a satisfactory term for translating πνεῦμα^e. In a few instances one can use a more or less literal equivalent, namely ‘breath,’ and in other instances the appropriate equivalent is a derived term meaning ‘that which doesn’t die.’ In some instances the equivalent is ‘the person who isn’t seen,’ meaning that part of the person which is never visible. In order to emphasize the non- material aspects of πνεῦμα^e, some persons have used terms which actually refer to ghosts, but this should be avoided. In a number of languages a clear distinction is made between (1) the spirit that dwells within a person during one’s lifetime and (2) that spirit which leaves a person and passes on into the next world. In a number of contexts one must make certain that the appropriate term is used; otherwise, there is not only extreme confusion but serious misunderstanding.^[13]

 

 

John McArthur Commentary sates:

Some critics have disputed Christ’s resurrection from the dead by claiming He never died in the first place. According to such skeptical reasoning, He merely fainted into a semi-coma on the cross, was revived in the coolness of the tomb, unwrapped Himself, and walked out. But the phrase having been put to death in the flesh leaves no doubt that on the cross Jesus’ physical life ceased. To hasten the deaths of the two thieves at Calvary crucified on either side of Christ, the Roman executioners broke their legs (John 19:31–32). (Crucifixion victims postponed their deaths as long as possible by pushing themselves up on their legs, which allowed them to gasp for another breath.) However, the soldiers did not bother to break Christ’s legs because they could see He was already dead. Confirming that reality, one of them pierced His side with a spear, causing blood and water to flow out, a physiological sign He was certainly dead (19:33–37).

The phrase made alive in the spirit is a reference to Jesus’ eternal inner person. The Greek text omits the definite article, which suggests Peter was not referring to the Holy Spirit, but that the Lord was spiritually alive, contrasting the condition of Christ’s flesh (body) with that of His spirit. His eternal spirit has always been alive, although His earthly body was then dead; but three days later His body was resurrected in a transformed and eternal state.

Some interpreters think the aforementioned phrase describes Jesus’ resurrection. But if the apostle had intended to make such a reference he would have used an expression such as, “He was put to death in the flesh but made alive in the flesh.” The resurrection was not merely a spiritual reality—it was physical (cf. Luke 24:39; John 20:20, 27). Thus Peter’s point here must be that though Jesus’ body was dead, He remained alive in His spirit (cf. Luke 23:46).

Although Christ is the One who is eternal life itself (1 John 5:20), He did experience a kind of spiritual death—defined not as cessation of existence but an experience of separation from God. While on the cross, Jesus was fully conscious as He cried out, “My God, My God, why have You forsaken Me?” (Matt. 27:46). That utterance reflected His temporary and humanly incomprehensible sense of alienation from the Father while God’s full wrath and the burden of sinners’ iniquities were placed on Him and judged (cf. 2 Cor. 5:21; Gal. 3:10–13; Heb. 9:28). For that brief time, Christ’s experience paralleled the condition of unbelievers who live, paradoxically, in spiritual death (separation from God) in this life and face divine judgment in physical death (cf. Dan. 12:2; Matt. 25:41, 46; Mark 9:43–48; John 3:36; Rev. 20:15). In His death for sin and resurrection to eternal glory, Christ conquered death; however, unregenerate sinners die their own deaths for their unrepented sins and go to eternal shame and punishment.

In which also refers to what occurred with His living spirit while His dead physical body lay in the tomb (concerning His burial, see Matt. 27:57–60; John 19:38–42). He went (poreuomai) denotes going from one place to another (see also v. 22, where the word is used concerning the ascension). When the text says Christ made proclamation to the spirits now in prison, it is indicating that He purposefully went to an actual place to make a triumphant announcement to captive beings before He arose on the third day.^[14]

 

BIBLE MYSTERIES  -LABC

After our best effort to figure what some Bible verses mean, we have to sit back and say, “We’re not sure. We’ve got some ideas, but we’re not certain which is right. We just don’t know.”

Some Bible passages, and this is one, puzzle portentous theologians and baffle bespectacled textual scholars. Yet certain truths about these mysteries can help us today:

• God’s character is love, not malice or deceit. Whatever is happening here, God is reaching out to lost creatures, for whom he cares deeply.
• God speaks. While we puzzle over what, where, and how this happens, we can see that God is not focused on himself in some odd meditational stupor. God communicates.
• God triumphs. Christ victoriously preached to the spirits, indicating his power, control, and transcendence over all spiritual beings and authorities.
• God saves us. That’s his business. We need it and God does it. God exerts himself to rescue the needy.

Bible mysteries tell us this much, and sometimes that’s enough

 

The passage shows that Christ’s glorious reign extends over all the evil authorities and fallen angels that had wreaked havoc on the earth in Noah’s day and were still doing so in Peter’s time. Yet Peter offered his readers a vision: While the forces of evil could not yet be completely silenced (in fact, they actively continued to work against believers), the believers could rest assured that Christ had already won the battle. One day this will be evident to all, and the forces of evil will receive their final judgment. Even today, believers must not be surprised by suffering because Jesus himself was put to death in the flesh before he was made alive in the spirit. Christ became the true victor over what seemed apparent defeat. In our suffering, we are blessed, because our defeat is not final. The purpose of this reference to disobedient spirits is not to identify these spirits directly with the slanderers and accusers of Christians in the Roman Empire in Peter’s time. Instead, Peter wrote to reassure the readers that if Christ can “subdue” the fallen angels, how much more easily can he deal with their persecutors. In Jesus, we have the assurance of final victory.^[15]  (Quote LABC)

 

1 Peter 3: 19-22

¹⁹ in which he went and proclaimed to the spirits in prison, 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. 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, ²² who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

 

John McArthur – QUOTE:   Christ’s Triumphant Sermon

having been put to death in the flesh, but made alive in the spirit; in which also He went and made proclamation to the spirits now in prison, who once were disobedient, (3:18b–20a)

Some critics have disputed Christ’s resurrection from the dead by claiming He never died in the first place. According to such skeptical reasoning, He merely fainted into a semi-coma on the cross, was revived in the coolness of the tomb, unwrapped Himself, and walked out. But the phrase having been put to death in the flesh leaves no doubt that on the cross Jesus’ physical life ceased. To hasten the deaths of the two thieves at Calvary crucified on either side of Christ, the Roman executioners broke their legs (John 19:31–32). (Crucifixion victims postponed their deaths as long as possible by pushing themselves up on their legs, which allowed them to gasp for another breath.) However, the soldiers did not bother to break Christ’s legs because they could see He was already dead. Confirming that reality, one of them pierced His side with a spear, causing blood and water to flow out, a physiological sign He was certainly dead (19:33–37).

The phrase made alive in the spirit is a reference to Jesus’ eternal inner person. The Greek text omits the definite article, which suggests Peter was not referring to the Holy Spirit, but that the Lord was spiritually alive, contrasting the condition of Christ’s flesh (body) with that of His spirit. His eternal spirit has always been alive, although His earthly body was then dead; but three days later His body was resurrected in a transformed and eternal state.

Some interpreters think the aforementioned phrase describes Jesus’ resurrection. But if the apostle had intended to make such a reference he would have used an expression such as, “He was put to death in the flesh but made alive in the flesh.” The resurrection was not merely a spiritual reality—it was physical (cf. Luke 24:39; John 20:20, 27). Thus Peter’s point here must be that though Jesus’ body was dead, He remained alive in His spirit (cf. Luke 23:46).

Although Christ is the One who is eternal life itself (1 John 5:20), He did experience a kind of spiritual death—defined not as cessation of existence but an experience of separation from God. While on the cross, Jesus was fully conscious as He cried out, “My God, My God, why have You forsaken Me?” (Matt. 27:46). That utterance reflected His temporary and humanly incomprehensible sense of alienation from the Father while God’s full wrath and the burden of sinners’ iniquities were placed on Him and judged (cf. 2 Cor. 5:21; Gal. 3:10–13; Heb. 9:28). For that brief time, Christ’s experience paralleled the condition of unbelievers who live, paradoxically, in spiritual death (separation from God) in this life and face divine judgment in physical death (cf. Dan. 12:2; Matt. 25:41, 46; Mark 9:43–48; John 3:36; Rev. 20:15). In His death for sin and resurrection to eternal glory, Christ conquered death; however, unregenerate sinners die their own deaths for their unrepented sins and go to eternal shame and punishment.

In which also refers to what occurred with His living spirit while His dead physical body lay in the tomb (concerning His burial, see Matt. 27:57–60; John 19:38–42). He went (poreuomai) denotes going from one place to another (see also v. 22, where the word is used concerning the ascension). When the text says Christ made proclamation to the spirits now in prison, it is indicating that He purposefully went to an actual place to make a triumphant announcement to captive beings before He arose on the third day.

The verb rendered made proclamation (kērussō) means that Christ “preached” or “heralded” His triumph. In the ancient world, heralds would come to town as representatives of the rulers to make public announcements or precede generals and kings in the processions celebrating military triumphs, announcing victories won in battle. This verb is not saying that Jesus went to preach the gospel, otherwise Peter would likely have used a form of the verb euangelizō (“to evangelize”). Christ went to proclaim His victory to the enemy by announcing His triumph over sin (cf. Rom. 5:18–19; 6:5–6), death (cf. Rom. 6:9–10; 1 Cor. 15:54–55), hell, demons, and Satan (cf. Gen. 3:15; Col. 2:15; Heb. 2:14; 1 John 3:8).

Christ directed His proclamation to the spirits, not human beings, otherwise he would have used psuchai (“souls”) instead of pneumasin, a word the New Testament never uses to refer to people except when qualified by a genitive (e.g., Heb. 12:23; “the spirits of the righteous”).

Ever since the fall of Satan and his demons, there has been an ongoing cosmic conflict between the angelic forces of good and evil (cf. Job 1–2; Dan. 10:13; Zech. 3:1; Eph. 6:16; Rev. 12:3–4; 16:12–14). After the devil’s apparent victory in inducing Adam and Eve (and consequently all their descendants) to fall into sin (Gen. 3:1–7; Rom. 5:12–14), God promised to the Evil One himself eventual destruction by Messiah, who would triumph with a crushing victory over him, despite suffering a minor wound from him (Gen. 3:15). Satan therefore sought to prevent this by the genocide of the Jews (cf. Est. 3:1–4:3) and the destruction of the Messianic line itself during the time of Joash (2 Chron. 22:10–12; cf. 23:3, 12–21). When all that failed, he attempted to kill the infant Messiah (Matt. 2:16–18). Thwarted at that, he tried to tempt Christ Himself to abandon His mission (Matt. 4:1–11; Luke 4:1–13). Later, Satan incited the Jewish leaders and their followers to mob action that resulted in the Lord’s crucifixion (Mark 15:6–15). The diabolical Jewish leaders even saw to it that Jesus’ tomb was guarded lest He exit the grave (Matt. 27:63–66). The demons may have been celebrating their seeming victory in the wake of Christ’s death and burial—but only to soon be profoundly and permanently disappointed when the living Christ Himself arrived. The angelic spirits Christ was to address were now in prison (phulakē; an actual place of imprisonment, not merely a condition).

At the present time believers must struggle against the powers of the unbound demon forces as those forces influence them through the corrupt world system over which Satan has rule. The apostle Paul told the Ephesian church, “Our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph. 6:12), which clearly says that the demonic hierarchy is actively and freely conducting its evil work in the world. It was not to such unbound spirits, but to the bound demons that Christ went to announce His triumph.

The book of Revelation calls this prison the “bottomless pit,” literally the “pit of the abyss.” Some analysis of Revelation 9:1–2 provides further understanding of the prison and its captive subjects.

With his theater of operations now restricted to the earth, and his time running out (cf. 12:12), Satan will now seek to marshal all of his demonic hosts—those already on earth, those cast to earth with him, and those incarcerated in the bottomless pit (literally “the pit of the abyss”). Abussos (bottomless) appears seven times in Revelation, always in reference to the abode of incarcerated demons (cf. 9:2, 11; 11:7; 17:8). Satan himself will be held prisoner there during the Millennium, chained and locked up with the other demonic prisoners (20:1, 3).

Scripture teaches that God has sovereignly chosen to incarcerate certain demons in that pit of punishment. Second Peter 2:4 says that “God did not spare angels when then sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment.” The phrase “cast them into hell” is a participle derived from the Greek noun Tartarus. Just as Jesus used a term for hell derived from the Jewish vernacular (Gehenna; cf. Matt. 5:22), so Peter chose a term from Greek mythology with which his readers would be familiar. Tartarus was the name used in Greek literature for the place where the worst sinners, those who had offended the gods personally, went after death and were punished. The place where God keeps demons imprisoned is actually different from the imaginary place of Greek mythology. Yet the use of the term Tartarus does seem to convey the idea that because of the heinousness of their sin, God has imprisoned certain fallen angels in such a place of severest torment and isolation. They remain in that place, awaiting their sentencing to final punishment in the eternal lake of fire (Rev. 20:10, 13–14).

The demons incarcerated in the abyss are undoubtedly the most wicked, vile, and perverted of all the fallen angels. Jude describes some of them as “angels who did not keep their own domain, but abandoned their proper abode,” noting that God “has kept [them] in eternal bonds under darkness for the judgment of the great day, just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire” (Jude 6–7). That passage describes certain fallen angels who left the angelic domain to indulge in sexual sin with humans, just as the men of Sodom and Gomorrah attempted to engage in perverted sex with angels (Gen. 19:1, 4–5).

Peter reveals when this angelic sin occurred:

For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; in which also He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. (1 Peter 3:18–20).

The “spirits now in prison” in the abyss are those “who once were disobedient … in the days of Noah.” They are the demons who cohabited with human women in Satan’s failed attempt to corrupt the human race … (Gen. 6:1–4). That demons still fear being sent to the abyss is evident from the fact that some pled with Jesus not to send them there (Luke 8:31). That suggests that other demons have been incarcerated there since the events of Genesis 6. The demons released by Satan at the fifth trumpet may not include those who sinned in Noah’s day (cf. Jude 6), since they are said to be in “eternal bonds” (Jude 6) until the final day when they are sent to the eternal lake of fire (20:10; Jude 7). Other demons imprisoned in the abyss may be the ones released. So the pit is the preliminary place of incarceration for demons from which some are to be released under this judgment. (John MacArthur, Revelation 1–11, MacArthur New Testament Commentary [Chicago: Moody, 1999], 257–58)

Peter further identifies the demons to whom Christ preached His triumphant sermon as those who once were disobedient. As the reason that God bound them permanently in the place of imprisonment, that disobedience is specifically related to something that happened in the time of Noah.

What was that disobedience that had such severe and permanent results? Peter’s readers must have been familiar with the specific sin committed by the imprisoned demons because the apostle did not elaborate on it. Genesis 6:1–4 gives the account of this demonic disobedience:

Now it came about, when men began to multiply on the face of the land, and daughters were born to them, that the sons of God saw that the daughters of men were beautiful; and they took wives for themselves, whomever they chose. Then the Lord said, “My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years.” The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty men who were of old, men of renown.

Satan and his angels had already rebelled and been thrown out of heaven and eternally fixed in a state of unmixed wickedness. Satan had been successful in the Garden and his demonic force had been at work motivating corruption in the world.

The Genesis 6 account was perhaps the most heinous effort they made related to the God-ordained provision of marriage (v. 1). The demons mounted an attack on marriage and procreation that wickedly influenced subsequent generations.

“The sons of God” are juxtaposed against “the daughters of men.” The contrast is between supernatural beings and women. “Sons of God” cannot be men, or they would be called “sons of men.” Neither can they be righteous men of a righteous line of people, or Sethites (as some suggest), because that does not contrast with “daughters of men,” as if all women were unrighteous or all righteous “sons of God” were men only.

The oldest interpretation, the traditional Jewish view of ancient rabbis and modern Jewish commentators, as well as of the church fathers, is that “the sons of God” were demons, or fallen angels. The context of judgment in the Flood precludes holy angels from being in view (see Gordon J. Wenham, Genesis 1–15, Word Biblical Commentary [Waco, Tex.: Word, 1987), 1:139).

The phrase “sons of God” (Heb., bene haelohim) always refers to angels in its other Old Testament uses (cf. Job 1:6; 2:1; 38:7; Pss. 29:1; 89:6). The term is always used of those brought directly into being by God—not those who are procreated through human birth, such as Sethites, nobles, kings, or aristocracy. Heavenly spirits are being contrasted with earthly women. These, then, are fallen angels who acted perversely, overstepping the boundaries of their realm. They defied God by leaving their spirit world to enter the human realm (as Satan had entered the animal world in Eden). This is the first biblical record of demon-possession, demons indwelling people.

Those wicked spirits were drawn to females, whom they saw as “beautiful” in some perverse and lascivious way. They are “the daughters” mentioned in 6:1 (not a special class of women), whom the demons took for wives. The Hebrew is Laqach, which describes marriage transactions (Gen. 4:19; 11:29; 12:19; 20:2–3; 25:1), not rape or fornication.

That certainly raises the question: How can spirit beings marry women? It is possible only if they dwell in human bodies, as angels can and have done (cf. Gen. 18:1–2, 8; 19:1, 5; Heb. 13:2). Those demons entered men’s bodies (a phenomenon frequently encountered by Christ and the apostles in the Gospel record), as is clear from the children who were born from those unions (Gen. 6:4). Though the children were human, there was a pervasive influence on them from the demons.

Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. The Lord was sorry that He had made man on the earth, and He was grieved in His heart. The Lord said, “I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I am sorry that I have made them.” (Gen. 6:5–7)

That the people were open to demons shows the evil of man at the time. Those wicked, demon-possessed men then produced a generation that was nothing but corrupt inside and out, needing to be destroyed.

Now the earth was corrupt in the sight of God, and the earth was filled with violence. God looked on the earth, and behold, it was corrupt; for all flesh had corrupted their way upon the earth. Then God said to Noah, “The end of all flesh has come before Me; for the earth is filled with violence because of them; and behold, I am about to destroy them with the earth. (Gen. 6:11–13)

The original temptation in the Garden may help explain the demonic strategy:

Now the serpent was more crafty than any beast of the field which the Lord God had made. And he said to the woman, “Indeed, has God said, ‘You shall not eat from any tree of the garden’?” The woman said to the serpent, “From the fruit of the trees of the garden we may eat; but from the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat from it or touch it, or you will die.’ ” The serpent said to the woman, “You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. (Gen. 3:1–6)

Satan’s plan in Eden was to convince Eve that she could become like God. She and Adam could be exalted to a higher life, escaping even the few limitations they experienced. If that was attractive—becoming more “supernatural”—before sin and death reigned, how attractive would it be after? Genesis 4 and 5 record that death reigned through all of creation and, with it, pain and sorrow (eight times in chapter 5 the phrase “he died” appears). It would be consistent with Satan’s strategy to promise a supernatural elevation, a transcendent experience, communion with the spirits, and even victory over death and eternal life, through a perverse marital union.

Satan has always promised that if man is open to the spirit world, he can circumvent judgment and gain immortality. That insidious promise has a familiar ring to it. Certain false religions since then, beginning as early as the Babylonian mystery religions with their pagan fertility rites, have promised some magical way for humans to attain a higher level of existence (immortality or even godhood), with out-of-the-ordinary sexual relations playing a key part in the process.

But in spite of Satan’s involvement and promise, the offspring of the Genesis 6 unions, though demonized, were only human beings and therefore targets for the divine judgment about to occur. When God drowned the world 120 years later, they would all perish because they were all “flesh” (Gen. 6:3). They were nothing other than depraved, demon-dominated people.

Genesis 6:4 adds: “The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty men who were of old, men of renown.” “Nephilim” transliterates a Hebrew word meaning “the falling ones” or those of great power that crushes people. The text says they were on the earth already when the embodied demons went after the women. The term is used in one other place, Numbers 13:30–33, where it describes not a race of people, since none survived the Flood, but people in the land of Canaan who were powerful conquerors threatening Israel. When the faithless spies who went into Canaan wanted to stop Israel from going to battle, they described the people as Nephilim, borrowing the ancient transliteration to make their point, because the word was familiarly used to describe frightening enemies.

The phrase “and also afterward” makes the purpose of the Nephilim’s mention clear. After the “sons of God” and “daughters of men” married, they proliferated children who were like the Nephilim—“mighty men who were of old, men of renown.” Out of those unions came an abundance of infamous, powerful warriors, who like the Nephilim were heroes in a dangerous way—attaining power, reputation, and inducing fear in ancient times by being fierce and deadly. All of those offspring, along with the earlier Nephilim, were drowned, with the rest of the world (Genesis 7:23–24).

What seals this interpretation is the text here by Peter. The Lord proclaimed His triumph over Satan, sin, death and hell to the very worst of demons, who disobeyed God in the worst manner in the days of Noah before the Flood. The fallen angels’ long effort to demonize people, hinder the redemptive purpose of God, and prevent the “seed” of the woman (Gen. 3:15) from crushing Satan’s head and sending the demons into the lake of fire (Matt. 25:41; Rev. 19:20; 20:10, 14, 15) was ultimately foiled at the Cross.

In his second letter, Peter also briefly refers to the bound demons’ sin:

For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who would live ungodly lives thereafter. (2 Peter 2:4–6)

The perversion that brought the Flood is linked to the perversion that brought the fire and brimstone on Sodom and Gomorrah (Gen. 18–19). Jude makes the same parallel:

And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day, just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire. (vv. 6–7)

Those wicked spirits were sent to the abyss because they overstepped the boundaries of God’s tolerance. They filled the earth with their wretchedness to such an extent that not even 120 years of Noah’s preaching convinced anyone beyond his family to repent, believe in God, and escape His judgment. Since that time, the demons who committed such heinous sins had been bound and imprisoned when Jesus died at Calvary. Perhaps by then they thought He had lost the upper hand over them, but such was not the case. Instead He appeared in their midst and proclaimed His triumph. Colossians 2:15 declares, “When [God] had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through [Christ].”

Peter’s point is riveting and dramatic—believers will suffer “for the sake of righteousness” (3:14), for doing what is right (v. 17). All suffering believers can be encouraged that such is not a disaster but rather the path to spiritual victory. The unequalled example of such triumph is the Lord Himself, who suffered unjustly and through that suffering conquered sin and the demons of hell (v. 22). God indeed uses unjust persecution mightily for His holy purposes.^[16]

 

When the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ, (3:20b–21)

His Triumphant Salvation – John MacArthur

The biblical account of when the patience of God kept waiting in the days of Noah, before sending the Flood, Peter saw as an analogy for the triumphant salvation provided through Jesus Christ. God was patient with the corrupt world, as Genesis 6:3 states: “My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years.” During that 120-year grace period Noah was “a preacher of righteousness” (2 Peter 2:5) who announced judgment but also offered the way of deliverance. The members of Noah’s family were the only eight persons on earth to heed the divine warning and escape the coming catastrophe of a worldwide flood. Hence only Noah, his wife, his three sons, and their wives were brought safely through the water while the rest of mankind was drowned in God’s act of judgment (Gen. 6:9–8:22).

During the grace period, people witnessed the construction of the ark by Noah and his sons. While its purpose was to rescue Noah and his family from the Flood, the ark also was a vivid object lesson to unbelievers of God’s impending judgment on the world. The lack of responsiveness to the “sermon of the ark” reveals the profound wickedness in Noah’s day: “Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen. 6:5).

Peter used corresponding to that, a phrase containing the word antitupon, which means “copy,” “counterpart,” or “figure pointing to” to make the transition to the salvation in Christ. That word yielded the theological term antitype, which in the New Testament describes an earthly expression of a heavenly reality—a symbol or analogy of a spiritual truth (cf. John 3:14–16; Heb. 4:1–10; 8:2, 5). The preservation in the ark of those who believed God is analogous to the salvation believers have in Christ.

Some commentators believe the Flood is the antitype because antitupon (v. 21) and hudatos (water, v. 20) are both neuter nouns. But it is better to view the antitype in the broader sense of Noah and his family’s total experience with the ark. God preserved them from the flood waters while the rest of mankind perished. Noah and his children are a genuine type of the salvation in Jesus Christ, which preserves believers safely through God’s judgment on sinners.

1Pet3v21

Certain theological traditions misinterpret Peter’s statement baptism now saves you to refer to spiritual salvation by water baptism (i.e., baptismal regeneration). But baptism (from baptizō) simply means “to immerse,” and not just in water. Peter here uses baptism to refer to a figurative immersion into Christ as the ark of safety that will sail over the holocaust of judgment on the wicked. Noah and his family were immersed not just in water, but in the world under divine judgment. All the while they were protected by being in the ark. God preserved them in the midst of His judgment, which is what He also does for all those who trust in Christ. God’s final judgment will bring fire and fury on the world, destroying the entire universe (cf. 2 Peter 3:10–12); but the people of God will be protected and taken into the eternal new heavens and new earth (v. 13).

Peter made clear that he did not want readers to think he was referring to water baptism when he specifically said not the removal of dirt from the flesh. (For a more complete discussion of baptism and regeneration, see John MacArthur, Acts 1–12, MacArthur New Testament Commentary [Chicago: Moody, 1994], 73–75.) That he was actually referring to a spiritual reality when he wrote baptism now saves is also clear from the phrase, an appeal to God for a good conscience—through the resurrection of Jesus Christ. The only baptism that saves people is dry—the spiritual one into the death as well as the resurrection of Christ—of those who appeal to God to place them into the spiritual ark of salvation safety (cf. Rom. 10:9–10).

Just as the Flood immersed all people in the judgment of God, yet some passed through safely, so also His final judgment will involve everyone, but those who are in Christ will pass through securely. The experience of Noah’s family in the Flood is also analogous to the experience of everyone who receives salvation. Just as they died to their previous world when they entered the ark and subsequently experienced a resurrection of sorts when they exited the ark to a new post-Flood world, so all Christians die to their old world when they enter the body of Christ (Rom. 7:4–6; Gal. 2:19–20; Eph. 4:20–24). They subsequently enjoy newness of life that culminates one day with the resurrection to eternal life. Paul instructed the Romans:

Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. (Rom. 6:3–4; cf. 1 Cor. 6:17; 10:2; 12:13; Gal. 3:27; Eph. 4:5)

Therefore, God provides salvation because a sinner, by faith, is immersed into Christ’s death and resurrection and becomes His own through that spiritual union. Salvation does not occur by means of any rite, including water baptism (the removal of dirt from the flesh), but by an appeal to God for a good conscience. Appeal (eperōtēma) is a technical term that was used in making contracts. Here it refers to agreeing to meet certain divinely-required conditions before God places one into the ark of safety (Christ). Anyone who would be saved must first come to God with a desire to obtain a good (cleansed) conscience and a willingness to meet the conditions (repentance and faith) necessary to obtain it. By appealing to God for a good conscience, that is, a conscience free from accusation and condemnation (cf. Rom. 2:15), the unregenerate show that they are tired of the sin that dominates them and desire to be delivered from its burden of guilt and the threat of hell (cf. Luke 18:13–14; Acts 2:37–38). They crave the spiritual cleansing that comes through Christ’s shed blood (3:18; cf. 1:18–19; 2:24; Heb. 9:14; 10:22). Therefore they repent of their sins and plead for God’s forgiveness and the removal of the guilt that plagues their consciences, all of which is available through trusting in the atoning sacrifice of Christ. Water baptism does not save; it is the Holy Spirit’s baptizing the sinner safely into Jesus Christ—the elect’s only ark of salvation—that forever rescues the sinner from hell and brings him securely to heaven. This is the ultimate triumph of Christ’s suffering for them, and the pledge of triumph in their own unjust suffering.^[17]   (Quote: MacArthur Commentary)

 

1 Peter 3:21-22

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

 

 

 

 

 

 

^[1] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[2] Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (pp. 79–80). Wheaton, IL: Tyndale House Pub.

^[3] Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (pp. 80–81). Wheaton, IL: Tyndale House Pub.

^[4] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[5] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 267). New York: United Bible Societies.

^[6] Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (p. 83). Wheaton, IL: Tyndale House Pub.

^[7] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[8] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 293). New York: United Bible Societies.

^[9] Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (pp. 87–89). Wheaton, IL: Tyndale House Pub.

^[10] Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (p. 92). Wheaton, IL: Tyndale House Pub.

^[11] Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (pp. 101–102). Wheaton, IL: Tyndale House Pub.

^[12] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[13] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 322). New York: United Bible Societies.

^[14] MacArthur, J. F., Jr. (2004). 1 Peter (pp. 208–209). Chicago: Moody Publishers.

^[15] Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (pp. 102–105). Wheaton, IL: Tyndale House Pub.

^[16] MacArthur, J. F., Jr. (2004). 1 Peter (pp. 208–216). Chicago: Moody Publishers.

^[17] MacArthur, J. F., Jr. (2004). 1 Peter (pp. 216–219). Chicago: Moody Publishers.