1 Peter 3

1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation coupled with fear.

     This chapter begins with an exhortation to husbands and wives and then transitions to general instruction for the brotherhood. The Apostle addresses the married sisters first, apparently because their great commission to live according to the same attitude of submission and service which Christ portrayed when He lived on this earth continues the topic of the previous verses. See notes for 1Cor 11:3. The word likewise effectively links these two themes of Christ and wives living in subjection to their respective authority heads.

      Especially in today’s world, the testimony of a chaste wife living in quiet submission to her husband preaches a powerful, daily sermon to believers and unbelievers alike. Even though their husbands refuse to hear the Word, wives that live according to this rule can win their husbands to Christ. Chaste conversation (humble, pure conduct) should be the premier quality of every committed Christian – nothing is more basic, life-changing and spiritually empowering than humbleness of mind and living (Mat 5:3-5). The Word of God charges all to live in peace, meekness (v4) and respectful obedience to their God-ordained head, but it is a special calling for the sisters.     

     The word subjection (hupotasso) refers to being under authority (1Pet 3:22; 1Cor 15:27-28; 1Pet 5:5) and the head of the woman is the man (1Cor 11:3; Eph 5:22; Col 3:18; 1Cor 14:34; Titus 2:5; 1Tim 2:12). The wife is to submit to the authority of her husband. Many are offended by this rule and numerous churches have rejected it completely. The liberal wing of society is violently against the idea of a woman living in submission to her husband and unfortunately, many church leaders have capitulated to their aggressive pressure. Yet, to disavow the Scripture’s plain teaching by waving the false flag of “Equality,” is to demolish the unique worth of the woman. The liberal mind judges the value of a woman according to her ability to do what has always been the man’s role – working outside of the home, taking leadership jobs, acting as judges, teachers and soldiers. They are blind to the fact that this demeans her true, created role which only she can ideally perform.

     The term chaste conversation (agnon anastrephon) means “pure behavior” (see Php 4:8; 1Tim 5:22; James 3:17; 1John 3:3). The additional phrase, with fear (phobo), refers to careful obedience (Acts 9:31; 2Cor 7:1; Eph 5:21; Php 2:12; 1Pet 2:18). Some liberal churches dismiss the Scripture’s teaching on the role and place of women with the argument that it was Paul’s idea and that he had a grudge against women. It is a double falsehood, for here Peter not only preaches the same doctrine as Paul, but both Apostles link this instruction to ancient principles of the Creation, the Law and the example of the faithful patriarchs (v5).

3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

     A key feature of virtuous behavior of Godly women is their personal appearance, for ostentatious garb and beautifying fakery is inconsistent with living out Christ’s humble, submissive example. Is it appropriate to dress Meekness in fancy, expensive apparel and facial makeup? No! Meekness should be clothed in modest, unpretentious garments which present a harmonious, graceful picture of Christ to the world. Not ugly and drab – remember, the Godly woman is representing Christ to the world – but in pure, decorous, pleasant, chaste apparel (see also 1Tim 2:9-12; Titus 2:3-5).

     Although most translations have the word adorning (kosmos) as the subject word of this sentence, it actually appears later in connection with apparel (himation). The whole point of the Apostle’s teaching concerns the visible and invisible parts of Man: the natural woman cares about the visible, but the spiritual woman cares about the invisible (same in 2Cor 4:16). A literal Greek translation is: Let them not be after the External (plaiting of hair, decorating with gold, wearing ornate apparel) but the Internal, the man-heart, the incorruptible, the meek and quiet spirit, which is, in the eyes of God, of very great price (poluteles).

     There also seems to be a play on words with poluteles, which means “very expensive, costly, of great worth.” This word is used for the precious (polutela) corner stone (Is 28:16; LXX) and the price (polutelon) of the virtuous woman, which is far above rubies (Prov 31:10, LXX). Externally-minded women think their fancy clothes are poluteles, but to God, the internal heart is poluteles.  The Woman is tempted to over-value external adornments, or as Paul says in 1Tim 2:9, to adorn themselves…in costly array (himation poluteleiy).

     How profane and unbecoming for a professing Christian woman to appear in the attire of an harlot…loud and stubborn (Pro 7:10-11); in the bravery of their tinkling ornaments, chains, bracelets, and earrings; in their changeable suits of apparel, mantles, wimples, crisping pins (Is 3:18-23). God made the Woman beautiful and charming to the eye, but this makes her especially tempted to add indecent attractions to her personal appearance in order to increase her own self-worth by physical ornamentation. The Man has his own, different temptations.

     Seeking to adorn the hidden (kruptos – secret, inward) man of the heart (tas kardias anthropos, “the man-heart,” cf Dan 7:4, LXX) is to work at beautifying the inner man – love, kindness, mercy, compassion, patience (Col 3:12-13). The beauty of the outward man is corruptible, it decays and grows old, but the inward marks of beauty are incorruptible and become more beautiful with age. The quiet charm of an older, holy woman of God is beautiful not only in her family and church, but to God.

     The innermost thoughts and intents of the heart lie open and bare before God (Heb 4:13). He educated Samuel on this topic:  The Lord seeth not as a man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart (1Sam 16:7). God is constantly weighing our true character, our intentions and even our secret-most thoughts! “Above all things, keep thy heart; for out of it flows the issues of life” (Pro 4:23).

     A meek and quiet (hesuchios) spirit (1Tim 2:2). The attitude of meekness cannot be over-valued; it is human dwelling-place of God (Is 57:15; Gal 5:23). Anabaptist churches should remember that the reason Christian sisters are called to dress modestly is not based upon frugality but upon humility. For men and women alike, the clothing and accessories we wear should be chosen to present a modest, authentic, simple example to the world, just as Christ also lived.

5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 6 Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

     The holy women of old, like Sarah, Ruth, Hannah and Abigal, adorned (ekosmoun) themselves with a meek and quiet spirit (v4). This Greek word is typically used for physical ornamentation (Mat 23:29; Luke 21:5; Rev 21:2), but here the Apostle uses it in a spiritual application. Later he writes, Be clothed with humility (1Pet 5:5). To be clothed spiritually is a fairly common figurative expression (2Cor 5:2-4). Paul says, Put on (clothe yourselves) mercies, kindness, humbleness of mind, meekness, longsuffering (Col 3:12). Another interesting example is the Apostle’s admonition that we should adorn (kosmosin) the doctrine of God (Titus 2:10). Holy women adorn the doctrine of God by their meek and quiet attitude.

     Sarah obeyed her husband apparently even during his embarrassing interaction with Abimelech and God blessed and protected her for it. This is in keeping with God’s decree after Eve sinned: In sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee (Gen 3:16). Sarah committed herself to honor Abraham, for it was in her heart that she called him, my lord (see Gen 18:12).

     The last sentence can be translated: You become her daughters by doing good and not fearing (phobeo) even one anxiety (ptoesis). This phrase comes from the Septuagint: Be strong and of a good courage, fear not (phobeo), nor be afraid (ptoesis) of them: for the LORD thy God, He it is that doth go with thee (Deut 31:6, see also Pro 3:25-26; 1Chr 22:13; 28:20; 2Chr 20:15; 32:7; Jer 1:17). God gave the Woman a weaker physical frame and made her depend upon her husband for protection, so she tends to be fearful when dangers, perils and threats present themselves. “Do good, and do not give in to timidity and fear.”

7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

     Christian husbands are to love their wives sacrificially (Eph 5:28). While the world teaches that Love is a feeling, the Scriptures show that it is first a decision followed by corresponding actions. True love (agape) does not act unwisely, but always seek the best for the other, even at the risk of personal harm. Don’t give your wife a snake when she asks for a fish (Mat 7:10-11), but neither give her something that you know is not good for her. So dwell with them according to knowledge. Husband, learn to know your wife’s mind, emotions, tendencies, needs, likes and dislikes, weaknesses and strengths so that you can lead wisely and tactfully. Then together, as a team, you will be stronger to meet the challenges and difficulties of life.

     Giving honor (time). Earlier, we read this word as precious (1Pet 2:7) and it also is used to signify the value of something (Mat 27:9). My paraphrase then is, “Husbands, live wisely with your wife, seeing her as a precious, more fragile vessel, but an equal recipient of grace unto Life, so that your prayers are not hindered.” 

     The wife is the weaker vessel, but husband, do not misunderstand or let that go to your head – you are a weak vessel too; she is just the weaker. So the greater responsibility falls upon the husband to decide and do what is best for the family. The word vessel is literally a dish or utensil (Heb 9:21; Rev 2:27), but it is often used figuratively in reference to the physical body (1Thes 4:4; 2Tim 2:20-21; 2Cor 4:7). By nature the woman is not as strong in body and God created the husband with the ability to provide for and protect his wife. The Spanish Bible says she is “the more fragile vessel,” which pictures a beautiful but fragile vase that God has designed to complement and improve the man, for by nature he is coarse and cruel. Obviously the differences between a man and woman extend also to our minds and ways of rationalizations. While the man’s aptitude is naturally more suitable for leadership, the wife is not the weaker vessel because she lacks natural ability, but because of her God-ordained role and position.

     The husband and wife are heirs together of the grace of life. The wife is not less spiritual, nor less worthy than the husband, but she does have different aptitudes and responsibilities in life. One of the husband’s roles is to lead and his wife is to help and support him (Eph 5:21-33; 1Cor 11:1-16). This verse declares how the husband should lead in the home – not as a dictator to privilege themselves, but as a wise, responsible steward who serves the family in honor and truth.

     That your prayers be not hindered. This is a thought-provoking conclusion to the call for the husband and wife to live in harmony. Unity of purpose in prayer leads to power in prayer, while disharmony will weaken the effectiveness of prayer (Mat 18:20).

8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:

     The congregation that lives in this way fulfills one of God’s major purposes in ordaining the church body. The Old Testament economy had a single kingdom with one temple for worship, but the New Testament design is a world-wide Kingdom made up of many temples, or churches (1Cor 3:16-17). A church body serves three general functions: Evangelism (acts of love-service outward), Serving the brotherhood (acts of love-service within-ward) and Worship (acts of love-service God-ward). By these three graces the believer in Christ returns the manifold graces of God to him.

     The high calling of God for the church community as described in these verses is an essential goal if we want to please God. Worship in community is a complex fellowship which, when rightly accomplished, renders a higher glory of honor to our Lord and Savior than what can be attained by individual worship of God. Think of a well-designed machine of many parts that must be in good working order to fulfill its function as opposed to a single tool. The church body is like a well-oiled machine that worships God and does good unto all men, especially unto them who are of the household of faith (Gal 6:10).

     This verse is basically made up of five adjectives which the translators have fleshed out for us. Three of them simply exchange prefixes: Homo-phron – one minded, philo-phron – affectionately minded (KJV- courteous), phila-delphia) affectionate brethren (KJV- love as brethren). The other two are sumpathes – compassionate (KJV- having compassion one of another, and eusplagchnos – tenderhearted (KJV- be pitiful)). Except for the last one (see Eph 4:32), none of these exact words are found elsewhere in the New Testament, but their roots and prefixes are not uncommon.

9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

     The natural inclination of a person is to avenge a wrong committed against him. Whether it be a malicious deed or a slander of the tongue, the impulse of the human heart is to return the act and re-balance the scales of justice. But that is not the way of Christ, nor should it ever be found in the church body (which is the object of v8-9). The righteous answer to all deeds of malice and envy committed against you is to fight those evil acts and overcome them by continuing to do good (Mat 5:39; 1Thes 5:15). Then let God fulfill His promise, Vengeance is mine; I will repay, saith the Lord (Rom 12:19; Heb 10:30).

     Therefore, judge nothing before the time (1Cor 4:5). That is, don’t concern yourself to make sure that Justice is fulfilled in each and every deed. Wait for the end, when all will be revealed and God will recompense for good or bad every deed of man. Do not be quick to defend yourself, protect your reputation, or fight for your own rights. Rather, recognize that those attacks will come (Luke 17:1), but you will “overcome evil with good.” This answer is not a passive one. It’s very active, an action verb: Overcome.

     It is unfortunate that many Anabaptists focus instead on the implied passivity: Recompense to no man evil for evil…avenge not yourselves…be not overcome of evil (Rom 12:17-21); resist not evil (Mat 5:39); take wrong…suffer yourselves to be defrauded (1Cor 6:7). Yet, even the present verse alludes to an active counter-attack, Render not railing for railing, but contrariwise blessing. Others may use their mouths against you for evil; respond by using your mouth against them for good.

     The principle of non-retaliation is essential for every church that endeavors to fulfill their utmost calling – to collectively honor and worship the Savior of the body (Eph 5:23). And it is fundamental to the commandment of the previous verse: Be ye all of one mind (v8). Our words and conversations among members of the body is a crucial but often overlooked area where non-resistance must be followed. Not railing for railing (loidoria). The word means to slander, criticize and speak evil (study its usage in 1Tim 5:14; 1Cor 6:10; John 9:28; Acts 23:4; 1Cor 4:12; 1Pet 2:23; 1Cor 5:11). It is sad and ironic that many Anabaptists are very strict when it comes to participating in even peripheral acts of physical violence, yet feel no remorse in criticizing, slandering and judging their fellow brother. And especially if they believe that they have been targeted with railings and criticisms.

     Jesus gave us a pattern to follow when He rebuked His disciples after they wished to call down fire from heaven upon a village that refused to receive them as guests (see Luke 9:51-56). “No, ye are not to act in that manner of spirit.” So they traveled on to the next village.

     Nevertheless, the New Testament principle of non-retaliation cannot be used to negate the rightful exercise of justice, correction and discipline, whether in the church body or in general society. Sin must be judged and condemned. Allowing wickedness to continue unchecked by invoking “resist not evil” does not fulfill the complete law of Christ: “overcome evil with good.” The same Christ who said, Judge not that ye be not judged (Mat 7:1) also said, Judge righteous judgment (John 7:24). A key factor in non-retaliation is defending ourselves or defending others.

10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11 Let him eschew evil, and do good; let him seek peace, and ensue it. 12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.

     These direct verses are a quotation from one of David’s premier psalms (Ps 34:12-16), which describes how God’s grace works long before it came in power by the triumphs of Christ on earth. God sees the good, righteous ways of the faithful and hears their prayers. He graces their lives and gives them good days. In turn, they thank and praise Him for His goodness and seek peace the more (James 4:6). In the Septuagint, the word eschew (ekklino) is usually translated “turn away from,” and ensue (dioko) is commonly rendered “pursue.”

     The wicked, on the other hand, are in terrible trouble, for the Lord is against them. What a dreadful thought – the all-powerful God of the universe is against you if you speak evil and follow malicious ways. His grace will not come when your heart is filled with wickedness. But turn away from evil and His eyes and ears will be opened to you. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath (Mat 13:12).

     The Psalm goes on to affirm this beautiful promise: The righteous cry, and the LORD heareth, and delivereth them out of all their troubles. The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. Many are the afflictions of the righteous: but the LORD delivereth him out of them all. The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate (Ps 34:17-22).

13 And who is he that will harm you, if ye be followers of that which is good? 14 But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled;

     If the eyes and ears of God are opened to the righteous, to protect them and give them good life, then who is he that will harm you?  Or as Paul asked, If God be for us, who can be against us? (Rom 8:31). Those that follow after righteousness and good are on the winning side. Their victory is certain because Christ’s triumph is certain. And He has promised to eternally save all those who are His. Yes, sometimes they will suffer for doing good, because evil men are militantly opposed to the righteous. 

     Peter had learned well about being patient in suffering for righteousness’ sake and he writes of it three times in this epistle (1Pet 2:19-21; 1Pet 4:12-16). Reject feelings of discouragement when antagonism comes for following the Word. Persecution is not a sign of Christ’s disapproval, but is a particular sign of godliness (2Tim 3:12). So be exceeding glad in times of tribulation and trial, remembering that even the prophets of old were evilly treated (Mat 5:12; James 1:2-4). The Apostles were beaten by the Jews, but went forth rejoicing that they were counted worthy to suffer shame for His name (Acts 5:40-41).

     Happy (makarios) are ye. This is the key word in the beatitudes, Blessed (Mat 5:3-11). Peter was simply repeating what he had heard Jesus say, Blessed are ye, when men shall hate you…and cast out your name as evil, for the Son of man’s sake (Luke 6:22). Temporal suffering works to lay up in heaven a more exceeding reward in glory (2Cor 4:8-18). Not just any persecution, but that suffering which comes for following Christ. Self-induced sufferings, like punishment for wrong-doing or the natural effects of unwise choices, do not have eternal value (1Pet 2:20).

     The Christian should expect to be persecuted, criticized and troubled on every side (2Cor 4:8) – by the world (John 15:19), by government officials (Mark 13:9), by friends and family (Mat 10:35-38), and by false brethren in the church (2Cor 11:26). Be not afraid of their terror. “Do not be troubled by their threats and evil plans.” See my note earlier in this chapter where the Apostle encouraged the sisters to be not afraid with any amazement (1Pet 3:6).

15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

     The idea of a man “sanctifying God” falls outside the standard meaning of the word sanctify (hagiazo). It is God that sanctifies us, not vice versa (1Cor 6:11; 1Thes 5:23). However, Peter was not the first to use this expression. The prophet Isaiah implored the Jews to, Sanctify the LORD of hosts Himself; and let Him be your fear, and let Him be your dread (Is 8:13). The “fear” element is present in both instances. Sanctify the Lord God in your hearts…with meekness and fear. The thought is that we revere the all-Holy God and elevate Him to the highest, most sacred position and particularly when we speak of Him to others. Another similar usage of this word concerns our attitude in prayer, Our Father which art in heaven, hallowed (hagiazo) be Thy name (Mat 6:9). Good things are destined for the one who has given God the throne of his heart.

     In the Scriptures, to sanctify means to make holy, cleanse or purify (see note for John 17:17). The Law had many rites to sanctify or cleanse various physical things so that they could be used in worship. The apostle Paul ceremonially purified himself in the temple for the sake of evangelizing the Jews (Acts 21:26). The New Testament typically uses the word “sanctify” in reference to inward, spiritual cleansing (Rom 15:16; Eph 5:26; Heb 2:11; 2Tim 2:21), but the context of this verse indicates the idea of living and speaking with full reverence and fear of God. Thus, the answer of our tongue should always honor God to fullest. Remember the one time that Moses failed to sanctify (hagiazo, LXX) God in the eyes the people and was gravely sanctioned (Num 20:12).

     The Christian should give an answer to every man who asks about his inward hope (1Pet 1:3; Titus 2:13; Heb 6:18), and his chief thought in that moment should be to sanctify God – to reverently represent Him as the all-holy, almighty, all-righteous God of Creation. Never after the error of Moses, but in meekness and fear.

     Be ready to answer, but remember also Jesus’ words: When they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost (Mark 13:11; Mat 10:19). This is a great comfort for the Christian in every stage of life, whether in times of direct persecution or under more benign inquisition. You don’t have to become a Bible expert or study to know every answer before testifying for Christ. Rely on the Holy Spirit and then answer as He directs. Above all, speak with meekness and fear – let the tone of your testimony be respectful and your words seasoned with grace (Col 4:6; Pro 15:1). The attitude of a person in speaking actually conveys more than the words he is speaking – according to social experts, about 70% of communication is non-verbal. The Apostles often used very direct language intended to induce self-condemnation in the sinner, yet their attitude conveyed love and concern. I have seen some Christians come across as confrontational and argumentative, when the Scriptures say, In meekness instructing those that oppose themselves (2Tim 2:25).

     The intersection of these two Scriptural texts is a worthy goal, for Jesus’ counsel to take no thought beforehand cannot be used to excuse not seeking the Truth in the Word. “Be ready to answer every man, but be alert and speak what the Holy Spirit gives you in that moment.” Here is a simple checklist to increase our readiness to answer:

16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. 17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

     The person who lives in all good conscience (Acts 23:1; 1Tim 1:19; Heb 3:18) is free to conduct himself without fear or shame. Who can accuse him or simply dismiss his words? His life is a living, constant witness to all, being thoroughly consistent with his speech. Of course, that does not mean an honest, good-mannered person will not be accused or persecuted, but that their suffering for well-doing honors God (v17). Jesus was perfectly good, but the Jews were able to accuse and discredit Him before Pilate anyway. See also Titus 2:8; 1Pet 2:12.

     The conscience (suneidesis) is a God-installed mental ability of perceiving the difference between right and wrong. Every person is born with this “early warning device,” but it needs to be constantly “re-calibrated” with the perfect Word of God (see notes for 1Cor 8:12; Rom 12:2).

18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

     Suffering was a key element in Man’s reconciliation to God. Christ suffered…that He might bring us to God. Some argue that suffering actually effected the atonement – that Jesus suffered God’s wrath against sin in the place of guilty Man thereby releasing Man from his death sentence. But the full picture of the Atonement given in the Scriptures does not agree with that illogical idea – justice cannot be satisfied by punishing an innocent person in the place of the guilty. Instead, Jesus is our sin-bearer. He presented Himself to God as the perfect offering for sin (2Cor 5:21; Is 53:10; Heb 9:28; 1Pet 2:24).

     Jesus did suffer when He was offered, but it was not strictly “suffering” that reconciled us to God, but giving His life a ransom for many (Mat 20:28). In fact, some Greek manuscripts (see NASB) have “died” instead of suffered (pascho). The latter is a euphemism for the former (as also in Acts 1:3). The just for the unjust. The object was not to offer Himself for the sake of suffering and being beaten, but to offer Himself as the one, perfect ransom-sacrifice that could redeem us from our captor, Satan. And that is how Jesus could bring (prosago) us to God (see Col 1:20). The noun form of this verb is prosagoge, which means “access”). Study these words in Luke 9:41; Acts 16:20 and Rom 5:2; Eph 2:18; 3:12.

     The chief exhortation of this verse meshes with the present topic of the righteous’ suffering – that since Christ also suffered for doing good, we with Him shall also be quickened (zoopoiatheis, “made alive,” see John 6:63; Rom 8:11; 1Cor 15:22; 1Tim 6:13). The literal Greek is, “killed indeed the flesh, but made alive the spirit.” It follows a familiar pattern, the flesh contrasted with the spirit (see 1Tim 3:16; 1Pet 4:6; Col 2:5; John 6:63; 1Cor 5:5). While the translators have given a capital letter to pneumati (the Spirit), this apparent contrast is a point against the idea that he is referring to the Holy Spirit.

     While Jesus is the Son of God, He came to this earth in the flesh (Rom 1:3-4; John 1:14; 1John 4:2), a man with a soul, spirit and body. As a man, Jesus apparently died the same death that every human being must experience. Now death is the separation of the outer man from the inner man, the body from the soul and spirit (which do not die). When God (not the Spirit) raised Him from the dead (Acts 3:15), Jesus’ soul and spirit were reunited with the body, no longer a physical one, but a glorified, spiritual body (1Cor 15:44). It was in this form that He went to the spirits in prison (v19).

     How can an eternal God die? It is an impossibility. And that is why the Apostle says, put to death in the flesh, implying that in some other fashion Jesus did not die. But the man Jesus Christ can and did die (Rom 8:11). And if He died as a man, then He was resurrected as a man. In other words, Jesus continues to be God and man (now with a resurrection body), the only member of the Trinity that can say so (Eph 1:20-21; Php 2:7-11). Christ is risen from the dead, and become the firstfruits of them that slept (1Cor 15:20).

     Some commentators are distracted by the word, quickened, which literally means, “to make alive.” Yet, with respect to the resurrection of Man, to be quickened is to be reunited with the body, for the soul and spirit do not actually die – how then can they be made alive? On the other hand, the soul and spirit are said to be spiritually dead on account of sin and must be quickened to avoid the natural destiny of eternal torment. This first resurrection occurs at the new birth, but the final, second resurrection will take place at the end of the world (see note for Rev 20:5-6). Of course, the soul and spirit of Jesus did not die spiritually, making Him the perfect, adequate ransom-sacrifice for the spiritually dead souls and spirits of Mankind.

     “Quickened the spirit.” Surely this refers to Jesus’ being raised from the dead. His body was reunited with His soul and spirit a glorified, celestial body. And this makes good sense with the context. It was not just His spirit that preached to the spirits in prison. He went in His resurrection body, shewing and proclaiming Himself to be the Victor over Death. Jesus had the power to lay down His life and to take it again (John 10:17-18) – another evidence for the resurrection body of Jesus Christ.

19 By which also he went and preached unto the spirits in prison; 20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

     Students of the Bible have developed three general views concerning these verses. The first is that this passage describes the pre-human Jesus preaching through Noah to rebellious men at the time of the Flood (2Pet 2:5). Proponents of this view would paraphrase these verses: “Christ, who was put to death and made alive when He came in the flesh, preached beforetime in the spirit through Noah to the disobedient spirits of imprisoned Mankind at the time the ark was being built.” Others point out that this does not conform to a faithful reading of the text, which gives Jesus’ quickening as a reason He went to preach to the spirits in prison. In other words, Jesus didn’t go during the time of Noah, but after His resurrection. Furthermore, to make the spirits in prison refer to living men and women is a doubtful extrapolation. And after all that, we are left wondering what the Spirit’s motive is for this interjection.

     The second view reads these verses naturally: “Jesus, after His death and resurrection, descended into the prison of spirits and preached to the dead which had disbelieved in the days of Noah when he was preparing the ark.” This assertion also fosters a few questions, but it does agree with other Scriptures which speak of potent impacts in the principalities and powers of the spiritual realm when Jesus rose from the dead. At that moment, sudden war in heaven broke out, and Satan and his angels were crushingly defeated – that old serpent fell like lightning and was forever cast out of heaven (Rev 12; John 12:31; Luke 10:18; Gen 3:15; Heb 2:14). Before Jesus ascended to His heavenly throne (1Pet 3:22), He descended into Hades and freed the captives which Satan had held there since the time of Adam (Eph 4:8-10). These saved dead had to wait until the Atonement was offered (Heb 11:40), but then ascended into heaven with Christ after He had spoiled Satan’s house (Mat 12:29). As a sign of this momentous event, the graves were opened and many bodies of the saints which slept arose, and came out of the graves after His resurrection…and appeared unto many (Mat 27:52-53). The prophets had obscurely prophesied concerning this momentous event (see Dan 12:1-3; Is 24:20-23; Zech 9:11; Is 61:1; Luke 2:34) in order to hide it from the princes of this world (1Cor 2:7-8). Some Bible scholars would place this after Jesus’ death but before His resurrection, yet Satan’s defeat could not be known until Jesus rose from the dead. Then His victory was evident to all and that makes sense with why it is said that He went quickened to the spirits in prison.

     The first objection to this idea is Jesus “preaching” to the dead, which implies the possibility of salvation after death. It is an unnecessary conclusion, for the original language is not, “He preached the Gospel” (evangelizo), but, “He proclaimed to” (ekeruxe, see Mark 13:10; Rev 5:2; Luke 8:39), which matches the prophesy of the Messiah being sent to…proclaim (LXX, ekeruxe) liberty to the captives and the opening of the prison to them that are bound (Is 61:1). While this can be taken to be fulfilled spiritually when Jesus preached (ekeruxe) on earth, it was more precisely fulfilled in the spiritual realm when Jesus descended into Hades and proclaimed victory over Satan, wresting from his control the souls that He chose to take with Him into heaven.

     A second objection is not so easily answered. The text specifies the spirits in prison who were disobedient in the days of Noah, but Jesus proclaimed victory to all the souls of the Old Covenant and with particular regard to those that feared God in life (not the disobedient). Exactly who were these disobedient spirits that Jesus visited in their prison? It may be significant that the text calls them spirits (pneumasin) in prison in apparent contradistinction to the eight souls (psuchai) which were saved by water. Humans have souls and spirits, but pneumasin might refer to angels. This finds support a few verses later on when Peter says: God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto judgment (2Pet 2:4-9).

      This brings us to the third view of these verses, which is that the spirits in prison were the offspring of angels that left their own habitation (Jude 1:6) and had sexual relations with women. This idea was expressed by several early church writers and comes from an enigmatic verse during the days of Noah: There were giants in the earth in those days; and also after that, when the sons of God (angels?) came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown (Gen 6:4). Can angelic beings actually have relations with women? Outside of this ancient verse, the Bible is silent about that question. However, these “mighty men of renown” were apparently a primary reason for God deciding to destroy the earth (Gen 6:5-8) and would explain how “giants” could suddenly be born to women. Some think this was actually a tactic of Satan to corrupt the line of Eve so that a Savior could not come from her seed (Gen 3:15) and that God thwarted the plot by preserving one family of pure lineage.

     A few verses later, in the next chapter, Peter seems to return to this topic: For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit (1Pet 4:6). Notice the contrast between the flesh and the spirit is again in view. Is it possible that Christ did offer some kind of salvation to these half-angel, half-human beings? The wicked angels themselves were reserved in everlasting chains under darkness (Jude 1:6), but what about their offspring, those men of renown that died in the great flood? Were they really half-angels? The term sons of God does refer to angels in some instances (see Job 1:6; 38:7), but it is not certain that is its meaning in Gen 6:2-4. Perhaps, not being truly heirs of salvation as full children of Adam (Heb 1:14), Jesus went upon a special mission to preach to those disobedient spirits.

     The book of Enoch describes in detail the sin of these fallen angels, but it is without authority, for all take to to be written many centuries after its supposed author lived. Even the Jews did not admit it into their canon of inspired Scripture, nor is it found in the Septuagint. However, a few copies were found in the Dead Sea Scrolls, although with large parts missing (which were most likely written later by early Christians). The book appears to have been written, or added to, over a centuries-long period of time. Although some of the Ante-Nicene Fathers quoted from the book of Enoch, it really adds nothing but conjectural and circumstantial information about the history and workings of the spirit world. It is not necessary to read Enoch to arrive at the third idea of these verses. In my view the book is useful only to the extent that it shows Gen 6:2-4 has always been an obscure passage of Scripture.

    The longsuffering of God. While some take Genesis 6:3 to mean that it took Noah 120 years to build the ark, I believe it shows God setting a new age limit for mankind. Before the Flood, men lived to long ages, but just a few generations afterwards, the upper age limit dropped to 120. More likely, the ark was a preparing (kataskeuazo) during about 50 years, for God gave Noah charge to build the ark along with his three sons and their wives (Gen 6:18), eight souls in all. The Scriptures imply that Noah’s sons were not born until he was 500 years old, and the Flood came when he was 600 (Gen 5:32; 7:6), leaving a maximum time of 100 years.

    Let us not forget the important topic here, which is that we should endure our sufferings for Christ boldly and joyfully, resting in the knowledge that just as God vindicated Christ, so too He will one day vindicate us.The example of Noah in relation to suffering is especially relevant to those living in the end-times, for according to Christ, world conditions at the end will be very similar to the days of Noah (Mat 24:38). Noah lived a just and holy life (Gen 6:8-9) suffering ridicule and constant pressure from a worldly culture that was filled with violence and wickedness of every kind (Gen 6:5, 12-13). Noah preached, but nobody listened. He warned of coming judgment, but nobody cared. He lived righteously and honored God in all holiness, yet he was cursed and sneered at for doing so. Let us not miss the obvious parallel! We live in a wicked and self-seeking world, filled with “christians” who do not sanctify God in their hearts, who do not live in holiness, and who ridicule and obstruct the kingdom saints that seek to follow God’s Word in its entirety. May we be inspired by Noah’s example, and bear such persecutions bravely (John 5:16), resting in the knowledge that just as God vindicated Noah, so will He surely vindicate each soul that suffers because of living in His will. Noah was thought to be an eccentric, even a crazy man for building a ship on dry land – surely we too will be called “radicals” for believing all that the prophets have spoke (Luke 24:25).

     Water is a type of the Word of God. Notice that the same element which saved the faithful judged the wicked. In Bible symbolism, the number eight represents the resurrection. One of the odder Jewish fables (Titus 1:14) was that not eight, but nine persons survived the Flood. Supposedly, the giant Og, king of Bashan, escaped by riding on the outside of the ark (Deut 3:11).

21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

     The waters that rained from the heavens in the days of Noah form a figure, or physical type, of baptism. In the Scriptures, water is often used to represent the Word of God (Eph 5:26; John 3:5), but here the waters of the Flood are likened to the water of baptism (which is used as a euphemism for salvation). This is the point of the analogy: Just as the floodwaters saved the obedient but destroyed the wicked, so too the New Covenant believer is saved by baptism while the wicked is judged (John 12:48).

     Putting away (apothesis) of the filth (purou) of the flesh. This is not a reference to water washing away literal dirt from the physical body, for the terms and depiction are the very Bible definition of the spiritual meaning of water baptism (see my note for Mat 3:6). Rather, the Apostle is saying that the rite of baptism does not itself actually put away sins, nor does it automatically equate to being veritably saved, for the proof of salvation is the answer of a good conscience toward God. Baptism is a sign before men and angels that a person has chosen to dedicate himself to God, but whether he follows through and endures unto the end is another matter. Consequently, the text refers to the answer (eperotama) of a good conscience. The word means the result of an interrogation (see in Dan 4:17). By thorough examination a man’s good conscience is proven before God – the essential result of baptism. While the washing of water by the Word indeed cleanses the sinner, he must follow on to live in holiness (Heb 12:14). Some believe that the initial ceremony of Baptism actually saves, but this verse points further down the road.

     It is interesting how physical things and acts so often accompany spiritual things. Why did Jesus heal by mixing dirt with spittle? Why didn’t Paul just pronounce healing instead of passing around his handkerchief? Why do we need to baptize, practice feetwashing, the holy kiss, etc? These are not spells of magic, but they do illustrate spiritual realities that we cannot see with our visible eyes. The Scriptures constantly combine the spiritual with the physical in order to increase our understanding. Consider the similar verse, Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water (Heb 10:22).

22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

     It is a fitting close to this passage which describes Christ descending into Hades and preaching to the spirits in prison. See also Eph 1:20; Heb 8:1; Col 3:1; Rom 8:34; Acts 7:56.