---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Peter 3"
description: "CHAPTER 3   :-. RELATIVE
DUTIES OF HUSBANDS
AND WIVES:
EXHORTATIONS TO LOVE
AND FORBEARANCE:
RIGHT CONDUCT
UNDER PERSECUTIONS FOR
RIGHTEOUSNESS"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-peter/3"
---

CHAPTER 3

. RELATIVE
DUTIES OF HUSBANDS
AND WIVES:
EXHORTATIONS TO LOVE
AND FORBEARANCE:
RIGHT CONDUCT
UNDER PERSECUTIONS FOR
RIGHTEOUSNESS' SAKE,
AFTER CHRIST'S
EXAMPLE, WHOSE
DEATH RESULTED
IN QUICKENING TO US
THROUGH HIS BEING
QUICKENED AGAIN,
OF WHICH BAPTISM
IS THE SACRAMENTAL
SEAL.

**1. Likewise**—*Greek,* "In
like manner," as "servants" in their sphere; compare
the reason of the woman's subjection, [1 Corinthians 11:8-10](../../../kjv/1-corinthians/11/8-10);
[1 Timothy 2:11-14](../../../kjv/1-timothy/2/11-14).
**your own**—enforcing the
obligation: it is not strangers ye are required to *be subject to.*
Every time that obedience is enjoined upon women to their husbands,
the *Greek,* "*idios,*" "one's own
peculiarly," is used, while the wives of men are designated only
by *heauton,* "of themselves." Feeling the need of
leaning on one stronger than herself, the wife (especially if joined
to an *unbeliever*) might be tempted, though only spiritually,
to enter into that relation with another in which she ought to stand
to "*her own* spouse ([1 Corinthians 14:34](../../../kjv/1-corinthians/14/34);
[1 Corinthians 14:35](../../../kjv/1-corinthians/14/35), "Let them ask
*their own* [*idious*] husbands at home"); an
attachment to the person of the teacher might thus spring up, which,
without being in the common sense spiritual adultery, would still
weaken in its spiritual basis the married relation [STEIGER].
**that, if**—*Greek,*
"that even if." *Even if* you have a husband that
obeys not the word (that is, is an unbeliever).
**without the
word**—*independently of hearing the word preached,* the
usual way of *faith* coming. But BENGEL,
"without word," that is, *without direct* Gospel
*discourse* of the wives, "they *may* (literally, in
oldest manuscripts, 'shall,' which marks the almost objective
*certainty* of the result) be won" indirectly. "Unspoken
acting is more powerful than unperformed speaking"
[OEligCUMENIUS]. "A
soul converted is *gained* to itself, to the pastor, wife, or
husband, who sought it, and to Jesus Christ; added to His treasury
who thought not His own precious blood too dear to lay out for this
gain" [LEIGHTON].
"The discreet wife would choose first of all to persuade her
husband to share with her in the things which lead to blessedness;
but if this be impossible, let her then alone diligently press after
virtue, in all things obeying him so as to do nothing at any time
against his will, except in such things as are essential to virtue
and salvation" [CLEMENT OF
ALEXANDRIA].

**2. behold**—on narrowly looking
into it, literally, "having closely observed."
**chaste**—pure, spotless,
free from all impurity.
**fear**—*reverential,*
towards your husbands. Scrupulously pure, as opposed to the noisy,
ambitious character of worldly women.

**3.** Literally, "To whom let
there belong (namely, as their peculiar ornament) not the outward
adornment (usual in the sex which first, by the fall, brought in the
need of covering, *Note,* see on ) of," &c.
**plaiting**—artificial
braiding, in order to attract admiration.
**wearing**—literally,
"putting round," namely, the head, as a diadem—the arm,
as a bracelet—the finger, as rings.
**apparel**—showy and
costly. "Have the blush of modesty on thy face instead of paint,
and moral worth and discretion instead of gold and emeralds"
[MELISSA].

**4. But**—"Rather." The
"outward adornment" of jewelry, c., is forbidden, in so far
as woman loves such things, not in so far as she uses them from a
sense of propriety, and does not *abuse* them. Singularity
mostly comes from pride and throws needless hindrances to religion in
the way of others. Under costly attire there may be a humble mind.
"Great is he who uses his earthenware as if it were plate not
less great is he who uses his silver as if it were earthenware"
[SENECA in ALFORD].
**hidden**—*inner*
man, which the Christian instinctively *hides* from public view.
**of the heart**—*consisting
in the heart* regenerated and adorned by the Spirit. This "inner
man of the heart" is the subject of the verb "be," , *Greek:* "Of whom let the inner man be,"
namely, the distinction or adornment.
**in that**—consisting or
standing *in that* as its element.
**not corruptible**—not
transitory, nor tainted with corruption, as all earthly adornments.
**meek and quiet**—*meek,*
not creating disturbances: *quiet,* bearing with tranquillity
the disturbances caused by others. *Meek* in affections and
feelings; *quiet* in words, countenance, and actions [BENGEL].
**in the sight of God**—who
looks to inward, not merely outward things.
**of great price**—The
results of redemption should correspond to its costly price ().

**5. after this manner**—with the
*ornament of a meek and quiet spirit* (compare the portrait of
the godly wife, ).
**trusted**—*Greek,*
"hoped." "Holy" is explained by "hoped in
(so as to be '*united to,*' *Greek*) God." Hope in God
is the spring of true holiness [BENGEL].
**in subjection**—Their
ornament consisted in their subordination. Vanity was forbidden () as being contrary to female *subjection.*

**6. Sara**—an example of *faith.*
**calling him lord**— ().
**ye are**—*Greek,*
"ye have become": "children" of Abraham and Sara
by *faith,* whereas ye were Gentile aliens from the covenant.
**afraid with any
amazement**—*Greek,* "fluttering alarm,"
"consternation." *Act well, and be not thrown into sudden
panic,* as weak females are apt to be, by any opposition from
without. BENGEL
translates, "Not afraid OF
*any fluttering terror* coming from without" (). So the *Septuagint,* uses the same *Greek* word, which Peter probably refers
to. Anger assails men; *fear,* women. You need fear no man in
doing what is right: not thrown into fluttering agitation by any
sudden outbreak of temper on the part of your unbelieving husbands,
while you *do well.*

**7. dwell**—*Greek,*
"dwelling": connected with the verb, , "Honor all."
**knowledge**—Christian
knowledge: appreciating the due relation of the sexes in the design
of God, and acting with tenderness and forbearance accordingly:
*wisely: with wise consideration.*
***them*****. . .
giving honour to the wife**—translate and punctuate the *Greek*
rather, "dwelling according to knowledge with the female (*Greek
adjective,* qualifying 'vessel'; not as *English Version,* a
noun) as with the weaker vessel (see on . Both husband and wife are vessels in God's hand, and of
God's making, to fulfil His gracious purposes. Both weak, the woman
the *weaker.* The sense of his own weakness, and that she, like
himself, is God's *vessel* and fabric, ought to lead him to act
with tender and wise consideration towards her who is the *weaker
fabric*), giving (literally, '*assigning,*' '*apportioning*')
honor as being also (besides being man and wife) heirs together,"
c. or, as the Vatican manuscript reads, as to those who are also
(besides being your wives) fellow heirs." (The reason why the
man should *give honor* to the woman is, because *God gives
honor to both* as fellow heirs; compare the same argument, ). He does not take into account the case of an *unbelieving*
wife, as she might yet believe.
**grace of life**—God's
*gracious* gift of *life* ([1 Peter 1:4](../../../kjv/1-peter/1/4);
[1 Peter 1:13](../../../kjv/1-peter/1/13)).
**that your prayers be not
hindered**—by dissensions, which prevent *united* prayer, on
which depends the blessing.

**8.** *General* summary of
relative duty, after having detailed *particular* duties from
[1 Peter 2:18](../../../kjv/1-peter/2/18).
**of one mind**—as to the
faith.
**having compassion one of
another**—*Greek,* "sympathizing" in the joy and
sorrow of others.
**love as brethren**—*Greek,*
"loving the brethren."
**pitiful**—towards the
afflicted.
**courteous**—genuine
Christian politeness; not the tinsel of the world's politeness;
stamped with *unfeigned love* on one side, and *humility*
on the other. But the oldest manuscripts read, "humble-minded."
It is slightly different from "humble," in that it marks a
*conscious effort* to be truly *humble.*

**9. evil**—in deed.
**railing**—in word.
**blessing**—your revilers;
participle, not a noun after "rendering."
**knowing that**—The oldest
manuscripts read merely, "because."
**are**—*Greek,* "*were*
called."
**inherit a blessing**—not
only passive, but also active; receiving spiritual blessing from God
by faith, and in your turn blessing others from love [GERHARD
in ALFORD]. "It is
not in order to inherit a blessing that we must bless, but because
our portion is blessing." No *railing* can injure you (). Imitate God who "blesses" you. The first fruits
of His *blessing* for eternity are enjoyed by the righteous even
now ([1 Peter 3:10](../../../kjv/1-peter/3/10)) [BENGEL].

**10. will love**—*Greek,*
"wishes to love." He who *loves life* (present and
eternal), and *desires to continue to do so,* not involving
himself in troubles which will make this life a burden, and cause him
to forfeit eternal life. Peter confirms his exhortation, , by [Psalms 34:12-16](../../../kjv/psalms/34/12-16).
**refrain**—curb,
literally, "cause to cease"; implying that our natural
inclination and custom is to speak evil. "Men commonly think
that they would be exposed to the wantonness of their enemies if they
did not strenuously vindicate their rights. But the Spirit promises a
life of blessedness to none but those who are gentle and patient of
evils" [CALVIN].
**evil . . . guile**—First
he warns against sins of the *tongue,* evil-speaking, and
deceitful, double-tongued speaking; next, against *acts* of
injury to one's neighbor.

**11.** In oldest manuscripts,
*Greek,* "*Moreover* (besides his *words,* in
*acts*), let him."
**eschew**—"turn
from."
**ensue**—*pursue* as
a thing hard to attain, and that flees from one in this troublesome
world.

**12.** Ground of the promised
present and eternal life of blessedness to the meek (). The Lord's *eyes* are ever over them for good.
**ears . . . unto their
prayers**— ([1 John 5:14](../../../kjv/1-john/5/14);
[1 John 5:15](../../../kjv/1-john/5/15)).
**face . . . against**—The
*eyes* imply *favorable* regard; the *face* of the
Lord *upon* (not as *English Version,* "against")
them that do evil, implies that He narrowly observes them, so as not
to let them really and lastingly hurt His people (compare [1 John 5:15](../../../kjv/1-john/5/15)).

**13. who . . . will harm you**—This
fearless confidence in God's protection from harm, Christ, the Head,
in His sufferings realized; so His members.
**if ye be**—*Greek,*
"if ye have *become.*"
**followers**—The oldest
manuscripts read "emulous," "zealous of" ().
**good**—The contrast in
*Greek* is, "Who will do you *evil,* if ye be zealous
of *good?*"

**14. But and if**—"But if
even." "The promises of *this* life extend only so far
as it is expedient for us that they should be fulfilled"
[CALVIN]. So he proceeds
to state the exceptions to the promise (), and how the truly wise will behave in such exceptional
cases. "If ye should *suffer*"; if it should so
happen; "suffer," a milder word than *harm.*
**for righteousness**—"not
the suffering, but the cause for which one suffers, makes the martyr"
[AUGUSTINE].
**happy**—Not even can
*suffering* take away your *blessedness,* but rather
promotes it.
**and**—*Greek,*
"but." Do not impair your blessing () by *fearing* man's *terror* in your times of
adversity. Literally, "Be not terrified with their terror,"
that is, with that which they try to strike into you, and which
strikes themselves when in adversity. This verse and is quoted from [Isaiah 8:12](../../../kjv/isaiah/8/12);
[Isaiah 8:13](../../../kjv/isaiah/8/13). God alone is to be
feared; he that fears God has none else to fear.
**neither be troubled**—the
threat of the law, [Leviticus 26:36](../../../kjv/leviticus/26/36);
[Deuteronomy 28:65](../../../kjv/deuteronomy/28/65); [Deuteronomy 28:66](../../../kjv/deuteronomy/28/66);
in contrast to which the Gospel gives the believer a heart assured of
God's favor, and therefore unruffled, amidst all adversities. Not
only be not *afraid,* but be not even *agitated.*

**15. sanctify**—*hallow; honor
as holy,* enshrining Him *in your hearts.* So in the Lord's
Prayer, [Matthew 6:9](../../../kjv/matthew/6/9). God's holiness
is thus glorified in our hearts as the dwelling-place of His Spirit.
**the Lord God**—The oldest
manuscripts read "Christ." Translate, "Sanctify *Christ
as Lord.*"
**and**—*Greek,*
"but," or "moreover." *Besides* this inward
sanctification of God *in the heart, be also ready always to give,*
c.
**answer**—an apologetic
answer defending your faith.
**to every man that asketh
you**—The last words limit the universality of the "always"
not to a roller, but to everyone among the heathen who inquires
honestly.
**a reason**—a reasonable
account. This refutes Rome's dogma, "I believe it, because the
Church believes it." Credulity is believing without evidence;
faith is believing on evidence. There is no repose for reason itself
but in faith. This verse does not impose an obligation to bring
forward a learned proof and logical defense of revelation. But as
believers deny themselves, crucify the world, and brave persecution,
they must be buoyed up by some strong "hope"; men of the
world, having no such hope themselves, are moved by curiosity to *ask*
the secret of this hope; the believer must be *ready* to give an
*experimental account* "how this hope arose in him, what it
contains, and on what it rests" [STEIGER].
**with**—The oldest
manuscripts read, "*but* with." Be ready, *but*
with "meekness." Not pertly and arrogantly.
**meekness**— ([Matthew 6:9](../../../kjv/matthew/6/9)). The most effective way; not self-sufficient impetuosity.
**fear**—due respect
towards man, and reverence towards God, remembering His cause does
not need man's hot temper to uphold it.

**16. Having a good conscience**—the
secret spring of *readiness to give account* of our *hope.*
So *hope* and *good conscience* go together in [Acts 24:15](../../../kjv/acts/24/15);
[Acts 24:16](../../../kjv/acts/24/16). Profession without
practice has no weight. But those who *have a good conscience*
can afford to give an account of their hope "with meekness."
**whereas**— ([Acts 24:16](../../../kjv/acts/24/16)).
**they speak evil of you, as of
evildoers**—One oldest manuscript reads, "ye are spoken
against," omitting the rest.
**falsely accuse**—"calumniate";
the *Greek* expresses malice shown in deeds as well as in words.
It is translated, "despitefully use," [Matthew 5:44](../../../kjv/matthew/5/44);
[Luke 6:28](../../../kjv/luke/6/28).
**conversation**—life,
conduct.
**in Christ**—who is the
very element of your life as Christians. "In Christ"
defines "good." It is your good walk *as Christians,*
not as citizens, that calls forth malice ([1 Peter 4:4](../../../kjv/1-peter/4/4);
[1 Peter 4:5](../../../kjv/1-peter/4/5); [1 Peter 4:14](../../../kjv/1-peter/4/14)).

**17. better**—One may object, I
would not bear it so ill if I had deserved it. Peter replies, it is
*better* that you did not deserve it, in order that doing well
and yet being spoken against, you may prove yourself a true Christian
[GERHARD].
**if the will of God be
so**—rather as the optative is in the oldest manuscripts, "if
the will of God should will it so." Those who honor God's will
as their highest law ([1 Peter 2:15](../../../kjv/1-peter/2/15))
have the comfort to know that suffering is God's appointment ([1 Peter 2:15](../../../kjv/1-peter/2/15)). So Christ Himself; our inclination does not wish it.

**18.** Confirmation of , by the glorious results of Christ's suffering innocently.
**For**—"Because."
That is "better," , means of which we are rendered more like to Christ in death
and in life; for His death brought the best issue to Himself and to
us [BENGEL].
**Christ**—the Anointed
*Holy* One of God; the *Holy* suffered for *sins,* the
*Just* for the *unjust.*
**also**—as well as
yourselves ([1 Peter 3:17](../../../kjv/1-peter/3/17)). Compare
[1 Peter 2:21](../../../kjv/1-peter/2/21); there His suffering
was brought forward as an example to us; here, as a proof of the
blessedness of suffering for well-doing.
**once**—for all; never
again to suffer. It is "better" for us also once to suffer
with Christ, than for ever without Christ We now are suffering our
"once"; it will soon be a thing of the past; a bright
consolation to the tried.
**for sins**—as though He
had Himself committed them. He exposed Himself to death by His
"confession," even as we are called on to "give an
answer to him that asketh a reason of our hope." This was
"well-doing" in its highest manifestation. As He suffered,
"The Just," so we ought willingly to suffer, for
*righteousness'* sake ([1 Peter 2:21](../../../kjv/1-peter/2/21); compare [1 Peter 3:12](../../../kjv/1-peter/3/12);
[1 Peter 3:17](../../../kjv/1-peter/3/17)).
**that he might bring us to
God**—together with Himself in His ascension to the right hand of
God ([1 Peter 3:22](../../../kjv/1-peter/3/22)). He brings us,
"the unjust," justified together with Him into heaven. So
the result of Christ's death is His *drawing men to Him;*
spiritually now, in our having *access into the Holiest,* opened
by Christ's ascension; literally hereafter. "Bring us,"
moreover, by the same steps of humiliation and exaltation through
which He Himself passed. The several steps of Christ's progress from
lowliness to glory are trodden over again by His people in virtue of
their oneness with Him ([1 Peter 3:22](../../../kjv/1-peter/3/22)). "To God," is *Greek* dative (not the
preposition and case), implying that *God wishes it* [BENGEL].
**put to death**—the means
of His *bringing us to God.*
**in the flesh**—that is,
*in respect to* the life of *flesh* and blood.
**quickened by the Spirit**—The
oldest manuscripts omit the *Greek* article. Translate with the
preposition "in," as the antithesis to the previous "*in*
the flesh" requires, "IN
spirit," that is, in respect to His Spirit. "Put to death"
in the former *mode of life;* "quickened" in the
other. Not that His Spirit ever died and was *quickened,* or
made alive again, but whereas He had lived after the manner of mortal
men in the flesh, He *began to live a spiritual* "resurrection"
([1 Peter 3:21](../../../kjv/1-peter/3/21)) *life,* whereby
He has the power to bring us to God. Two ways of explaining [1 Peter 3:18](../../../kjv/1-peter/3/18);
[1 Peter 3:19](../../../kjv/1-peter/3/19), are open to us: (1)
"Quickened in Spirit," that is, *immediately* on His
release from the "flesh," the energy of His undying
spirit-life was "quickened" by God the Father, into new
modes of action, namely, "in the Spirit He *went* down (as
subsequently He *went* up to heaven, [1 Peter 3:19](../../../kjv/1-peter/3/19), the same *Greek* verb) and heralded [not *salvation,*
as ALFORD, contrary to
Scripture, which everywhere represents man's state, whether saved or
lost, after death irreversible. Nor is any mention made of the
*conversion* of the spirits in prison. See on [1 Peter 3:19](../../../kjv/1-peter/3/19). Nor is the phrase here 'preached *the Gospel*'
(*evangelizo*), but 'heralded' (*ekeruxe*) or 'preached';
but simply *made the announcement* of His finished work; so the
same *Greek* in [Mark 1:45](../../../kjv/mark/1/45),
'publish,' confirming Enoch and Noah's testimony, and thereby
declaring the virtual condemnation of their unbelief, and the
salvation of Noah and believers; a sample of the similar opposite
effects of the same work on *all* unbelievers, and believers,
respectively; also a consolation to those whom Peter addresses, in
their sufferings at the hands of unbelievers; specially selected for
the sake of 'baptism,' its 'antitype' ([Mark 1:45](../../../kjv/mark/1/45)), which, as a seal, marks believers as separated from the
rest of the doomed world] to the spirits (His *Spirit* speaking
to the *spirits*) in prison (in Hades or Sheol, awaiting the
judgment, [2 Peter 2:4](../../../kjv/2-peter/2/4)), which were
of old disobedient when," c. (2) The strongest point in favor of
(1) is the position of "sometime," that is, *of old,*
connected with "disobedient" whereas if the *preaching*
or announcing were a thing long past, we should expect "sometime,"
or *of old,* to be joined to "went and preached." But
this transposition may express that *their disobedience preceded
His preaching.* The *Greek* participle expresses the reason
of His *preaching,* "*inasmuch as* they were sometime
disobedient" (compare [1 Peter 4:6](../../../kjv/1-peter/4/6)).
Also "went" seems to mean a *personal* going, as in
[1 Peter 3:22](../../../kjv/1-peter/3/22), not merely *in
spirit.* But see the answer below. The objections are "quickened"
must refer to Christ's *body* (compare [1 Peter 3:22](../../../kjv/1-peter/3/22), end), for as His *Spirit* never ceased to live, it
cannot be said to be "quickened." Compare [John 5:21](../../../kjv/john/5/21);
[Romans 8:11](../../../kjv/romans/8/11), and other passages,
where "quicken" is used of the *bodily* resurrection.
Also, not His *Spirit,* but His *soul,* went to Hades. His
Spirit was commended by Him at death to His Father, and was thereupon
"in Paradise." The theory—(1) would thus require that His
descent to the spirits in prison should be *after* His
resurrection! Compare [Ephesians 4:9](../../../kjv/ephesians/4/9);
[Ephesians 4:10](../../../kjv/ephesians/4/10), which makes the *descent*
precede the *ascent.* Also Scripture elsewhere is silent about
such a heralding, though possibly Christ's death had immediate
effects on the state of both the godly and the ungodly in Hades: the
souls of the godly heretofore in comparative confinement, perhaps
then having been, as some Fathers thought, translated to God's
immediate and heavenly presence; but this cannot be *proved*
from Scripture. Compare however, [John 3:13](../../../kjv/john/3/13);
[Colossians 1:18](../../../kjv/colossians/1/18). *Prison* is always
used in a *bad* sense in Scripture. "Paradise" and
"Abraham's bosom," the abode of good spirits in Old
Testament times, are separated by a wide gulf from Hell or Hades, and
cannot be called "prison." Compare [2 Corinthians 12:2](../../../kjv/2-corinthians/12/2);
[2 Corinthians 12:4](../../../kjv/2-corinthians/12/4), where "paradise"
and the "third heaven" correspond. Also, why should the
antediluvian unbelievers in particular be selected as the objects of
His preaching in Hades? Therefore explain: "Quickened in spirit,
in which (as distinguished from *in person;* the words "in
which," that is, *in spirit,* expressly obviating the
objection that "went" implies a *personal going*) He
went (in the person of Noah, "a preacher of righteousness,"
[2 Peter 2:5](../../../kjv/2-peter/2/5): ALFORD'S
own *Note,* [Ephesians 2:17](../../../kjv/ephesians/2/17), is
the best reply to his argument from "went" that a *local*
going to Hades *in person* is meant. As "He CAME
and preached peace" *by His Spirit* in the apostles and
ministers after His death and ascension: so before His incarnation He
preached in Spirit through Noah to the antediluvians, [John 14:18](../../../kjv/john/14/18);
[John 14:28](../../../kjv/john/14/28); [Acts 26:23](../../../kjv/acts/26/23).
"Christ should show," literally, "*announce*
light to the Gentiles") and preached unto the spirits in prison,
that is, the antediluvians, whose bodies indeed seemed free, but
their spirits were in prison, shut up in the earth as one great
condemned cell (exactly parallel to [Isaiah 24:22](../../../kjv/isaiah/24/22);
[Isaiah 24:23](../../../kjv/isaiah/24/23) "upon the earth .
. . they shall be gathered together as *prisoners* are gathered
in the pit, and shall be shut up *in the prison,*" c. [just
as the fallen angels are judicially regarded as "in chains of
darkness," though for a time now at large on the earth, [Isaiah 24:23](../../../kjv/isaiah/24/23)], where [1 Peter 3:18](../../../kjv/1-peter/3/18) has a
plain allusion to the flood, "the *windows from on high*
are open," compare [Genesis 7:11](../../../kjv/genesis/7/11))
from this prison the only way of escape was that preached by Christ
in Noah. Christ, who in our times came in the flesh, in the days of
Noah preached *in Spirit* by Noah to the spirits then in prison
([Isaiah 61:1](../../../kjv/isaiah/61/1), end, "the
Spirit of the Lord God hath sent me to *proclaim* the opening of
the *prison* to them that are bound"). So in [Isaiah 61:1](../../../kjv/isaiah/61/1), "the Spirit of Christ" is said to have testified
in the prophets. As Christ suffered even to death by enemies, and was
afterwards quickened in virtue of His "Spirit" (or divine
nature, [Romans 1:3](../../../kjv/romans/1/3); [Romans 1:4](../../../kjv/romans/1/4);
[1 Corinthians 15:45](../../../kjv/1-corinthians/15/45)), which henceforth
acted in its full energy, the first result of which was the raising
of His body ([1 Peter 3:21](../../../kjv/1-peter/3/21), end)
from the prison of the grave and His soul from Hades; so the same
Spirit of Christ enabled Noah, amidst reproach and trials, to preach
to the disobedient spirits fast bound in wrath. That Spirit in you
can enable you also to suffer patiently now, looking for the
resurrection deliverance.

**20. once**—not in the oldest
manuscripts.
**when . . . the long-suffering
of God waited in the days of Noah**—Oldest manuscripts. *Greek,*
"*was continuing to wait on*" (if haply men in the
hundred twenty years of grace would repent) until the *end* of
His waiting came in their death by the flood. This refutes ALFORD'S
idea of a second day of grace having been given in Hades. Noah's days
are selected, as the ark and the destroying flood answer respectively
to "baptism" and the coming destruction of unbelievers by
fire.
**while the ark was
a-preparing**— ([Hebrews 11:7](../../../kjv/hebrews/11/7)).
A long period of God's "long-suffering and waiting," as
Noah had few to help him, which rendered the world's unbelief the
more inexcusable.
**wherein**—literally, "(by
having entered) *into* which."
**eight**—seven (the sacred
number) with ungodly Ham.
**few**—so now.
**souls**—As this term is
here used of *living* persons, why should not "spirits"
also? Noah preached to their ears, but Christ *in spirit,* to
their *spirits,* or spiritual natures.
**saved by water**—The same
water which drowned the unbelieving, buoyed up the ark in which the
eight were saved. Not as some translate, "were brought safe
*through* the water." However, the sense of the preposition
may be as in [1 Corinthians 3:15](../../../kjv/1-corinthians/3/15), "they
were safely preserved through the water," though having to be *in
the water.*

**21. whereunto**—The oldest
manuscripts read, "which": literally, "which (namely,
*water,* in general; being) the antitype (of the water of the
flood) is now saving (the salvation being not yet fully realized by
us, compare [1 Corinthians 10:1](../../../kjv/1-corinthians/10/1); [1 Corinthians 10:2](../../../kjv/1-corinthians/10/2);
[1 Corinthians 10:5](../../../kjv/1-corinthians/10/5); [Judges 1:5](../../../kjv/judges/1/5);
*puts into a state of salvation*) us also (two oldest
manuscripts read '*you*' for 'us': *You also,* as well as
Noah and his party), to wit, baptism." Water saved Noah not of
itself, but by sustaining the ark built in *faith,* resting on
God's word: it was to him the sign and mean of a kind of
*regeneration,* of the earth. The flood was for Noah a baptism,
as the passage through the Red Sea was for the Israelites; by baptism
in the flood he and his family were transferred from the old world to
the new: from immediate destruction to lengthened probation; from the
companionship of the wicked to communion with God; from the severing
of all bonds between the creature and the Creator to the privileges
of the covenant: so we by spiritual baptism. As there was a Ham who
forfeited the privileges of the covenant, so many now. The
antitypical water, namely, baptism, saves you also not of itself, nor
the mere material water, but the spiritual thing conjoined with it,
repentance and faith, of which it is the sign and seal, as Peter
proceeds to explain. Compare the union of the sign and thing
signified, [John 3:5](../../../kjv/john/3/5); [Ephesians 5:26](../../../kjv/ephesians/5/26);
[Titus 3:5](../../../kjv/titus/3/5); [Hebrews 10:22](../../../kjv/hebrews/10/22);
compare [1 John 5:6](../../../kjv/1-john/5/6).
**not the,** c.—"flesh"
bears the emphasis. "Not the putting away of the filth of *the
flesh*" (as is done by a mere water baptism, unaccompanied
with the Spirit's baptism, compare [1 John 5:6](../../../kjv/1-john/5/6)), but of the soul. It is the ark (Christ and His
Spirit-filled Church), not the water, which is the instrument of
salvation: the water only flowed round the ark so not the mere water
baptism, but the water when accompanied with the Spirit.
**answer**—*Greek,*
"interrogation"; referring to the *questions* asked of
candidates for baptism; eliciting a confession of faith "toward
God" and a renunciation of Satan ([AUGUSTINE,
*The Creed,* 4.1]; [CYPRIAN,
*Epistles,* 7, *To Rogatianus*]), which, when flowing from
"a good conscience," assure one of being "saved."
Literally, "a good conscience's interrogation (including the
satisfactory *answer*) toward God." I prefer this to the
translation of WAHL,
ALFORD and others,
"*inquiry* of a good conscience *after God*": not
one of the parallels alleged, not even [1 John 5:6](../../../kjv/1-john/5/6), in the *Septuagint,* is strictly in point. Recent
Byzantine *Greek* idiom (whereby the term meant: (1) the
question; (2) the stipulation; (3) the engagement), easily flowing
from the usage of the word as Peter has it, confirms the former
translation.
**by the resurrection of
Jesus**—joined with "saves you": In so far as baptism
applies to us the power of Christ's resurrection. As Christ's death
unto sin is the source of the believer's death unto, and so
deliverance from, sin's penalty and power; so His resurrection life
is the source of the believer's new spiritual life.

**22.** ([Psalms 110:1](../../../kjv/psalms/110/1);
[Romans 8:34](../../../kjv/romans/8/34); [Romans 8:38](../../../kjv/romans/8/38);
[1 Corinthians 15:24](../../../kjv/1-corinthians/15/24); [Ephesians 1:21](../../../kjv/ephesians/1/21);
[Ephesians 3:10](../../../kjv/ephesians/3/10); [Colossians 1:16](../../../kjv/colossians/1/16);
[Colossians 2:10-15](../../../kjv/colossians/2/10-15)). The fruit of
His patience in His voluntary endured and undeserved sufferings: a
pattern to us, [1 Peter 3:17](../../../kjv/1-peter/3/17); [1 Peter 3:18](../../../kjv/1-peter/3/18).
**gone**— ([1 Peter 3:18](../../../kjv/1-peter/3/18)). Proving against rationalists an actual material
ascension. Literally, "is on the right hand of God, *having
gone* into heaven." The oldest manuscripts of the *Vulgate*
and the *Latin Fathers,* add what expresses the benefit to us of
Christ's sitting on God's right hand, "Who is on the right hand
of God, *having swallowed up death that we may become heirs of
everlasting life*"; involving for us A
STATE OF LIFE, saved, glorious, and eternal. The *Greek*
manuscripts, however, reject the words. Compare with this verse
Peter's speeches, [Acts 2:32-35](../../../kjv/acts/2/32-35);
[Acts 3:21](../../../kjv/acts/3/21); [Acts 3:26](../../../kjv/acts/3/26);
[Acts 10:40](../../../kjv/acts/10/40); [Acts 10:42](../../../kjv/acts/10/42).

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