Wives and Husbands (3:1-7)
1Likewise, 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, 2when they see your
respectful and pure conduct. 3Do not let your adorning be
external—the braiding of hair and the putting on of gold jewelry, or the
clothing you wear— 4but 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. 5For this is how the holy women who
hoped in God used to adorn themselves, by submitting to their own husbands, 6as
Sarah obeyed Abraham, calling him lord. And you are her children, if you do
good and do not fear anything that is frightening.
7Likewise, 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.
This passage
addresses Christian women who are married to unbelievers. It follows a
conventional pattern that is also found in 1 Timothy 2:9-10. “ … 9women should adorn
themselves in respectable apparel, with modesty and self-control, not with braided
hair and gold or pearls or costly attire, 10but with what is proper
for women who profess godliness—with good works.”
The hope is that
the women’s behavior will convert the unbelieving husbands, similar to 2:12
where Christian behavior might convert suspicious outsiders. (“Keep your conduct among the Gentiles
honorable, so that when they speak against you as evildoers, they may see your
good deeds and glorify God on the day of visitation.”)
Outward
appearances are to be renounced in favor of what is precious in God’s sight.
Verse 4 echoes Matthew 5:5 and his characterization of Jesus (11:29; 21:5).
“Blessed are the meek, for they shall inherit the
earth.”
“Take my yoke upon you, and learn from me, for I am
gentle and lowly in heart, and you will find rest for your souls.”
“Say to the daughter of Zion, ‘Behold, your king is
coming to you, humble, and mounted on a donkey, and on a colt, the foal of a
beast of burden.’”
The wife’s
inner, Christian virtue remains invisible to her pagan husband. He sees her
behavior, which conforms to cultural norms, but only believers perceive its
true value. Only if the husband becomes a believer will he then see what others
already know.
It should be
noted that although the section opens with “be subject,” it does not suggest
that women are to tolerate abuse or harassment from their husbands. Paul
presumes that Christian and non-Christian can live together in harmony. 1
Corinthians 7:12-15 reads:
“12To the rest I say (I, not the Lord)
that if any brother has a wife who is an unbeliever, and she consents to live
with him, he should not divorce her. 13If any woman has a husband
who is an unbeliever, and he consents to live with her, she should not divorce
him. 14For the unbelieving husband is made holy because of his wife,
and the unbelieving wife is made holy because of her husband. Otherwise your
children would be unclean, but as it is, they are holy. 15But if the
unbelieving partner separates, let it be so. In such cases the brother or
sister is not enslaved. God has called you to peace.”
Unlike Christian
wives addressed in 1 Peter, the wives of patriarchs, e.g., Sarah, were not
married to unbelieving husbands. These wives adorned themselves by obeying
their husbands. Obedience is substituted for external cosmetics, clothes or
jewelry. Because these women had husbands, who were obedient to the Word
obedience is singled out as their virtue. However, this passage does not
suggest that Christian wives should follow the religion of their husbands,
whether unbelievers in the 1st century or other religions in the 21st
century.
The exhortation
to husbands (v. 7) is similar to other NT passages (Eph 5:25-33; Col 3:19).
“25Husbands, love your wives, as Christ
loved the church and gave himself up for her, 26that he might
sanctify her, having cleansed her by the washing of water with the word, 27so
that he might present the church to himself in splendor, without spot or
wrinkle or any such thing, that she might be holy and without blemish. 28In
the same way husbands should love their wives as their own bodies. He who loves
his wife loves himself. 29For no one ever hated his own flesh, but
nourishes and cherishes it, just as Christ does the church, 30because
we are members of his body. 31“Therefore a man shall leave his
father and mother and hold fast to his wife, and the two shall become one
flesh.” 32This mystery is profound, and I am saying that it refers
to Christ and the church. 33However, let each one of you love his
wife as himself, and let the wife see that she respects her husband.”
“19Husbands, love your wives, and do not
be harsh with them.”
Unlike the
previous passage, v. 7 assumes that the wife is a fellow believer, an heir of
grace. Both will participate in prayer.
Suffering for
Righteousness’ Sake (3:8-12)
8Finally, all of you, have unity
of mind, sympathy, brotherly love, a tender heart, and a humble mind. 9Do
not repay evil for evil or reviling for reviling, but on the contrary, bless,
for to this you were called, that you may obtain a blessing. 10For “Whoever
desires to love life and see good days, let him keep his tongue from evil and
his lips from speaking deceit;11 let him turn away from evil and do
good; let him seek peace and pursue it. 12For the eyes of the Lord
are on the righteous, and his ears are open to their prayer. But the face of
the Lord is against those who do evil.”
Verse 7 provides
a transition into a passage on communal concord addressed to all members of the
Christian community. The quotation from Psalm 34:12-16 (vv. 10-12) also
provides a transition to the next section, which expands the earlier discussion
of suffering.
The list of virtues in v. 8 concludes with a warning to not
retaliate, and echoes 1 Corinthians 4:12-13 and Luke 6:28.
“12When reviled, we bless; when
persecuted, we endure; 13when slandered, we entreat.”
“28Bless those who curse you, pray for
those who abuse you.”
The quoted psalm
is a reminder that those who do not live as God intends cannot expect God to
attend to their prayers. The suggestion to respond with a ‘blessing’ need not
mean that we suddenly spout prayers. It could mean quiet words of respect,
sympathy, or even disagreement. It suggests that God hears not only our
prayers, but also how we speak to one another and about one another.
The Righteous Accept
Unmerited Suffering (3:13-17)
“13Now who is there to harm you if you are zealous for what
is good? 14But even if you should suffer for righteousness’ sake,
you will be blessed. Have no fear of them, nor be troubled, 15but 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, 16having a good conscience, so that,
when you are slandered, those who revile your good behavior in Christ may be
put to shame. 17For it is better to suffer for doing good, if that
should be God’s will, than for doing evil.”
This section
begins with a paradox, but believers know that they can be falsely accused for
wrongdoing (see 2:11-12).
“11Beloved, I urge you as sojourners and
exiles to abstain from the passions of the flesh, which wage war against your
soul. 12Keep your conduct among the Gentiles honorable, so that when
they speak against you as evildoers, they may see your good deeds and glorify
God on the day of visitation.”
V. 14 echoes the beatitude on those
who practice righteousness (Mt 5:10) – “Blessed
are those who are persecuted for righteousness’ sake, for theirs is the kingdom
of heaven.” Here, the harm is the fear and anxiety caused by verbal
attacks. The prescriptions found in v. 15 will soothe both their hearts and
when they are verbally attacked. The verse reinforces the exhortation found in
v. 9 (see above).
In 1:10, Peter refers to the prophets
of old. Here (vv. 14-15), he bases his advice on Isaiah 8:12-13, demonstrating
the Christian meaning of the prophets’ words.
“12Do
not call conspiracy all that this people calls conspiracy, and do not fear what
they fear, nor be in dread. 13But the Lord of hosts, him you shall
honor as holy. Let him be your fear, and let him be your dread.”
In short,
believers are reminded that God will judge their persecutors. To repeat the
words of v. 17, “it is better to suffer
for doing good, if that should be God’s will, than for doing evil.”
Christ’s
Suffering Made the Unrighteous Holy (3:18-22)
“18For Christ also suffered once for
sins, the righteous for the unrighteous, to bring you to God. He was put to
death in the body but made alive in the Spirit. 19After being made
alive, he went and made proclamation to the imprisoned spirits— 20to
those who were disobedient long ago when God waited patiently in the days of
Noah while the ark was being built. In it only a few people, eight in all, were
saved through water, 21and this water symbolizes baptism that now
saves you also—not the removal of dirt from the body but the pledge of a clear
conscience toward God. It saves you by the resurrection of Jesus Christ, 22who
has gone into heaven and is at God’s right hand—with angels, authorities and
powers in submission to him.”
The example of
Christ as the suffering servant reminds readers once again that their present
difficulties are trivial compared to what Christ has done for them. This
passage appears to have been composed of a series of creedal formulas
describing the death of Christ (vv. 18-19); spirits after the flood (19-20); an
application of the flood to Christian baptism (21); and a creedal formula
depicting the resurrection as Christ’s exaltation to the right hand of God
(22).
Such a formula
can also be found in Rom 4:25. “25He
was delivered over to death for our sins and was raised to life for our
justification.”
Other NT passages
that speak of Christ’s death and resurrection are associated with “the spirits”
raised at the moment Jesus dies and appear in Jerusalem on Easter. Matthew
27:52-53 states:
“52The tombs broke open. The bodies of
many holy people who had died were raised to life. 53They came out
of the tombs after Jesus’ resurrection and went into the holy city and appeared
to many people.”
These reflect
Ezekiel’s prophecy regarding dry bones (Ezek 37:12-13) and being made alive in
the spirit (37:5-6).
“12Therefore prophesy and say to them:
‘This is what the Sovereign Lord says: My people, I am going to open your
graves and bring you up from them; I will bring you back to the land of Israel.
13Then you, my people, will know that I am the Lord, when I open your
graves and bring you up from them.”
“5This is what the Sovereign Lord says to
these bones: I will make breath enter you, and you will come to life. 6I
will attach tendons to you and make flesh come upon you and cover you with
skin; I will put breath in you, and you will come to life. Then you will know
that I am the Lord.”
One note on God’s
patience (v. 20). Divine patience typically refers to a delay in the punishment
that sin deserves (Rom 3:24-26). To further understand it, one should take time
to read the judgment parables in Matthew – wheat and weeds, a great catch of
fish, which precede the Great Judgment of chapter 25.
Lastly, in
referring to those who were disobedient during the time of Noah, Peter thinks
of the “spirits” as humans, not fallen angels. The application can be made in
both Peter’s day and ours to humans who are disobedient recipients of the
Gospel. Some continue to be disobedient, while others accept salvation. The
imagery of the water tied quite nicely into the welcoming of new members into
the faith 2,000 years ago as it does today. Christians are those who hear the
Good News and are saved from the flood.
Discussion and Reflection Questions
(1-7) When an
unchurched person marries a practicing Christian, the unchurched often expresses
anxiety about the anticipated reaction other unchurched family members and
friends may have. What has your experience been with such couples?
(8-12) How
does it comfort you when you are enduring ill treatment from others to know
that the eyes of the Lord are over you and His ears are open to your prayers,
but His face is set against those who harm you? How does this knowledge about
God help you to bear up under suffering with a gentle and quiet spirit?
(13-17) Many
adults are inarticulate when asked to explain their Christian faith. If a
challenger is not silenced by a few Bible verses or religious phrases, the
Christian shrugs his shoulders and changes the topic. 1 Peter indicates that
all believers should be able to give an account of what they believe. Discuss.
(18-22) This
section is used as a Easter reading. If during the Easter Season, you became a
Christian or know someone who did, how does the symbolism of water and the
flood fit into your faith life today? Do you reflect on your baptism or the
baptism of your loved ones and what sharing the faith with them means to you?
