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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: 1Pe_3:13-22
13Who is there to harm you if you prove zealous for what is good? 14But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, 15but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; 16and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. 17For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong. 18For 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; 19in which also He went and made proclamation to the spirits now in prison, 20who 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. 21Corresponding 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, 22 who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.
1Pe_3:13 "Who is there to harm you" This may be an allusion to Psa_118:6 because this Psalm is quoted in 1Pe_2:7; 1Pe_2:9. This same truth is expressed in Rom_8:31-34.
Believers must be continually reminded that this world is not their home and the physical is not ultimate reality! We are pilgrims here, just passing through. We must not be afraid (i.e., 1Pe_3:14).
It is ironic that those protected by the Lord are often the ones who are being persecuted. Knowing, loving, and serving God does not insulate one from pain, unfair treatment, even death. It may look like evil has won, but wait, even amidst suffering, the believer is blessed (cf. Mat_5:10-12; Act_5:41).
▣ "if you prove zealous for what is good?" This is a third class conditional sentence which means potential action. They were suffering expressly because they were Christians (cf. 1Pe_3:14; 1Pe_2:19; 1Pe_3:16; 1Pe_4:16). However, notice the contingency (i.e., subjunctive mood), "zealous for what is good"!
1Pe_3:14 "But even if you should suffer" This is a rare fourth class conditional sentence (farthest condition from reality), which means possible, but not certain action (cf. 2Ti_3:12). Not every believer everywhere was suffering. Suffering was never and is never the experience of every Christian, but every Christian must be ready (cf. 1Pe_4:12-16; Joh_15:20; Act_14:22; Rev. 8:17)!
▣ "righteousness" In this context it must refer to godly living or our verbal witness about the gospel. See Special Topic following.
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▣ "you are blessed" This is a different term from 1Pe_3:9. This is the term used in the Beatitudes of Jesus' Sermon on the Mount (cf. Mat_5:10-12). Believers are linked with the OT prophets as God's light and revelation to a lost world. By our witness even amidst persecution, the unbeliever may turn and praise God (cf. 1Pe_3:1; 1Pe_3:8-9).
▣ "and do not fear their intimidation" This is an allusion to Isa_8:12-13 (see similar concept in Isa_50:9; Isa_54:17; Rom_8:31-38). Literally it is "fear not their fear." This phrase could be understood in two ways: (1) the fear of God that the persecutors felt or (2) the fear they instill in others. Lack of fear is a characteristic of the child of God (cf. 1Pe_3:6).
1Pe_3:15 "but sanctify" This is an aorist active imperative, which implies a decisive past act of setting someone apart for God's use (this may also reflect Isa_8:14, which has "sanctuary"). Believers must sanctify Christ in their hearts as Christ sanctified Himself for them (cf. Joh_17:19).
Notice that in 1Th_5:23 it is God who sanctifies believers. Now believers are commanded to sanctify themselves. This is the covenant paradox of biblical faith (compare Eze_18:31 with Exo_36:26-27). God is sovereign, yet humans are also free and must exercise that freedom in God's will. And how are we to sanctify Christ?
1. with our love for one another (cf. 1Pe_3:8-9)
2. with our lives (cf. 1Pe_3:13-14)
3. with our verbal witness (cf. 1Pe_3:15)
▣ "Christ as Lord" The King James Version has "Lord God," which reflects Isa_8:12-13, which has "the Lord of hosts," while 1Pe_3:14 is a Messianic text. However, the ancient Greek manuscripts P72, à , A, B, and C have "Christ as Lord," which fits this context better.
▣ "in your hearts" "Hearts" is an OT idiom referring to the whole person. See hyperlink at Mar_2:6.
▣ "always being ready to make a defense" This is the Greek term apologia, which is a compound of apo (from) and logos (word). It refers to a legal defense in a courtroom setting (cf. Act_19:33; Act_22:1; Act_25:16; Act_26:1-2; Act_26:24). This text is often used to encourage believers to be an evangelistic witness, which is surely needed, but in context this probably refers to official trials or interrogations. Notice that it is important for all believers to have a prepared, logical presentation of their faith in Christ, whether for a court or for a neighbor. Every believer should be ready to be a verbal witness!
▣ "for the hope that is in you" Hope here is a collective word for the gospel and its future consummation. Believers live now in godly ways because of their confidence in Christ's promises and return.
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▣ "with gentleness and reverence" The first term is used of wives in 1Pe_3:4, where it describes an attitude which is pleasing to God. This is true, not only in the interpersonal relationships of the home, but also of the believer's relationship to others, even those who instigate persecution (cf. 2Ti_2:25).
The second term is used often in 1 Peter and also reflects a day of persecution and intimidation (cf. 1Pe_1:17; 1Pe_2:17-18; 1Pe_3:2; 1Pe_3:15). We are to respect God and because of that, honor even unbelieving masters, husbands, and persecutors, as we witness to His power and kingdom.
1Pe_3:16 There is some confusion as to where 1Pe_3:16 starts. NASB and NKJV start here and UBS4, NRSV, TEV, and NJB start it a phrase earlier.
▣ "keep a good conscience" This is a present active participle used as an imperative.
There is not an OT counterpart to the Greek term "conscience" unless the Hebrew term "breast" implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom_2:15). Paul uses this term twice in his trials in Acts (cf. Act_23:1; Act_24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1Co_4:4).
Conscience is a developing understanding of believers' motives and actions based on
1. a biblical worldview
2. an indwelling Spirit
3. a knowledge of the word of God
4. the personal reception of the gospel
Peter has used this expression three times, 1Pe_2:19; 1Pe_3:16; 1Pe_3:21. This is exactly what religious legalism could not provide, but the gospel can.
▣ "so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame" See notes at 1Pe_2:12; 1Pe_2:15.
1Pe_3:17 "if God should will it so" This is a rare fourth class conditional as in 1Pe_3:14. Peter has consistently expressed the contingency, but not certainty, of suffering and persecution (cf. 1Pe_1:6; 1Pe_2:15; 1Pe_3:17; 1Pe_4:14).
1Pe_3:18-22 Richard N. Longenecker, Biblical Exegesis In the Apostolic Period, pp. 69, 172, asserts that these verses are from a baptismal hymn. Grant Osborne, The Hermeneutical Spiral, thinks just 1Pe_3:18 is poetic (none of the translations used in this commentary print it as a poem). If it is hymnic or poetic, then it should not be "pushed" for doctrine!
1Pe_3:18 "for Christ also died for sins" This phrase is used in the Septuagint for "a sin offering" (cf. Lev_5:7; Lev_6:30; Isaiah 53; 2Co_5:21). This phrase speaks of the vicarious, substitutionary death of Jesus, as does 1Pe_2:22-24.
There are two parts of this phrase which have Greek variants.
1. "Christ died" (cf. NASB, TEV, NJB). This is found in the Greek manuscripts P72, à , A, B, and C. Other ancient Greek uncials have "suffered" (NKJV, NRSV, i.e., MSS B, K and P). "Suffered" fits both the context and Peter's vocabulary (he uses "suffered" eleven times) best, but if it were original why would any scribe have changed it to "died"?
2. "For sins." There are over seven variants of this section of the verse. Most of them incorporate "for us" or "on behalf of us." The problem is that the Greek preposition peri is used in connection with sin instead of the more expected huper.
▣ "once for all" This is the theme of the book of Hebrews (cf. Rom_6:10; Heb_7:17; Heb_9:12; Heb_9:18; Heb_9:26; Heb_9:28; Heb_10:10). Christ is the perfect, effective, once-given sacrifice for sin!
▣ "the just for the unjust" This may be an allusion to Isa_53:11-12 and could be translated "the righteous for the unrighteous" (cf. NRSV). "The righteous one" may have been a title for Jesus in the early church (cf. Act_3:14; Act_7:52; 1Jn_2:1; 1Jn_2:29; 1Jn_3:7). It emphasizes His sinless life (cf. 1Pe_1:19; 1Pe_2:22) given on behalf of the sinful (cf. 1Pe_2:24).
▣ "in order that" This is a purpose (hina) clause.
▣ "He might bring us to God" This refers to "access" or "introduction" to deity (cf. Rom_5:2; Eph_2:18; Eph_3:12). Jesus' death restores the relationship with God lost in the Fall. The image of God in mankind is restored through Christ. Believers have the possibility of intimacy with God as Adam and Eve experienced in Eden before the Fall of Genesis 3.
▣ "having been put to death in the flesh, but made alive in the spirit" There is a contrast (parallelism) between Jesus' physical body (cf. 1Pe_4:1) and His spiritual life (cf. 1Pe_4:6; 1Co_15:45). This same truth may be reflected in the early creed or hymn recorded in 1Ti_3:16.
Both of these phrases are aorist passive participles, which implies a historical event (crucifixion and resurrection, cf. Rom_1:3-4) performed by an outside agency (i.e., the Father or the Holy Spirit). It is difficult in this passage to determine whether "spirit" should be capitalized (i.e., Holy Spirit) or not (i.e., Jesus' human spirit). I prefer the latter (as does A. T. Robertson), but F. F. Bruce prefers the former.
▣ "made proclamation to" This is the Greek term kçrussô, which means to proclaim or publicly announce. In the related passage, 1Pe_4:6, the verb is euangelizô, which refers exclusively to preaching the gospel. It is uncertain whether a distinction should be drawn in this context between these two terms (cf. Mar_5:20; Luk_9:60, where kçrussô is used of gospel proclamation). I think they are synonyms.
▣ "the spirits" There are two theories concerning this: (1) dead men (1Pe_4:6; Heb_12:23) or (2) evil angels (Genesis 6; 2Pe_2:4-5; Jud_1:6 : I Enoch). Humans are not referred to in the NT as "spirits" without other qualifiers (cf. F. F. Bruce, answers to Questions, p. 128).
▣ "now in prison" There are several items in the text which must be linked together in some way to determine to what Peter is referring:
1. Jesus was "in the spirit" (1Pe_3:18)
2. Jesus preached to spirits who were imprisoned (1Pe_3:19)
3. these spirits were disobedient in the days of Noah (1Pe_3:20)
When all of these are compared, a message to the fallen angels of Genesis 6 or the humans of Noah's day who drowned seem the only textual options. Noah's day is also mentioned in 2Pe_2:4-5, along with Sodom and Gomorrah (cf. 2Pe_2:6). In Jude rebellious angels (cf. Jud_1:6) and Sodom and Gomorrah (cf. Jud_1:7) are also linked together.
It is unclear from the larger context why Peter even mentions this subject unless he is using the flood as an analogy to baptism (i.e., being saved through water, cf. 1Pe_3:20).
Two of the major points of contention in interpreting this passage are (1) when and (2) the content of Christ's preaching?
1. the preexistent Christ preached through Noah (cf. 1Pe_1:11 where the Spirit of Christ preaches through the OT writers) to the people of his day, now imprisoned (Augustine)
2. Christ, between death and resurrection, preached to the imprisoned people of Noah's day
a. condemnation to them
b. salvation to them (Clement of Alexandria)
c. good things to Noah and his family (in Paradise) in front of them (in Tartarus)
3. Christ, between death and resurrection, preached to
a. the angels who took human women and had children by them (cf. Gen_6:1-2)
b. the half-angel, half-human offspring of Gen_6:4 (see Special Topicic at Genesis 6 online at www.freebiblecommentary.org). The content of the message was their judgment and His victory. I Enoch says these disembodied half-angel/half-humans are the demons of the NT.
4. Christ as the victorious Messiah ascended through the heavens (i.e., angelic levels of the Gnostics or the seven heavens of the rabbis, cf. 1Pe_3:22; Eph_4:9). II Enoch 7:1-5 says that the fallen angels are imprisoned in the second heaven. He, by this very act, announced His victory over the angelic realms (i.e., all spiritual opposition, cf. the Jerome Bible Commentary, p. 367). I like this option best in this context.
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1Pe_3:20 "when the patience of God kept waiting" This is a compound of mçkos (distant, remote) and thumos (anger). This is an imperfect middle (deponent) indicative, implying God Himself continued to wait again and again. God's long-suffering, slow to avenge, loving patience characterizes His dealings with rebellious humans (cf. 1Pe_3:20; Exo_34:6; Neh_9:16-23; Psa_103:8-14; Joe_2:13; Micah 6:18-20; 2Pe_3:15; Rom_2:4; Rom_9:22). This godly character is also to be manifest in His children (cf. 2Co_6:6; Gal_5:22; Eph_4:2; Col_1:11; Col_3:12; 1Ti_1:16; 2Ti_3:10; 2Ti_4:2).
In Peter's writings God is depicted as patiently waiting and withholding His judgment so that people may be saved.
1. He waited in the days of Noah, 1Pe_3:20
2. He delayed the Second Coming, 2Pe_3:9
God wants all people to be saved (cf. 2Pe_3:9; 2Pe_3:15)!
▣ "who once were disobedient. . .Noah" This seems to refer to the angels of Genesis 6 (cf. 2Pe_2:4-5; Jud_1:6) or the unbelieving humans of Noah's day.
▣ "were brought safely through the water" Contextually it seems that Peter brings up the historical account of Noah and the flood as a way to talk about being "saved" (OT physical delivery versus NT spiritual salvation) through water (i.e., OT flood of Genesis 6-9 versus Christian baptism). If I Enoch is the background, then Noah and his family (i.e., all mankind) were saved by the flood waters from the evil, mixed race of humans and angels.
1Pe_3:21
NASB "corresponding to that"
NKJV "there is also an antitype"
NRSV "which this prefigured"
TEV "which was a symbol pointing to"
NJB "corresponding to this"
This is the Greek term antitupon, which is a compound of anti (i.e., as over against or corresponding to) and tupos (an image or copy). This is the only example of the adjective in the NT, but the noun is in Heb_9:24. This phrase shows the symbolic, typological nature of Peter's reference.
▣ "baptism" Baptism was the early church's opportunity for a person's public profession (or confession). It was/is not the mechanism for salvation, but the occasion of a verbal affirmation of faith. Remember the early church had no buildings and met in homes or often in secret places because of persecution.
Many commentators have asserted that 1 Peter is a baptismal sermon. Although this is possible, it is not the only option. It is true that Peter often uses baptism as a crucial act of faith (cf. Act_2:38; Act_2:41; Act_10:47). However, it was/is not a sacramental event, but a faith event, symbolizing death, burial, and resurrection as the believer identifies with Christ's own experience (cf. Rom_6:7-9; Col_2:12). The act is symbolic, not sacramental; the act is the occasion of profession, not the mechanism of salvation.
▣ "saves you" This term is used mostly in the OT for physical deliverance, but is used mostly in the NT for spiritual deliverance. In this context of persecution it obviously has both connotations.
▣ "but an appeal to God for a good conscience" This shows that it is not the ritual of baptism that saves, but a believer's attitude toward God (cf. 1Pe_3:16). However, I would add that baptism is not an option but (1) an example given by Jesus (cf. Mat_3:13-17; Mar_1:9-11; Luk_3:21-22; Joh_1:31-34 and (2) a command from Jesus (cf. Mat_28:19) for all believers. The NT knows nothing of unbaptized believers. In the NT baptism was inseparably related to one's profession of faith.
See note on "conscience" at 1Pe_3:16.
▣ "through the resurrection of Jesus Christ" This shows that the essence of salvation is in Jesus' resurrection (cf. Rom_1:4-5), not our baptism. This line of thought is clearly seen in Rom_6:3-4. Baptism by analogy, by immersion, symbolizes death, burial, and resurrection. In reality the mode is not as significant as the heart of the candidate.
1Pe_3:22 "who is at the right hand" This is an anthropomorphic metaphor of authority, power, and prestige (cf. 1Jn_2:1). This imagery is drawn from Psa_110:1.
The Bible uses human language to describe supernatural persons, places, and events. It is obviously analogous, symbolic, and metaphorical. It is able to communicate reality, but within limits (limits of (1) our fallen human perception and (2) its physical, time-bound, cultural particularity). It is adequate, but not ultimate.
▣ "angels and authorities and powers had been subjected to Him" This seems to refer to angelic ranks (cf. Rom_8:38-39; 1Co_15:24; Eph_1:20-21; Eph_6:12; Col_2:15; I Enoch). It shows Christ's complete authority and power over the spiritual realm.
Although 1 Peter is not directly addressing Gnosticism, it is clear from other NT writings (Col., Eph,. 1 Tim., Titus, and 1 John) that the cultural context of the first century Greco-Roman world was impacted by this philosophical/theological thinking. In second century gnosticism (and the Nag Hammadi texts) the Greek term pleroma (fullness), used often by Paul, refers to the "fullness of God," the angelic levels (aeons i.e., possibly the Jewish seven heavens) between a high good god and lesser gods. Jesus is the key to heaven, not secret passwords or knowledge related to these intermediary angelic/demonic beings.
Even if the Gnostic aeons are not the focus of the passage it seems that angels are! This would imply that the "spirits in prison" refers to the disobedient angels who took human women and produced offspring (cf. Gen_6:1-4).
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