1 Peter3
English Standard Version
Tap any underlined word for the original Hebrew or Greek.
1 , , be to your , so even do not the , they may be a the of their ,
2 when they and .
3 Do not be —the of the of jewelry, the clothing you —
4 let your adorning be the of the with the beauty of a , God’s is very .
5 this is the used to , by to their ,
6 , . And her , if you do do not anything that is .
7 , , with your wives in an , to the the , since they heirs with of the of , so be .
8 , of you, have unity of , , , a , and a .
9 Do , on the , , you were , that you may a .
10 Whoever , let him from ;
11 let him turn ; let him .
12 the of the are the , are open . the of the is those who .
13 is there to you zealous for is ?
14 even you should , you be blessed. of , be ,
15 in your Christ the as , being make a to who for a the that is ; yet do it ,
16 a , so , are , those who may be put to .
17 it is to for doing , that should be God’s , for doing .
18 once , the the , he to , being put to in the made alive in the ,
19 he and to the ,
20 because they did not , when the of , while the was being , in , that , , were brought .
21 , to , , as a of from the as an to God for a , the of ,
22 has and the of , with , , having been to .
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1 Peter 3Public-domain commentary and original-language notes for 1 Peter 3. The full AI study guide (summary, themes, context) has its own page.
Chapter Summary
In this chapter: The duties of wives and husbands. (1–7). Christians exhorted to agree. (8–13). And encouraged to patience under persecutions for righteousness' sake, considering that Christ suffered patiently. (14–22).
vv1-7
The wife must discharge her duty to her own husband, though he obey not the word. We daily see how narrowly evil men watch the ways and lives of professors of religion. Putting on of apparel is not forbidden, but vanity and costliness in ornament. Religious people should take care that all their behaviour answers to their profession. But how few know the right measure and bounds of those two necessaries of life, food and raiment! Unless poverty is our carver, and cuts us short, there is scarcely any one who does not desire something beyond what is good for us. Far more are beholden to the lowliness of their state, than the lowliness of their mind; and many will not be so bounded, but lavish their time and money upon trifles. The apostle directs Christian females to put on something not corruptible, that beautifies the soul, even the graces of God's Holy Spirit. A true Christian's chief care lies in right ordering his own spirit. This will do more to fix the affections, and excite the esteem of a husband, than studied ornaments or fashionable apparel, attended by a froward and quarrelsome temper. Christians ought to do their duty to one another, from a willing mind, and in obedience to the command of God. Wives should be subject to their husbands, not from dread and amazement, but from desire to do well, and please God. The husband's duty to the wife implies giving due respect unto her, and maintaining her authority, protecting her, and placing trust in her. They are heirs together of all the blessings of this life and that which is to come, and should live peaceably one with another. Prayer sweetens their converse. And it is not enough that they pray with the family, but husband and wife together by themselves, and with their children. Those who are acquainted with prayer, find such unspeakable sweetness in it, that they will not be hindered therein. That you may pray much, live holily; and that you may live holily, be much in prayer.
vv8-13
Though Christians cannot always be exactly of the same mind, yet they should have compassion one of another, and love as brethren. If any man desires to live comfortably on earth, or to possess eternal life in heaven, he must bridle his tongue from wicked, abusive, or deceitful words. He must forsake and keep far from evil actions, do all the good he can, and seek peace with all men. For God, all-wise and every where present, watches over the righteous, and takes care of them. None could or should harm those who copied the example of Christ, who is perfect goodness, and did good to others as his followers.
vv14-22
We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last. And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.
Key Words
ὁμοίως (homoíōs): similarly
γυνή (gynḗ): a woman; specially, a wife
ὑποτάσσω (hypotássō): to subordinate; reflexively, to obey
ἴδιος (ídios): pertaining to self, i.e. one's own; by implication, private or separate
ἀνήρ (anḗr): a man (properly as an individual male)
ἵνα (hína): compare G3588 (ὁ)); in order that (denoting the purpose or the result)
εἴ τις (eí tis): if any
ἀπειθέω (apeithéō): to disbelieve (wilfully and perversely)
λόγος (lógos): something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ)
ἄνευ (áneu): without
Cross References
1 Peter 3Explicit reference to Sarah calling Abraham 'lord' in her heart as an model of submission.
Supported by Matthew Poole, JFB
Direct quotation of the Psalm's promise regarding the tongue, peace, and God's eyes on the righteous.
Supported by Matthew Henry, Matthew Poole
Shares the metaphor of strategically 'winning' or gaining the unbeliever without or apart from formal preaching.
Supported by Matthew Poole, JFB
Pauline parallel warning against outward showy adornment (plaited hair, gold, pearls) instead of modesty.
Supported by Matthew Poole, John Calvin
Corresponds to the dual duties of wives' subjection and respect/fear toward their husbands.
Supported by Matthew Poole
Parallels winning over hostile observers through watching a believer's pure and honorable daily conduct.
Supported by Matthew Henry, John Calvin
Parallels 'the hidden man of the heart' with Paul's concept of 'the inward man' in Romans.
Supported by Matthew Poole
Allusion to Isaiah's command to not fear their terror, but to sanctify the Lord of hosts.
Supported by JFB
Refers to the patience of God waiting and warning during Noah's day before judgment fell.
Supported by Matthew Henry, Matthew Poole
Urges wives to be submissive to husbands so that the word of God be not blasphemed.
Supported by Matthew Poole
Contrasts outward display with the spiritual beauty of the King's daughter who is all glorious within.
Supported by Matthew Poole
Parallels the command not to return evil for evil, but to live peaceably with all.
Supported by Matthew Henry
Echoes Peter's focus on Christ's patient, vicarious suffering as our primary exemplar.
Supported by Matthew Henry, JFB
Connects Noah's status as a preacher of righteousness to Christ's warning to the ancient world.
Supported by Matthew Henry
Parallels Christ's ascension into heaven itself, now appearing in the presence of God for us.
Supported by Matthew Henry
Illustrates saving faith through the preparing of the ark, which typifies spiritual salvation.
Supported by Matthew Henry