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1 Peter
Instructor's Notes

EXPOSITION OF 1 PETER —
Chapter 3

INTRODUCTION

In this chapter the apostle instructs wives how to behave towards their husbands, and husbands how to behave towards their wives; and then exhorts to various things common to all Christians, and particularly to suffer patiently for righteousness sake; to which he encourages them from the sufferings of Christ, and the benefits resulting from them, on which he enlarges to the end of the chapter. He begins with the duty of wives to their husbands, even unbelieving ones, which is subjection to them, urged from the profitable effect of it; since hereby they might be won over to the Christian religion, without the use of the word, as a means, by their conversation, which is explained of chastity and fear (1 Pet. 3:1). And he proceeds to give some advice about their apparel, that they should have a greater regard to internal ornaments; particularly meekness and quietness of spirit, which is highly esteemed of by God, rather than to outward adorning; and which he enforces by the examples of godly women in former times, who were so adorned, and were subject to their husbands, particularly Sarah, the wife of Abraham, (1 Pet. 3:3). And next the apostle directs husbands how to conduct towards their wives, to dwell with them, and honour them, because vessels, and weaker vessels, and also heirs of the same grace of life; and besides, to use them ill would be an hindrance of their praying together, (1 Pet. 3:7). And then follow various exhortations to unity of judgment, compassion, brotherly love, pity, courteousness, and patience under the reproaches and revilings of men, which is the way to inherit a blessing they are called unto, (1 Pet. 3:8), and that these are incumbent on the saints, and that they shall be blessed, who are helped to regard them, is proved by some passages out of Psalm 34:12, which passages are cited, (1 Pet. 3:10). And in order to encourage to the exercise of the above things, the apostle suggests, that they that so behaved should not be hurt by any; and if they did suffer for righteousness sake from wicked men, yet still they would be happy; nor should this deter them from making a public confession of their faith; to which should be added a good conscience and conversation, to the shame and confusion of them that spoke evil of them, and accused them (1 Pet. 3:13). And though they were distressed and injured by men, they should not be cast down, nor murmur, since it was the will of God it should be so; and since it was better to suffer for doing well than for doing ill; and especially the example of Christ should animate to patience, since he, an innocent person, suffered for the sins of unjust men, to reconcile them to God; and he is now glorified and happy, and so will his people be, (1 Pet. 3:17). And having made mention of his being quickened by the Spirit, the apostle takes occasion from hence of observing, that by the same Spirit Christ preached in the times of Noah to disobedient persons, whose spirits were now in hell; and he takes notice of the longsuffering of God in that dispensation towards them, and of the goodness of God in saving Noah, and his family, in the ark, which was a figure of baptism; of which some account is given what it is, and is not, and which saves by the resurrection of Christ, (1 Pet. 3:19), who is described by his ascension to heaven, session at the right hand of God, and dominion over angels, authorities, and powers, (1 Pet. 3:22).

1 Peter 3:1-22

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;”

· Likewise, ye wives, be in subjection to your own husbands—Peter here continues his teachings on submission. Just as all Christians should submit to the governing authorities, as slaves should submit to their masters, and as Christ gave us His perfect example or willingness and complete submission, Peter says, “in the same way” (likewise), wives are to submit to their husbands. John Gill writes that such “subjection lies in honor and reverence, (Eph. 5:33), and in obedience.”

Ephesians 5:33—“Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband.”

Submission is not so much to the person per se as to the position of rank that is established to ensure order rather than chaos. The Greek word used (hupotasso) describes a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden; it is voluntary selflessness. “Christ Himself is the perfect example of a servant Who submitted without reservation to His Father's perfect will. Thus there is nothing degrading about submitting to authority and accepting God’s ordained order that alone ensures the proper functioning of the marriage bond between a husband and wife. The present tense of the verb hupotasso calls for a continuous attitude of willingness to be under the order established by God” (PA.Org).

· that, if any obey not the word—“Obey not” literally means one that is not persuaded and here denotes an obstinate rejection of the will of God. “Disobedient” (apeitheo) is an attitude of unbelief which involves deliberate disobedience and a conscious resistance to authority. John Gill writes concerning women who are married to an unbelieving husband; “The apostle, though he includes all wives, and exhorts them in general to subjection to their own husbands, yet has a particular regard to such as had unbelieving husbands, and who, on that account, were scrupulous of living with them, and of being in subjection to them.”

· they also may without the word be won by the conversation of the wives—“Won” (kerdaino) means to acquire by effort or investment. So a godly conversation and a submissiveness to the husband, is an investment of the part of the wife to win here lost husband to the Lord. “Peter wants the Christian women to win their husbands by a life of reverence and purity expressed in a submissive attitude that honors him as the head of the home. It is the character and conduct of the wife that will win the lost husband—not arguments, but such attitudes as submission, understanding, love, kindness, patience” (PA.Org). They are to win their husbands not by preaching (nagging) to them (without the word), but rather let the Gospel speak through a Christ-like life.

Synthesis: After writing about a servant’s duty to be subject to and ungodly master, Peter wrote of a wife’s duty toward an unbelieving husband. He directed wives to be in subjection to their own husbands in an effort to maintain order within the family unit. The object of this voluntary submission is to bring about the eventual salvation of the husband not under the authority of the Lord.

1 Peter 3:2—“While they behold your chaste conversation coupled with fear.”

· While they behold your chaste conversation—“While they behold” or “as they observe” means to view carefully or watch over for an extended period of time. The unsaved watch the saved very carefully often looking for the slightest flaw in their character so to make excuse for themselves.

“Caste” (hagnos) means to be free from all taint of what is lewd or salacious (scandalous) and implies a refraining from acts or even thoughts or desires that are not sanctioned by marriage vows (“preserving of the bed undefiled with lusts and adulteries” [J. Gill]). It here refers to the irreproachable conduct of a godly wife.

· coupled with fear—“Fear” (phobos) conveys the meanings of honoring or reverencing her husband.

Synthesis: Though unbelieving husbands may not listen to Gospel preaching, this is no excuse for the wife to defile here covenant commitments and faithfulness. Faithfulness to one’s spouse is godly behavior and a strong witness.

1 Peter 3:3—“Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;”

· Whose adorning let it not be that outward adorning—“Adornment” (kosmos) means literally “an ordered system” and speaks of that which is congruous or fitting. The idea is that the wife’s clothing on the outside of the body should be an expression of what is in the heart. A wife should not let here outward adorning (in a luxurious and extravagant manner) be her chief concern. It is not the outward adornment that will win the husband to the Lord. A wife’s adornment comes from within, from a changed and born again heart.

· of plaiting the hair—The wife is not to depend upon the costly adornment of the hair to win her husband to the Lord.

· and of wearing of gold—“wearing” means literally to hang around. The wearing of jewelry is not here forbidden, but it is clearly not to be gaudy or with the intent to draw notice by being an extravagant display. This would not win the husband to the Lord for it merely draws attention to an object of outward beauty.

· or of putting on of apparel—The purpose of clothing is the protection of the body and what Peter is here condemning is the donning of apparel (expensive clothing) for the purpose of making oneself pleasing to the eyes. In other words, a wife needs to be more concerned with the affairs of the heart in attempting to win a lost husband. The adornments of the world serve little purpose in winning souls to Christ (the Holy Spirit does not use the styles of the world). One must be careful not to lure someone via the lust of the eyes or lust of the flesh. Such allurement is to the person, and not to Christ.

Synthesis: “When a Christian woman depends upon the Lord Jesus for her adornment, the manner of wearing the hair, the kind and amount of ornament she wears, and the kind of clothing she puts on, will all be in keeping with the purity, simplicity, and beauty of the Lord Jesus” (Wuest; PA.Org). It is this that witnesses to the lost.

1 Peter 3:4—“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.”

· But let it be the hidden man of the heart—The idea of the “hidden man (person) of the heart” is that “personality of the Christian woman is made beautiful by the ministry of the Holy Spirit in glorifying the Lord Jesus and manifesting Him in and through her life” [Wuest]. Internal grace gives beauty and adornment to the soul, such is the person that has a new heart and has the will to that which is spiritually good. “If one finds it necessary to depend upon either physical beauty or clothing in order to make a favorable impression upon others, that fact shows that that person realizes his lack of those personal and spiritual qualities that make a virile Christian character” (PA.Org).

· in that which is not corruptible—“Corruptible” or “Imperishable” (aphthartos) that which is not subject to corruption. As outward adornments are subject to corruption they are of no value in the winning of lost souls. The new man, the hidden man of the heart, is not subject to corruption and will not perish, because there is no corruption in it.

· even the ornament of a meek and quiet spirit—the adornment of the meek does not seek ostentatious displays, but rather a quiet spirit submitted to the will of God. A meek spirit governs the circumstances rather than the circumstances governing it. “Meekness is an inwrought grace of the soul primarily toward God and is that attitude that accepts God's dealings with us as good without resisting or disputing. It is the opposite of self-assertiveness and self-interest. It's an equanimity (composure) of spirit that is neither elated nor cast down because it is not occupied with self at all” [PA.Org]. A “quiet spirit” is a tranquil spirit. One free of agitation and suggests a very deep composure, without turmoil and exhibits a peaceful attitude.

· which is in the sight of God of great price—Such a meek and quiet spirit is precious in the sight of God. In other words, whereas outward adornment is perishable, that which is of great price, in the sight of God, is a meek and quiet spirit.

Synthesis: The adorning acceptable and pleasing to God is that of the inner man which is not corruptible. A meek and quiet spirit is a spirit that is governed by the grace of God and is opposed to self-promotion or self-interest. This is the type of adornment that is lasting and is a faithful witness to the lost.

1 Peter 3:5—“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:”

· For after this manner in the old time—That is, in the past ages or the Old Testament economy. “The apostle exhorts and encourages to this inward dress and ornament, from the antiquity of it: for in this way, and after this fashion” [J. Gill].

· the holy women also—These were ordinary women saved by grace and lived holy lives.

· who trusted in God—These women placed their hope in God and depended on Him to overcome the obstacles of life and focused their attention of the sovereign power of God to “make good all his promises, judging and believing him to be faithful to his word, and able to fulfill whatever he had promised” [J. Gill].

· adorned themselves—“adorn” (kosmeo; English cosmetics) they did not dress themselves in a provocative way. They adorned themselves with a meek and quiet spirit, not with the fad of the time.

· being in subjection unto their own husbands—This was an act of their adornment a quiet a godly submission to their “own” husbands. John Gill writes that nothing is “more indecent and an uncomely sight than a woman not in subjection to her husband.”

Synthesis: This is how the holy women of ancient times adorned themselves. They fixed their expectations on God and were in subjection to their own husbands.

1 Peter 3:6—“Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.”

· Even as Sara obeyed Abraham—“Obeyed” (hupakouo) conveys the meaning of subordinating one’s self to the person or thing heard, hence to obey. The whole tenor of Sarah’s life was one of obedience to her husband; she went where he went and said the things that she was told to say.

· calling him lord—“lord” (kurios) means a master or one in authority. “Sarah used it as a wifely courtesy to her husband, as a recognition of her willing submission to Abraham's authority over her” [PA.Org].

Genesis 18:12—“Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?”

· whose daughters ye are—Peter says that the women that were to read his epistle were daughters of Sarah in a spiritual sense and they were to intimate her in her faith and obedience being of the same faith and having the same heart.

· as long as ye do well—Act in a manner as did Sarah. Conducting acts of benevolence and hospitality and doing every good work according to the will of God.

· and are not afraid with any amazement—The presence of hope drives out fear. The daughters of Sarah do not fear anything other than displeasing God. They fight against any anxiety that may arise and wage war against fear and doubt. They are not disenchanted by their unsaved husbands; they remain faithful to their duty and to the hope they have in Christ.

Synthesis: As a prime example Peter pointed to Sarah who obeyed her husband Abraham even calling him lord (Gen. 18:12). Peter said these women were descendants of Sarah if they conducted themselves in the manner she did (Sarah being saved by grace). Doing well, then caused no reason for living in fear.

1 Peter 3:7—“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.”

· Likewise, ye husbands, dwell with them—“Likewise,” husbands as your wives are expected to be submissive it is also the responsibility of a Christian husband to do the same. This dwelling together is that which is required of the marriage covenant. A truly spiritual husband will act with tender mercies toward his wife and will fulfill his marital duties.

· according to knowledge—This “knowledge” is with and intelligent recognition of the nature of the marital relation. A Christian husband needs to know his wife, her needs, moods, feelings, fears and hopes. How else can a husband share in his wife’s life if he does not understand her needs and problems?

· giving honour unto the wife—When a husband knows his wife, treats her with respect, loves her, provides for her, as the marriage covenant requires, he then honors her.

· as unto the weaker vessel—the women is physically weaker, and in need of protection, provision, and strength from her husband. Therefore she is to be treated “gently and tenderly, and not be treated with neglect and contempt, or with inhumanity and severity” [J. Gill]. “The husband must ever keep in mind that she is the weaker instrument of the two, not morally or intellectually, but physically. This attitude toward the wife on the part of the husband therefore includes loving consideration of the wife in view of the fact that she is not physically as strong as he is” [PA.Org].

· and as being heirs together of the grace of life—Both the husband and wife are partakers of the same saving grace of God. As they are sharers in electing, redeeming, justifying, pardoning, and adopting grace, they are likewise heirs of the same marriage covenant and both must work together to attain a supportive matrimonial harmony.

· that your prayers be not hindered—“Hindered” (ekkopto) is in the present tense and passive. Failure to give due honor to the wife will result in the cutting off of the efficacy of prayer. In other words, a couple that is not in matrimonial harmony will find it difficult to pray together and for one another. A couples domestic relationship has a profound impact on their spiritual fellowship with God. Our relationship with God can never be right if our relationships with our fellow-men are wrong.

Synthesis: Having described the duties of wives, Peter next turned to husbands. Husbands are to dwell with their wives being supportive in meeting their needs by having a knowledge or a intellectual understanding of them. Such knowledge leads to marital harmony (a lack of hostility), appreciation and equality and allows for their prayers to be effective.

1 Peter 3:8—“Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:”

· Finally, be ye all of one mind—“Finally” or “to sum up” Peter writes about five virtues that are to be normative qualities in the lives of God’s people, reflecting the attitude and example of Christ. First remember the context, Peter is offering advise for believers facing persecution.

The first virtue is “being of one mindset” or having the same thoughts and assessments of the essentials of life—“sameness of judgment with respect to the doctrines and ordinances of the Gospel, in which saints should be perfectly joined together in the same mind, and in the same judgment” [J. Gill]. There ought to be agreement on the doctrine of the Gospel concerning Christ, His laws and ordinances, and the way of salvation.

· having compassion one of another—“Compassion” (sumpatheis) is “sympathy” for one another or feeling what others feel so that one can respond with sensitivity to the need. Mutual love for one another.

· love as brethren—we are to love one another as brethren in Christ. We should not treat each other as strangers, or as mere acquaintances. We are the family of God and should treat each other as such. Our “love to each other ought to be universal, fervent, without dissimulation, and as Christ has loved (us)” [J. Gill]. “Mutual love is one of the strongest ‘arguments’ for the Christian faith” (PA.Org).

· be pitiful, be courteous—“Pitiful” (eusplagchnol) means to be kindhearted or show tenderness towards others. A tender hearted person understands forgiveness. One that is not forgiving will have difficulty with submission. Pity is a deep seated feeling generating from the deepest inward parts.

“Be courteous” (philophron) means to be friendly toward one another “shunning all moroseness, stiffness, and incivility” [J. Gill].

Synthesis: Peter addresses the entire body of believers. They are instructed to be of the same mind on the truths of the Gospel. Their attitude toward each other should be one of compassion and they should show brotherly love, be pitiful and courteous. Whether the believers were failing on these points or not, the instruction probably was not new—these things were taught by Christ and His apostles—but Peter wished to stir up pure minds by way of remembrance. His exhortation would reinforce the teaching and encourage them to obey it.

1 Peter 3:9—“Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.”

· Not rendering evil for evil—Peter here warns that they were not to let their flesh rise up and try to get even (revenge). They needed to guard their hearts and be alert so that they would remain under the control of the Spirit. This would be “contrary to what is before advised to, and which is taking God’s prerogative and work out of his hands, whose vengeance is, and which is to be overcome of evil” [J. Gill].

· or railing for railing—“insult for insult.” The flesh wants to “snap back” when insults are hurled at us. Christ is our perfect example as noted in 1 Peter 2:23 that says, “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously:”

· but contrariwise blessing—Luke 6:27-28 says, “But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you.” As Christians we must always keep in mind our calling, because this will help us love our enemies and do them good when they treat us badly. The persecutions we experience on earth today only add to our blessed inheritance of glory when we get to heaven.

Matthew 5:10-12—“Blessed [are] they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when [men] shall revile you, and persecute [you], and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great [is] your reward in heaven: for so persecuted they the prophets which were before you.”

· knowing that ye are thereunto called—We are “called by grace to the discharge of all the above duties exhorted to, and particularly to suffer patiently all injuries and affronts; and instead of making returns in the same way, to bless and pray for those that have hurt us, either by words or deeds” [J. Gill].

· that ye should inherit a blessing—Christians need to remember that most insults are the result of their walk in Christ. Insults therefore are a blessing because if not for who we were there would not be an attack on our persons. In other words, the blessings that we have received through grace are an affront to those that dead to the Lord.

Psalm 34:12-16—“What man [is he that] desireth life, [and] loveth [many] days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the LORD [are] upon the righteous, and his ears [are open] unto their cry. The face of the LORD [is] against them that do evil, to cut off the remembrance of them from the earth.”

Synthesis: Peter said the believers are called to receive a blessing, and in order to receive it they should invoke blessing on others, even those that insult, injure, and despise them. When we are thus confronted we are not to stoop to their level but allow the Spirit to work in us and manifest the grace of God. Attacks on our persons as Christians are the result of ignorance, jealously, and hatred.

1 Peter 3:10—“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:”

· For he that will love life—A controlled tongue is a secret to a long and fruitful life. The believer has been granted the legacy to enjoy his life. We are promised that we shall have life and life more abundantly (John 10:10). There it suits us to “avoid evil, do good, and seek peace as much as possible, and leave it with a righteous God to vindicate him and his cause, who will not fail to do it” [J. Gill].

· and see good days—the good days are the days of eternity which men of God shall see, and enjoy the fullness of their salvation.

· let him refrain his tongue from evil— James 1:26 says, “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion [is] vain.” The tongue is full of iniquity and there needs to be a constant guard placed on it to keep it “from all obscene words, filthy and corrupt communication, whatever is unsavory and unedifying; from lying, cursing, swearing, and particularly from railing and evil speaking” [J. Gill].

· and his lips that they speak no guile—Christians must be careful with their words that they speak only that which is the whole truth. Often it becomes easy to exaggerate or to venture into areas that are not wholly true and thereby we may deceive others or lead them astray. All of our words ought to be an exact representation of the truth.

Synthesis: Peter speaks here of loving life which may mean a prolonged life. Christians can love life because of their spiritual condition. The days are good when we bridle the tongue and speak the truth. This is representative of the life we would expect to live in our eternal state.

1 Peter 3:11—“Let him eschew evil, and do good; let him seek peace, and ensue it.”

· Let him eschew evil—Christians are to despise and loathe evil. It is not enough for us to avoid sin because sin is wrong; we ought to shun it because we hate it! Likewise we ought to avoid rendering evil for evil, or taking revenge on persons for doing him wrong [J. Gill].

· and do good—As we are to despise and loathe evil we are to love and cherish good. “We are to endeavor to promote the happiness of all” [A. Barnes]. Doing good is the result of our salvation and not visa versa.

Psalms 34:14—“Depart from evil, and do good; seek peace, and pursue it.”
Psalms 37:3—“Trust in the LORD, and do good; [so] shalt thou dwell in the land, and verily thou shalt be fed.”
Psalms 37:27—“Depart from evil, and do good; and dwell for evermore.”
Luke 6:35—“But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil.”

· let him seek peace, and ensue it—If we go out and seek trouble, we will find it; but if we seek peace we will find it. Let us not forget that the recipients of this epistle were undergoing persecution and they did not need to seek trouble, it usually found them simply because they were Christians. When we seek peace with those that would do us evil, it is often unexpected and catches those that would do us wrong off guard. Seeking peace does not mean that we are to compromise what we believe, because righteousness must always be the basis for peace. “A peaceful spirit will prolong our days” [A. Barnes].

James 3:13-18—“Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but [is] earthly, sensual, devilish. For where envying and strife [is], there [is] confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace.

“Ensue it” or “pursue it.” We are to live in peace even if we have to run after it. Peace is to be sought out in every part of our interaction. We are to seek peace (live a quiet and peaceful life) in the community in which we live with our enemies and with all other men.

Synthesis: The believer is not to entertain evil thoughts nor expose himself to temptation. On the contrary, he should despise and loathe evil; in other words get out of its way when he sees it coming or bend over backward to shun it. Shunning evil takes positive steps by doing good. Good works and good deeds should be the mark of the believer; he should be known for his good behavior and his good works. Likewise, we should seek peace making an earnest effort to follow hard after a peaceful disposition and life within the community.

1 Peter 3:12—“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.”

· For the eyes of the Lord are over the righteous—The eyes of the Lord are continually on all men but more especially His eyes are on us as our Guardian. God’s “countenance beholds with pleasure and delight those righteous ones who are clothed with it (righteousness); his eyes of omniscience, love, care, and protection, are always upon them, watching over them, and delighting in them” [J. Gill].

2 Chronicles 16:9—“For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of [them] whose heart [is] perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars.”

· and his ears are open unto their prayers—God hears the prayers of the righteous and being made righteous by the blood of redemption we with boldness may approach the throne with our petitions. Psalms 34:15 says, “The eyes of the LORD [are] upon the righteous, and his ears [are open] unto their cry.”

John 9:31—“Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.”
James 5:16—“Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.”

· but the face of the Lord is against them that do evil—The sense of this passage is that the Lord sets his face (anger) against them that do evil. This is an expression denoting disapprobation, and a determination to punish those that do evil. “His face is not mild and benignant (compassionate) towards them, as it is towards the righteous. The general sentiment of verses 10-12 is, that while length of days is desirable, is to be secured by virtue and religion, or that virtue and religion will contribute to it” [A. Barnes].

John 8:44—“Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.”

Synthesis: Peter says that the Lord’s eyes are on the righteous and He looks upon them with favor allowing them to approach Him with their petitions. However, God’s anger is against those that seek evil for He cannot countenance wrongdoing nor listen to the prayers of those who cherish iniquity in their hearts.

1 Peter 3:13—“And who is he that will harm you, if ye be followers of that which is good?”

· And who is he that will harm you—God will not harm us due to our position in Christ (his eyes are upon the righteous to protect and defend them); and if God cannot harm us, who can? This teaches that we are under the watchful care of our Father and thus no one is able to do us any real essential harm. Yes, we will be confronted and we must put on the full armor of God, but the enemy can only seek to bring injury against that part of our being which is not permanent or eternal.

Psalms 56:4—“In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.”

· if ye be followers of that which is good—As God is essentially and infinitely good and allows no essential harm to come upon those that are His in Christ, He then, is our example of good.

Titus 2:14—“Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”

Synthesis: This verse begins with the word “And” and shows cause and effect, basing verse 13 on the preceding verse. Peter indicated that since the believers are righteous and God is watching out for them, on one can harm them and as long as we are in Christ we have the assurance of the guardianship of God. Therefore, as God has demonstrated His goodness (love) towards us, we also should seek that which is good. As a result, we are not to be overwhelmed by persecution. Though such may come, God will never allow the testing to be more than His we are able to endure.

1 Peter 3:14—“But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled;”

· But and if ye suffer for righteousness' sake—“But” points to the fact that suffering is not the expected outcome of a zeal for good. In other words, the expected outcome of works of righteousness, is not suffering. However, if such suffering, though naturally remote, may come upon believers, then blessed is this condition. Remember, we have supernatural support in the Person of God.

Matthew 5:10—“Blessed [are] they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.”

· happy are ye—We are to be fully satisfied regardless of our circumstances because of the indwelling ministry of the Comforter. Since to consider oneself “blessed” while suffering persecution is not natural, Peter goes on to offer practical guidance. First we are not to yield to the natural reaction of fear; and second, we are to keep Christ as the central focus of our lives and make appropriate responses to our adversaries.

· and be not afraid of their terror, neither be troubled—We are not to yield to any kind of fear; in fact we are prohibited. We are not to allow a feeling of fright or terror to take hold of us. Isaiah 8:12 says, “…neither fear ye their fear, nor be afraid.” Christians are to fear God (reverentially); we are not to give in to our petty fears and thereby make wrong decisions. But we are to sanctify Christ as Lord in our hearts and in doing so we need not fear men or circumstances. Our enemies might hurt us, kill us, but they cannot essentially harm us. Likewise, we are not to be controlled by an anxious concern of those that may harm us. This leads to a troubled spirit and will disrupt a life of peace and service.

Synthesis: Peter said that if the believers, for righteousness’ sake, should chance to suffer they should be happy because they are fortunate and blessed. Therefore, they should not fear their enemies nor their threats. The Greek construction of this verse suggests that suffering pain for righteousness’ sake will be a rare thing; it may happen, but probably not. But whatever the case, believers should be prepared but not troubled with the thought of persecution.

1 Peter 3:15—“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:”

· But sanctify the Lord God in your hearts—Instead of fearing and being troubled because of possible suffering because of righteousness, we are to regard God. When God sanctifies us He makes us holy, but when we sanctify the Lord, we set Him apart as the Holy One, treating Him as holy, enshrining Him as the object of our supreme absolute reverence. The Lord is to be set above all allegiances and it is imperative that once for all that Christ be given an elevated position in our lives. This position will dispel all fear. If we establish Christ as our foundation and are submissive to His will, then we have turned everything over to him and made Him the Lord of our 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—

“Be ready” or be always prepared. Such preparation has as its foundation a submission to Christ as Lord, a walking in the Spirit, redeeming of time, eating the solid food, the pure milk of the Gospel. Such will prepare the believer for any potential persecution.

“to give an answer” or to make a defense. The believer is without excuse to always be prepared to make a careful, logical defense of the Christian faith against the attacks of his enemies, showing the validity of the Gospel. We ought to be able to give a logical explanation about what we believe to the skeptical, abusive or sarcastic inquires of ill-disposed inquirers.

“to every man that asketh you.” Each opportunity to witness is based on preparation. Every Christian should be able to give a reasonable defense of his hope in Christ, especially in times of persecution or confrontation.

“a reason” or to give account. We need to be able to give a logical account, factual reasons for hope in Christ.

“of the hope that is in you” which is none other than Christ Who is our hope and glory; being born again into a living hope. It is our regeneration, calling, justification, sanctification and our eventual glorification. This is what sets us apart and allows us to have a good conscience before men.

“with meekness and fear” All of our answers must be with a deep and reverential sense of accountability to God. We are not to answer with arrogance and a know-it-all attitude. It is an approach based on gentleness or meekness so that we might not overwhelm or overpower the opponent with the force of human personality. Gentleness is not weakness but it is the manifestation of inner strength that enables us to exhibit and attitude of humility, courtesy, considerateness, even towards those that do no demonstrate the same spirit. “Although being fully confident in what we believe we must at all costs avoid an attitude of arrogant belligerence in defense of our faith. Guard against giving an impression of haughty superiority toward your ignorant (2:15) opponents” [PA.Org].

Synthesis: Peter here tells believers how to deal with opposition. We are to sanctify the Lord God in our hearts and be ready always to give a verbal defense of our inner hope. We should possess the ability for the reason of such hope; we should be able to discuss our faith openly with a skillful presentation based on meekness and fear; an inner assurance based on reverence for God and dependence on His divine guidance and inspiration.

1 Peter 3:16—“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.”

· Having a good conscience—This is a present tense verb (keep) and has the sense of possess or maintain and here the participle is used with the sense of imperative. It is imperative that we keep an internal judge (good conscience) that is a continued witness to us. The idea of “good” is a conscience that is clean and enlightened because of our relationship with Christ. The maintenance of such a conscience enables one to face an opponent without fear, and to effectively defend the truth.

· that, whereas they speak evil of you, as of evildoers—Regardless of the attacks of our adversaries, if our conscience (our civil deportment) does not condemn us then we stand in good stead with the Lord.

· they may be ashamed that falsely accuse your good conversation in Christ—Our personal standards are not those of an unsaved world and we are not to be conformed to the world regardless of the accusations or lies. They, our accusers, shall be ashamed because our good consciences will reveal the truth and validity of their accusations.

Synthesis: In order to give an effective witness, we need a good conscience ( a guiltless and moral conscience). Innocence is the result of our inner good and its outward manifestation. There is nothing then in our lives that we should be ashamed of but those that speak evil against us have no grounds for their accusations and lies.

1 Peter 3:17—“For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.”

· For it is better, if the will of God be so—When God sees that there is a need for suffering, it is better is suffer for doing good than evil. God often sees that it is necessary for His people to suffer; there are effects to be accomplished by affliction which can be secured in no other way. As a result some of the brightest moments in the Christian’s life result in trials and tribulations.

· that ye suffer for well doing— When we suffer for well doing, we suffer for doing the things that we are called for and commanded to do. If we suffer for the cause of Christ and the Gospel this should bring us much joy.

· than for evil doing—1 Peter 4:15 says, “But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men's matters.” Suffering for evil should be expected and it is due.

Synthesis: If perchance suffering is required for the Christian it is better that it is for well-doing than for wrongdoing. Suffering for good is the direct result of the will of God; knowing this we ought to rejoice.

1 Peter 3:18—“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:”

· For Christ also hath once suffered for sins—“For” means because or since Christ has suffered (“in order to obtain the remission of them, to make reconciliation for them, and to take and put them away, and finish and make an end of them”[J. Gill]), and triumph we too also will triumph which gives Christians us encouragement to patiently endure our own God appointed suffering. This also may explain or give some understanding why we should not be surprised when we are called on to suffer. Christ was perfect Righteousness and yet he suffered for unrighteous men. This allows us to praise God we can suffer for righteousness because He suffered for righteousness and by so doing brought us into the kingdom of righteousness.

· the just for the unjust—Christ was just in every since of the word. Through redemption we are just in Christ and as He suffered as a just Servant we to shall be asked to suffer. As John Gill aptly states that because Christ suffered, “it need not be thought hard, or strange, that sinful men should suffer at the hands of others; and still it should be borne with the greater patience, since Christ not only suffered for them.”

· that he might bring us to God—Christ’s suffering opened the door (rent the vail) and allowed access for us to God (we now have open access to the Holy of holies). We may come boldly to His throne because we have been given access to the wonderful grace of God. “Christ's death was to open a way of access into the Holy of holies, to draw us into His presence, to render us acceptable to God” [PA.Org].

· being put to death in the flesh—The passive participle indicated the total culpability of Christ’s executioners and stresses what man did to Him. The “flesh” of Christ is a slap in the face to the Docetists (only appeared to have a human body a—docetic phantom)that deny that Christ had a body. “Flesh” in the Bible in reference to Christ, refers to His body; flesh is qualitative and characterizes Christ as a human being. At the time of Christ’s death, “his body and soul were disunited; his body was left on the cross, and his soul, or Spirit, was commended to God” [J. Gill].

· but quickened by the Spirit—Christ was made alive and is alive. Christ was “raised from the dead by his divine nature, the Spirit of holiness, the eternal Spirit, by which he offered himself, and by virtue of which, as he had power to lay down his life, so he had power to take it up again; when he was also justified in the Spirit, and all the elect in him” [J. Gill].

Synthesis: Peter points to Christ to illustrate the nobility of suffering according to the will of God, which was consummated in resurrection. Though Christ was just (innocent, righteous), He suffered for the sins of the unjust. His suffering brought us to God and we are made presentable on the basis of His atoning death. Though put to death in the flesh, Christ was quickened by the Spirit, which gives us reason to patiently endure our own appointed suffering.

1 Peter 3:19—“By which also he went and preached unto the spirits in prison;”

· By which also he went and preached unto the spirits in prison—This passage has been subject to many interpretations and some have proven to be quiet dangerous; especially those that have been promulgated by the R.C.C. This heretical teaching says that Christ descended into Hades where he preached to the spirits there imprisoned. This is of such importance that John Gill’s explanation ought to be here noted in its entirety:

Various are the senses given of this passage: some say, that Christ, upon his death, went in his human soul to hell; either, as some, to preach to the devils and damned spirits, that they might be saved, if they would; and, as others, to let them know that he was come, and to fill them with dread and terror; but though hell may be meant by the prison, yet the text does not say that he went unto it, or preached in it; only that the spirits were in it, to whom he sometimes went, and preached; nor is his human soul, but his divine nature meant, by the Spirit, by which he went and preached to them: and as for the ends proposed, the former is impracticable and impossible; for after death follows judgment, which is an eternal one; nor is there any salvation, or hope of salvation afterwards; and the latter is absurd, vain, and needless. Others, as the Papists, imagine the sense to be, that Christ, at his death, went in his human soul, into a place they call “Limbus Patrum,” which they suppose is meant by the prison here, and delivered the souls of the Old Testament saints and patriarchs from thence, and carried them with him to heaven; but this sense is also false, because, as before observed, not the human soul of Christ, but his divine nature, is designed by the Spirit; nor is there any such place as here feigned, in which the souls of Old Testament saints were, before the death of Christ; for they were in peace and rest, in the kingdom of heaven, in Abraham’s bosom, inheriting the promises, and not in a prison; besides, the text says not one word of the delivering of these spirits out of prison, only of Christ’s preaching to them: add to all this, and which Beza, with others, observes, the apostle speaks of such as had been disobedient, and unbelievers; a character which will not agree with righteous men, and prophets, and patriarchs, under the former dispensation: others think the words are to be understood of Christ’s going to preach, by his apostles, to the Gentiles, as in Ephesians 2:17 who were in a most miserable condition, strangers to the covenants of promise, and destitute of the hope of salvation, and sat in darkness, and the shadow of death, and, as it were, at the gates of hell; were in the bonds of iniquity, and dead in sin, and had been for long time past foolish and disobedient, serving divers lusts and pleasures, to which they were in bondage. This is, indeed, a more tolerable sense than the former; but it will be difficult to show, that men, in the present state of life, are called “spirits,” which seems to be a word that relates to the souls of men, in a separate state from their bodies; and especially that carnal and unconverted men are ever so called; and besides, the apostle is speaking of such who were disobedient in the times of Noah; and therefore not of the Gentiles, in the times of the apostles: add to which, that the transition from the times of the apostles, according to this sense, to the days of Noah, is very unaccountable; this sense does not agree with the connection of the words: others are of opinion, that this is meant of the souls of the Old Testament saints, who were “in a watch,” as they think the phrase may be rendered, instead of “in prison:” and said to be in such a situation, because they were intent upon the hope of promised salvation, and were looking out for the Messiah, and anxiously desiring his coming, and which he, by some gracious manifestation, made known unto them: but though the word may sometimes signify a watch, yet more commonly a prison, and which sense best suits here; nor is that anxiety and uneasiness, which represents them as in a prison, so applicable to souls in a state of happiness; nor such a gracious manifestation so properly called preaching; and besides, not believers, but unbelievers, disobedient ones, are here spoken of; and though it is only said they were sometimes so, yet to what purpose should this former character be once mentioned of souls now in glory? but it would be tedious to reckon up the several different senses of this place; some referring it to such in Noah’s time, to whom the Gospel was preached, and who repented; and though they suffered in their bodies, in the general deluge, yet their souls were saved; whereas the apostle calls them all, “the world of the ungodly,” (2 Pet. 2:5), and others, to the eight souls that were shut up in the ark, as in a prison, and were saved; though these are manifestly distinguished in the text from the disobedient spirits. The plain and easy sense of the words is, that Christ, by his Spirit, by which he was quickened, went in the ministry of Noah, the preacher of righteousness, and preached both by words and deeds, by the personal ministry of Noah, and by the building of the ark, to that generation who was then in being; and who being disobedient, and continuing so, a flood was brought upon them which destroyed them all; and whose spirits, or separate souls, were then in the prison of hell, so the Syriac version renders it, “in hell,” (see Rev. 20:7), when the Apostle Peter wrote this epistle; so that Christ neither went into this prison, nor preached in it, nor to spirits that were then in it when he preached, but to persons alive in the days of Noah, and who being disobedient, when they died, their separate souls were put into prison, and there they were when the apostle wrote: from whence we learn, that Christ was, that he existed in his divine nature before he was incarnate, he was before Abraham, he was in the days of Noah; and that Christ also, under the Old Testament, acted the part of a Mediator, in his divine nature, and by his Spirit discharged that branch of it, his prophetic office, before he appeared in human nature; and that the Gospel was preached in those early times, as unto Abraham, so before him.”

Roman Catholic View (H. Hoeksema)

According to the Roman Catholic view, hades or sheol is divided into compartments. One is the limbus infantum, that is. the abode of infants. Another is the limbus patrum, the abode of the fathers of the Old Testament. Another is purgatory. I am not interested now in the limbus infantum, which means that there is a separate compartment in hades for the infants who have died before baptism. They do not go to heaven or to hell, but somewhere in between. Rome's view of purgatory is premised on the view that really no one can go to heaven immediately alter death unless he is perfectly holy, perfectly righteous, perfectly clean before he dies. Purgatory, really, is for all the faithful, no matter how good, except those who are officially canonized by the Pope or those who have done a sufficient number of good works to have earned the right to enter into heaven immediately. Purgatory, therefore, is an intermediate state between death and heaven. After death there must still be a sort of intermission, a sort of transition, a state in which the soul becomes pure and prepared to go to heaven. That is the Roman Catholic idea.

That, of course, is pure speculation. There is no basis whatever for anything like that in Scripture, and if anything condemns that idea of purgatory, it is certainly the word of Jesus to the penitent thief: “Today shalt thou be with me in paradise” (Luke 23:43). Today! If anyone should have gone to purgatory, it was certainly the thief on the cross. He had no good works. He was not pure and clean so as to be fit for heaven--not before he died. Yet the Lord said to him, “Today shalt thou be with me in paradise.”

Scriptural View of the Intermediate State

Scripture tells us in no uncertain terms, in the first place, that the saints after death will continue to exist consciously. In the second place, the Bible instructs us that the state of the saints after death will be reached at once, without any intermission. And finally, the Scriptures teach that this conscious state immediately after the moment of death will be a state of glory. Of glory!

Let me explain a moment. In the first place, the Bible tells us that there is a house of many mansions. If you will study the Scriptures, you will find that that house of many mansions is not to be identified with the new creation, but is certainly the state of the saints and of Christ immediately after death. Christ went, immediately after death, into the state of the house of many mansions. And He tells us, “Whither I go, thou canst not follow me now.... And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:2). In chapter 5 of II Corinthians we are told that if the earthly house of this tabernacle is dissolved, we have a building of God, a house not made with hands, eternal in the heavens. We have this building of God immediately after the house of this present tabemacle is dissolved. There is nothing in between. We have a house of God not made with hands, eternal in the heavens. That is not a temporary body. That is not a body that will come at the resurrection. No! That is the state of the saints immediately after death in the house of God with Christ.

The apostle Paul says it will be far better for him to die and pass on, for then he will be with Christ (Phil. 1:21-23). He will be with Christ immediately after death. As I already quoted, Christ's promise to the penitent thief was, “Today thou shalt be with me in paradise.” Today! That means, in the first place, that the death of believers cannot be generalized into the death of every man. What happens in the death of believers is not only that the body is separated from the soul, but also that the outward man is separated from the inward man, the new man from the old man. The old man is earthy. The old man is sinful. The old man is corrupt and defiled. The new man is heavenly, holy, and immortal. Immortality characterizes the new man. And therefore the words of Jesus Christ apply here: “He that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this?” (John 11:25.26). That is immortality beyond physical death. Besides, I emphasize that the passing into glory is immediate. Immediate! When I die, I hope to be with Christ. I look forward to glory when I die. That is my personal testimony to you tonight. That is my hope. And that longing for heaven, beloved, shall not have to wait for its realization even one moment.

It is often asked, “Where is heaven?” Commonly the idea is that heaven is far, far away; far beyond the starry skies, far beyond the farthest star in the sky. I do not believe it! When I die, I will go to heaven; and I think heaven will be right near me, right close. I cannot see it. Of course not! I have no eyes to see it. I have no ears to hear it yet. But Christ is here, and heaven is here. penetrating into our present existence. When I die, I shall not have to journey miles and miles, perhaps thousands and thousands and millions of miles, to get to heaven. The exit from my body will be the entrance into glory--immediate transformation into glory. That is my expectation.

Into glory! How? I do not know, for what “eye hath not seen, nor ear heard, neither have entered into the heart of man” (1 Cor. 2:9) I cannot picture to you tonight. For that we must wait until we get to heaven. But one thing is sure: in heaven there will be the glory of a threefold, perfect fellowship. This to me is sufficient. In the house of many mansions in heaven I shall have perfect fellowship with God and see Him face-to-face and know Him as I am known. If there were nothing else than that in heaven, that would be enough to make heaven heaven. Perfect, sinless, spotless fellowship with the God of my salvation in Christ Jesus. God is there! My God and My Father! And I will have fellowship with Hi--forever!

Secondly, there is Christ. Christ! Our eldest brother who died for us, who loved us even unto death, and bore for us all the wrath of God, that we might have everlasting life in Him. I long to see Him. I will see Him! Oh, not just to knock on His door to ask Him whether I may come in, but to see Him forevermore! To fellowship with Him. To enjoy His presence.

Finally, in heaven there is the perfect fellowship of the saints. The saints! All the saints that have gone before us in the absence of the body, from Adam to the present moment and to the moment when the Lord shall take the last elect into heavenly glory. That whole throng of saints will be in heaven, and all shall glorify the God of our salvation in perfection, each with his own song, expressing his own theme, and in his own voice, in one grand harmony. That will be glory, beloved!

Although Scripture certainly comforts us with the assurance of immediate glory of the house of many mansions that is the intermediate state, it nevertheless always fixes our eye upon the final end of all things. The intermediate state is not the final end, neither for us nor for the saints who have gone before us into heaven. We and they together must still wait and look for the final coming of our Lord Jesus Christ and the final rest. That is the perfect object of our hope. Then, when the whole church of the elect shall have been gathered in the new heavens and the new earth, and when the tabernacle of God shall be with men forever, then our hope shall be realized. Until that time they and we, in heaven and on earth, must wait and long for the coming of the day of Jesus Christ, our Lord. “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus” (Rev. 22:20).

Christ, in the days of Noah, through the same Spirit that raised Him from the dead, descend from His throne and preached redemption to those imprisoned in their own sins.

Synthesis: Christ preached the same message in the past as He did at His death, and does even now to those imprisoned in their sins.

1 Peter 3:20—“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.”

· Which sometime were disobedient—Those here spoken of as being disobedient are those imprisoned in their sins in the days of Noah. They were preached to, remained disobedient, and were now in hell.

· when once the longsuffering of God waited in the days of Noah—God waited patiently for 120 years for those that were disobedient to repent but they were dealt severe punishment.

· while the ark was a preparing—Noah preached for 120 years to people the were hell bent on their own destruction.

· wherein few, that is, eight souls were saved by water—Passive voice emphasizes that God saved Noah and his family, the ark (a type of Christ) being the actual agent of their physical salvation. Noah was already saved spiritually by his faith and trust in God’s promises, a faith that was shown to be a genuine and authentic faith by doing the works that the Lord commanded him to do. God had brought judgment via the water and salvation through it via the ark.

Hebrews 11:7—“By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.”
Genesis 6:22—“Thus did Noah; according to all that God commanded him, so did he.”

Synthesis: Nearly all the people of Noah’s day were found to be disobedient and perished in spite of Noah’s preaching and God’s longsuffering. This verse reminds us of God’s extreme patience and Noah’s remarkable faithfulness. God waited 120 years before sending judgment, giving men the full opportunity to repent. This teaches that God gives a full opportunity to men to accept Him as Savior, but left to their own devices they will not repent and will eventually face God’s judgment. In the end, none shall survive outside of the protection of the ark of Christ.

1 Peter 3:21—“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 like figure whereunto even baptism doth also now save us—“ Peter is teaching that the fact that 8 people were in an ark and went through the whole judgment, and yet were unharmed, is analogous to the Christian’s experience in salvation by being in (UNION WITH) Christ, identified with Christ our "Ark" of salvation so to speak. Peter is not teaching (as some twist the Scriptures) that immersion in water by a particular denomination saves you. Peter pictures the waters of baptism as corresponding to (prefigured by) the deliverance of Noah’s family by water.

· (not the putting away of the filth of the flesh—The saving by baptism (see above) is only symbolic, not actual as in the following passage:

Romans 6:2-6—“God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also [in the likeness] of [his] resurrection: Knowing this, that our old man is crucified with [him], that the body of sin might be destroyed, that henceforth we should not serve sin.

· but the answer of a good conscience toward God,)—“Baptism, (is a) profession of faith in Christ, and of the doctrine of Christ in a pure conscience, is requisite; and in baptism persons make a public confession of God, and openly put on Christ before men: the sense seems plainly this; that then is baptism rightly performed, and its end answered, when a person, conscious to himself of its being an ordinance of Christ, and of his duty to submit to it, does do so upon profession of his faith in Christ, in obedience to his command, and ‘with’ a view to his glory”[J. Gill].

· by the resurrection of Jesus Christ—Baptism is a symbolic picture of the resurrection of Christ but yet when done in a good conscience it is a statement of belief in His resurrection and protection.

Synthesis: From the final words of verse 20 Peter launched into a discussion of water baptism and made it clear that baptism, like the Flood, is only a figure (representation). It takes more than the washing of water to clean the filth of sin laden the soul. The ark is symbolized as that which saved Noah’s family from the death brought as judgment to sinful mankind. Our baptism is symbolic that we are in Christ, the Ark of our salvation, and as we come out of the water and are not put to death by it, we shall be, in the end, saved from the judgment of God and death, by Christ.

1 Peter 3:22—“Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.”

· Who is gone into heaven—Christ has passed from death to life and now is resident in heaven where he will remain in the presence of God making intercession with God on behalf of His sheep. He also has prepare mansions for us and will one day return a gather his people from the four corners of the earth.

· and is on the right hand of God—Christ is now at the right hand of God, returned to his former place of glory and placed there as an acknowledgement of His work on behalf of the saints. A work acceptable to God!

· angels and authorities and powers being made subject unto him—All are subject to the authority of Christ. Christ has won complete victory over sin, principalities, angels, authorities and powers. Such a victory in its totality gives all that suffer persecution encouragement to bear up and to remain firm in the faith.

Synthesis: The disciples saw Christ ascend into heaven and now He is on the right hand of God. This was due to His obedience to the Father in completing the work given to Him in the redemption of the elect. Such was the victory won by Christ that He is now the absolute supreme Authority and is able to supply believers with all that is necessary for them to also overcome.

Instructor Notes 1 2 3 4 5

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Scriptural View of the Intermediate State