Chapter 3

1 He teacheth the duty of wives and husbands to each other, 8 exhorting all men to unity and love, 14 and to suffer persecution. 19 He declareth also the benefits of Christ toward the old world.

1. Likewise. Christian wives are to honor their husbands in word and in conduct (see on Gen. 3:16; Eph. 5:22, 25).

Wives. Peter here confirms Paul’s teachings regarding the ethics of a Christian home (see on Eph. 5:22; Titus 2:5).

Be in subjection. Or, “continue to be subject.”

Your own husbands. Peter here emphasizes the unique relationship involved in marriage. A believing wife must at all times be a Christian in spirit, living at peace even with an unbelieving husband. Her Christian vows have not freed her from her earlier vows to a pagan husband.

Any. That is, unbelieving husbands.

Obey not the word. That is, do not accept and obey the gospel. It was not uncommon for a wife to accept the truth in Jesus Christ and for her husband to reject it and to set himself in opposition to it. Nevertheless, the Christian wife was not to seek freedom from her marriage bond so long as her husband was content to live with her (see on 1 Cor. 7:12–15). She was to continue to live with her husband, in subjection to him as his wife, hoping and praying that her godly life would win him to the Master.

Without the word. Literally, “without a word,” “without talk.” The Greek construction makes evident that “word” here does not designate the gospel message, as in the previous occurrence of “word” in the same verse. In view of the fact that conduct (“conversation”) is to be the means by which believing wives are to win their unbelieving husbands, “word” here, by contrast, evidently designates verbal persuasion. Sometimes a believing wife may be tempted to argue, and to attempt to overwhelm her husband by logical evidence. Generally speaking this is not the best way to win an unbelieving husband. A spirit of nagging, argumentative discussion is foreign to the spirit and methods of Christ.

Be won. That is, to faith in Christ.

Conversation. Gr. anastropheµ, “conduct” (see on ch. 1:15). A quiet self-restraint, a gentle, holy life of self-denial, presents an unanswerable argument, and is usually much more effective than constant talk and argument.

2. While they behold. Literally, “while they look upon closely” (see ch. 2:12).

Chaste. Or, “pure” (see on 1 Tim. 5:22). The total life of the Christian wife is to be restrained in style and taste. She is to be known for decorous consistency in all things.

Conversation. See on v. 1.

With fear. Or, “in fear,” that is, holy fear of God (see 1 Peter 2:17, 18; see on Ps. 19:9). This verse may be translated: “Having closely observed your conduct, pure in the fear of God.”

3. Adorning. Gr. kosmos, “ornament,” “decoration,” “adornment” (see on Isa. 3:16–24; 1 Tim. 2:9, 10). The English word “cosmetics” is derived from the Greek word kosmos. It is not fitting for a Christian woman to make a vain display of dress and ornaments to attract attention to herself. Her greatest attraction should be her Christian conduct (see on 1 Peter 3:2).

Plaiting the hair. Peter here cites an example of ancient “adornment” that did not reflect “pure” motives (see on v. 2). Intricate, time-consuming hair styles were a criterion. of wealth and fashion in the Greek and Roman world of Peter’s time. The motive was obviously a desire for personal attention, which is not in harmony with the basic principles of Christianity. See on 1 Tim. 2:9.

Wearing of gold. Plentiful were the glittering rings, bracelets, and anklets that fashionable women wore in the Roman Empire. Such “wearing of gold” was contrary to the principle of Christian modesty and simplicity.

Putting on of apparel. Probably a reference to the fashionable custom of changing dresses and ornaments several times in a day to meet varying social requirements. Love for an extensive wardrobe has been a deceptive snare to men and women all through the ages. Money that could be spent in more profitable ways for the eternal good of both spender and receiver is often squandered on ostentatious apparel.

4. Hidden man. The inward person, the true self (Rom. 7:22; 2 Cor. 4:16; Eph. 3:16).

The heart. That is, the intrinsic character and personality. Time taken to adorn the character with Christlike traits is of much more profit than excessive time devoted to the outward decoration of the body.

Not corruptible. This incorruptible character is the robe of righteousness that Christ promises to impart to all who accept Him by faith and who come to Him for guidance (see on Matt. 22:11; Rev. 3:18). This is the ornamentation God desires the Christian wife to have. It will commend her and her religion to her unbelieving husband and friends as nothing else possibly could.

Meek. Gr. prau¬s (see on Matt. 5:5). The unassuming simplicity of the Christian woman will stand forth in sharp contrast with the self-assertiveness of those who seek to attract attention to themselves with eye-catching hair styles, glittering ornaments, and fashionable clothing.

Quiet. Christian tranquillity is not dependent on changing fashions but on Christ, who remains “the same yesterday, and to day, and for ever” (Heb. 13:8) and whose fellowship is worth far more than that of fickle men.

Spirit. That is, the disposition of the mind.

Of great price. The material worth of golden ornaments and rich apparel is insignificant in comparison with the eternal value of truly converted men and women.

5. After this manner. That is, in the adornment of character.

Women. Or, “wives.”

Trusted. Gr.elpizoµ, “to hope.” On God’s promises these godly women rested their hopes for recognition and security. Their desires were in harmony with God’s plans for them.

Adorned. That is, in “a meek and quiet spirit” (see on v. 4).

Being in subjection. They did not seek to break their marriage vows as a solution to marital problems. Undoubtedly many believing wives faced extremely difficult situations in their homes, yet they merited God’s approval by steadfastly meeting those circumstances in a Christian spirit of meekness. They endured trial without irritation.

6. Sara. Abraham’s wife is here introduced as the matriarch of all godly wives and as an example they may safely follow.

Calling him lord. Sarah respected Abraham and submitted to his headship in the home (see on Gen. 18:12).

Daughters. Or, “children.” Compare Paul’s teaching concerning Abraham as our spiritual father (see on Rom. 4:11; Gal. 3:7).

As long as ye do well. Christian wives will follow Sarah’s example of gentle, unassertive behavior in their homes and elsewhere. Such behavior qualifies Christian women to be “daughters” of Sarah, even as men of faith manifest the qualities of their spiritual father, Abraham.

Amazement. Gr. ptoeµsis, “fear,” “terror” (cf. Prov. 3:25, LXX). Christian wives will not become upset by the frightening situations that sometimes arise from the attitude of an unbelieving husband, from the problems that are ever present in rearing children, or from the ill will expressed by unbelieving friends and neighbors. Regardless of the nature of these problems the Christian wife will preserve “a meek and quiet spirit” (1 Peter 3:4). The problems of life drive her nearer to the Lord, they do not discourage her.

7. Likewise. The apostle now speaks of the duties of husbands. God expects no less of the Christian husband than He does of the Christian wife.

According to knowledge. That is, thoughtfully and considerately, fulfilling all the duties of marriage wisely and unselfishly. A Christian wife is to respect her husband as the head of the home, but the husband is not to take advantage of his prerogative. With knowledge born of divine love, the Christian husband will never take advantage of his wife, nor will he make unreasonable demands upon her (see on 1 Cor. 7:2–5).

Giving honour. That is, respect.

Weaker. That is, in comparison with men.

Vessel. Or, “instrument,” here meaning “person.”

Heirs together. Or “coheirs.” In God’s sight there is no inequality between men and women. Both are to share equally as “coheirs” of the eternal kingdom.

Grace of life. That is, the gift of eternal life, the product of God’s gracious kindness (see on John 3:16).

Prayers be not hindered. The husband who does not treat his wife with Christian respect need not expect God to answer his prayers (cf. Matt. 18:19). God cannot consistently bestow blessings on men who deal with their wives in an unreasonable, selfish, and tyrannical spirit. In a sense, the mistreated wife’s petitions to God cancel out her husband’s hypocritical prayers.

8. Finally. Peter has addressed himself to Christians in general (ch. 2:1–17), and in particular to Christian servants (vs. 18–25), wives (ch. 3:1–6), and husbands (v. 7). He now resumes his admonition to Christians in general.

All. That is, all “the strangers scattered” throughout Asia Minor (see on ch. 1:1), and in a broader sense all Christians everywhere, in all ages.

Of one mind. Gr. homophrones, “likeminded,” “united in spirit,” “harmonious.” Harmony among believers and unity of action require a basic unity with respect to fundamental beliefs and to the objectives and methods of the church. But unity does not require absolute uniformity in every detail. As long as men think at all there are bound to be differences of opinion on minor points. But despite this diversity there can still be common agreement concerning principles and working policy. In fact, unity is more a matter of the heart than of the mind. Christians should be able to work together harmoniously despite differences in viewpoint if the spirit of pride is suppressed by a genuine desire to work together. Then, differences between men will decrease and a cordial bond of fellowship will unite all (see on John 17:21; Rom. 12:10, 16).

Compassion. Gr. sumpatheµs, “suffering with [another],” whence our word “sympathy.” For comment see on 1 Cor. 12:26.

Love as brethren. See on 1 Peter 1:22; cf. on Matt. 5:43–48.

Pitiful. Gr. eusplagchnoi, “compassionate,” “tenderhearted.” See on Eph. 4:32.

Courteous. Textual evidence favors (cf. p. 10) the reading “humble-minded.” For comment see on Matt. 11:29; Rom. 12:16; 2 Cor. 12:21.

9. Not rendering. Literally, “not giving back.”

Evil for evil. See on Matt. 5:39; Rom. 12:17; 1 Thess. 5:15.

Railing. Or, “abuse” (see on ch. 2:23).

Blessing. See on Rom. 12:14.

Knowing. This clause reads literally, “because for this you were called.” God has called us to be Christians that we might help others, not alone that we might obtain a blessing ourselves. The genuine Christian spontaneously seeks ways in which he can bring a blessing to others. See on Matt. 5:43, 44.

Inherit a blessing. The greatest blessing that can come to a person is from being a blessing to others. God’s eternal kingdom will be populated with men and women who have made it a life habit to share their happiness. In a perfect universe the happiness of others is the only concern of every intelligent being.

10. He that will. Literally, “he who wills to,” that is, desires to. This is the spirit that moves the great heart of God (see on John 3:16) and that will characterize His people (see on Matt. 25:40). The apostle here begins (1 Peter 3:10–12) a quotation from Ps. 34:12–16 (see comment there). Amid all the problems of life (see 1 Peter 2:12–20) the sincere believer will purpose to live a full, worth-while life, bringing blessing to others.

Love life. The Hebrew of Ps. 34:12, from which Peter quotes, reads literally, “find pleasure in life,” that is, this present life. See on Matt. 10:39.

See good days. That is, days that bring true satisfaction.

Refrain his tongue. How many friendships, how many promising careers, have been shattered by an ill-considered, impetuous word! Calvin Coolidge once observed, “I have never been hurt by anything I didn’t say.” He who finds it difficult to “refrain his tongue” may well make the prayer of Ps. 141:3 his own. For further comment see on Prov. 15:1, 28; 17:27, 28; 18:21; 29:11; James 1:19, 26; 3:2–18.

Guile. See on ch. 2:1, 22.

11. Let. Four positive exhortations follow the two negative ones of v. 10.

Eschew evil. Literally, “turn from evil,” that is, from doing evil to others. The Christian will avoid bringing injury to others.

Do good. That is, to others. The Christian will seek every opportunity to say all the good things he can about others (v. 10) and do all the good he can for others (v. 11).

Peace. See on Jer. 6:14; Heb. 12:14.

Ensue. Or, “pursue.” An active pursuit is necessary in order to preserve peace.

12. For. Or, “because.” Peter here introduces the reason why Christians must turn away from evil and do good.

Eyes of the Lord. Compare Ps. 33:18; Heb. 4:13.

Righteous. That is, those who follow the admonition of v. 11.

His ears. God not only watches over those who choose to serve Him, but is attentive to their appeals for grace to “do good,” and for mercy when they have failed to “do good.”

Face … against. God will hedge up the way of those who follow the practice of slandering others and working against them (see on Matt. 6:15).

Do evil. Evil is characteristic of their lives, marking them as evil persons. Those who go about harming others cannot expect God to help them.

13. Harm you. Generally speaking, those who make it their business to do good to others are repaid in kind.

Followers. Textual evidence favors (cf. p. 10) the reading “zealous ones.” A life lived zealously in doing good to others will deprive unbelievers of any legitimate reason for falsely accusing and maltreating Christians (cf. Rom. 8:33–35). This does not mean that all opposition will disappear, however, for even Jesus was falsely accused and ill-treated. His followers can certainly expect no more favorable treatment than He received (see on John 15:20).

14. But and if. Or, “but even if.”

Righteousness’ sake. See on Matt. 5:10, 11; 1 Peter 2:20. Persecution would come and the believers should be prepared for it.

Happy. Gr.makarios, also translated “blessed” (see on Matt. 5:3).

Their terror. That is, their attempts to terrify you. This clause might be paraphrased, “Do not let them frighten you.” The Christian “hope of salvation” is a “helmet” (1 Thess. 5:8) designed to prevent a mortal blow to confidence in God’s power to deliver His people from the designs of evil men.

Troubled. Gr. tarassoµ, “to confuse,” “to disorder,” the same word used by Christ when He counseled His disciples, “Let not your heart be troubled” (John 14:1). We should never forget that God sits secure on the throne of the universe, holding the affairs of all dedicated men in His hand (cf. Rom. 8:31). Important textual evidence may be cited (cf. p. 10) for the omission of “neither be troubled.”

15. Sanctify. Or, “reverence,” “consecrate.” The first part of v. 15 is a quotation from Isa. 8:13.

The Lord God. Textual evidence favors (cf. p. 10) the reading “the Lord,” that is, the Christ. This reading identifies “the Lord”—Yahweh—of Isaiah’s text (ch. 8:13) with Jesus Christ. For a discussion of Christ’s divine nature see Vol. V, p. 917.

In your hearts. The presence of Jesus Christ as a hallowed Friend and Keeper ensures the believer of a stabilizing buoyancy that never fails. See on Gal. 2:20.

Answer. Gr. apologia, “defense” (see on 1 Cor. 9:3). Intelligent men should be able to give reasons for what they believe and practice.

Reason of the hope. Or, “an account concerning the hope.” The Christian hope centers in Jesus Christ (1 Tim. 1:1) and is a cause for rejoicing (Rom. 5:2; Rom. 12:12) because it promises eternal life (Titus 1:2; Titus 3:7). A diligent, never-ending program of study to understand the will of God is the believers’ only road of character improvement. We are to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18; see Eph. 4:13; Phil. 1:9; Col. 1:9, 10; see on Eph. 1:17). Honest men are entitled to expect church members to be able to present their convictions in an intelligent, convincing manner. In fact, church members must be prepared to meet the challenges of the world’s keenest minds. Truth is reasonable and is never afraid of the facts.

In you. We must understand the truth ourselves before we can impart it to others. Furthermore, as Christians apprehend more and more of the truth as it is in Jesus Christ, their way of life will increasingly reflect the character of their Lord. The principles of Christianity must be worked out in our lives if our testimony to the truth is to be effective. More often than not a church is judged, not on the basis of its theology or the sermons delivered by its ministry, but by the spontaneous witness of the church members in word and in deed.

Meekness. Or, “gentleness.” Truth may be rejected if it is communicated in a superior, argumentative manner. The object of truth is to make men Christlike, but if truth is not presented in a Christlike manner it loses its attractiveness.

Fear. That is, fear of God (see on Ps. 19:9).

16. Having. Or, “keeping.”

Conscience. Gr. suneideµsis, literally, “knowing with oneself,” suggesting an inner self aware of its own thoughts (see on Rom. 2:15). The respect of others—to say nothing of self-respect—can be built on no other foundation than a “good conscience.”

Speak evil of you. See on ch. 2:12.

Ashamed. The honorable conduct of the maligned saints proves their accusers to be liars.

Falsely accuse. Gr. epeµreazoµ, “to treat abusively” (cf. Matt. 5:44; Luke 6:28; see on 1 Peter 2:12).

Conversation. Gr. anastropheµ, “[moral] conduct” (see ch. 2:12; see on ch. 1:15).

In Christ. That is, in harmony with Christian principles.

17. Will of God. Satan—not God—is the author of suffering (see on Job 42:5; Ps. 38:3; 39:9; James 1:2–5, 13). But God knows when suffering is needed for the development of character, and therefore permits it to come (see on Heb. 2:9; 1 Peter 2:19).

Well doing. Compare ch. 2:12, 20.

18. Christ also. The recipients of this epistle were either experiencing persecution at the time or faced that imminent prospect (see chs. 3:14–17; 4:12–16, 19). Peter encouraged them not to consider this “fiery trial” a “strange” or unheard of experience (ch. 4:12), in view of the fact that “Christ also … once suffered” (ch. 3:18). It was their privilege to be “partakers of Christ’s sufferings,” that is, to find in suffering a sweet companionship with their Lord and Master (1 Peter 4:13; cf. John 15:20). He had left them an example of how to endure suffering (1 Peter 2:20–23).

Moreover, Christ was victorious through suffering (see chs. 1:11; 4:13; 5:1). He rose from the dead glorified (see below under “quickened” and on v. 21; cf. chs. 1:11; 5:1). He ascended to heaven, where “angels and authorities and powers” are now “subject unto him” (ch. 3:22). Christ had warned His followers that they, too, should expect “tribulation,” but added: “Be of good cheer; I have overcome the world” (John 16:33). His victory through suffering was their assurance of victory in the “fiery trial” that lay ahead.

Peter warned those to whom he wrote not to do anything that would make them deserve to suffer (1 Peter 2:20; 3:16, 17; 4:15), but to be sure that when they suffered it would be “for righteousness’ sake” (ch. 3:14), “for well doing” (ch. 3:17; cf. ch. 4:14). Similarly, when Christ suffered it was “for [our] sins, the just for the unjust” (ch. 3:18; cf. ch. 2:24); He had done nothing to deserve the abuse that was heaped upon Him. Therefore those who tormented Christ and those who torment His followers deserve punishment suited to their crime. The readers of this epistle could rest assured that, in due time, God would judge their tormentors and reward them according to their works (ch. 4:5, 17, 18). They had the example of Christ, who “committed himself to him that judgeth righteously” (ch. 2:23). Like Christ, they were innocent and could rest assured that justice would be done.

In view of all of this Peter’s readers should “not be ashamed” to suffer as Christians (ch. 4:16), “but rejoice” in the knowledge that “when his glory shall be revealed” they may “be glad also with exceeding joy” (v. 13). They could afford to be “happy” when “reproached for the name of Christ” because “the spirit of glory and of God” would rest upon them (v. 14). Christ “hath suffered for us” (v. 1), and it is our privilege to “be reproached for the name of Christ” (v. 14).

Once. For comment see on Heb. 9:26.

Suffered. Textual evidence is divided (cf. p. 10) between this reading and “died.” The KJV reading agrees better with the context and with the parallel thought in ch. 2:21 (see comment there).

For sins. Christ paid the penalty for every man’s sins (see on 1 Cor. 15:3; 2 Cor. 5:14; Heb. 4:15; 1 John 2:2; see Vol. V, p. 918), though He was personally without sin (see on 1 Peter 2:22).

The just. That is, Christ (see on Acts 3:14).

For. Gr. huper, “in behalf of,” “for the good of,” “instead of.” The significant fact about Christ’s death is its vicarious nature. He died, not as a good man setting a noble example, but as a Saviour of sinners (see on Isa. 53:4, 5; Matt. 20:28; 1 Peter 2:24; cf. DA 25).

Bring us to God. That is, restore us to divine favor. See on Rom. 5:1, 2.

Being put to death. Literally, “indeed, being put to death.” The remainder of the verse explains the first part—Christ “suffered for sins” by “being put to death in the flesh” and is able to “bring us to God” by virtue of the fact that He was “quickened by the Spirit.” Christ suffered to the point of death; certainly our sufferings “for righteousness’ sake” cannot exceed His. And if He came forth in triumph over death, we certainly have nothing to fear from the “fiery trial which is to try” us (1 Peter 4:12, 13; see on 2 Cor. 13:4).

In the flesh. Literally, “in flesh,” or “as to flesh,” that is, as regards the physical nature Christ assumed at the incarnation. He was raised with the glorified human nature that all the redeemed will possess (see on 1 Cor. 15:38, 48).

Quickened. Literally, “made alive” (cf. 1 Cor. 15:45).

By the Spirit. Textual evidence attests (cf. p. 10) the reading “in spirit” or “as to spirit.” The reading “by the Spirit” (en toµ pneumati) has no ancient manuscript support. The latter part of the verse may literally be translated “put to death, indeed, in flesh [sarki], but made alive in spirit [pneumati].” The parallel constructions, “in spirit” and “in flesh,” seem to be against the idea that the Holy Spirit is here referred to. In other words, consistency seems to require that we translate either “in flesh … in spirit” or “by the flesh [meaning “by the human being”] … by the Spirit.” However, the reading, “by the human being,” is not used elsewhere in the NT, and hardly seems to make sense. Elsewhere in the NT when the expression “in flesh … in spirit,” or its equivalent, is used of Christ, “flesh” refers to Christ’s earthly existence as a human being and “spirit” to His existence as a divine being following the resurrection. Compare the remarkably similar antithesis in Rom. 1:3, 4 (see comment there). Incarnate, Christ was, to all appearances, a human being; after the resurrection, though retaining His human nature, He became again essentially a spirit being (see Vol. V, pp. 917–919; cf. John 4:24). Compare also 1 Tim. 3:16, where the Greek reads literally, “in flesh” and “in spirit.” Note the parallel expressions in 1 Peter 4:6, “in the flesh” and “in the spirit,” applied to human beings (see comment there). For further clarification of the meaning and force of Peter’s statement see Rom. 14:9; 2 Cor. 13:4.

The fact that Christ truly died “in the flesh” did not mean the end of His existence. At the resurrection He was “made alive” once more, although from that time forth His human nature was more completely subordinated to His divine, or “spirit” nature (see on Luke 24:39; cf. Vol. V, pp. 918, 919), than when He lived on earth as a man among men. The sublime fact that the crucified Christ lives on is here set forth as an assurance that those who partake of His sufferings need not fear that the persecution they suffer will end forever their existence (cf. 2 Cor. 13:4). Christ triumphed over death, and those who suffer with Him are likewise sure to come victoriously through the fiery trials of life. Compare Paul’s argument in 1 Cor. 15:13–23, where He sets forth our Lord’s resurrection as a guarantee that those who fall asleep in Jesus will live again.

19. By which. Or, “with respect to which,” “by virtue of which.” Opinion differs as to whether “by which” refers to “the Spirit” (v. 18) or to the thought of v. 18 as a whole.

Some of those who accept the reading “in spirit in v. 18 (see comment there) hold that the words “by which” refer back to “spirit,” and interpret v. 19 to mean that between His crucifixion and resurrection Christ “preached” to the supposed disembodied spirits of the antediluvians. However, this conclusion does not necessarily follow the adoption of the reading “in spirit.” Furthermore, the conclusion is entirely unscriptural and must therefore be rejected (see below under “spirits”).

The following three explanations of this difficult passage are all in harmony with the general teaching of Scripture on the condition of man in death.

1.  “By which” refers back to “the Spirit,” and v. 19 means that Christ preached to the antediluvians by the Holy Spirit through the ministry of Noah.

2.  “By which” refers back to the preferred reading, “spirit,” which is a reference to Christ in His pre-existent state, a state that, like His post-resurrection, glorified nature may be described as in “spirit.” Compare the expression, “God is spirit,” RSV (see on John 4:24). Christ’s preaching was to the antediluvians, “while the ark was a preparing,” and hence during His pre-existent state. Compare on Heb. 9:14.

3.  “By which” refers back to v. 18 as a whole, and v. 19 means that by virtue of His yet future vicarious death and resurrection, in “spirit,” Christ “went and preached” to the antediluvians through the ministry of Noah. It was by virtue of the fact that Christ was to be “put to death in the flesh, but quickened by the Spirit” (v. 8) that He formerly preached salvation through Noah and “saved by water” those who accepted it. Similarly, it is “by the resurrection of Jesus Christ” that “baptism doth also now save us” (v. 21).

The first of these three explanations is possible if the reading “the Spirit” is accepted (see on v. 18). The second and third accord more closely with the Greek construction (of vs. 18, 19), with the immediate context, and with parallel passages elsewhere in the NT.

Also. That is, in addition to “us” (v. 18). The provision made at Calvary to “bring us to God” was “also” available to the antediluvians. In fact, no other provision has ever been made for men to escape from the devil’s prison house (see on Acts 4:12).

Went and preached. Emphasis is on the preaching, not on the going. The word translated “preached” (keµrussoµ) is the usual word for Christ’s preaching while on earth. For the time when this preaching took place see on v. 20.

Spirits. Gr. pneumata, plural of pneuma “wind,” “breath,” “spirit” (see on Luke 8:55; cf. on Num. 5:14). Breath is one of the conspicuous characteristics of living beings, and by a figure of speech (synecdoche), in which a characteristic part of a thing stands for the whole, pneuma means simply “person.” Compare 1 Cor 16:18, where “my spirit” means “me,” and Gal. 6:18; 2 Tim. 4:22; etc., where “your spirit”means “you” (cf. Phil. 4:23). See on Heb. 12:9, 23; cf. Num. 16:22; 27:16. Accordingly, these “spirits” can be considered living human beings. In fact, the first part of v. 20 apparently identifies them as people living on the earth immediately prior to the Flood. They were as certainly real, living human beings as were the the “eight souls” of v. 20.

Some hold that ch. 3:18–20 and ch. 4:6 support the doctrine of an immortal soul and of consciousness after death, and that during the interval between the crucifixion and the resurrection Christ descended into Hades, the figurative realm of the dead (see on Matt. 11:23), to preach to disembodied spirits languishing there. But the logic of this view demands that the “spirits” here referred to be in some sort of purgatory at the time Christ preached to them and that the purpose of His preaching was to give them a second chance to be saved and thus to escape from purgatory. But most Protestants who believe that Peter here teaches the consciousness of man in death would be horrified to accept the papal doctrine of purgatory and the equally unscriptural doctrine of a second chance. Those who maintain that Peter here supports their belief in the so-called natural immortality of the soul must also explain why Christ would be partial to the “spirits” of dead sinners of Noah’s time and not give to those of other generations a similar opportunity.

The Scriptures plainly teach that a man must accept salvation in this present life, if at all, and that his personal probation closes at death (see on Matt. 16:27; Luke 16:26–31; Rom. 2:6; Heb. 9:27; cf. Eze. 18:24; Rev. 22:12). They also plainly teach that the dead are not conscious (see on Ps. 146:4; Eccl. 9:5, 6; Matt. 10:28; John 11:11; 1 Thess. 4:13; cf. on Gen. 2:7; Eccl. 12:7). Accordingly, to make these “spirits” out to be disembodied, conscious beings able to hear and accept the gospel, contradicts numerous plain teachings of Scripture. It should be noted that Peter does not say that Christ preached to disembodied spirits.

To argue that the people of Noah’s day did not have a fair chance to be saved is to ignore the fact that Noah was “a preacher of righteousness” to his generation (2 Peter 2:5), and that they deliberately rejected the message God sent to them through Noah (1 Peter 3:20, see comment there). “The longsuffering of God” would not have “waited in the days of Noah, while the ark was a preparing” (v. 20) unless those for whom God waited so patiently were being given an opportunity to believe and to obey.

Prison. Gr. phulakeµ, “watch,” “guard,” and thus a place where men are watched and guarded, a “prison.” Whether Peter here speaks literally or figuratively must be determined by the context. If taken literally, this “prison” would be a place where departed souls such as the “spirits” of v. 19 are said, by some, to be kept under guard until their fate has been decided. If taken figuratively, “prison” would refer to the spiritual state of the “disobedient” “spirits.” For the use of “prison” in the latter sense see Isa. 4:27; cf. Isa. 61:1; Luke 4:18. How securely the antediluvians were held in the prison house of sin is evident from Gen. 6:5–13 and from the fact that only eight persons escaped from it (1 Peter 3:20). None but Christ can set men free from the evil habits and desires with which Satan shackles them.

20. Sometime. Or, “formerly.”

Disobedient. Gr. apeitheoµ, “to disbelieve,” “to disobey,” implying deliberate disbelief and intentional disobedience. The sinners of Noah’s day had enough light to make an intelligent decision and warranted no second chance. In fact, they were so utterly “disobedient” that God could no longer tolerate them (see Gen. 6:5–13). Nevertheless, “the longsuffering of God waited” for them to repent. If God “waited” for them, He will surely wait as patiently for us.

When. That is, when the “spirits”—the antediluvians—were disobedient and when “the longsuffering of God waited” for them, “while the ark was a preparing.”

Waited. Gr. apekdechomai, “to wait for patiently.” God longs tenderly for the repentance of sinners. He is “not willing that any should perish” (2 Peter 3:9).

Days of Noah. See Gen. 6:5–13.

While. See above under “when.”

A preparing. Or, “being built and equipped.”

Eight. See Gen. 7:7.

Souls. Gr.psuchai, “[living] persons” (see on Matt. 10:28).

Were saved. Literally, “brought safely through,” a phrase also used to describe recovery from illness (see Matt. 14:36) and a successful journey (Acts 23:24). These eight heeded the message sent by Christ and proclaimed by Noah, God’s “preacher of righteousness” to that generation (2 Peter 2:5).

By water. Or, “through water.” The very same waters of the Flood, which buried the “disobedient” sinners of Noah’s day, bore up those within the ark of safety, and thus preserved their lives. The saving of these eight persons “by water” is the climax of this rather long parenthesis about the antediluvians, and Peter’s reason for inserting it. The lesson he draws from their experience is stated in v. 21—as they were “saved by water” so “baptism doth also now save us.” However, the eight antediluvians and Christians are alike saved by virtue of Christ’s resurrection from the dead (see on vs. 19, 21), for otherwise there would be no hope for either group (see 1 Cor. 15:13–23).

21. Like figure. Gr. antitupos, “antitype,” “copy,” “representation.” As Noah and his family “were saved by water,” so we are saved by baptism. Peter hastens to explain that, actually, salvation comes “by the resurrection of Jesus Christ”—alike for the antediluvians (see on v. 19) and for us (see on vs. 18, 21).

Baptism. Gr. baptismos, from baptizoµ, “to dip,” “to immerse” (see on Matt. 3:6; Rom. 6:3–6).

Not the putting away. The apostle here disclaims that the mere washing of the body has any power to cleanse a persons’s soul and to atone for his sins. Even as the Jewish ceremonial washings were only symbols of the deeper cleansing of the inner man, so Christian baptism is only representative of an inward experience.

Filth of the flesh. That is, ordinary bodily uncleanness.

Good conscience. Or, “clear conscience” (see on ch. 3:16). Baptism is valid only when it reflects a transformed mind and heart (see on Rom. 12:2).

By. Or, “by means of.” The water is merely a “figure” or “representation.” Without Christ’s resurrection baptism would be an empty form, all preaching would be futile, and all faith would be worthless (see on 1 Cor. 15:4, 14).

22. Gone into heaven. See on Acts 1:9; Heb. 4:14; 6:20; 9:24.

Right hand. See on Rom. 8:34; Heb. 1:3.

Subject unto him. Compare 1 Cor. 15:27; Col. 2:10; Heb. 2:8.

Ellen G. White comments

3    LS 113

3, 4 AA 523; CG 139; CT 141, 303; Ev 271, 502; FE 142; GC 462; ML 123; MYP 345, 354, 360; SC 58; SL 16; 1T 162; 2T 182; 3T 154, 376; 4T 190, 645; 5T 162, 499

3–5CG 416; 1T 189, 278; 4T 644

4     Ed 249; MH 289; ML 50; MM 60, 163; 1T 694; 2T 51, 127, 175, 288, 301, 316, 436, 593; 3T 24, 367, 536, 566; 4T 348, 622, 642, 643; 9T 22

6T   PP 147

8     CM 72; GW 121; ML 103, 193, 235; RC 53; TM 150, 251; 1T 481; 3T 417; 4T 367; 5T 97, 590; 6T 331; 9T 193

8, 9 PP 520; 4T 20

8–125T 175

8–156T 121

9     DA 265; MH 489

9, 10    5T 176

10, 11  ML 180

10–12LS 270; 1T 502, 566, 702; 2T 55

12   CH 412; 5T 212

12, 13  GC 529

14   1T 502

15   CM 22; Ev 69, 247, 356, 432, 560; EW 87, 88, 125, 262; MYP 85, 282; 1T 125, 135, 488, 648; 2T 93, 343, 389, 556, 634; 3T 225, 374; 4T 258; 5T 19, 333, 401, 452, 519; 6T 39, 75, 81, 159, 164, 180, 325, 396, 400; 8T 296

15–171T 507

16   2T 598

18   COL 244; EW 49; FE 219; MB 114