1 Peter 3:9 Kommentar

Wherein the apostle describes the duties of husbands and wives one to another, beginning with the duty of the wife (Pe1 3:1-7). He exhorts Christians to unity, love, compassion, peace, and patience under sufferings; to oppose the slanders of their enemies, not by returning evil for evil, or railing for railing, but by blessing; by a ready account of their faith and hope, and by keeping a good conscience (Pe1 3:8-17). To encourage them to this, he proposes the example of Christ, who suffered, the just for the unjust, but yet punished the old world for their disobedience, and saved the few who were faithful in the days of Noah (Pe1 3:18 to the end).

INTRODUCTION TO 1 PETER 3 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, Pe1 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, Pe1 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 hinderance of their praying together, Pe1 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, Pe1 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 Psa 34:12, which passages are cited, Pe1 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, Pe1 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, Pe1 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, Pe1 3:19 who is described by his ascension to heaven, session at the right hand of God, and dominion over angels, authorities, and powers, Pe1 3:22.

Not rendering evil for evil,.... Doing an ill thing in return to one that has done ill to you, and in a way of revenge for it; which is 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: or railing for railing; returning ill language to such as have given it, but rather should imitate Christ, who, when he was reviled, reviled not again, Pe1 2:23 and whose advice is, instead of returning injuries, blows, or words, to turn to him that smites on the right check the other also and to bless them that curse, do good to them that hate, and pray for them that persecute, Mat 5:39 and which is here directed to: but contrariwise blessing; praying for a blessing on them; for if we are to do so for our enemies, for them that hate us, despitefully use and persecute us, as did Christ, Stephen the protomartyr, and the apostles, then much more our fellow Christians who may do us an injury or speak evil of us, or to us: who seem to be chiefly intended: the argument to persuade to it follows, knowing that ye are thereunto called; referring either to what goes before being 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; see Pe1 2:20 or to what follows, that ye should inherit a blessing; temporal blessing or blessings; for godliness has the promise of this life and godly persons shall not want any good thing; and even while the blessings of others are cursed they have their outward mercies with a blessing, and they are blessings indeed to them; wherefore, the little they may have is better than the large affluence of others: and also spiritual blessing, or blessings; such as peace of conscience, the pardon of all their sins a justifying righteousness adopting grace, all supplies of grace from Christ, his presence and communion with him: and also an eternal one, even life for evermore; called so, because it springs from the free favour, good will, and blessing of God, and which its being an inheritance also shows; and because such that enjoy it are eternally and unspeakably happy.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept, not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfil discipline.

Not even by an evil word does He permit it to be vented. Ever if we must be angry, our anger must not be maintained beyond sunset, as the apostle admonishes.

Of course you should not return evil for good or cursing for blessing either, though some people do. A Christian is called to the exact opposite behavior!

A brother asked a hermit, ‘What is humility?’ He answered, ‘To do good to them that do evil to you.’ The brother said, ‘Suppose a man cannot attain that standard, what is he to do?’ The hermit answered, ‘He should run away, and choose silence.’

Free from the ordinances that concerned both men and women, Peter then presents a common exhortation to all men, women, youths, adolescents, kings, leaders, subjects, and those who are governed, foreigners, citizens, the rich, and the poor. Therefore, he adds: "In summary." That is, what is the need to discuss in detail? I say simply to all of you. For this signifies summary/τέλος): and this refers to the goal of salvation proposed to all, and this is the law of love; established for all, from which all virtue proceeds, namely, the modesty of the soul, compassion, mercy, and other similar virtues which he enumerated, the united indeed being harmony without discrimination about something with a willing spirit: compassionate, however, is pity towards those who are afflicted as if towards oneself: fraternal, on the other hand, is the due affection towards relatives as towards brothers. Again, merciful is the movement from the soul to do good towards those who are in the same condition. Indeed, approachable or benevolence is kindness and courtesy towards all, which also extends towards those of similar character and towards friends. Humility, however, or modesty of the soul, is bearing another's insults, acknowledging one's own sins, and enduring accusations, which could also be a form of kindness of the soul. Indeed, insult arises from a corrupt habit, which is rooted in the reproach of others. With these, Peter says, adorned with the aforementioned virtues, moreover, you should not be easily captured by warfare: furthermore, competitors are also directed by the divine way of living. For he who is blessed by all must certainly also be a competitor. And he brings in David (Ps. 34:12-15) as a witness saying: "knowing that you were called to this." The order is with the aforementioned structure. In summary, or I may say absolutely, may you all be unanimous and so forth, knowing that you have been called to this, to bless, that is, to bless all. For Paul says: "Bless those who persecute you." (Rom. 12:14) By doing this, you will inherit the name, so that you may be heard by all as those who bless. For it is not just to bring reproach upon anyone who clings to eternal life. Therefore, David also advises to have a pure tongue from reproach for one who is affected with a loving heart towards true life, etc. (Ps. 15:3) Thus, being prepared, you will have the omnipotent and all-seeing inspector kindly observing you, not with a stern or angry mind, as he looks upon those who do evil. If this is the case, who will harm you? And if you are afflicted while you are doers and initiators of good, do not be of little spirit, but rejoice: first of all, because these things are not evil; and also, because you are blessed and not miserable because of these things.

What is humility? It is to bear the insults of others, to accept sins against oneself, to bear punishments. Indeed this is not just humility, but prudence as well.

Because to this you were called, that you might inherit a blessing. Namely, with the Judge saying: Come, blessed of my Father, inherit the kingdom (Matthew 25). The blessing of inheritance can also be understood as that by which the Church is perpetually blessed in future life. Hence, now rejoicing in the hope of future things, it says: I will exalt you, my God the King, and I will bless your name forever and ever (Psalm 144). Therefore, what anyone wishes to find in the future, he should strive to meditate on and perform in the present, and bless both his Creator and neighbor with sincere voice, making himself worthy of both divine and fraternal blessing.

The connection with the preceding instruction is as follows: finally, or to put it briefly, be all of one mind, and so forth, knowing that you are called to this, to bless everyone. For Paul also says: "Bless those who persecute you" (Rom. 12:14); acting in this way, you will hear from all the designation of yourselves as "blessing" (Ps. 36:20). For one who thirsts for eternal life ought not to speak evil of anyone with the tongue. Therefore David also urges those who strongly desire to attain true life "to keep their tongue from evil" (Ps. 33:14). When you have so disposed yourselves, the Almighty will be merciful to you. And in that case, who can do you harm? But if even while doing good and being zealous for it you are subjected to insult, do not grieve, but rejoice — first, because this is not an evil, and second, because through this you are blessed. Therefore sanctify God in your hearts, and do not fear human fear, and do not be troubled. Otherwise stated: Having finished the particular instructions concerning husbands and wives, he generalizes the exhortation to all, husbands and wives, and says "finally." Why particular instructions? I speak to all in general. For this is the end: all have one goal — salvation; all have one law — love. From this is born every virtue: humility, compassion, mercy, and so forth. Among these, being of one mind is perfect agreement in something. Compassion is sympathy for those who suffer, the same as for oneself. Brotherly love is a disposition toward one's neighbors such as one ought to have toward brothers. Mercy is a spiritual inclination toward doing good to those of the same nature. Friendliness is gentleness with all, as with acquaintances and friends. Humility, or humble-mindedness, is the endurance of reproach from another, the awareness of one's own sinfulness, the bearing of accusations — which one might call right-mindedness. With these virtues adorn yourselves, and in doing so do not yield to malice (reviling is the inclination toward slander arising from a bad habit), but be zealous for good, leading a life that is holy and perfect. For one who is blessed by all is also a zealot.

The duty of wives to their husbands, how they are to be adorned, and be in subjection as Sarah was to Abraham, Pe1 3:1-6. The duty of husbands to their wives, Pe1 3:7. How to obtain happiness, and live a long and useful life, Pe1 3:8-11. God loves and succours them that do good; but his face is against the wicked, Pe1 3:12, Pe1 3:13. They should suffer persecution patiently, and be always ready to give a reason of the hope that is in them; and preserve a good conscience, though they suffered for righteousness, Pe1 3:14-17. Christ suffered for us, and was put to death in the flesh, but quickened by the Spirit, Pe1 3:18. How he preached to the old world, while Noah was preparing the ark, Pe1 3:19, Pe1 3:20. The salvation of Noah and his family a type of baptism, Pe1 3:21. Christ is ascended to heaven, all creatures being subject to him, Pe1 3:22.

Not rendering evil for evil - Purposing, saying, doing nothing but good; and invariably returning good for evil. Ye are thereunto called - This is your calling - your business in life, to do good, and to do good for evil, and to implore God's blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God's blessing, even life for evermore.

RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL. (1Pe. 3:1-22) Likewise--Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, Co1 11:8-10; Ti1 2:11-14. your own--enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse (Co1 14:34-35, "Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [STEIGER]. that, if--Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever). without the word--independently of hearing the word preached, the usual way of faith coming. But BENGEL, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [Å“CUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [LEIGHTON]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [CLEMENT OF ALEXANDRIA].

evil--in deed. railing--in word. blessing--your revilers; participle, not a noun after "rendering." knowing that--The oldest manuscripts read merely, "because." are--Greek, "were called." inherit a blessing--not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [GERHARD in ALFORD]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you (Pe1 3:13). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (Pe1 3:10) [BENGEL].