1. Petrus 3:17 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.

For Christ also hath once suffered for sins,.... Not his own, for he committed none, but for the sins of his people; 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; which sufferings of his, on account of them, were many and great: he suffered much by bearing the griefs, and carrying the sorrows of his people, whereby he became a man of sorrows, and acquainted with griefs, from his cradle to his cross; and from the temptations of Satan, being in all points tempted, as his members are, though without sin; and from the contradiction of sinners against him, in his name, credit, and character, abusing him as the worst of men; and he suffered in his soul, from the wrath of God, and curses of the law, which lay upon him; and in his body, by many buffetings, scourges, wounds, and death itself, even the death of the cross; and which being the finishing part of his sufferings, is chiefly here meant. The Alexandrian copy reads, "died for you"; and the Vulgate Latin, Syriac, and Ethiopic versions read, "died for our sins"; and this he did once, and but once; he died once, and will die no more; he was offered up once, and will be offered up no more; there is no more offering, or sacrifice for sin; the reason is, because his one offering is sufficient to take away sin, which the legal sacrifices were not, and therefore were often offered; and the reason why this his one offering, or once suffering and dying, is sufficient, is, because of his divine nature, or eternal Spirit, by which he offered himself, and gave infinite virtue to his sacrifice and satisfaction: now, this is an argument for suffering patiently; since Christ, the head, has also suffered, and therefore, why not the members? and since he has suffered for their sins, therefore they should not grudge to suffer for his sake; and seeing also their sufferings are but once, in this life only, and as it were but for a moment, and not to be compared with his sufferings for them; and especially when it is considered what follows: the just for the unjust; Christ, the holy and just one, who is holy in his nature, and righteous in his life and actions, which were entirely conformable to the righteous law of God, and upright and faithful in the discharge of his office, and therefore called God's righteous servant; he suffered, and that not only by unjust men, by the Jews, by Pilate, and the Roman soldiers, but for and in the room and stead of unjust men, sinners, and ungodly, who were destitute of righteousness, and full of all unrighteousness; and since he did, 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, but since an end is answered by it, as is here suggested: that he might bring us to God; nigh to God, who, with respect to communion, were afar off from him; and in peace and reconciliation with him, who were enemies to him by wicked works; and that they might have freedom of access, with boldness, unto God, through his precious blood, and the vail of his flesh; and that he might offer them unto God, as the Vulgate Latin and Syriac versions render it; as a sacrifice acceptable unto God, presenting them to him unblamable and unreproveable in his sight; that he might bring them into his grace and presence here, and, as the great Captain of their salvation, bring them to him in glory hereafter: being put to death in the flesh; in the human nature: flesh includes the whole of human nature, both body and soul; for though the body only dies, yet death is the dissolution of the union between them both; and such was Christ's death; for though the union between the two natures continued, yet his body and soul were disunited; his body was left on the cross, and his soul, or Spirit, was commended to God, when his life was taken from the earth, and he was put to death in a violent manner by men: but quickened by the Spirit; 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. Now, as the enemies of Christ could do no more than put him to death in the flesh, so the enemies of his people can do no more than kill the body, and cannot reach the soul; and as Christ is quickened and raised from the dead, so all his elect are quickened together, and raised with him, representatively, and shall, by virtue of his resurrection, be raised personally, and live also; which is no inconsiderable argument to suffer afflictions patiently, and which is the design of this instance and example of the sufferings, death, and resurrection of Christ.

Everyone who lies acts unjustly, and if lying ever seems to be useful to someone, it may be that injustice sometimes seems useful to him. But in fact injustice is never useful, and lying always does harm.

For it is better to suffer for doing good, if that should be God's will, than for doing evil: for Christ also died once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death indeed in the flesh but made alive in the spirit. This is the explanation of the cause not relating to what has been said immediately, but to what was mentioned a little earlier, for example: “if you should suffer for righteousness' sake, you are blessed” (1 Peter 3:14); [now Peter says] for it is better to suffer for doing good than for doing evil. Or if someone wants to refer to the immediately preceding explanation of the cause: what is said about doing good should not be understood as pertaining to someone else doing good, but absolutely, that is, as doing good works. Similarly, it applies to those doing evil. Peter also adds: "if that should be God's will," indicating that nothing happens to us without God's will, but either for the easing of sins, or for our praise and glory, or even for the salvation of others. This happens in two ways. Either a righteous person is afflicted for the correction of others' sins, as it has been said: If the righteous is scarcely saved, where will the ungodly appear? (1 Peter 4:18; See Proverbs 11:31 LXX) And this also presents twofold usefulness: for the just one who is afflicted, an increase in righteousness due to patience; for the sinner who observes, conversion, as we have said. Therefore, the just man suffers for these reasons: either for the salvation of others, as Christ did. And for this reason, Peter now adds the example of Christ: for Christ died not for His own sins, but for ours. Therefore, Peter also adds: righteous for the unrighteous. For He, as previously shown through the prophet, had not committed sin. However, showing the effectiveness and power of Him who suffered, he adds: once. So great, he says, was the strength of Him who suffered for men, that although He offended many of their sins, the single passion of the Lord was sufficient to overcome all the power of our sins. Therefore, since Christ suffered to bring us to God and His Father, it is shown that not all who suffer do so because of sins. And because Christ is considered in a twofold manner, namely God and man, He also bestowed upon us a double grace. For He died as a man, freeing us from death and corruption, renewing for us the resurrection, and giving by His example, that those dying from this time should not face death without the hope of resurrection. But made alive, that is, rising from the dead by the power of divinity (for He rose from the dead not as a man, but as God), He simultaneously restored to life all who were in Hades, raising them up together with Himself. Indeed, many bodies of the saints who had fallen asleep were raised, according to the holy evangelist, and were seen by many. (Matt. 27:52) But when Peter has proceeded thus far in his discourse and has shown these things, he then proposes how the dead benefited those who had previously slept. At the same time, with much questioning, if the incarnation of the Lord occurred for the salvation of all men, what kind of salvation did those who had died before receive? He resolves both in one way and says that the death of the Lord accomplished both, namely the hope of action through the fact that he himself has risen, and again the salvation of those who had previously slept. For those who had adorned their lives with good works during the time they lived, just as if Christ had come at that time they would not have been deprived of the preaching that gives life to them, so also at that time through the Lord's descent to Hades they obtained salvation, as it also seems to the divine Gregory4. For he himself says: “Does Christ who appeared, namely in Hades, save all simply? Or does he also save those who believed there? For by saying: Those who believed, he signifies that they had prepared themselves in such a way that if he had come even then, they would have believed.” Nor do I think this should be rejected. Salvation is not held by inheritance, since although it comes to all the living, it does not save all, but only those who believe. Indeed, it was also the work of the free will of individuals, that since they were rational, they would not behave insensibly towards the magnificence of him who had granted such a gift, but would present themselves as worthy of the goodness of the giver. However, he stated, They had been disobedient, thereby resolving a certain objection. For it was likely that someone would say: And what else before Christ was preached, afterwards were they judged or deemed worthy of condemnation who preceded Christ? And since he could demonstrate this, just as Paul did, from the rational powers dispersed among us, which, when given to them, allowed them to discern between good and evil, and yet they did not act according to good afterwards, such were worthy of death; this does not, however, make it so, for that is of a higher consideration and a deeper philosophy than the mind of the Jews could bear: but it confirms disobedience from Scripture; nor is this from the times of the prophets, but almost from the very beginning of the world: from which he demonstrates that salvation was preached to men from the beginning, but was despised due to their inclination towards vain and sensual pleasures. For even in their time, although there were countless wicked men, only eight, who believed what was proclaimed through the preparation of the ark, were saved (1 Peter 3:20). And because salvation was through water, he immediately applies this to the sacred baptism, and says that that water prefigured our baptism, since it also drowns and submerges unbelieving demons and saves the faithful who come to the ark of the Church. At the same time, he says: Just as water washes away filth, so does baptism. But it does not effect the removal of bodily dirt, rather, through a symbol, it demonstrates the washing away of the stains of the soul. It is, moreover, as it were, a pledge and guarantee of a good conscience toward God. For those who are well aware of themselves, that is, who embrace a blameless life and earnestly seek and, as it were, inquire after it (for those who seek something are accustomed to inquire), these also hasten to the sacred baptism. And who, he says, provides that divine baptism should be sought and requested? The resurrection of Christ. For before His resurrection and passion it is shown: “Unless one is born of water and the Spirit;” (Jn. 3:5) but after the resurrection: “Baptizing all nations who come, in the name of the Father, and of the Son, and of the Holy Spirit.” (Matt. 28:19-20) After he concluded the discourse on the dispensation, I speak now of the descent of the Lord into Hades, and for what reason he also went there—namely, that it was for the salvation of those who were in Hades as well. He again takes another occasion from the death of the Lord to exhort to virtue, and says: If Christ died in the flesh for us (for he could not die in his immortal and divine nature), then surely you also, repaying him in turn, by dying to sin for his sake, will no longer be captivated by human desires, but will live for the rest of your time in the flesh only for the will of God. “put to death indeed in the flesh” —that is, by the nature of the flesh, that is, the human nature, but rising by the power of divinity. For God is spirit (Jn. 4:24), just as He Himself, the source and wisdom of theology, has taught us.

Once again, Peter exhorts us not to grieve over unjust suffering, if that is God’s will for us. He teaches us that we suffer for the specific purpose of being trained for what we are meant to be according to the mercy of God.

For it is better, if it is God's will, to suffer for doing good than for doing evil. This statement elegantly refutes the foolishness of those who, when they are accused by their brothers for faults or even restrained by punishments, endure it completely patiently; but when they suffer insults, losses of property, or any adversities from others without fault, they immediately burst into anger, and those who previously seemed innocent, through impatience and murmuring, render themselves guilty. So that the difference in the scourging appears vastly different in unequal merits, let us see that Tobias, Saul, and Elymas were struck by the same affliction of blindness. But Tobias was struck in order that the virtue of his patience might shine more widely as an example to all; Saul so that he might be transformed from Saul the persecutor into Paul the apostle; and Elymas so that, suffering the fitting punishment for his treachery, he would cease to lead astray those who were about to believe. And if I were given a choice, I would rather, with such a Father, be subjected to just scourging, divine or human, than be dragged to the pursuit of justice by the force of unjust blows. Again, I would rather be pulled back from faults by a scourge than be subjected to eternal punishment for the insurmountable weight of sins.

The reason is presented, not for what was said immediately before, but for what was said a little earlier, namely for the words: "if you suffer for righteousness' sake, you are blessed" (1 Pet. 3:14); because it is better to suffer evil for good deeds than for evil ones. But if someone wishes to relate this reason to the nearest preceding discourse, then "good deeds" must be understood not as beneficence toward another, but as virtue in general; and the word "evil" must be understood in the same way. He adds: "if the will of God be so," showing by this that nothing happens to us without God's permission, but happens either to relieve us from sins, or to reveal and glorify us, or even for the salvation of others. And this in a twofold manner. Either a certain righteous person suffers evil for the chastening of other sinners, according to the saying: "if the righteous one is scarcely saved, where shall the sinner appear?" (1 Pet. 4:18). And from this comes a twofold benefit: for the suffering righteous person, an increase of righteousness through patience, and for the sinner, conversion, as was said. Or the righteous person suffers both for his own glory and for the conversion and salvation of others, as did Christ. Therefore Peter sets forth Christ here as an example, because Christ also suffered once, not for His own sins, but for ours; which is why he adds: "the righteous for the unrighteous," for Christ Himself "committed no sin" (1 Pet. 2:22), and to show the might of the One who suffered, he added "once." And since He suffered in order to bring us to God and His Father, He also showed that not all who suffer do so for their sins. And since Christ is both God and Man, by His sufferings He bestowed upon us a twofold grace. Having died as man, He freed us from death, laying the foundation of our resurrection, and in Himself giving the example that those who die do not die without hope of resurrection. Having come to life, that is, having risen from the dead by the power of His Divinity (for He rose from the dead not as man, but as God), He made alive together with Himself all who were in Hades, raising them up with Himself. For, in the words of the Evangelist: "many bodies of the saints who had fallen asleep were raised... and appeared to many" (Matt. 27:52–53).

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.

For it is better - See on Pe1 2:19, Pe1 2:20 (note).

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].

better--One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [GERHARD]. if the will of God be so--rather as the optative is in the oldest manuscripts, "if the will of God should will it so." Those who honor God's will as their highest law (Pe1 2:15) have the comfort to know that suffering is God's appointment (Pe1 4:19). So Christ Himself; our inclination does not wish it.