1 Pietro 3:16 Commento

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).

The confession of a Christian's faith cannot credibly be supported but by the two means here specified - a good conscience and a good conversation. conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation in Christ is a holy life, according to the doctrine and example of Christ. "Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil-doing." Learn, 1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used. 2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one. 3. False accusation generally turns to the accuser's shame, by discovering at last the accuser's indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith. 5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing? It is a sad condition which that person is in upon whom sin and suffering meet together at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.

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 it is better, if the will of God be so,.... For all things are ordered by the will of God, even all the sufferings and afflictions of the saints; and which is a reason why they ought to be patiently submitted to, and bore: and "better" it is, more honourable and profitable, that ye suffer for well doing; for believing in Christ, professing him and his Gospel, giving a free and open reason for so doing, and for exercising a good conscience, and living godly in Christ Jesus: than for evil doing; as a murderer, a thief, an evildoer, or a busy body in other men's matters, Pe1 4:15.

Do not get angry or threaten anyone. Your conscience is the part of you which embraces what is good and which rejects evil. It is like the doorkeeper of a house which is open to friends and closed to enemies.

Therefore, sanctify God in your hearts, and do not be afraid of human fear nor be troubled. But always be ready to give a defense to everyone who asks you a reason for the hope that is in you. And do this with the demonstration of good actions. For by doing so gently and with kindness, you will confirm that you are well aware of yourselves, and you will shame those who have evil suspicions about you.

"Having a good conscience." That is, while you are well aware of yourselves and not evil, as those who slander you are. "that when they defame you." That is, those who create trouble with words, harshly investigating.

With gentleness and respect, maintaining a good conscience. In the very knowledge of doctrine, he advises observing the quality of teaching, so that humility, which is the teacher and mother of all virtues, may be spoken and shown through seeing.

So that when they malign you as evildoers, etc. So that those who jeer at your faith and hope in heavenly things they cannot see, may see your good works, and by these be put to shame because they cannot deny they are openly good. Or certainly it should be understood this way: Ensure, by doing good, that those who disparage your good conduct, at the coming time of future retribution, may be put to shame, seeing you crowned with Christ, while they are damned with the devil.

The words "ready... to give an answer" and so forth must be connected with the words "show good conduct" ("have a good conscience"). For when you do this with meekness and propriety, then you yourselves will be assured that you have a good conscience, and you will put to shame those who have a bad opinion of you. The apostle commands the faithful person to always be ready to give an account of the faith, so that whenever anyone asks us about the faith, we may always be able to answer easily, and to do this with meekness, as indeed all things generally, as if in the presence of God Himself. For in the presence of his master, no sensible servant is insolent. The benefit of this is that the unbelievers will learn what kind of people we are and will be fair to us. It should be noted that these words of the apostle do not contradict the saying of the Lord. When the Lord says that when we are brought before rulers and authorities, we should not worry about "what we shall answer" (Luke 21:14), while Peter now commands us to prepare an answer, the Lord is speaking about testimony, whereas the apostle Peter is speaking about teaching. For whoever thinks he knows something without understanding and investigation brings reproach upon himself. For the knowledge of the foolish consists of unfathomable words. Another interpretation: Since they accused us of many lawless deeds and represented our hopes as vain, the apostle commands us to prepare well-considered answers and to have a praiseworthy life, which he also calls conscience.

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.

Having a good conscience - The testimony of God in your own soul, that in simplicity and godly sincerity you have your conversation in the world. See on the term conscience at the end of Hebrews. Whereas they speak evil of you - See the same sentiment in Pe1 2:11 and the note there.

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].

Having a good conscience--the secret spring of readiness to give account of our hope. So hope and good conscience go together in Act 24:15-16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope "with meekness." whereas-- (Pe1 2:12). they speak evil of you, as of evildoers--One oldest manuscript reads, "ye are spoken against," omitting the rest. falsely accuse--"calumniate"; the Greek expresses malice shown in deeds as well as in words. It is translated, "despitefully use," Mat 5:44; Luk 6:28. conversation--life, conduct. in Christ--who is the very element of your life as Christians. "In Christ" defines "good." It is your good walk as Christians, not as citizens, that calls forth malice (Pe1 4:4-5, Pe1 4:14).