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1 Peter 3:1-22 King James Version with Strong's Concordance (STRONG)

1 Likewise, G3668 ye wives, G1135 be in subjection G5293 to your own G2398 husbands; G435 that, G2443 if any G1536 obey not G544 the word, G3056 they G2770 also G2532 may G2770 without G427 the word G3056 be won G2770 by G1223 the conversation G391 of the wives; G1135

2 While they behold G2029 your G5216 chaste G53 conversation G391 coupled with G1722 fear. G5401

3 Whose G3739 adorning G2889 let it G2077 not G3756 be G2077 that outward G1855 adorning of plaiting G1708 the hair, G2359 and G2532 of wearing G4025 of gold, G5553 or G2228 of putting on G1745 of apparel; G2440

4 But G235 let it be the hidden G2927 man G444 of the heart, G2588 in G1722 that which is not corruptible, G862 even the ornament of a meek G4239 and G2532 quiet G2272 spirit, G4151 which G3739 is G2076 in the sight G1799 of God G2316 of great price. G4185

5 For G1063 after this manner G3779 in the old time G4218 the holy G40 women G1135 also, G2532 who G3588 trusted G1679 in G1909 God, G2316 adorned G2885 themselves, G1438 being in subjection G5293 unto their own G2398 husbands: G435

6 Even as G5613 Sara G4564 obeyed G5219 Abraham, G11 calling G2564 him G846 lord: G2962 whose G3739 daughters G5043 ye are, G1096 as long as ye do well, G15 and G2532 are G5399 not G3361 afraid G5399 with any G3367 amazement. G4423

7 Likewise, G3668 ye husbands, G435 dwell with G4924 them according to G2596 knowledge, G1108 giving G632 honour G5092 unto the wife, G1134 as G5613 unto the weaker G772 vessel, G4632 and G2532 as G5613 being heirs together G4789 of the grace G5485 of life; G2222 that G1519 your G5216 prayers G4335 be G1581 not G3361 hindered. G1581

8 Finally, G1161 G5056 be ye all G3956 of one mind, G3675 having compassion one of another, G4835 love as brethren, G5361 be pitiful, G2155 be courteous: G5391

9 Not G3361 rendering G591 evil G2556 for G473 evil, G2556 or G2228 railing G3059 for G473 railing: G3059 but G1161 contrariwise G5121 blessing; G2129 knowing G1492 that G3754 ye are G2564 thereunto G1519 G5124 called, G2564 that G2443 ye should inherit G2816 a blessing. G2127

10 For G1063 he that will G2309 love G25 life, G2222 and G2532 see G1492 good G18 days, G2250 let him refrain G3973 his G846 tongue G1100 from G575 evil, G2556 and G2532 his G846 lips G5491 that they speak G2980 no G3361 guile: G1388

11 Let him eschew G1578 G575 evil, G2556 and G2532 do G4160 good; G18 let him seek G2212 peace, G1515 and G2532 ensue G1377 it. G846

12 For G3754 the eyes G3788 of the Lord G2962 are over G1909 the righteous, G1342 and G2532 his G846 ears G3775 are open unto G1519 their G846 prayers: G1162 but G1161 the face G4383 of the Lord G2962 is against G1909 them that do G4160 evil. G2556

13 And G2532 who G5101 is he that will harm G2559 you, G5209 if G1437 ye be G1096 followers G3402 of that which is good? G18

14 But G235 and if G1499 ye suffer G3958 for G1223 righteousness' sake, G1343 happy G3107 are ye: and G1161 be G5399 not G3361 afraid G5399 of their G846 terror, G5401 neither G3366 be troubled; G5015

15 But G1161 sanctify G37 the Lord G2962 God G2316 in G1722 your G5216 hearts: G2588 and G1161 be ready G2092 always G104 to G4314 give an answer G627 to every man G3956 that asketh G154 you G5209 a reason G3056 of G4012 the hope G1680 that is in G1722 you G5213 with G3326 meekness G4240 and G2532 fear: G5401

16 Having G2192 a good G18 conscience; G4893 that, G2443 whereas G1722 G3739 they speak evil G2635 of you, G5216 as G5613 of evildoers, G2555 they may be ashamed G2617 that falsely accuse G1908 your G5216 good G18 conversation G391 in G1722 Christ. G5547

17 For G1063 it is better, G2909 if G1487 the will G2307 of God G2316 be so, G2309 that ye suffer G3958 for well doing, G15 than G2228 for evil doing. G2554

18 For G3754 Christ G5547 also G2532 hath once G530 suffered G3958 for G4012 sins, G266 the just G1342 for G5228 the unjust, G94 that G2443 he might bring G4317 us G2248 to God, G2316 being put to death G2289 G3303 in the flesh, G4561 but G1161 quickened G2227 by the Spirit: G4151

19 By G1722 which G3739 also G2532 he went G4198 and preached G2784 unto the spirits G4151 in G1722 prison; G5438

20 Which sometime G4218 were disobedient, G544 when G3753 once G530 the longsuffering G3115 of God G2316 waited G1551 in G1722 the days G2250 of Noah, G3575 while the ark G2787 was a preparing, G2680 wherein G1519 G3739 few, G3641 that is, G5123 eight G3638 souls G5590 were saved G1295 by G1223 water. G5204

21 The like figure G499 whereunto G3739 even baptism G908 doth G4982 also G2532 now G3568 save G4982 us G2248 (not G3756 the putting away G595 of the filth G4509 of the flesh, G4561 but G235 the answer G1906 of a good G18 conscience G4893 toward G1519 God,) G2316 by G1223 the resurrection G386 of Jesus G2424 Christ: G5547

22 Who G3739 is gone G4198 into G1519 heaven, G3772 and is G2076 on G1722 the right hand G1188 of God; G2316 angels G32 and G2532 authorities G1849 and G2532 powers G1411 being made subject G5293 unto him. G846

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 1 Peter 3

Commentary on 1 Peter 3 Matthew Henry Commentary


Chapter 3

Wherein the apostle describes the duties of husbands and wives one to another, beginning with the duty of the wife (v. 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 (v. 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 (v. 18-22).

1Pe 3:1-7

The apostle having treated of the duties of subjects to their sovereigns, and of servants to their masters, proceeds to explain the duty of husbands and wives.

  • I. Lest the Christian matrons should imagine that their conversion to Christ, and their interest in all Christian privileges, exempted them from subjection to their pagan or Jewish husbands, the apostle here tells them,
    • 1. In what the duty of wives consists.
      • (1.) In subjection, or an affectionate submission to the will, and obedience to the just authority, of their own husbands, which obliging conduct would be the most likely way to win those disobedient and unbelieving husbands who had rejected the word, or who attended to no other evidence of the truth of it than what they saw in the prudent, peaceable, and exemplary conversation of their wives. Learn,
        • [1.] Every distinct relation has its particular duties, which ministers ought to preach, and the people ought to understand.
        • [2.] A cheerful subjection, and a loving, reverential respect, are duties which Christian women owe their husbands, whether they be good or bad; these were due from Eve to Adam before the fall, and are still required, though much more difficult now than they were before, Gen. 3:16; 1 Tim. 2:11.
        • [3.] Though the design of the word of the gospel is to win and gain souls to Christ Jesus, yet there are many so obstinate that they will not be won by the word.
        • [4.] There is nothing more powerful, next to the word of God, to win people, than a good conversation, and the careful discharge of relative duties.
        • [5.] Irreligion and infidelity do not dissolve the bonds, nor dispense with the duties, of civil relations; the wife must discharge her duty to her own husband, though he obey not the word.
      • (2.) In fear, or reverence to their husbands, Eph. 5:33.
      • (3.) In a chaste conversation, which their unbelieving husbands would accurately observe and attend to.
        • [1.] Evil men are strict observers of the conversation of the professors of religion; their curiosity, envy, and jealousy, make them watch narrowly the ways and lives of good people.
        • [2.] A chaste conversation, attended with due and proper respect to every one, is an excellent means to win them to the faith of the gospel and obedience to the word.
      • (4.) In preferring the ornaments of the mind to those of the body.
        • [1.] He lays down a rule in regard to the dress of religious women, v. 3. Here are three sorts of ornaments forbidden: plaiting of hair, which was commonly used in those times by lewd women; wearing of gold, or ornaments made of gold, was practised by Rebecca, and Esther, and other religious women, but afterwards became the attire chiefly of harlots and wicked people; putting on of apparel, which is not absolutely forbidden, but only too much nicety and costliness in it. Learn,
          • First, Religious people should take care that all their external behaviour be answerable to their profession of Christianity: They must be holy in all manner of conversation.
          • Secondly, The outward adorning of the body is very often sensual and excessive; for instance, when it is immoderate, and above your degree and station in the world, when you are proud of it and puffed up with it, when you dress with design to allure and tempt others, when your apparel is too rich, curious, or superfluous, when your fashions are fantastical, imitating the levity and vanity of the worst people, and when they are immodest and wanton. The attire of a harlot can never become a chaste Christian matron.
        • [2.] Instead of the outward adorning of the body, he directs Christian wives to put on much more excellent and beautiful ornaments, v. 4. Here note,
          • First, The part to be adorned: The hidden man of the heart; that is, the soul; the hidden, the inner man. Take care to adorn and beautify your souls rather than your bodies.
          • Secondly, The ornament prescribed. It must, in general, be something not corruptible, that beautifies the soul, that is, the graces and virtues of God's Holy Spirit. The ornaments of the body are destroyed by the moth, and perish in the using; but the grace of God, the longer we wear it, the brighter and better it is. More especially, the finest ornament of Christian women is a meek and quiet spirit, a tractable easy temper of mind, void of passion, pride, and immoderate anger, discovering itself in a quiet obliging behaviour towards their husbands and families. If the husband be harsh, and averse to religion (which was the case of these good wives to whom the apostle gives this direction), there is no way so likely to win him as a prudent meek behaviour. At least, a quiet spirit will make a good woman easy to herself, which, being visible to others, becomes an amiable ornament to a person in the eyes of the world.
          • Thirdly, The excellency of it. Meekness and calmness of spirit are, in the sight of God, of great price-amiable in the sight of men, and precious in the sight of God. Learn,
            • 1. A true Christian's chief care lies in the right ordering and commanding of his own spirit. Where the hypocrite's work ends, there the true Christian's work begins.
            • 2. The endowments of the inner man are the chief ornaments of a Christian; but especially a composed, calm, and quiet spirit, renders either man or woman beautiful and lovely.
    • 2. The duties of Christian wives being in their nature difficult, the apostle enforces them by the example,
      • (1.) Of the holy women of old, who trusted in God, v. 5. "You can pretend nothing of excuse from the weakness of your sex, but what they might. They lived in old time, and had less knowledge to inform them and fewer examples to encourage them; yet in all ages they practised this duty; they were holy women, and therefore their example is obligatory; they trusted in God, and yet did not neglect their duty to man: the duties imposed upon you, of a quiet spirit and of subjection to your own husbands, are not new, but what have ever been practised by the greatest and best women in the world.'
      • (2.) Of Sara, who obeyed her husband, and followed him when he went from Ur of the Chaldeans, not knowing whither he went, and called him lord, thereby showing him reverence and acknowledging his superiority over her; and all this though she was declared a princess by God from heaven, by the change of her name, "Whose daughters you are if you imitate her in faith and good works, and do not, through fear of your husbands, either quit the truth you profess or neglect your duty to them, but readily perform it, without either fear or force, out of conscience towards God and sense of duty to them.' Learn,
        • [1.] God takes exact notice, and keeps an exact record, of the actions of all men and women in the world.
        • [2.] The subjection of wives to their husbands is a duty which has been practised universally by holy women in all ages.
        • [3.] The greatest honour of any man or woman lies in a humble and faithful deportment of themselves in the relation or condition in which Providence has placed them.
        • [4.] God takes notice of the good that is in his servants, to their honour and benefit, but covers a multitude of failings; Sara's infidelity and derision are overlooked, when her virtues are celebrated.
        • [5.] Christians ought to do their duty to one another, not out of fear, nor from force, but from a willing mind, and in obedience to the command of God. Wives should be in subjection to their churlish husbands, not from dread and amazement, but from a desire to do well and to please God.
  • II. The husband's duty to the wife comes next to be considered.
    • 1. The particulars are,
      • (1.) Cohabitation, which forbids unnecessary separation, and implies a mutual communication of goods and persons one to another, with delight and concord.
      • (2.) Dwelling with the wife according to knowledge; not according to lust, as brutes; nor according to passion, as devils; but according to knowledge, as wise and sober men, who know the word of God and their own duty.
      • (3.) Giving honour to the wife-giving due respect to her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.
    • 2. The reasons are, Because she is the weaker vessel by nature and constitution, and so ought to be defended: but then the wife is, in other and higher respects, equal to her husband; they are heirs together of the grace of life, of all the blessings of this life and another, and therefore should live peaceably and quietly one with another, and, if they do not, their prayers one with another and one for another will be hindered, so that often "you will not pray at all, or, if you do, you will pray with a discomposed ruffled mind, and so without success.' Learn,
      • (1.) The weakness of the female sex is no just reason either for separation or contempt, but on the contrary it is a reason for honour and respect: Giving honour to the wife as unto the weaker vessel.
      • (2.) There is an honour due to all who are heirs of the grace of life.
      • (3.) All married people should take care to behave themselves so lovingly and peaceably one to another that they may not by their broils hinder the success of their prayers.

1Pe 3:8-15

The apostle here passes from special to more general exhortations.

  • I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn,
    • 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom. 15:5), not according to man's pleasure, but God's word.
    • 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren.
    • 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1 Co. 5:11; 2 Jn. 1:10, 11.
  • II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,
    • 1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy.' To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn,
      • (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Prov. 20:22; Lu. 6:27; Rom. 12:17; 1 Th. 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa. 56:10; Zep. 3:3; Acts 20:29.
      • (2.) The laws of Christ oblige us to return blessing for railing. Mt. 5:44, "Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands.' We must pity, pray for, and love those who rail at us.
      • (3.) A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties.
      • (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.
    • 2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (v. 10): it is quoted from Ps. 34:12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you.' Learn,
      • (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now.
      • (2.) It is lawful to consider temporal advantages as motives and encouragements to religion.
      • (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world.
      • (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter.
      • (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.
    • 3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (v. 12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe,
      • (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture.
      • (2.) God hath a special care and paternal affection towards all his righteous people.
      • (3.) God doth always hear the prayers of the faithful, Jn. 4:31; 1 Jn. 5:14; Heb. 4:16.
      • (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.
    • 4. This patient humble behaviour of Christians is further recommended and urged from two considerations:-
      • (1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? v. 13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do.'
      • (2.) This is the way to improve sufferings. "If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (v. 14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ' (Mt. 5:10); therefore,
        • [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies.' Learn,
          • First, to follow always that which is good is the best course we can take to keep out of harm's way.
          • Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss.
          • Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them.'
        • [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (v. 15); let him be your fear, and let him be your dread, Isa. 8:12, 13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Lu. 12:4, 5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev. 10:3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world.' Learn,
          • First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less.
          • Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ.
          • Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement.
          • Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.

1Pe 3:16-17

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.

1Pe 3:18-20

Here,

  • I. The example of Christ is proposed as an argument for patience under sufferings, the strength of which will be discerned if we consider the several points contained in the words; observe therefore,
    • 1. Jesus Christ himself was not exempted from sufferings in this life, though he had no guilt of his own and could have declined all suffering if he had pleased.
    • 2. The reason or meritorious cause of Christ's suffering was the sins of men: Christ suffered for sins. The sufferings of Christ were a true and proper punishment; this punishment was suffered to expiate and to make an atonement for sin; and it extends to all sin.
    • 3. In the case of our Lord's suffering, it was the just that suffered for the unjust; he substituted himself in our room and stead, and bore our iniquities. He that knew no sin suffered instead of those that knew no righteousness.
    • 4. The merit and perfection of Christ's sacrifice were such that for him to suffer once was enough. The legal sacrifices were repeated from day to day, and from year to year; but the sacrifice of Christ, once offered, purgeth away sin, Heb. 7:27; 9:26, 28; 10:10, 12, 14.
    • 5. The blessed end or design of our Lord's sufferings was to bring us to God, to reconcile us to God, to give us access to the Father, to render us and our services acceptable, and to bring us to eternal glory, Eph. 2:13, 18; 3:12; Heb. 10:21, 22.
    • 6. The issue and event of Christ's suffering, as to himself, were these, he was put to death in his human nature, but he was quickened and raised again by the Spirit. Now, if Christ was not exempted from sufferings, why should Christians expect it? If he suffered, to expiate sins, why should not we be content when our sufferings are only for trial and correction, but not for expiation? If he, though perfectly just, why should not we, who are all criminals? If he once suffered, and then entered into glory, shall not we be patient under trouble, since it will be but a little time and we shall follow him to glory? If he suffered, to bring us to God, shall not we submit to difficulties, since they are of so much use to quicken us in our return to God, and in the performance of our duty to him?
  • II. The apostle passes from the example of Christ to that of the old world, and sets before the Jews, to whom he wrote, the different event of those who believed and obeyed Christ preaching by Noah, from those that continued disobedient and unbelieving, intimating to the Jews that they were under a like sentence. God would not wait much longer upon them. They had now an offer of mercy; those that accepted of it should be saved, but those who rejected Christ and the gospel should be as certainly destroyed as ever the disobedient in the times of Noah were.
    • 1. For the explication of this we may notice,
      • (1.) The preacher-Christ Jesus, who has interested himself in the affairs of the church and of the world ever since he was first promised to Adam, Gen. 3:15. He went, not by a local motion, but by special operation, as God is frequently said to move, Gen. 11:5; Hos. 5:15; Mic. 1:3. He went and preached, by his Spirit striving with them, and inspiring and enabling Enoch and Noah to plead with them, and preach righteousness to them, as 2 Pt. 2:5.
      • (2.) The hearers. Because they were dead and disembodied when the apostle speaks of them, therefore he properly calls them spirits now in prison; not that they were in prison when Christ preached to them, as the vulgar Latin translation and the popish expositors pretend.
      • (3.) The sin of these people: They were disobedient, that is, rebellious, unpersuadable, and unbelieving, as the word signifies; this their sin is aggravated from the patience and long-suffering of God (which once waited upon them for 120 years together), while Noah was preparing the ark, and by that, as well as by his preaching, giving them fair warning of what was coming upon them.
      • (4.) The event of all: Their bodies were drowned, and their spirits cast into hell, which is called a prison (Mt. 5:25; 2 Pt. 2:4, 5); but Noah and his family, who believed and were obedient, were saved in the ark.
    • 2. From the whole we learn that,
      • (1.) God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment.
      • (2.) Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain.
      • (3.) The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, whence there is no redemption.
      • (4.) The way of the most is neither the best, the wisest, nor the safest way to follow: better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.

1Pe 3:21-22

Noah's salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by baptism, to prevent mistakes about which the apostle,

  • I. Declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but it is that baptism wherein there is a faithful answer or restipulation of a resolved good conscience, engaging to believe in, and be entirely devoted to, God, the Father, Son, and Holy Ghost, renouncing at the same time the flesh, the world, and the devil. The baptismal covenant, made and kept, will certainly save us. Washing is the visible sign; this is the thing signified.
  • II. The apostle shows that the efficacy of baptism to salvation depends not upon the work done, but upon the resurrection of Christ, which supposes his death, and is the foundation of our faith and hope, to which we are rendered conformable by dying to sin, and rising again to holiness and newness of life. Learn,
    • 1. The sacrament of baptism, rightly received, is a means and a pledge of salvation. Baptism now saveth us. God is pleased to convey his blessings to us in and by his ordinances, Act 2:38; 22:16.
    • 2. The external participation of baptism will save no man without an answerable good conscience and conversation. There must be the answer of a good conscience towards God.-Obj. Infants cannot make such an answer, and therefore ought not to be baptized.-Answer, the true circumcision was that of the heart and of the spirit (Rom. 2:29), which children were no more capable of then than our infants are capable of making this answer now; yet they were allowed circumcision at eight days old. The infants of the Christian church therefore may be admitted to the ordinance with as much reason as the infants of the Jewish, unless they are barred from it by some express prohibition of Christ.
  • III. The apostle, having mentioned the death and resurrection of Christ, proceeds to speak of his ascension, and sitting at the right hand of the Father, as a subject fit to be considered by these believers for their comfort in their suffering condition, v. 22. If the advancement of Christ was so glorious after his deep humiliation, let not his followers despair, but expect that after these short distresses they shall be advanced to transcendent joy and glory. Learn,
    • 1. Jesus Christ, after he had finished his labours and his sufferings upon earth, ascended triumphantly into heaven, of which see Acts 1:9-11; Mk. 16:19. He went to heaven to receive his own acquired crown and glory (Jn. 17:5), to finish that part of his mediatorial work which could not be done on earth, and make intercession for his people, to demonstrate the fulness of his satisfaction, to take possession of heaven for his people, to prepare mansions for them, and to send down the Comforter, which was to be the first-fruits of his intercession, Jn. 16:7.
    • 2. Upon his ascension into heaven, Christ is enthroned at the right hand of the Father. His being said to sit there imports absolute rest and cessation from all further troubles and sufferings, and an advancement to the highest personal dignity and sovereign power.
    • 3. Angels, authorities, and powers, are all made subject to Christ Jesus: all power in heaven and earth, to command, to give law, issue orders, and pronounce a final sentence, is committed to Jesus, God-man, which his enemies will find to their everlasting sorrow and confusion, but his servants to their eternal joy and satisfaction.