King James Version
1 Peter 3
22 verses with commentary
Submission of Wives and Husbands
Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;
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KJV Study Commentary
Peter addresses Christian wives married to unbelieving husbands. "Likewise, ye wives, be in subjection to your own husbands" (<em>homoiōs gynaikes hypotassomenai tois idiois andrasin</em>)—voluntary submission (same word used for citizen's submission to government, 2:13). The challenging situation: "that, if any obey not the word" (<em>hina kai ei tines apeithous in tō logō</em>)—pagan husbands di...
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**III.**
(1) **Likewise ye wives . . .**—Third division of second prudential rule: subordination conjugal. Here, again, the form in the original is participial, joining this injunction on to 1Peter 2:13; 1Peter 2:18, where the word is the same in Greek, “wives, in the same way submitting yourselves.” Whether this imposes for all time upon Christian wives as complete a submission towards their husb...
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**17. offered up--**literally, "hath offered up," as if the work and its praise were yet enduring [Alford]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned.
**tried--**Greek, "tempted," as in Ge 22:1. Put to the proof of his faith. Not that God "tempts" to sin, bu...
Read full commentary →While they behold your chaste conversation coupled with fear.
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Peter specifies what conduct wins unbelieving husbands. "While they behold your chaste conversation coupled with fear" (<em>epopteuontes tēn en phobō hagnēn anastrophēn hymōn</em>). "Behold" (<em>epopteuontes</em>) means observe closely, witness firsthand. "Chaste" (<em>hagnēn</em>) means pure, holy—sexual fidelity, moral integrity. "Coupled with fear" (<em>en phobō</em>)—reverent respect, likely ...
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(2) **While they behold . . .**—The same curious word as in 1Peter 2:12, and the tense, which is ill-represented by “while they behold,” sets us at the moment of the triumph of the wife’s conduct, literally; *having kept, *or *when they have kept an eye on your chaste conversation.* The husband is jealously on the watch to see what his wife does who has embraced these foolish notions; at last he b...
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**18. Of whom--**rather as Greek "He (Abraham, not Isaac) TO whom it was said" [Alford]. Bengel supports English Version. So He 1:7 uses the same Greek preposition, "unto," for "in respect to," or "of." This verse gives a definition of the "only-begotten Son" (He 11:17).
**in Isaac shall thy seed be called--**(Ge 21:12). The posterity of Isaac alone shall be accounted as the seed of Abraham, whi...
Read full commentary →Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;
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Peter contrasts godly and worldly adornment. "Whose adorning let it not be that outward adorning" (<em>hōn estō ouch ho exōthen emplikēs trichōn kai perithese ōs chrysiōn ē endyseōs himatiōn kosmos</em>)—don't make external decoration primary focus. Three examples: "plaiting the hair"—elaborate hairstyles requiring hours; "wearing of gold"—expensive jewelry displaying wealth; "putting on of appare...
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(3) **Whose adorning let it not be . . . .**—The passage shows that the Asiatic Christians were not all of the poorer classes. Many of the wealthy Jewesses had joined them. The wealth of the Ephesian Christians about this time may be gathered from 1Timothy 2:9, and of the Laodiceans from Revelation 3:17. Two things are to be noted about the advice here given. (1) It is not intended directly as a c...
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19. Faith answered the objections which reason brought against God's command to Abraham to offer Isaac, by suggesting that what God had promised He both could and would perform, however impossible the performance might seem (Ro 4:20, 21).
**able to raise him--**rather, in general, "able to raise from the dead." Compare Ro 4:17, "God who quickeneth the dead." The quickening of Sarah's dead womb s...
Read full commentary →But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
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Peter describes true beauty's source. "But let it be the hidden man of the heart" (<em>all' ho kryptos tēs kardias anthrōpos</em>)—the inner person, heart's unseen character. The quality: "in that which is not corruptible" (<em>en tō aphthartō</em>)—imperishable, unlike external beauty that fades. The description: "even the ornament of a meek and quiet spirit" (<em>tou praeōs kai hēsychiou pneumat...
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(4) **But let it be . . .**—The connection of the clauses is somewhat difficult, but is made more so by our translation of 1Peter 3:3. Literally it would run, *of whom let it not be, *or, *to whom let there not belong the outward adorning, but the hidden man of the heart.* If we adopt the translation in the Authorised Version, it makes “the hidden man” an ornament to be worn in preference to the g...
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20. Jacob is put before Esau, as heir of the chief, namely, the spiritual blessing.
**concerning things to come--**Greek, "even concerning things to come": not only concerning things present. Isaac, by faith, assigned to his sons things future, as if they were present.
For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
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Peter appeals to holy women of Old Testament as examples. "For after this manner in the old time the holy women also, who trusted in God, adorned themselves" (<em>houtōs gar pote kai hai hagiai gynaikes hai elpizousai eis theon ekosmoun heautas</em>). These godly women focused on internal beauty, not external adornment. Their defining characteristic: "trusted in God" (<em>elpizousai eis theon</em>...
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(5) **For after this manner.**—Here we have not only *the* ground of the foregoing precepts, but also of the assurance that God sets a value on such embellishments. It had been accepted by Him in the holy women of old who hoped in Him, and would be accepted again. “The Apostle enforces his doctrine by example,” says Leighton: “the most compendious way of teaching.” By “holy women” he means, not on...
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**21. both the sons--**Greek, "each of the sons" (Ge 47:29; 48:8-20). He knew not Joseph's sons, and could not distinguish them by sight, yet he did distinguish them by faith, transposing his hands intentionally, so as to lay his right hand on the younger, Ephraim, whose posterity was to be greater than that of Manasseh: he also adopted these grandchildren as his own sons, after having transferred...
Read full commentary →Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. daughters: Gr. children
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Peter cites Sarah as exemplary holy woman. "Even as Sara obeyed Abraham, calling him lord" (<em>hōs Sarra hypēkousen tō Abraam, kyrion auton kalousa</em>)—referencing Genesis 18:12 where Sarah, speaking of Abraham, used term of respect. "Obeyed" (<em>hypēkousen</em>) indicates submission to Abraham's leadership. "Calling him lord" showed respect, honor. Peter applies this: "whose daughters ye are,...
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(6) **Even as Sara.**—A definite example of the general fact just alleged. St. Peter seems rather to have argued from what every one would feel *must* have been the case than from explicit records. Sara’s usual subjection is clearly seen in the one instance to which St. Peter refers (Genesis 18:12), where Sara, though not addressing Abraham, but speaking to herself, calls him “my lord.” People sho...
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**22. when he died--**"when dying."
**the departing--**"the exodus" (Ge 50:24, 25). Joseph's eminent position in Egypt did not make him regard it as his home: in faith he looked to God's promise of Canaan being fulfilled and desired that his bones should rest there: testifying thus: (1) that he had no doubt of his posterity obtaining the promised land: and (2) that he believed in the resurrectio...
Read full commentary →Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
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Peter addresses Christian husbands. "Likewise, ye husbands, dwell with them according to knowledge" (<em>hoi andres homoiōs synoikountes kata gnōsin</em>)—live with wives according to understanding, wisdom, insight. The description of wife: "giving honour unto the wife, as unto the weaker vessel" (<em>hōs asthenesterō skeuei tō gynaikeiō aponemontes timēn</em>). "Weaker vessel" likely refers to ph...
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(7) **Likewise, ye husbands.**—The subjection is not to be all one-sided, though the husband’s subjection to the wife will be of a different kind from the wife’s to him. We are hardly to take this as a separate paragraph from the foregoing, but rather as a corollary added to it, to correct a false impression that might otherwise have been conveyed.
**Dwell.**—Rather, *dwelling.* The participle is ...
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**23. parents--**So the Septuagint has the plural, namely, Amram and Jochebed (Nu 26:59); but in Ex 2:2, the mother alone is mentioned; but doubtless Amram sanctioned all she did, and secrecy. being their object, he did not appear prominent in what was done.
**a proper child--**Greek, "a comely child." Ac 7:20, "exceeding fair," Greek, "fair to God." The "faith" of his parents in saving the chil...
Read full commentary →Suffering for Righteousness
Finally , be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: love as: or, loving to the
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Peter summarizes mutual Christian conduct. "Finally, be ye all of one mind" (<em>to de telos pantes homophrones</em>)—unity in thought and purpose. "Having compassion one of another" (<em>sympatheis</em>)—sympathetic, sharing feelings. "Love as brethren" (<em>philadelphoi</em>)—brotherly affection for fellow Christians. "Be pitiful" (<em>eusplanch noi</em>)—tender-hearted, compassionate. "Be court...
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(8) **Finally, be ye all.**—A return from the special to the general. St. Peter has not, however, forgotten the *purpose* with which the former rules were given; his thought is still how to produce a right impression on the unbelieving world, although some of these injunctions touch only *internal* relations between members of the Church. “By this shall *all men*” says our Lord, “know that ye are ...
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24. So far from faith being opposed to Moses, he was an eminent example of it [Bengel].
**refused--**in believing self-denial, when he might possibly have succeeded at last to the throne of Egypt. Thermutis, Pharaoh's daughter, according to the tradition which Paul under the Spirit sanctions, adopted him, as Josephus says, with the consent of the king. Josephus states that when a child, he threw...
Read full commentary →Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
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Peter addresses retaliation. "Not rendering evil for evil, or railing for railing" (<em>mē apodid ontes kakon anti kakou ē loidarian anti loidorias</em>)—don't repay evil with evil or insult with insult. The command echoes Jesus (Matthew 5:38-42). The alternative: "but contrariwise blessing" (<em>tounantion de eulogountes</em>)—respond to evil and insults with blessing, prayer, well-wishing. The r...
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(9) **Not rendering.**—So far St. Peter has been speaking of *internal* conduct. The two last adjectives, however, lead gradually into the wider field of conduct, and probably now he is thinking solely of relation to the adverse world. Among the Christians surely there would be no “evil” or “railing” to *provoke* a retort! “Evil,” in act; “railing,” in word. (See 1Peter 2:23, and Romans 12:17.)
**...
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25. He balanced the best of the world with the worst of religion, and decidedly chose the latter. "Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured.
**for a season--**If the world has "pleasure" (Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whe...
Read full commentary →For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
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Peter quotes Psalm 34:12-16 to ground his teaching in Scripture. "For he that will love life, and see good days" (<em>ho gar thelōn zōēn agapan kai idein hēmeras agathas</em>)—whoever desires fulfilling, blessed life. The requirements: "let him refrain his tongue from evil, and his lips that they speak no guile" (<em>pausatō tēn glōssan apo kakou kai cheilē tou mē lalēsai dolon</em>). Control spee...
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(10) **For.**—St. Peter will show that he is not going beyond his book when he says that the blessing is only to be obtained by those who bless.
**He that will love life.**—The “will” here is not merely the future tense, but “he that hath a mind to love life.” St. Peter’s quotation, from Psalm 34:12-16, is not exact, according to either Septuagint or Hebrew, but the divergence is probably not due ...
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**26. Esteeming--**Inasmuch as he esteemed.
**the reproach of Christ--**that is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare 2Co 1:5; Col 1:24). As uncircumcision was Egypt's reproach, so circumcisi...
Read full commentary →Let him eschew evil, and do good; let him seek peace, and ensue it.
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Peter continues Psalm 34 quotation with ethical imperatives. "Let him eschew evil, and do good" (<em>ekklinatō apo kakou kai poiēsatō agathon</em>)—turn from evil, actively pursue good. Holiness is both negative (avoiding sin) and positive (doing righteousness). The focus: "let him seek peace, and ensue it" (<em>zētēsatō eirēnēn kai diōxatō autēn</em>). "Seek" (<em>zētēsatō</em>) means search for,...
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(11) **Let him eschew evil.**—Literally swerve *out of the way from evil.* The two former clauses dealt with the domain of *word*; these two with the domain of *action.* It suits St. Peter’s intention better to take the verse, not as an exhortation to virtue in general, but as an instruction how to behave under provocation and in danger. The “good” which the man is to do is what is *kind, *not mer...
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**27. not fearing the wrath of the king--**But in Ex 2:14 it is said, "Moses feared, and fled from the face of Pharaoh." He was afraid, and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice his hope of being Israel's future deliverer according to the divine intimations; his great aim, see on He 11:23). H...
Read full commentary →For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. against: Gr. upon
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Peter concludes Psalm quotation with divine oversight. "For the eyes of the Lord are over the righteous" (<em>hoti ophthalmoi kyriou epi dikaious</em>)—God watches the righteous attentively, providentially caring for them. "And his ears are open unto their prayers" (<em>kai ōta autou eis deēsin autōn</em>)—God listens when righteous pray, hearing and answering. The contrast: "But the face of the L...
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(12) **For.**—Or, *Because.* In the Psalm there is no such connecting particle, but it is involved in the juxtaposition. The sense that the Lord’s eyes are over you is a sufficient reason for self-restraint under provocation: especially, perhaps, when we see that by “the Lord” St. Peter understands Jesus Christ. That this is the case is clear from his use of the same Psalm in 1Peter 2:3. If Christ...
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**28. kept--**Greek, "hath kept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel should pass over, and not touch the inmates of the blood-sprinkled houses (Ex 12:23). "He acquiesced in the bare word of God where the thing itself was not apparent" [Calvin].
**the first-born--**Greek neuter; both of man and ...
Read full commentary →And who is he that will harm you, if ye be followers of that which is good?
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Peter asks rhetorical question about suffering for righteousness. "And who is he that will harm you, if ye be followers of that which is good?" (<em>kai tis ho kakōsōn hymas ean tou agathou zēlōtai genēsthe</em>). "Followers" (<em>zēlōtai</em>) means zealous imitators, enthusiastic pursuers. The logic: generally speaking, those zealously doing good encounter less opposition than evildoers. Most pe...
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(13) **And who is he that shall harm you?**—There is always a ring of scornful assurance in an interrogative introduced by “and:” “And who, pray?”
**If ye be followers.**—Rather, *if ye make yourselves zealots.* The phrase looks on into the future; not merely “if at present ye be.” And the word which means “follower” (*i.e., *imitator) is here a false reading for *zelotes, *the name by which St. P...
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**29. they--**Moses and Israel.
**Red Sea--**called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it.
**which ... assaying to do--**Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when ...
Read full commentary →But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled;
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Peter acknowledges righteous suffering's reality. "But and if ye suffer for righteousness' sake, happy are ye" (<em>all' ei kai paschoite dia dikaiosynēn, makarioi</em>). The conditional "if" acknowledges possibility, not certainty. Suffering "for righteousness' sake" means persecution for godly living and Christian faith. The surprising verdict: "happy" (<em>makarioi</em>, blessed)—echoing Jesus'...
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(14) **But and if ye suffer.**—The old-fashioned phrase would read more intelligibly thus: *Nay, if ye should even suffer.* So far are men’s attempts to “harm” us (by acts of malice to property or good name, &c.) from really injuring us, that even if it should come to be a matter of “suffering” we are to be congratulated. What he means by this “suffering,” which is so much more than being “harmed,...
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30. The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [Chrysostom].
**seven days--**whereas sieges often lasted for years.
But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: fear: or, reverence
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KJV Study Commentary
The command "sanctify the Lord God in your hearts" (<em>kyrion de ton Christon hagiasate en tais kardiais hymōn</em>) means to set apart Christ as Lord, enthroning Him as supreme authority over every area of life, especially when facing opposition. This inward lordship produces outward readiness: "always ready" (<em>hetoimos aei</em>) indicates constant preparedness, not occasional convenience. Th...
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(15) **But sanctify the Lord God in your hearts.**—The tense of this and the two preceding imperatives shows that St. Peter meant this for advice to be acted *upon* at the moment of being called on to suffer. The passage, as it stands in Isaiah, runs literally, “Jehovah Sabaoth, Him shall ye sanctify, and He (shall be) your fear, and He your dread.” It becomes, therefore, very striking when we fin...
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31. Rahab showed her "faith" in her confession, Jos 2:9, 11, "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath."
**the harlot--**Her former life adds to the marvel of her repentance, faith, and preservation (Mt 21:31, 32).
**believed not--**Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in beha...
Read full commentary →Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.
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Peter commands respectful apologetics. "Having a good conscience" (<em>syneidēsin echontes agathēn</em>)—maintain clear conscience before God through righteous living. The purpose: "that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ" (<em>hina en hō katalalousia hymōn hōs kakopoiōn kataischynthōsin hoi epēreazontes hymōn ...
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(16) **Having a good conscience.**—This strikes the key-note of the paragraph. How vigorously St. Peter repeats it! “Zealous for that which is good,” “for righteousness’ sake,” “*sanctify* the Lord,” “with meekness and fear,” “a good conscience,” “your good conversation.”
**Whereas.**—The word means precisely the same as in 1Peter 2:12, where see Note.
**They speak evil of you, as of evil doers.**...
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**32. the time--**suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith.
**Gideon--**put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warri...
Read full commentary →For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
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Peter weighs different types of suffering. "For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing" (<em>kreitton gar agathopoiountas, ei theloi to thelēma tou theou, paschein ē kakopoiountas</em>). The conditional "if the will of God be so" (<em>ei theloi to thelēma tou theou</em>) acknowledges God's sovereignty—He permits some believers to suffer, others t...
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(17) **For it is better.**—There is a kind of ironical suppression in this comparison.
**If the will of God be so.**—A strikingly reverent phrase in the original, *If the will of God should will it.* This is, of course, to be taken only with the word “suffer,” which itself means, as in 1Peter 3:14, to suffer *capitally.* St. Peter is thinking of the legal process of 1Peter 3:15-16, coming to a ver...
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**33. subdued kingdoms--**as David did (2Sa 8:1, &c.); so also Gideon subdued Midian (Jud 7:1-25).
**wrought righteousness--**as Samuel did (1Sa 8:9; 12:3-23; 15:33); and David (2Sa 8:15).
**obtained promises--**as "the prophets" (He 11:32) did; for through them the promises were given (compare Da 9:21) [Bengel]. Rather, "obtained the fulfilment of promises," which had been previously the ...
Read full commentary →Christ's Death and Triumph
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
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KJV Study Commentary
This verse magnificently summarizes the gospel's essence and Christ's saving work. "For Christ also hath once suffered for sins" (<em>hoti kai Christos hapax peri hamartiōn epathen</em>, ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν) employs <em>hapax</em> (once for all) emphasizing the finished, unrepeatable nature of Christ's atoning sacrifice—no further offering needed (Hebrews 9:26-28). He suffere...
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(18) **For Christ also.**—This gives a reason for thinking it no such formidable thing to suffer when one is innocent. It has been tried before, and the precedent is encouraging. “It is,” says Archbishop Leighton, “some known ease to the mind, in any distress, to look upon examples of the like or greater distress in present or former times . . . As the example and company of the saints in sufferin...
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**34. Quenched the violence of fire--**(Da 3:27). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Da 3:19-30 and 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them.
**escaped ... sword--**So Jephthah (Jud 12:3); and so Dav...
Read full commentary →By which also he went and preached unto the spirits in prison;
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Peter describes Christ's post-death activity. "By which also he went and preached unto the spirits in prison" (<em>en hō kai tois en phylakē pneumasin poreutheis ekēryxen</em>). This difficult verse spawned many interpretations. "Spirits in prison" likely refers to fallen angels or disobedient humans. "Preached" (<em>ekēryxen</em>) could mean proclamation of judgment or salvation. Most Reformed in...
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(19) **By which.**—If “by the Spirit” had been right in the former verse, this translation might have stood here, though the word is literally *in;* for “in” is often used to mean “in the power of,” “on the strength of:” *e.g., *Romans 8:15. But as that former rendering is untenable, we must here keep strictly to *in which*—*i.e., *in spirit. This might mean either of two things: (1) “spiritually ...
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**35. Women received their dead raised--**as the widow of Zarephath (1Ki 17:17-24). The Shunammite (2Ki 4:17-35). The two oldest manuscripts read. "They received women of aliens by raising their dead." 1Ki 17:24 shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in Lu 4:26, makes especial mention of t...
Read full commentary →Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
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Peter specifies which spirits: those "which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing" (<em>apeithēsasin pote, hote apexedecheto hē tou theou makrothymia en hēmerais Nōe kataskeuazomenēs kibōtou</em>). These were antediluvian people who rejected Noah's preaching during ark's 120-year construction (Genesis 6-7). God's "lo...
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(20) **Which sometime were disobedient.**—The absence of the definite article here in the Greek (contrary to St. Peter’s usage in participial sentences—*e.g., *1Peter 1:5; 1Peter 1:7; 1Peter 1:10; 1Peter 1:17) makes it possible to think that the spirits mentioned in this verse are not co-extensive with those in prison. It is, literally, *to men who once upon a time were disobedient.* Our Lord prea...
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**36. others--**of a different class of confessors for the truth (the Greek is different from that for "others," He 11:35, alloi, heteroi).
**trial--**testing their faith.
**imprisonment--**as Hanani (2Ch 16:10), imprisoned by Asa. Micaiah, the son of Imlah, by Ahab (1Ki 22:26, 27).
The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
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KJV Study Commentary
Peter applies Noah's flood to Christian baptism. "The like figure whereunto even baptism doth also now save us" (<em>ho kai hymas antitypon nyn sōzei baptisma</em>). Baptism corresponds to flood as antitype to type. The crucial clarification: "not the putting away of the filth of the flesh, but the answer of a good conscience toward God" (<em>ou sarkos apothesis rhypou alla syneidēseōs agathēs epe...
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(21) **The like figure whereunto even baptism doth also now save us.**—There are two undoubted false readings in this sentence which must be cleared away before we can consider the meaning. First, the word “whereunto” is a mistake for the more difficult *which;* and second, it should be *you, *not “us.” We may then translate, either, *Which baptism also, in antitype, doth now save you, *or else, *...
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**37. stoned--**as Zechariah, son of Jehoiada (2Ch 24:20-22; Mt 23:35).
**sawn asunder--**as Isaiah was said to have been by Manasseh; but see my Introduction to Isaiah.
**tempted--**by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [Estius]; or by the fiery darts of Satan, as Jesus ...
Read full commentary →Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
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KJV Study Commentary
Peter concludes with Christ's exaltation. "Who is gone into heaven, and is on the right hand of God" (<em>hos estin en dexia theou, poreutheis eis ouranon</em>). Christ ascended to heaven's throne, seated at God's right hand—position of authority, honor, power. The cosmic submission: "angels and authorities and powers being made subject unto him" (<em>hypotage ntōn autō angelōn kai exousiōn kai dy...
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(22) **Who is gone into heaven, and is on the right hand of God.**—This verse (which partakes of the character of a doxology) serves two purposes. First, it carries on the history of Jesus Christ. How carefully, in spite of what seem at first irrelevant digressions, St. Peter holds his threads. Christ’s passion and death, activity among the dead, resurrection from among them, ascension into heaven...
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**38. Of whom the world was not worthy--**So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar (Ge 39:5), and Jacob to Laban (Ge 30:27). In condemning them, the world condemned itself.
**cave...
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