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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Peter addresses Christian wives married to unbelieving husbands. "Likewise, ye wives, be in subjection to your own husbands" (homoiōs gynaikes hypotassomenai tois idiois andrasin)—voluntary submission (same word used for citizen's submission to government, 2:13). The challenging situation: "that, if any obey not the word" (hina kai ei tines apeithous in tō logō)—pagan husbands disobedient to gospel. The evangelistic strategy: "they also may without the word be won by the conversation of the wives" (dia tēs tōn gynaikōn anastrophēs aneu logou kerdēthēsontai). Christian witness through conduct, not preaching, may win husbands to Christ. Silent godly living speaks louder than words.
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" (epopteuontes tēn en phobō hagnēn anastrophēn hymōn). "Behold" (epopteuontes) means observe closely, witness firsthand. "Chaste" (hagnēn) means pure, holy—sexual fidelity, moral integrity. "Coupled with fear" (en phobō)—reverent respect, likely for God primarily but extending to husband appropriately. Husbands observing wives' pure conduct and reverent demeanor see Christianity's transforming power. Such conduct silences objections and attracts to gospel. Lifestyle evangelism complements verbal witness.
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" (hōn estō ouch ho exōthen emplikēs trichōn kai perithese ōs chrysiōn ē endyseōs himatiōn kosmos)—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 apparel"—costly clothes. Peter doesn't absolutely forbid these but warns against making external beauty primary focus or identity. True beauty is internal, spiritual.
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" (all' ho kryptos tēs kardias anthrōpos)—the inner person, heart's unseen character. The quality: "in that which is not corruptible" (en tō aphthartō)—imperishable, unlike external beauty that fades. The description: "even the ornament of a meek and quiet spirit" (tou praeōs kai hēsychiou pneumatos). "Meek" (praeōs) is gentle, humble, not assertive or domineering. "Quiet" (hēsychiou) is tranquil, peaceful, not anxious or contentious. This spirit is "in the sight of God of great price" (ho estin enōpion tou theou polyteles)—precious, valuable, costly in God's eyes, though world may despise it.
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" (houtōs gar pote kai hai hagiai gynaikes hai elpizousai eis theon ekosmoun heautas). These godly women focused on internal beauty, not external adornment. Their defining characteristic: "trusted in God" (elpizousai eis theon)—hope/trust placed in God, not appearance, wealth, or human approval. The behavior: "being in subjection unto their own husbands" (hypotassomenai tois idiois andrasin)—voluntary submission characterized Old Testament godly women. This wasn't cultural accommodation but biblical pattern.
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" (hōs Sarra hypēkousen tō Abraam, kyrion auton kalousa)—referencing Genesis 18:12 where Sarah, speaking of Abraham, used term of respect. "Obeyed" (hypēkousen) indicates submission to Abraham's leadership. "Calling him lord" showed respect, honor. Peter applies this: "whose daughters ye are, as long as ye do well" (hēs egenēthēte tekna agathopoiousai)—Christian women are Sarah's spiritual daughters when they follow her example of godly conduct. The encouragement: "and are not afraid with any amazement" (kai mē phoboumenai mēdemian ptoēsin)—don't give way to fear or intimidation. Trusting God produces courage, not anxiety.
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" (hoi andres homoiōs synoikountes kata gnōsin)—live with wives according to understanding, wisdom, insight. The description of wife: "giving honour unto the wife, as unto the weaker vessel" (hōs asthenesterō skeuei tō gynaikeiō aponemontes timēn). "Weaker vessel" likely refers to physical strength, not moral or spiritual inferiority. "Giving honour" requires special consideration, protection, respect. The theological basis: "as being heirs together of the grace of life" (hōs kai synklēronomoi charitos zōēs)—wives are equal co-heirs with husbands of eternal life. The consequence: "that your prayers be not hindered" (eis to mē enk optesthai tas proseuchas hymōn)—mistreating wives damages prayer life, indicating broken relationship with God.
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" (to de telos pantes homophrones)—unity in thought and purpose. "Having compassion one of another" (sympatheis)—sympathetic, sharing feelings. "Love as brethren" (philadelphoi)—brotherly affection for fellow Christians. "Be pitiful" (eusplanch noi)—tender-hearted, compassionate. "Be courteous" (philophrones)—friendly, kind-minded. These five qualities promote Christian community unity and love. This applies to all believers, not just married couples, creating harmonious Christian fellowship characterized by mutual love and sympathy.
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" (mē apodid ontes kakon anti kakou ē loidarian anti loidorias)—don't repay evil with evil or insult with insult. The command echoes Jesus (Matthew 5:38-42). The alternative: "but contrariwise blessing" (tounantion de eulogountes)—respond to evil and insults with blessing, prayer, well-wishing. The reason: "knowing that ye are thereunto called, that ye should inherit a blessing" (eidotes hoti eis touto eklēthēte hina eulogian klēronomēsēte). Christians are called to bless rather than curse, promised that this behavior results in receiving blessing—from God and sometimes even from transformed enemies.
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" (ho gar thelōn zōēn agapan kai idein hēmeras agathas)—whoever desires fulfilling, blessed life. The requirements: "let him refrain his tongue from evil, and his lips that they speak no guile" (pausatō tēn glōssan apo kakou kai cheilē tou mē lalēsai dolon). Control speech—avoid evil words, deceitful talk. Speech discipline is foundational to blessed life, indicating character's internal reality. Uncontrolled tongue reveals uncontrolled heart (James 3:1-12). Godly life requires guarding what comes from mouth.
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" (ekklinatō apo kakou kai poiēsatō agathon)—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" (zētēsatō eirēnēn kai diōxatō autēn). "Seek" (zētēsatō) means search for, pursue. "Ensue" (diōxatō) means chase after, pursue vigorously—same word used for persecution. Believers should pursue peace as energetically as enemies pursue them. This requires active effort, not passive waiting.
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" (hoti ophthalmoi kyriou epi dikaious)—God watches the righteous attentively, providentially caring for them. "And his ears are open unto their prayers" (kai ōta autou eis deēsin autōn)—God listens when righteous pray, hearing and answering. The contrast: "But the face of the Lord is against them that do evil" (prosōpon de kyriou epi poiountas kaka)—God opposes evildoers. His "face against" indicates judgment, not blessing. This provides motivation for godly living—God sees, hears, and responds to both righteousness and evil.
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?" (kai tis ho kakōsōn hymas ean tou agathou zēlōtai genēsthe). "Followers" (zēlōtai) means zealous imitators, enthusiastic pursuers. The logic: generally speaking, those zealously doing good encounter less opposition than evildoers. Most people respect virtue even if they don't practice it. However, verse 14 acknowledges exceptions—sometimes righteous suffer. The point: zealous goodness normally provides some protection, though not absolute immunity from suffering.
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" (all' ei kai paschoite dia dikaiosynēn, makarioi). The conditional "if" acknowledges possibility, not certainty. Suffering "for righteousness' sake" means persecution for godly living and Christian faith. The surprising verdict: "happy" (makarioi, blessed)—echoing Jesus's beatitude (Matthew 5:10, "Blessed are they which are persecuted for righteousness' sake"). Righteous suffering brings divine blessing, though painful presently. The command: "and be not afraid of their terror, neither be troubled" (ton de phobon autōn mē phobēthēte mēde tarachthēte), quoting Isaiah 8:12. Don't fear persecutors' threats or be disturbed by intimidation. Trust God, not human power.
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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The command "sanctify the Lord God in your hearts" (kyrion de ton Christon hagiasate en tais kardiais hymōn) 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" (hetoimos aei) indicates constant preparedness, not occasional convenience. The Greek apologia (defense/answer) is the legal term for formal courtroom defense, suggesting reasoned explanation rather than mere testimony. Believers must give account (logon, rational explanation) for "the hope that is in you"—not just doctrinal beliefs but the living hope of resurrection and eternal inheritance (1:3-4) that sustains Christians through suffering. Critically, this apologetic witness must be delivered "with meekness and fear" (meta prautētos kai phobou)—gentleness toward opponents and reverence toward God—avoiding arrogant triumphalism. The balanced approach combines intellectual rigor, personal conviction, and Christlike humility, making the gospel attractive even when its content offends.
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" (syneidēsin echontes agathēn)—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" (hina en hō katalalousia hymōn hōs kakopoiōn kataischynthōsin hoi epēreazontes hymōn tēn agathēn en Christō anastrophēn). Accusers will be ashamed when godly conduct disproves slander. Good conscience provides confidence; godly lifestyle silences critics more effectively than arguments alone. Conduct and character validate verbal defense.
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" (kreitton gar agathopoiountas, ei theloi to thelēma tou theou, paschein ē kakopoiountas). The conditional "if the will of God be so" (ei theloi to thelēma tou theou) acknowledges God's sovereignty—He permits some believers to suffer, others to be spared. When suffering comes, better to suffer for righteousness than sin. Suffering for good has purpose and reward; suffering for evil brings shame and judgment. This provides perspective: not all suffering is equal morally or eschatologically.
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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This verse magnificently summarizes the gospel's essence and Christ's saving work. "For Christ also hath once suffered for sins" (hoti kai Christos hapax peri hamartiōn epathen, ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν) employs hapax (once for all) emphasizing the finished, unrepeatable nature of Christ's atoning sacrifice—no further offering needed (Hebrews 9:26-28). He suffered "for sins" (peri hamartiōn, περὶ ἁμαρτιῶν), the preposition indicating purpose: His suffering dealt with sin's penalty. The phrase "the just for the unjust" (dikaios hyper adikōn, δίκαιος ὑπὲρ ἀδίκων) captures substitution's heart—the righteous One exchanged places with unrighteous ones, satisfying divine justice while extending mercy. The purpose clause "that he might bring us to God" (hina hymas prosagagē tō theō, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ) reveals atonement's ultimate goal: not merely forgiveness but reconciliation, restored relationship, access to God's presence. The paradoxical statement "being put to death in the flesh, but quickened by the Spirit" (thanatōtheis men sarki zōopoiētheis de pneumati, θανατωθεὶς μὲν σαρκὶ ζῳοποιηθεὶς δὲ πνεύματι) affirms both Christ's genuine death and supernatural resurrection—killed physically, made alive spiritually, vindicating His claims and conquering death.
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" (en hō kai tois en phylakē pneumasin poreutheis ekēryxen). This difficult verse spawned many interpretations. "Spirits in prison" likely refers to fallen angels or disobedient humans. "Preached" (ekēryxen) could mean proclamation of judgment or salvation. Most Reformed interpreters see Christ proclaiming victory over Satan and fallen angels after death, before resurrection. Alternative view: Christ through Noah preached to people now imprisoned in hell for rejecting Noah's message. Either way, Christ's work extended beyond earthly ministry.
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" (apeithēsasin pote, hote apexedecheto hē tou theou makrothymia en hēmerais Nōe kataskeuazomenēs kibōtou). These were antediluvian people who rejected Noah's preaching during ark's 120-year construction (Genesis 6-7). God's "longsuffering" (makrothymia) showed patience, delaying judgment while Noah warned. Few responded: "wherein few, that is, eight souls were saved by water" (eis hēn oligai, tout' estin oktō psychai, diesōthēsan di' hydatos). Only Noah's family (eight total) survived flood's judgment. This illustrates God's patience and judgment—He waits, warns, but eventually judges unrepentance.
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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Peter applies Noah's flood to Christian baptism. "The like figure whereunto even baptism doth also now save us" (ho kai hymas antitypon nyn sōzei baptisma). 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" (ou sarkos apothesis rhypou alla syneidēseōs agathēs eperōtēma eis theon). Baptism doesn't save through water washing physical dirt but through appeal/pledge of good conscience to God. It's outward sign of inward reality—faith, repentance, commitment to Christ. The means: "by the resurrection of Jesus Christ" (di' anastaseōs Iēsou Christou). Christ's resurrection saves; baptism testifies to identification with Christ's death and resurrection (Romans 6:3-4).
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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Peter concludes with Christ's exaltation. "Who is gone into heaven, and is on the right hand of God" (hos estin en dexia theou, poreutheis eis ouranon). 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" (hypotage ntōn autō angelōn kai exousiōn kai dynameōn). All spiritual beings—angels (good), authorities and powers (likely fallen angels/demons)—submit to Christ's supreme authority. Nothing in creation exceeds Christ's power. This cosmic Christology assures believers: their Savior reigns supreme over all, ensuring ultimate victory and present protection.