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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>1 Peter 3 Matthew Poole's Commentary</title><link rel="canonical" href="https://biblehub.com/commentaries/poole/1_peter/31.htm" /><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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that, if any obey not the word, they also may without the word be won by the conversation of the wives;</div><span class="bld"><a href="/context/1_peter/3-1.htm" title="Likewise, you 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;...">1 Peter 3:1-7</a></span> The apostle teacheth the duty of wives and husbands,<span class="p"><br /><br /></span><span class="bld"><a href="/context/1_peter/3-8.htm" title="Finally, be you all of one mind, having compassion one of another, love as brothers, be pitiful, be courteous:...">1 Peter 3:8-13</a></span> exhorting all men to unity and love, and to return good<span class="p"><br /><br /></span>for evil,<span class="p"><br /><br /></span><span class="bld"><a href="/context/1_peter/3-14.htm" title="But and if you suffer for righteousness' sake, happy are you: and be not afraid of their terror, neither be troubled;...">1 Peter 3:14-18</a></span> to suffer boldly for righteousness’ sake, and to give<span class="p"><br /><br /></span>a reason of their hope with meekness and fear;<span class="p"><br /><br /></span>taking especial care to suffer, as Christ did, for<span class="p"><br /><br /></span>well-doing, and not for evil-doing.<span class="p"><br /><br /></span><span class="bld"><a href="/1_peter/3-19.htm" title="By which also he went and preached to the spirits in prison;">1 Peter 3:19</a>,20</span> The preaching of Christ by his Spirit to the old world.<span class="p"><br /><br /></span><span class="bld"><a href="/1_peter/3-21.htm" title="The like figure whereunto even baptism does 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:">1 Peter 3:21</a>,22</span> After what manner Christian baptism saveth us.<span class="p"><br /><br /></span><span class="bld">To your own husbands; </span> this he adds both to mitigate the difficulty of the duty, <span class="p"><br /><br /></span><span class="bld">subjection, </span> in that they were their <span class="p"><br /><br /></span><span class="bld">own</span> husbands to whom they were to be subject, and likewise to bound and circumscribe their obedience, that it was to be only to their own husbands, not to others; and so while he persuades them to subjection, he cautions them against unchastity. <span class="p"><br /><br /></span><span class="bld">That if any obey not the word; </span> the word of the gospel. He exhorts not only them that had believing husbands, but unbelieving ones, to be in subjection to them. <span class="p"><br /><br /></span><span class="bld">They also may without the word:</span> not that they could be converted to Christ without the knowledge of the word, when faith cometh by hearing, <span class="bld"><a href="/romans/10-17.htm" title="So then faith comes by hearing, and hearing by the word of God.">Romans 10:17</a></span>, but that they who either would not endure their wives’ instructing them, or who had before rejected the word, yet, by seeing the effects and fruits of it in their wives, might be brought to have good thoughts of it, and thereby be the more prepared for the hearing of it, whereby faith might be wrought in them. <span class="p"><br /><br /></span><span class="bld">Be won; </span> or gained, viz. to Christ and his church: the same metaphor Paul useth, <span class="bld"><a href="/context/1_corinthians/9-19.htm" title="For though I be free from all men, yet have I made myself servant to all, that I might gain the more....">1 Corinthians 9:19-21</a> <a href="/philippians/3-8.htm" title="Yes doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,">Philippians 3:8</a></span>. <span class="p"><br /><br /></span><A name="2"></a> <div class="versenum"><a href="/1_peter/3-2.htm">1 Peter 3:2</a></div><div class="verse">While they behold your chaste conversation <i>coupled</i> with fear.</div> <span class="bld">Chaste conversation; </span> free from all manner of impurities, and any thing contrary to the marriage covenant. <span class="p"><br /><br /></span><span class="bld">Coupled with fear; </span> such a fear or reverence of your husbands, whereby out of the fear of God, and conscience of his command, you give them all due respect, and do not willingly displease them. See <span class="bld"><a href="/context/ephesians/5-1.htm" title="Be you therefore followers of God, as dear children;...">Ephesians 5:1-33</a></span>; subjection is required, <span class="bld"><a href="/ephesians/5-22.htm" title="Wives, submit yourselves to your own husbands, as to the Lord.">Ephesians 5:22</a></span>, and fear, <span class="bld"><a href="/ephesians/5-33.htm" title="Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.">Ephesians 5:33</a></span>. <span class="p"><br /><br /></span><A name="3"></a> <div class="versenum"><a href="/1_peter/3-3.htm">1 Peter 3:3</a></div><div class="verse">Whose adorning let it not be that outward <i>adorning</i> of plaiting the hair, and of wearing of gold, or of putting on of apparel;</div> <span class="bld">Let it not be; </span> let it not be chiefly, or not so much the adorning of the outward man as the inward; the negative here is to be taken as a comparative, as <span class="bld"><a href="/exodus/16-8.htm" title="And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD hears your murmurings which you murmur against him: and what are we? your murmurings are not against us, but against the LORD.">Exodus 16:8</a> <a href="/luke/14-12.htm" title="Then said he also to him that bade him, When you make a dinner or a supper, call not your friends, nor your brothers, neither your kinsmen, nor your rich neighbors; lest they also bid you again, and a recompense be made you.">Luke 14:12</a></span>. The apostle doth not absolutely condemn all kind of ornaments, or rich attire, which we find used sometimes by the godly themselves in the Scripture, <span class="bld"><a href="/genesis/24-22.htm" title="And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;">Genesis 24:22</a>,30 Es 5:1</span>; compared with <span class="bld"><a href="/psalms/45-9.htm" title="Kings' daughters were among your honorable women: on your right hand did stand the queen in gold of Ophir.">Psalm 45:9</a>,13</span>, where the spiritual ornaments of Christ’s spouse are set forth by terms taken from the external ornaments of Solomon’s wife; and <span class="bld"><a href="/ezekiel/16-12.htm" title="And I put a jewel on your forehead, and earrings in your ears, and a beautiful crown on your head.">Ezekiel 16:12</a></span>, these things are spoken of as God’s gifts. But he taxeth all vanity, levity, immoderate sumptuousness or luxury in apparel, and bodily ornaments in women, (or men), whatsoever is above their place and condition in the world, or above their estate and ability; such as proceeds from any lust, (pride, wantonness, &c.), or tends to the provoking or cherishing any, or is accompanied with the neglecting or slighting of inward beauty and spiritual ornaments. <span class="p"><br /><br /></span><A name="4"></a> <div class="versenum"><a href="/1_peter/3-4.htm">1 Peter 3:4</a></div><div class="verse">But <i>let it be</i> the hidden man of the heart, in that which is not corruptible, <i>even the ornament</i> of a meek and quiet spirit, which is in the sight of God of great price.</div> <span class="bld">The hidden man of the heart; </span> the inward man, <span class="bld"><a href="/romans/7-22.htm" title="For I delight in the law of God after the inward man:">Romans 7:22</a> <a href="/2_corinthians/4-16.htm" title="For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.">2 Corinthians 4:16</a></span>; either the soul in opposition to the body, or the image of God, and graces of his Spirit in the soul, called elsewhere <span class="ital">the new man, </span> and opposed to natural corruption, or the old man, <span class="bld"><a href="/ephesians/4-24.htm" title="And that you put on the new man, which after God is created in righteousness and true holiness.">Ephesians 4:24</a> <a href="/colossians/3-9.htm" title=" Lie not one to another, seeing that you have put off the old man with his deeds;">Colossians 3:9</a>,10</span>. <span class="p"><br /><br /></span><span class="bld">In that which is not corruptible:</span> this relates to what follows, <span class="p"><br /><br /></span><span class="bld">the ornament of a meek, </span>& c., and is opposed to those external ornaments before mentioned, which are of a fading, perishing nature, whereas this is constant and durable: and therefore women who are more apt to be overmuch pleased with external dresses, and bodily ornaments, are exhorted rather to enrich and beautify their souls with Divine graces, than their bodies with gaudy clothes. <span class="p"><br /><br /></span><span class="bld">Even the ornament of a meek and quiet spirit:</span> this notes the particular grace or graces (parts of the new man) in which the spiritual beauty and adorning of women’s souls consists; and either these two words, <span class="ital">meek</span> and <span class="ital">quiet, </span> are but indifferent expressions of the same grace; or, by meekness may be meant gentleness, easiness and sweetness of spirit, in opposition to moroseness, frowardness, pride, passion, &c.; and by quietness, a peaceable, still, modest temper, in opposition to pragmaticalness, talkativeness, clamorousness. These two usually go in conjunction together, and the latter is the effect of the former: see <span class="bld"><a href="/context/1_timothy/2-9.htm" title="In like manner also, that women adorn themselves in modest apparel, with modesty and sobriety; not with braided hair, or gold, or pearls, or costly array;...">1 Timothy 2:9-12</a></span>. <span class="p"><br /><br /></span><span class="bld">Which:</span> either this refers to <span class="ital">spirit, </span> or to the whole sentence, <span class="ital">the ornament of a meek, </span>& c., but the sense is still the same. <span class="p"><br /><br /></span><span class="bld">Is in the sight of God; </span> who can best judge, (as looking to the inner man, which is not obvious to the eyes of others), and whose judgment is most to be valued: here God’s judgment is opposed to the judgment of vain women, who think to commend themselves to others by outward bravery, and of a vain world, which esteems such things. <span class="p"><br /><br /></span><span class="bld">Of great price:</span> the excellency of grace and spiritual ornaments is set in opposition to gold and costly apparel: q.d. If women will be fine that they may appear beautiful, let them choose the best ornaments, those of the mind and heart, a meek and quiet spirit, which are precious in the sight of God himself, rather than these external ones, which serve only to draw men’s eyes toward them. <span class="p"><br /><br /></span><A name="5"></a> <div class="versenum"><a href="/1_peter/3-5.htm">1 Peter 3:5</a></div><div class="verse">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:</div> <span class="bld">Holy women; </span> and therefore worthy of imitation. <span class="p"><br /><br /></span><span class="bld">Who trusted in God; </span> whose only hope was in God, and therefore their care to please him. <span class="p"><br /><br /></span><span class="bld">Adorned themselves; </span> viz. with a meek and quiet spirit, counting that the best ornament. <span class="p"><br /><br /></span><A name="6"></a> <div class="versenum"><a href="/1_peter/3-6.htm">1 Peter 3:6</a></div><div class="verse">Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.</div> <span class="bld">Even as Sara; </span> after ger name was changed from Sarai, my lady, to Sarah, simply a lady or princess, because kings were to come of her, <span class="bld"><a href="/genesis/17-15.htm" title="And God said to Abraham, As for Sarai your wife, you shall not call her name Sarai, but Sarah shall her name be.">Genesis 17:15</a>,16</span>: yet even then she <span class="ital">obeyed Abraham; </span> and this is spoken in commendation of her obedience. <span class="p"><br /><br /></span><span class="bld">Calling him lord; </span> not merely in compliment, but in reality, hereby acknowledging his authority and her own subjection. <span class="p"><br /><br /></span><span class="bld">Whose daughters ye are; </span> not only according to the flesh, but spiritually, according to the promise. <span class="p"><br /><br /></span><span class="bld">Ye are; </span> either ye are made or become, viz. by imitation of her faith and holiness, as well as ye are by kindred and succession; or, ye are declared and known to be, as the phrase is elsewhere used, <span class="bld"><a href="/john/15-8.htm" title="Herein is my Father glorified, that you bear much fruit; so shall you be my disciples.">John 15:8</a></span>. <span class="p"><br /><br /></span><span class="bld">As long as ye do well; </span> follow her in good works, <span class="bld"><a href="/1_timothy/2-10.htm" title="But (which becomes women professing godliness) with good works.">1 Timothy 2:10</a></span>. <span class="p"><br /><br /></span><span class="bld">And are not afraid with any amazement; </span> or, afraid of any amazement, any thing frightful, or which might terrify you, taking <span class="ital">amazement</span> for the object or cause or fear, as <span class="bld"><a href="/1_peter/3-14.htm" title="But and if you suffer for righteousness' sake, happy are you: and be not afraid of their terror, neither be troubled;">1 Peter 3:14</a> <a href="/psalms/53-5.htm" title="There were they in great fear, where no fear was: for God has scattered the bones of him that encamps against you: you have put them to shame, because God has despised them.">Psalm 53:5</a> <a href="/proverbs/3-25.htm" title="Be not afraid of sudden fear, neither of the desolation of the wicked, when it comes.">Proverbs 3:25</a></span>; and the sense may be, either, so long as ye perform your duty with a resolute mind, and keep from that which is contrary to your faith; or, as long as you subject yourselves to your husbands willingly, cheerfuly, and without slavish fear of being losers by your obedience, and faring the worse for your patience and submission. <span class="p"><br /><br /></span><A name="7"></a> <div class="versenum"><a href="/1_peter/3-7.htm">1 Peter 3:7</a></div><div class="verse">Likewise, ye husbands, dwell with <i>them</i> 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.</div> <span class="bld">Dwell with them; </span> perform all matrimonial duties to them; by a synecdoche, all the duties of that relation are contained under this one of cohabitation. <span class="p"><br /><br /></span><span class="bld">According to knowledge; </span> either, according to that knowledge of the Divine will, which by the gospel ye have obtained; or, prudently and wisely, and as becomes those that understand their duty. <span class="p"><br /><br /></span><span class="bld">Giving honour unto the wife; </span> not despising them because of their weakness, or using them as slaves, but respecting them, caring for them, <span class="ital">{as <span class="bld"><a href="/matthew/15-6.htm" title="And honor not his father or his mother, he shall be free. Thus have you made the commandment of God of none effect by your tradition.">Matthew 15:6</a> <a href="/1_timothy/5-3.htm" title="Honor widows that are widows indeed.">1 Timothy 5:3</a></span>}</span> using them gently, covering their infirmities. <span class="p"><br /><br /></span><span class="bld">As unto the weaker vessel; </span> weaker than the husbands, and that both in body and mind, as women usually are. In Scripture any instrument is called a vessel, and the wife is here called so, as being not only an ornament, but a help to the husband and family, <span class="bld"><a href="/genesis/2-18.htm" title="And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.">Genesis 2:18</a></span>. This he adds as a reason why the husband should give honour to the wife, viz. her being <span class="ital">the weaker vessel; </span> weak vessels must be gently handled; the infirmities of children bespeak their pardon when they offend; and <span class="ital">those members of the body which we think less honourable, on them we bestow more abundant honour, </span> <span class="bld"><a href="/1_corinthians/12-23.htm" title="And those members of the body, which we think to be less honorable, on these we bestow more abundant honor; and our uncomely parts have more abundant comeliness.">1 Corinthians 12:23</a></span>. It is a part of that prudence according to which men should dwell with their wives, to have the more regard to them because of their infirmities, (in bearing with them and hiding them), lest they should be discouraged, if they find their weakness makes them contemptible. <span class="p"><br /><br /></span><span class="bld">And as being heirs together:</span> another reason why husbands should give honour to their wives, viz. because though by nature they are weak and unequal to their husbands, yet they are equal to them in respect of their being called to the same grace and glory, there being neither male nor female in Christ, <span class="bld"><a href="/galatians/3-28.htm" title="There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus.">Galatians 3:28</a></span>. <span class="p"><br /><br /></span><span class="bld">Of the grace of life; </span> i.e. eternal life, which is the gift of grace; or, is to be given out of grace. <span class="p"><br /><br /></span><span class="bld">That your prayers be not hindered; </span> either, that ye be not diverted and hindered from praying; or, that the efficacy of your prayers be not hindered, viz. by those contentions and differences which are like to arise, if you do not dwell with your own wives according to knowledge, and give them the honour that belongs to them. <span class="p"><br /><br /></span><A name="8"></a> <div class="versenum"><a href="/1_peter/3-8.htm">1 Peter 3:8</a></div><div class="verse">Finally, <i>be ye</i> all of one mind, having compassion one of another, love as brethren, <i>be</i> pitiful, <i>be</i> courteous:</div> <span class="bld">Be ye all of one mind; </span> either, be of one mind in the things of faith, and then this implies the consent of the understanding, and the next, that of the affections; or, be united both in faith and affection: see <span class="bld"><a href="/romans/12-16.htm" title="Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.">Romans 12:16</a> <a href="/2_corinthians/13-11.htm" title="Finally, brothers, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.">2 Corinthians 13:11</a> <a href="/philippians/4-2.htm" title="I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.">Philippians 4:2</a></span>. <span class="p"><br /><br /></span><span class="bld">Having compassion one of another:</span> mutually affected with each other’s good or evil, <span class="bld"><a href="/romans/12-15.htm" title="Rejoice with them that do rejoice, and weep with them that weep.">Romans 12:15</a> <a href="/hebrews/10-34.htm" title="For you had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance.">Hebrews 10:34</a> 13:3</span>. This he joins with the other as the consequent of it; they that are united in faith and love are of the same body; and where one member suffers, the rest suffer, <span class="bld"><a href="/1_corinthians/12-26.htm" title="And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.">1 Corinthians 12:26</a></span>. <span class="p"><br /><br /></span><span class="bld">Love as brethren; </span> viz. in Christ: see <span class="bld"><a href="/1_peter/3-17.htm" title="For it is better, if the will of God be so, that you suffer for well doing, than for evil doing.">1 Peter 3:17</a></span>. <span class="p"><br /><br /></span><span class="bld">Be pitiful; </span> ready to show mercy, of a merciful disposition, <span class="bld"><a href="/ephesians/4-32.htm" title="And be you kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake has forgiven you.">Ephesians 4:32</a> <a href="/colossians/3-12.htm" title=" Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering;">Colossians 3:12</a></span>. <span class="p"><br /><br /></span><span class="bld">Be courteous; </span> kind, affable, humane, of a sweet conversation, in opposition to sourness and moroseness: the same word is used, <span class="bld"><a href="/acts/27-3.htm" title="And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go to his friends to refresh himself.">Acts 27:3</a></span>. <span class="p"><br /><br /></span><A name="9"></a> <div class="versenum"><a href="/1_peter/3-9.htm">1 Peter 3:9</a></div><div class="verse">Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.</div> <span class="bld">Not rendering evil for evil, or railing for railing; </span> not recompensing evil either in words or deeds, <span class="bld"><a href="/proverbs/24-29.htm" title="Say not, I will do so to him as he has done to me: I will render to the man according to his work.">Proverbs 24:29</a></span>: <span class="bld">See Poole on "<a href="/1_peter/2-3.htm" title="If so be you have tasted that the Lord is gracious.">1 Peter 2:3</a>"</span>, see <span class="bld"><a href="/romans/12-14.htm" title="Bless them which persecute you: bless, and curse not.">Romans 12:14</a>,17,19,21</span>. <span class="p"><br /><br /></span><span class="bld">But contrariwise blessing; </span> praying for, and, as ye can, doing good to, those that do evil to you, or speak evil of you, <span class="bld"><a href="/matthew/5-39.htm" title="But I say to you, That you resist not evil: but whoever shall smite you on your right cheek, turn to him the other also.">Matthew 5:39</a>,44 Lu 16:27,28</span>. <span class="p"><br /><br /></span><span class="bld">Knowing that ye are thereunto called; </span> either: <span class="p"><br /><br /></span>1. To bless those that do evil to you, that so by patient bearing of injuries, forbearing private revenge, &c., ye might obtain a blessing. Or: <span class="p"><br /><br /></span>2. Ye are called hereunto, viz. to inherit a blessing. <span class="p"><br /><br /></span><span class="bld">Called; </span> in your conversion to the faith of Christ. <span class="p"><br /><br /></span><span class="bld">That ye should inherit a blessing:</span> this either shows how believers came to partake of the blessing, viz. by way of inheritance; or it implies the perpetuity of it, that, whereas they can exercise their patience in suffering injuries but a little while, their recompence shall be for ever. <span class="p"><br /><br /></span><span class="bld">A blessing; </span> either: <span class="p"><br /><br /></span>1. Eternal life, as the greatest blessing: or: <span class="p"><br /><br /></span>2. The good things of both lives, temporal, spiritual, and eternal mercies, which are all promised to the godly, <span class="bld"><a href="/1_timothy/4-8.htm" title="For bodily exercise profits little: but godliness is profitable to all things, having promise of the life that now is, and of that which is to come.">1 Timothy 4:8</a></span>, and which they have by right of inheritance, <span class="bld"><a href="/psalms/37-11.htm" title="But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.">Psalm 37:11</a> <a href="/matthew/5-5.htm" title="Blessed are the meek: for they shall inherit the earth.">Matthew 5:5</a></span>: and this seems to agree with <span class="bld"><a href="/context/1_peter/3-10.htm" title="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:...">1 Peter 3:10-12</a></span>. <span class="p"><br /><br /></span><A name="10"></a> <div class="versenum"><a href="/1_peter/3-10.htm">1 Peter 3:10</a></div><div class="verse">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:</div> <span class="bld">He that will love life; </span> he that earnestly desires to lead a quiet and comfortable life here, and to enjoy eternal life hereafter. <span class="p"><br /><br /></span><span class="bld">And see good days; </span> peaceable and prosperous; as evil days are such as are grievous and calamitous, <span class="bld"><a href="/genesis/47-9.htm" title="And Jacob said to Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.">Genesis 47:9</a></span>. <span class="p"><br /><br /></span><span class="bld">Let him refrain his tongue from evil:</span> from evil-speaking, railing, reviling, open detraction. <span class="p"><br /><br /></span><span class="bld">And his lips that they speak no guile; </span> tell no lies of his neighbour: or, this may imply whispering, backbiting, or any way secretly and closely speaking evil of him. Under these two, all the vices of the tongue, whereby our neighbour may be wronged, are contained, and the contrary virtues commanded, under the name of <span class="ital">blessing.</span> <span class="p"><br /><br /></span><A name="11"></a> <div class="versenum"><a href="/1_peter/3-11.htm">1 Peter 3:11</a></div><div class="verse">Let him eschew evil, and do good; let him seek peace, and ensue it.</div> <span class="bld">Let him eschew evil, and do good; </span> let him not only in general avoid all sin, and exercise himself in all well-doing, (as the prophet’s meaning, cited in the margin, seems to be), but particularly, let him avoid all sin against his neighbour, not recompensing evil to him, and doing him all the good he can, and overcoming evil with good; and to this the apostle accommodates the prophet’s words. <span class="p"><br /><br /></span><span class="bld">Let him seek peace; </span> not only with God and his own conscience, but with his neighbours, which is here especially meant. <span class="p"><br /><br /></span><span class="bld">And ensue it:</span> either seeking and ensuing signify the same thing, viz. an earnest desire of peace, and use of all lawful means to obtain it; or, ensuing it may signify the difficulty of obtaining it; when we seek it, it may seem to fly from us, men may not let us have peace when we would have peace, <span class="bld"><a href="/psalms/120-7.htm" title="I am for peace: but when I speak, they are for war.">Psalm 120:7</a></span>, and therefore we must follow it, <span class="bld"><a href="/hebrews/12-14.htm" title="Follow peace with all men, and holiness, without which no man shall see the Lord:">Hebrews 12:14</a></span>. <span class="p"><br /><br /></span><A name="12"></a> <div class="versenum"><a href="/1_peter/3-12.htm">1 Peter 3:12</a></div><div class="verse">For the eyes of the Lord <i>are</i> over the righteous, and his ears <i>are open</i> unto their prayers: but the face of the Lord <i>is</i> against them that do evil.</div> <span class="bld">For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; </span> God watcheth over them, looks favourably on them, and hears their prayers: see <span class="bld"><a href="/psalms/34-15.htm" title="The eyes of the LORD are on the righteous, and his ears are open to their cry.">Psalm 34:15</a></span>. This he lays down as a motive to patience under injuries, and to keep us from tumultuating passions, and desires of revenge; that God sees all we suffer, hath a care of us, and is ready to hear, and in due time to help us. <span class="p"><br /><br /></span><span class="bld">But the face of the Lord is against them that do evil; </span> his anger, or indignation; <span class="ital">face</span> being here taken not for God’s favour, (as many times it is), but in the contrary sense, as <span class="bld"><a href="/leviticus/17-10.htm" title="And whatever man there be of the house of Israel, or of the strangers that sojourn among you, that eats any manner of blood; I will even set my face against that soul that eats blood, and will cut him off from among his people.">Leviticus 17:10</a> 20:5 <a href="/psalms/68-1.htm" title="Let God arise, let his enemies be scattered: let them also that hate him flee before him.">Psalm 68:1</a>,2</span>. Men show by their countenances whether they be angry or pleased; and hence it is that God’s face is sometimes taken for his favour, sometimes for his displeasure. A further argument to persuade us to patience, that God undertakes to plead our cause against our enemies, and avenge us on them; whereas if we think to secure ourselves against them by undue means, we make God an enemy to us. <span class="p"><br /><br /></span><A name="13"></a> <div class="versenum"><a href="/1_peter/3-13.htm">1 Peter 3:13</a></div><div class="verse">And who <i>is</i> he that will harm you, if ye be followers of that which is good?</div> <span class="bld">And who is he that will harm you?</span> i.e. none or few will harm you, as being convinced and overcome by your good deeds, whereby even they are many times mollified and melted that are of themselves most wicked and hard-hearted, <span class="bld"><a href="/1_samuel/24-16.htm" title="And it came to pass, when David had made an end of speaking these words to Saul, that Saul said, Is this your voice, my son David? And Saul lifted up his voice, and wept.">1 Samuel 24:16</a>,17</span>. <span class="p"><br /><br /></span><span class="bld">If ye be followers of that which is good; </span> either followers of God, who doth good to the evil and unkind; but then it should be rendered, followers of him who is good, or rather, followers of those things that are good: q.d. If you be diligent in doing good to others, none will have the heart to do you hurt. <span class="p"><br /><br /></span><A name="14"></a> <div class="versenum"><a href="/1_peter/3-14.htm">1 Peter 3:14</a></div><div class="verse">But and if ye suffer for righteousness' sake, happy <i>are ye</i>: and be not afraid of their terror, neither be troubled;</div> <span class="bld">But and if ye suffer for righteousness’ sake; </span> if ye suffer unjustly, whether it be for the true profession of the gospel, or in the exercise of righteousness, being followers of that which is good, and walking in the practice of the duties before mentioned. <span class="p"><br /><br /></span><span class="bld">Happy are ye; </span> both in the spiritual benefit you gain by sufferings, viz. your edification in faith, patience, humility, &c.; the glory which redounds to God, who supports you under and carries you through them; and the reward you yourselves expect after them, <span class="bld"><a href="/matthew/5-10.htm" title="Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.">Matthew 5:10</a></span>, &c. <span class="p"><br /><br /></span><span class="bld">And be not afraid of their terror; </span> either be not afraid after the manner of carnal men, (as the prophet’s meaning is, <span class="bld"><a href="/isaiah/8-12.htm" title="Say you not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear you their fear, nor be afraid.">Isaiah 8:12</a>,13</span>), or rather, (the apostle accommodating the words of the prophet to his present purpose), be not afraid of those formidable things wherewith they threaten you; or, be not afraid of themselves and their threatenings, whereby they would strike terror into you: and so here is a metonymy in the words; fear, the effect, being put for the cause; thus fear is taken, <span class="bld"><a href="/psalms/64-1.htm" title="Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.">Psalm 64:1</a> 91:5 <a href="/proverbs/1-26.htm" title="I also will laugh at your calamity; I will mock when your fear comes;">Proverbs 1:26</a></span>. <span class="p"><br /><br /></span><span class="bld">Neither be troubled; </span> viz. inordinately, with such a fear as is contrary to faith, and hinders you from doing your duty, <span class="bld"><a href="/john/14-1.htm" title="Let not your heart be troubled: you believe in God, believe also in me.">John 14:1</a></span>. <span class="p"><br /><br /></span><A name="15"></a> <div class="versenum"><a href="/1_peter/3-15.htm">1 Peter 3:15</a></div><div class="verse">But sanctify the Lord God in your hearts: and <i>be</i> ready always to <i>give</i> an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:</div> <span class="bld">But sanctify the Lord God in your hearts; </span> exalt him in your hearts, and give him the honour of all his glorious perfections, power, wisdom, goodness, faithfulness, &c., by believing them, and depending upon his promises for defence and assistance against all the evils your enemies may threaten you with. <span class="p"><br /><br /></span><span class="bld">And be ready always; </span> prepared to answer when duly called to it. <span class="p"><br /><br /></span><span class="bld">To give an answer; </span> or, to make an apology or defence, viz. of the faith ye profess; the word is used, <span class="bld"><a href="/acts/22-1.htm" title="Men, brothers, and fathers, hear you my defense which I make now to you.">Acts 22:1</a> <a href="/1_corinthians/9-3.htm" title="My answer to them that do examine me is this,">1 Corinthians 9:3</a></span>. <span class="p"><br /><br /></span><span class="bld">To every man that asketh you; </span> either that hath authority to examine you, and take an account of your religion; or, that asks with modesty, and a desire to be satisfied, and learn of you. <span class="p"><br /><br /></span><span class="bld">A reason of the hope that is in you; </span> i.e. faith, for which hope is frequently used in Scipture, which is built upon faith: the sense is: Whereas unbelievers, your persecutors especially, may scoff at your hope of future glory, as vain and groundless, and at yourselves, as mad or foolish, for venturing the loss of all in this world, and exposing yourselves to so many sufferings, in expectation of ye know not what uncertainties in the other; do ye therefore be always ready to defend and justify your faith against all objectors, and to show how reasonable your hope of salvation is, and on how sure a foundation it is built. <span class="p"><br /><br /></span><span class="bld">With meekness and fear; </span> either with meekness in relation to men, in opposition to passion and intemperate zeal, (your confession of the faith must be with courage, but yet with a spirit of meekness and modesty), and fear or reverence in relation to God, which, where it prevails, overcomes the fierceness of men’s spirits, and makes them speak modestly of the things of God, and give due respect to men; or, <span class="ital">fear</span> may be set in opposition to pride, and presumption of a man’s own wisdom or strength; q.d. Make confession of your faith humbly, with fear and trembling, not in confidence of your own strength, or gifts, or abilities. <span class="p"><br /><br /></span><A name="16"></a> <div class="versenum"><a href="/1_peter/3-16.htm">1 Peter 3:16</a></div><div class="verse">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.</div> <span class="bld">Having a good conscience; </span> this may be read either: <span class="p"><br /><br /></span>1. Indicatively, and joined (as by some it is) to the former verse; and then the sense is: If ye be always ready to answer every one that asketh you a reason of the hope that is in you, ye shall have a good conscience: or rather: <span class="p"><br /><br /></span>2. Imperatively (which our translation favours); q.d. Not only be ready to make confession of your faith, but let your life and practice be correspondent to it, in keeping yourselves pure from sin, and exercising yourselves unto godliness, from whence a good conscience proceeds; here therefore the effect is put for the cause, a good conscience for a good life, <span class="bld"><a href="/acts/23-1.htm" title="And Paul, earnestly beholding the council, said, Men and brothers, I have lived in all good conscience before God until this day.">Acts 23:1</a></span>. <span class="p"><br /><br /></span><span class="bld">That whereas they speak evil of you, &c.; </span> the sense is, that whereas they speak evil of you, as of evil-doers, your good conversation may bear witness for you, confute their calumnies, and make them ashamed, when it appears that their accusations are false, and that they have nothing to charge upon you but your being followers of Christ. <span class="p"><br /><br /></span><span class="bld">Your good conversation in Christ; </span> i.e. that good conversation which ye lead as being in Christ; viz. according to his doctrine and example, and by the influence of his Spirit. <span class="p"><br /><br /></span><A name="17"></a> <div class="versenum"><a href="/1_peter/3-17.htm">1 Peter 3:17</a></div><div class="verse">For <i>it is</i> better, if the will of God be so, that ye suffer for well doing, than for evil doing.</div> <span class="bld">If the will of God be so; </span> viz. that ye must suffer; intimating that this is an argument for their patience and submission in their sufferings, and a ground of comfort to them, that they are led into them by the providence of God, (not by their own folly or rashness), and have him for a witness and judge both of their cause and deportment. <span class="p"><br /><br /></span><A name="18"></a> <div class="versenum"><a href="/1_peter/3-18.htm">1 Peter 3:18</a></div><div class="verse">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:</div> <span class="bld">For Christ also hath once suffered; </span> in opposition to the legal sacrifices which were offered from day to day, and from year to year, <span class="bld"><a href="/hebrews/7-27.htm" title="Who needs not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.">Hebrews 7:27</a> 9:25</span>; and <span class="bld"><a href="/hebrews/10-12.htm" title="But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;">Hebrews 10:12</a></span>: and this shows, as the perfection of Christ’s sufferings, (in that they needed not be repeated), so our conformity to him in deliverance from ours; that as Christ underwent death (the principal part of his sufferings) not often, but once only, and then his glory followed; so likewise, if in this life we suffer for righteousness’ sake, according to Christ’s example, there remains no more suffering for us, but we shall be glorified with him, <span class="bld"><a href="/2_timothy/2-12.htm" title="If we suffer, we shall also reign with him: if we deny him, he also will deny us:">2 Timothy 2:12</a></span>. <span class="p"><br /><br /></span><span class="bld">For sins; </span> i.e. for the expiation of sin. This is another argument for patience under sufferings, that Christ by his sufferings hath taken away the guilt, and freed us from the punishment, of sin; so that our sufferings, though they may be not only by way of trial, but of correction, yet are not properly penal or vindictive. <span class="p"><br /><br /></span><span class="bld">The just for the unjust; </span> and therefore well may we, who are in ourselves unrighteous, be content to suffer, especially for his cause and truth. <span class="p"><br /><br /></span><span class="bld">That he might bring us to God; </span> i.e. reconcile us to God, and procure for us access to him with freedom and boldness, <span class="bld"><a href="/romans/5-2.htm" title="By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.">Romans 5:2</a> <a href="/ephesians/3-12.htm" title="In whom we have boldness and access with confidence by the faith of him.">Ephesians 3:12</a></span>. <span class="p"><br /><br /></span><span class="bld">Being put to death in the flesh; </span> his human nature, frequently in Scripture called <span class="ital">flesh, </span> as <span class="bld"><a href="/1_peter/4-8.htm" title="And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.">1 Peter 4:8</a> <a href="/john/1-14.htm" title="And the Word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.">John 1:14</a></span>; and though his soul, as being immortal, did not die, yet he suffered most grievous torments in it, and his body died by the real separation of his soul from it. <span class="p"><br /><br /></span><span class="bld">But quickened by the Spirit; </span> i.e. his own Godhead, <span class="bld"><a href="/john/2-19.htm" title="Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.">John 2:19</a> <a href="/john/10-17.htm" title="Therefore does my Father love me, because I lay down my life, that I might take it again.">John 10:17</a>,18</span>. The former member of this sentence speaks of the subject of his death, his <span class="ital">flesh, </span> which was likewise the subject of his life in his resurrection; this latter speaks of the efficient cause of his life, his own eternal <span class="ital">Spirit.</span> <span class="p"><br /><br /></span><A name="19"></a> <div class="versenum"><a href="/1_peter/3-19.htm">1 Peter 3:19</a></div><div class="verse">By which also he went and preached unto the spirits in prison;</div> <span class="bld">By which also; </span> by which Spirit, mentioned in the end of the former verse, i.e. by, or in, his Divine nature, the same by which he was quickened. <span class="p"><br /><br /></span><span class="bld">He; </span> Christ. This notes the person that went and preached, as the former doth the nature in which, and so shows that what is here spoken of the person of Christ, is to be understood of him according to his Divine nature. <span class="p"><br /><br /></span><span class="bld">Went; </span> or, came, viz. from heaven, by all anthropopathy, by which figure God is often in Scripture said to go forth, <span class="bld"><a href="/isaiah/26-21.htm" title="For, behold, the LORD comes out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.">Isaiah 26:21</a></span>, to <span class="ital">come down, </span><span class="bldvs"> <a href="/micah/1-3.htm" title="For, behold, the LORD comes forth out of his place, and will come down, and tread on the high places of the earth.">Micah 1:3</a></span>, and <span class="ital">go down, </span><span class="bldvs"> <a href="/genesis/18-21.htm" title="I will go down now, and see whether they have done altogether according to the cry of it, which is come to me; and if not, I will know.">Genesis 18:21</a> <a href="/exodus/3-8.htm" title="And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good land and a large, to a land flowing with milk and honey; to the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.">Exodus 3:8</a></span>; which two latter places are best understood of the Second Person. This therefore here notes in Christ not a change of place, but a special operation, and testification of his presence. <span class="p"><br /><br /></span><span class="bld">And preached; </span> viz. by Noah, inspired by him, that he might be a preacher of righteousness, to warn a wicked generation of approaching judgment, and exhort them to repentance. <span class="p"><br /><br /></span><span class="bld">Unto the spirits; </span> souls of men departed, which are frequently called spirits, <span class="bld"><a href="/ecclesiastes/12-7.htm" title="Then shall the dust return to the earth as it was: and the spirit shall return to God who gave it.">Ecclesiastes 12:7</a> <a href="/acts/7-59.htm" title="And they stoned Stephen, calling on God, and saying, Lord Jesus, receive my spirit.">Acts 7:59</a> <a href="/hebrews/12-23.htm" title="To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,">Hebrews 12:23</a></span>. <span class="p"><br /><br /></span><span class="bld">In prison; </span> i.e. in hell, so it is taken, <span class="bld"><a href="/proverbs/27-20.htm" title="Hell and destruction are never full; so the eyes of man are never satisfied.">Proverbs 27:20</a></span>; compare with <span class="bld"><a href="/matthew/5-25.htm" title="Agree with your adversary quickly, whiles you are in the way with him; lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison.">Matthew 5:25</a> <a href="/luke/12-58.htm" title="When you go with your adversary to the magistrate, as you are in the way, give diligence that you may be delivered from him; lest he hale you to the judge, and the judge deliver you to the officer, and the officer cast you into prison.">Luke 12:58</a></span>, where <span class="ital">prison</span> is mentioned as a type or representation of hell; and the Syriac renders the word by <span class="ital">Sheol, </span> which signifies sometimes the grave and sometimes hell. See the like expression, <span class="bld"><a href="/2_peter/2-4.htm" title="For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved to judgment;">2 Peter 2:4</a>,5 Jude 1:6</span>. <span class="p"><br /><br /></span><A name="20"></a> <div class="versenum"><a href="/1_peter/3-20.htm">1 Peter 3:20</a></div><div class="verse">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.</div> <span class="bld">Which; </span> which spirits in prison. <span class="p"><br /><br /></span><span class="bld">Question.</span> When were these spirits, to whom Christ preached by Noah, in prison? <span class="p"><br /><br /></span><span class="bld">Answer.</span> Then when Peter wrote this Epistle. The Greek participle of the present tense is here to be supplied, and the word thus read, preached to the spirits which are in prison, viz. now at this time; and so the time of their being in prison is opposed to the time of their being disobedient; their disobedience going before their imprisonment; q.d. They were disobedient then, they are in prison now. <span class="p"><br /><br /></span><span class="bld">Sometime; </span> viz. in the days of Noah, when they were upon earth. <span class="p"><br /><br /></span><span class="bld">Were disobedient; </span> would not believe what Noah told them in God’s name, nor be brought to repentance by his preaching. <span class="p"><br /><br /></span><span class="bld">When once; </span> not always, but for a determinate time, viz. one hundred and twenty years; which term being expired, there was no hope left for them that they should be spared. <span class="p"><br /><br /></span><span class="bld">The long-suffering of God; </span> i.e. God in his patience and long-suffering. <span class="p"><br /><br /></span><span class="bld">Waited; </span> for the repentance and reformation of that rebellious generation. <span class="p"><br /><br /></span><span class="bld">In the days of Noah; </span> till the one hundred and twenty years were run out, and the ark, which was preparing for the security of him and his family, were finished. <span class="p"><br /><br /></span><span class="bld">Eight souls; </span> i.e. eight persons, Noah, and his wife, his three sons, and their wives. <span class="p"><br /><br /></span><span class="bld">Were saved by water; </span> either: <span class="p"><br /><br /></span>1. <span class="ital">By water</span> is here put for in, as <span class="bld"><a href="/romans/4-11.htm" title="And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed to them also:">Romans 4:11</a></span>, <span class="ital">that believe, though they be not circumcised:</span> the same Greek preposition is used as here, and the words may be read, by, or through, or rather in uncircumcision; for uncircumcision was not the cause or means of their believing. See the like use of this particle, <span class="bld"><a href="/2_peter/3-5.htm" title="For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:">2 Peter 3:5</a></span>. Thus, saved in the water, is as much as, notwithstanding the water, or the water not hindering; so <span class="bld"><a href="/1_timothy/2-15.htm" title="Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.">1 Timothy 2:15</a></span>, <span class="ital">saved in childbearing, </span> where the same preposition is used. Or: <span class="p"><br /><br /></span>2. <span class="ital">By water; </span> the water which drowned the world, lifting up the ark and saving Noah and his household. <span class="p"><br /><br /></span><span class="bld">Question.</span> Doth not this place countenance the papists’ limbus, or the place where the souls of the Old Testament fathers were reserved (as they pretend) till Christ’s coming in the flesh? <span class="p"><br /><br /></span><span class="bld">Answer.</span> No: for: <span class="p"><br /><br /></span>1. The spirits here mentioned were disobedient, which cannot be said of the fathers of the Old Testament, who were true believers. <span class="p"><br /><br /></span>2. The spirits here mentioned are not said to be delivered out of prison, but only that Christ by his Spirit preached to them, and to his preaching to them their disobedience is opposed. <span class="p"><br /><br /></span>3. According to the papists, Noah and his family must be in their limbus, whereas they are opposed to those disobedient spirits to whom Christ is said to preach. <span class="p"><br /><br /></span><A name="21"></a> <div class="versenum"><a href="/1_peter/3-21.htm">1 Peter 3:21</a></div><div class="verse">The like figure whereunto <i>even</i> 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:</div> <span class="bld">The like figure; </span> Greek, the antitype. Twice this word occurs in Scripture; once <span class="bld"><a href="/hebrews/9-24.htm" title="For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:">Hebrews 9:24</a></span>, where it signifies simply a type, or exemplar, or representation; and here, where it implies either the likeness or correspondence of one type with another in signifying the same thing: so that here may be two types, the deliverance of Noah and his household in the flood, and baptism, whereof the former was a type of the latter, yet so as both represent the salvation of the church; in that as the waters of the flood lifting up the ark, and saving Noah’s family shut up in it, signified the salvation of the church; so likewise baptism signifies the salvation of those that are in the church (as in an ark) from that common destruction which involves the rest of the world: or, it signifies the truth itself, as answering the type or figure; and thus the temporal salvation of Noah, &c. from the flood, in the ark, was the type, and the eternal salvation of believers by baptism is the antitype, or truth figured by it. Our translation seems to favour the former. <span class="p"><br /><br /></span><span class="bld">Whereunto; </span> i.e. the saving eight persons by water; q.d. The salvation of believers now by baptism, answers to the deliverance of Noah then; and so this relative, <span class="ital">whereunto, </span> answers to the foregoing sentence, as its antecedent. <span class="p"><br /><br /></span><span class="bld">Even baptism doth also now save us; </span> viz. with an eternal salvation, in answer to the temporal deliverance of Noah by water; and that not only as it is a sign, but a seal whereby the Spirit of God confirms in the hearts of believers the faith of their justification purchased by Christ’s death, and witnessed by his resurrection, <span class="bld"><a href="/romans/4-25.htm" title="Who was delivered for our offenses, and was raised again for our justification.">Romans 4:25</a></span>. <span class="p"><br /><br /></span><span class="bld">Not the putting away of the filth of the flesh; </span> not merely the washing of the body with water, or the external part of baptism, which can of itself have no further effect than other bodily washings have, viz. to cleanse the flesh. And so he answers an objection which might be made: How baptism can be said to save us, when so many perish who are baptized, by declaring, as follows, what it is in baptism which is so effectual. <span class="p"><br /><br /></span><span class="bld">But the answer of a good conscience:</span> the Greek word here used is several ways rendered, and so this place differently interpreted: the best translation seems to be, either: <span class="p"><br /><br /></span>1. The petition of a good conscience, and then it notes the effect of baptism, viz. that holy confidence and security wherewith a conscience, sprinkled with the blood of Christ, addresses itself to God in prayer, as a Father. Thus the word is taken, <span class="bld"><a href="/matthew/15-23.htm" title="But he answered her not a word. And his disciples came and sought him, saying, Send her away; for she cries after us.">Matthew 15:23</a> 16:2 <a href="/romans/10-20.htm" title="But Esaias is very bold, and said, I was found of them that sought me not; I was made manifest to them that asked not after me.">Romans 10:20</a></span>. Or rather: <span class="p"><br /><br /></span>2. The stipulation, which by a metonymy is taken for the answer, promise, or restipulation required; and this agrees with our translation. <span class="p"><br /><br /></span>In baptism there is a solemn covenant, or mutual agreement, between God and the party baptized, wherein God offers, applies, and seals his grace, stipulating or requiring the party’s acceptance of that grace, and devoting himself to his service; and when he out of a good conscience doth engage and promise this, which is to come up to the terms of covenant, that may properly be called <span class="ital">the answer of a good conscience.</span> It seems to be an allusion to the manner of baptizing, where the minister asked the party to be baptized concerning his faith in Christ, and he accordingly answered him; Dost thou believe? I believe. Dost thou renounce the devil, &c.? I renounce. See <span class="bld"><a href="/acts/8-37.htm" title="And Philip said, If you believe with all your heart, you may. And he answered and said, I believe that Jesus Christ is the Son of God.">Acts 8:37</a></span>. <span class="p"><br /><br /></span><span class="bld">A good conscience; </span> a conscience purified by faith from internal and spiritual defilements, (in opposition to putting away the filth of the flesh), which only sincerely answers to what God requires in baptism. <span class="p"><br /><br /></span><span class="bld">Toward God; </span> i.e. in the presence of God, with whom conscience hath to do in baptism, and who alone is the Judge of conscience, and knows whether it be good and sincere, or not: or, <span class="ital">toward God, </span> is to God; and then it relates to <span class="ital">answer, </span> and implies the answer or engagement of conscience to be made to God. <span class="p"><br /><br /></span><span class="bld">By the resurrection of Jesus Christ:</span> either these words are to be joined to the verb save, and the rest of the verse to be read in a parenthesis, according to our translation; and then the sense is, that baptism saves us by the faith of Christ’s resurrection, or by virtue derived from Christ’s resurrection, under which is comprehended his death and sufferings: or they are to be joined to <span class="ital">answer, </span> supplying which is; and then, without a parenthesis, the text runs thus, the answer of a good conscience, which is by the resurrection of Christ; and the meaning is, that the answer of a good conscience toward God is by the resurrection of Christ, as the foundation of our believing the promise of forgiveness and free grace, inasmuch as it testifies God to be fully satisfied for sin, and Christ to have fully overcome sin, the devil, &c. For where this faith is not, there can be no good conscience, nor any sincere answering what God requires of us in baptism: if men do not believe the satisfaction of Divine justice by Christ’s death, which is evidenced by his resurrection, they will not close with the offers of his grace, nor engage themselves to be the Lord’s. See <span class="bld"><a href="/1_peter/1-3.htm" title="Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy has begotten us again to a lively hope by the resurrection of Jesus Christ from the dead,">1 Peter 1:3</a> <a href="/1_corinthians/15-17.htm" title="And if Christ be not raised, your faith is vain; you are yet in your sins.">1 Corinthians 15:17</a></span>. <span class="p"><br /><br /></span><A name="22"></a> <div class="versenum"><a href="/1_peter/3-22.htm">1 Peter 3:22</a></div><div class="verse">Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.</div> <span class="bld">Who is gone into heaven, and is on the right hand of God:</span> see <span class="bld"><a href="/romans/8-34.htm" title="Who is he that comdemns? It is Christ that died, yes rather, that is risen again, who is even at the right hand of God, who also makes intercession for us.">Romans 8:34</a> <a href="/hebrews/1-3.htm" title="Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:">Hebrews 1:3</a></span>. This is added as another ground of faith and a good conscience. <span class="p"><br /><br /></span><span class="bld">Angels and authorities and powers:</span> see <span class="bld"><a href="/romans/8-38.htm" title="For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,">Romans 8:38</a> <a href="/ephesians/1-20.htm" title="Which he worked in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,">Ephesians 1:20</a>,21 Col 1:16 <a href="/colossians/2-10.htm" title=" And you are complete in him, which is the head of all principality and power:">Colossians 2:10</a></span>. <span class="p"><br /><br /></span><span class="bld">Being made subject unto him; </span> viz. by his Father, to whom this subjecting all things to Christ is elsewhere ascribed, <span class="bld"><a href="/1_corinthians/15-27.htm" title="For he has put all things under his feet. But when he said all things are put under him, it is manifest that he is excepted, which did put all things under him.">1 Corinthians 15:27</a> <a href="/ephesians/1-22.htm" title="And has put all things under his feet, and gave him to be the head over all things to the church,">Ephesians 1:22</a> <a href="/hebrews/2-8.htm" title="You have put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.">Hebrews 2:8</a></span>. <span class="p"><br /><br /></span><div id="botbox"><div class="padbot"><div align="center">Matthew Poole's Commentary<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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