{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1PE","commentaryId":"jamieson-fausset-brown","name":"1 Peter","commonName":"1 Peter","introduction":"ITS GENUINENESS is attested by Pe2 3:1. On the authority of Second Peter, see the Introduction. Also by POLYCARP (in EUSEBIUS [Ecclesiastical History, 4.14]), who, in writing to the Philippians, quotes many passages: in the second chapter he quotes Pe1 1:13, Pe1 1:21; Pe1 3:9; in the fifth chapter, Pe1 2:11. EUSEBIUS says of PAPIAS [Ecclesiastical History, 3.39] that he, too, quotes Peter's First Epistle. IRENÆUS [Against Heresies, 4.9.2] expressly mentions it; and in [4.16.5], Pe1 2:16. CLEMENT OF ALEXANDRIA [Miscellanies, 1.3, p. 544], quotes Pe1 2:11-12, Pe1 2:15-16; and [p. 562], Pe1 1:21-22; and [4, p. 584], Pe1 3:14-17; and [p. 585], Pe1 4:12-14. ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) mentions this Epistle; in [Homily 7, on Joshua, vol. 2, p. 63], he mentions both Epistles; and [Commentary on Psalm 3 and on John], he mentions Pe1 3:18-21. TERTULLIAN [Antidote to the Scorpion's Sting, 12], quotes expressly Pe1 2:20-21; and [Antidote to the Scorpion's Sting, 14], Pe1 2:13, Pe1 2:17. EUSEBIUS states it as the opinion of those before him that this was among the universally acknowledged Epistles. The Peschito Syriac Version contains it. The fragment of the canon called MURATORI'S omits it. Excepting this, and the Paulician heretics, who rejected it, all ancient testimony is on its side. The internal evidence is equally strong. The author calls himself the apostle Peter, Pe1 1:1, and \"a witness of Christ's sufferings,\" and an \"elder,\" Pe1 5:1. The energy of the style harmonizes with the warmth of Peter's character; and, as ERASMUS says, this Epistle is full of apostolic dignity and authority and is worthy of the leader among the apostles.\n\nPETER'S PERSONAL HISTORY.--Simon, Or Simeon, was a native of Bethsaida on the Sea of Galilee, son of Jonas or John. With his father and his brother Andrew he carried on trade as a fisherman at Capernaum, his subsequent place of abode. He was a married man, and tradition represents his wife's name as Concordia or Perpetua. CLEMENT OF ALEXANDRIA says that she suffered martyrdom, her husband encouraging her to be faithful unto death, \"Remember, dear, our Lord.\" His wife's mother was restored from a fever by Christ. He was brought to Jesus by his brother Andrew, who had been a disciple of John the Baptist, but was pointed to the Saviour as \"the Lamb of God\" by his master (Joh 1:29). Jesus, on first beholding him, gave him the name by which chiefly he is known, indicative of his subsequent character and work in the Church, \"Peter\" (Greek) or \"Cephas\" (Aramaic), a stone (Mat 4:18). He did not join our Lord finally until a subsequent period. The leading incidents in his apostolic life are well known: his walking on the troubled waters to meet Jesus, but sinking through doubting (Mat 14:30); his bold and clear acknowledgment of the divine person and office of Jesus (Mat 16:16; Mar 8:29; Joh 11:27), notwithstanding the difficulties in the way of such belief, whence he was then also designated as the stone, or rock (Mat 16:18); but his rebuke of his Lord when announcing what was so unpalatable to carnal prejudices, Christ's coming passion and death (Mat 16:22); his passing from one extreme to the opposite, in reference to Christ's offer to wash his feet (Joh 13:8-9); his self-confident assertion that he would never forsake his Lord, whatever others might do (Mat 26:33), followed by his base denial of Christ thrice with curses (Mat 26:75); his deep penitence; Christ's full forgiveness and prophecy of his faithfulness unto death, after he had received from him a profession of \"love\" as often repeated as his previous denial (Joh 21:15-17). These incidents illustrate his character as zealous, pious, and ardently attached to the Lord, but at the same time impulsive in feeling, rather than calmly and continuously steadfast. Prompt in action and ready to avow his convictions boldly, he was hasty in judgment, precipitate, and too self-confident in the assertion of his own steadfastness; the result was that, though he abounded in animal courage, his moral courage was too easily overcome by fear of man's opinion. A wonderful change was wrought in him by his restoration after his fall, through the grace of his risen Lord. His zeal and ardor became sanctified, being chastened by a spirit of unaffected humility. His love to the Lord was, if possible, increased, while his mode of manifesting it now was in doing and suffering for His name, rather than in loud protestations. Thus, when imprisoned and tried before the Sanhedrim for preaching Christ, he boldly avowed his determination to continue to do so. He is well called \"the mouth of the apostles.\" His faithfulness led to his apprehension by Herod Agrippa, with a view to his execution, from which, however, he was delivered by the angel of the Lord.\n\nAfter the ascension he took the lead in the Church; and on the descent of the Holy Spirit at Pentecost, he exercised the designed power of \"the keys\" of Christ's kingdom, by opening the door of the Church, in preaching, for the admission of thousands of Israelites; and still more so in opening (in obedience to a special revelation) an entrance to the \"devout\" (that is, Jewish proselyte from heathendom) Gentile, Cornelius: the forerunner of the harvest gathered in from idolatrous Gentiles at Antioch. This explains in what sense Christ used as to him the words, \"Upon this rock I will build my Church\" (Mat 16:18), namely, on the preaching of Christ, the true \"Rock,\" by connection with whom only he was given the designation: a title shared in common on the same grounds by the rest of the apostles, as the first founders of the Church on Christ, \"the chief corner-stone\" (Eph 2:20). A name is often given in Hebrew, not that the person is actually the thing itself, but has some special relation to it; as Elijah means Mighty Jehovah, so Simon is called Peter \"the rock,\" not that he is so, save by connection with Jesus, the only true Rock (Isa 28:16; Co1 3:11). As subsequently he identified himself with \"Satan,\" and is therefore called so (Mat 16:23), in the same way, by his clear confession of Christ, the Rock, he became identified with Him, and is accordingly so called (Mat 16:18). It is certain that there is no instance on record of Peter's having ever claimed or exercised supremacy; on the contrary, he is represented as sent by the apostles at Jerusalem to confirm the Samaritans baptized by Philip the deacon; again at the council of Jerusalem, not he, but James the president, or leading bishop in the Church of that city, pronounced the authoritative decision: Act 15:19, \"My sentence is,\" &c. A kind of primacy, doubtless (though certainly not supremacy), was given him on the ground of his age, and prominent earnestness, and boldness in taking the lead on many important occasions. Hence he is called \"first\" in enumerating the apostles. Hence, too, arise the phrases, \"Peter and the Eleven,\" \"Peter and the rest of the apostles\"; and Paul, in going up to Jerusalem after his conversion, went to see Peter in particular.\n\nOnce only he again betrayed the same spirit of vacillation through fear of man's reproach which had caused his denial of his Lord. Though at the Jerusalem council he advocated the exemption of Gentile converts from the ceremonial observances of the law, yet he, after having associated in closest intercourse with the Gentiles at Antioch, withdrew from them, through dread of the prejudices of his Jewish brethren who came from James, and timidly dissembled his conviction of the religious equality of Jew and Gentile; for this Paul openly withstood and rebuked him: a plain refutation of his alleged supremacy and infallibility (except where specially inspired, as in writing his Epistles). In all other cases he showed himself to be, indeed, as Paul calls him, \"a pillar\" (Gal 2:9). Subsequently we find him in \"Babylon,\" whence he wrote this First Epistle to the Israelite believers of the dispersion, and the Gentile Christians united in Christ, in Pontus, Galatia, Cappadocia, Asia, and Bithynia.\n\nJEROME [On Illustrious Men, 1] states that \"Peter, after having been bishop of Antioch, and after having preached to the believers of the circumcision in Pontus, &c. [plainly inferred from Pe1 1:1], in the second year of Claudius went to Rome to refute Simon Magus, and for twenty-five years there held the episcopal chair, down to the last year of Nero, that is, the fourteenth, by whom he was crucified with his head downwards, declaring himself unworthy to be crucified as his Lord, and was buried in the Vatican, near the triumphal way.\" EUSEBIUS [Chronicles, Anno 3], also asserts his episcopate at Antioch; his assertion that Peter founded that Church contradicts Act 11:19-22. His journey to Rome to oppose Simon Magus arose from JUSTIN'S story of the statue found at Rome (really the statue of the Sabine god, Semo Sanctus, or Hercules, mistaken as if Simon Magus were worshipped by that name, \"Simoni Deo Sancto\"; found in the Tiber in 1574, or on an island in the Tiber in 1662), combined with the account in Acts 8:9-24. The twenty-five years' bishopric is chronologically impossible, as it would make Peter, at the interview with Paul at Antioch, to have been then for some years bishop of Rome! His crucifixion is certain from Christ's prophecy, Joh 21:18-19. DIONYSIUS OF CORINTH (in EUSEBIUS [Ecclesiastical History, 2.25]) asserted in an epistle to the Romans, that Paul and Peter planted both the Roman and Corinthian churches, and endured martyrdom in Italy at the same time. So TERTULLIAN [Against Marcion, 4.5, and The Prescription Against Heretics, 36, 38]. Also Caius, the presbyter of Rome, in EUSEBIUS [Ecclesiastical History, 2.25] asserts that some memorials of their martyrdom were to be seen at Rome on the road to Ostia. So EUSEBIUS [Ecclesiastical History, 2.25, and Demonstration of the Gospel, 3.116]. So LACTANTIUS [Of the Manner in Which the Persecutors Died, 2]. Many of the details are palpably false; whether the whole be so or not is dubious, considering the tendency to concentrate at Rome events of interest [ALFORD]. What is certain is, that Peter was not there before the writing of the Epistle to the Romans (A.D. 58), otherwise he would have been mentioned in it; nor during Paul's first imprisonment at Rome, otherwise he would have been mentioned in some one of Paul's many other Epistles written from Rome; nor during Paul's second imprisonment, at least when he was writing the Second Epistle to Timothy, just before his martyrdom. He may have gone to Rome after Paul's death, and, as common tradition represents, been imprisoned in the Mamertine dungeon, and crucified on the Janiculum, on the eminence of St. Pietro in Montorio, and his remains deposited under the great altar in the center of the famous basilica of St. Peter. AMBROSE [Epistles, 33 (Edition Paris, 1586), p. 1022] relates that St. Peter, not long before his death, being overcome by the solicitations of his fellow Christians to save himself, was fleeing from Rome when he was met by our Lord, and on asking, \"Lord, whither goest Thou?\" received the answer, \"I go to be crucified afresh.\" On this he returned and joyfully went to martyrdom. The church called \"Domine quo vadis\" on the Appian Way, commemorates the legend. It is not unlikely that the whole tradition is built on the connection which existed between Paul and Peter. As Paul, \"the apostle of the uncircumcision,\" wrote Epistles to Galatia, Ephesus, and Colosse, and to Philemon at Colosse, making the Gentile Christians the persons prominently addressed, and the Jewish Christians subordinately so; so, vice versa, Peter, \"the apostle of the circumcision,\" addressed the same churches, the Jewish Christians in them primarily, and the Gentile Christians also, secondarily.\n\nTO WHOM HE ADDRESSES THIS EPISTLE.--The heading, Pe1 1:1, \"to the elect strangers (spiritually pilgrims) of the dispersion\" (Greek), clearly marks the Christians of the Jewish dispersion as prominently addressed, but still including also Gentile Christians as grafted into the Christian Jewish stock by adoption and faith, and so being part of the true Israel. Pe1 1:14; Pe1 2:9-10; Pe1 3:6; Pe1 4:3 clearly prove this. Thus he, the apostle of the circumcision, sought to unite in one Christ Jew and Gentile, promoting thereby the same work and doctrine as Paul the apostle of the uncircumcision. The provinces are named by Peter in the heading in the order proceeding from northeast to south and west. Pontus was the country of the Christian Jew Aquila. To Galatia Paul paid two visits, founding and confirming churches. Crescens, his companion, went there about the time of Paul's last imprisonment, just before his martyrdom. Ancyra was subsequently its ecclesiastical metropolis. Men of Cappadocia, as well as of \"Pontus\" and \"Asia,\" were among the hearers of Peter's effective sermon on the Pentecost whereon the Spirit decended on the Church; these probably brought home to their native land the first tidings of the Gospel. Proconsular \"Asia\" included Mysia, Lydia, Caria, Phrygia, Pisidia, and Lyaconia. In Lycaonia were the churches of Iconium, founded by Paul and Barnabas; of Lystra, Timothy's birthplace, where Paul was stoned at the instigation of the Jews; and of Derbe, the birthplace of Gaius, or Caius. In Pisidia was Antioch, where Paul was the instrument of converting many, but was driven out by the Jews. In Caria was Miletus, containing doubtless a Christian Church. In Phrygia, Paul preached both times when visiting Galatia in its neighborhood, and in it were the churches of Laodicea, Hierapolis, and Colosse, of which last Church Philemon and Onesimus were members, and Archippus and Epaphras leaders. In Lydia was the Philadelphian Church, favorably noticed in Rev 3:7, &c.; that of Sardis, the capital, and of Thyatira, and of Ephesus, founded by Paul, and a scene of the labors of Aquila and Priscilla and Apollos, and subsequently of more than two whole years' labor of Paul again, and subsequently censured for falling from its first love in Rev 2:4. Smyrna of Ionia was in the same quarter, and as one of the seven churches receives unqualified praise. In Mysia was Pergamos. Troas, too, is known as the scene of Paul's preaching and raising Eutychus to life (Act 20:6-10), and of his subsequently staying for a time with Carpus (Ti2 4:13). Of \"Bithynia,\" no Church is expressly named in Scripture elsewhere. When Paul at an earlier period \"assayed to go into Bithynia\" (Act 16:7), the Spirit suffered him not. But afterwards, we infer from Pe1 1:1, the Spirit did impart the Gospel to that country, possibly by Peter's ministry, In government, these several churches, it appears from this Epistle (Pe1 5:1-2, \"Feed,\" &c.), were much in the same states as when Paul addressed the Ephesian \"elders\" at Miletus (Act 20:17, Act 20:28, \"feed\") in very similar language; elders or presbyter-bishops ruled, while the apostles exercised the general superintendence. They were exposed to persecutions, though apparently not systematic, but rather annoyances and reproach arising from their not joining their heathen neighbors in riotous living, into which, however, some of them were in danger of falling. The evils which existed among themselves, and which are therefore reproved, were ambition and lucre-seeking on the part of the presbyters (Pe1 5:2-3), evil thoughts and words among the members in general, and a want of sympathy and generosity towards one another.\n\nHIS OBJECT seems to be, by the prospect of their heavenly portion and by Christ's example, to afford consolation to the persecuted, and prepare them for a greater approaching ordeal, and to exhort all, husbands, wives, servants, presbyters, and people, to a due discharge of relative duties, so as to give no handle to the enemy to reproach Christianity, but rather to win them to it, and so to establish them in \"the true grace of God wherein they stand\" (Pe1 5:12). However, see on Pe1 5:12, on the oldest reading. ALFORD rightly argues that \"exhorting and testifying\" there, refer to Peter's exhortations throughout the Epistle grounded on testimony which he bears to the Gospel truth, already well known to his readers by the teaching of Paul in those churches. They were already introduced \"into\" (so the Greek, Pe1 5:12) this grace of God as their safe standing-ground. Compare Co1 15:1, \"I declare unto you the Gospel wherein ye stand.\" Therefore he does not, in this Epistle, set forth a complete statement of this Gospel doctrine of grace, but falls back on it as already known. Compare Pe1 1:8, Pe1 1:18, \"ye know\"; Pe1 3:15; Pe2 3:1. Not that Peter servilely copies the style and mode of teaching of Paul, but as an independent witness in his own style attests the same truths. We may divide the Epistle into: (I) The inscription (Pe1 1:1-2). (II) The stirring-up of a pure feeling in believers as born again of God. By the motive of hope to which God has regenerated us (Pe1 1:3-12); bringing forth the fruit of faith, considering the costly price paid for our redemption from sin (Pe1 1:14-21). Being purified by the Spirit unto love of the brethren as begotten of God's eternal word, as spiritual priest-kings, to whom alone Christ is precious (Pe1 1:22; Pe1 2:10); after Christ's example in suffering, maintaining a good conversation in every relation (Pe1 2:10; Pe1 3:14), and a good profession of faith as having in view Christ's once-offered sacrifice, and His future coming to judgment (Pe1 3:15; Pe1 4:11); and exhibiting patience in adversity, as looking for future glorification with Christ, (1) in general as Christians, Pe1 4:12-19; (2) each in his own sphere, Pe1 5:1-11. \"The title \"Beloved\" marks the separation of the second part from the first, Pe1 2:11; and of the third part from the second, Pe1 4:12\" [BENGEL]. (III). The conclusion.\n\nTIME AND PLACE OF WRITING.--It was plainly before the open and systematic persecution of the later years of Nero had begun. That this Epistle was written after Paul's Epistles, even those written during his imprisonment at Rome, ending in A.D. 63, appears from the acquaintance which Peter in this Epistle shows he has with them. Compare Pe1 2:13 with Ti1 2:2-4; Pe1 2:18 with Eph 6:5; Pe1 1:2 with Eph 1:4-7; Pe1 1:3 with Eph 1:3; Pe1 1:14 with Rom 12:2; Pe1 2:6-10 with Rom 9:32-33; Pe1 2:13 with Rom 13:1-4; Pe1 2:16 with Gal 5:13; Pe1 2:18 with Eph 6:5; Pe1 3:1 with Eph 5:22; Pe1 3:9 with Rom 12:17; Pe1 4:9 with Phi 2:14; Rom 12:13 and Heb 13:2; Pe1 4:10 with Rom 12:6-8; Pe1 5:1 with Rom 8:18; Pe1 5:5 with Eph 5:21; Phi 2:3, Phi 2:5-8; Pe1 5:8 with Th1 5:6; Pe1 5:14 with Co1 16:20. Moreover, in Pe1 5:13, Mark is mentioned as with Peter in Babylon. This must have been after Col 4:10 (A.D. 61-63), when Mark was with Paul at Rome, but intending to go to Asia Minor. Again, in Ti2 4:11 (A.D. 67 or 68), Mark was in or near Ephesus, in Asia Minor, and Timothy is told to bring him to Rome. So that it is likely it was after this, namely, after Paul's martyrdom, that Mark joined Peter, and consequently that this Epistle was written. It is not likely that Peter would have entrenched on Paul's field of labor, the churches of Asia Minor, during Paul's lifetime. The death of the apostle of the uncircumcision, and the consequent need of someone to follow up his teachings, probably gave occasion to the testimony given by Peter to the same churches, collectively addressed, in behalf of the same truth. The relation in which the Pauline Gentile churches stood towards the apostles at Jerusalem favors this view. Even the Gentile Christians would naturally look to the spiritual fathers of the Church at Jerusalem, the center whence the Gospel had emanated to them, for counsel wherewith to meet the pretensions of Judaizing Christians and heretics; and Peter, always prominent among the apostles in Jerusalem, would even when elsewhere feel a deep interest in them, especially when they were by death bereft of Paul's guidance. BIRKS [HorÃ&brvbr EvangelicÃ&brvbr] suggests that false teachers may have appealed from Paul's doctrine to that of James and Peter. Peter then would naturally write to confirm the doctrines of grace and tacitly show there was no difference between his teaching and Paul's. BIRKS prefers dating the Epistle A.D. 58, after Paul's second visit to Galatia, when Silvanus was with him, and so could not have been with Peter (A.D. 54), and before his imprisonment at Rome, when Mark was with him, and so could not have been with Peter (A.D. 62); perhaps when Paul was detained at CÃ&brvbrsarea, and so debarred from personal intercourse with those churches. I prefer the view previously stated. This sets aside the tradition that Paul and Peter suffered martyrdom together at Rome. ORIGEN'S and EUSEBIUS' statement that Peter visited the churches of Asia in person seems very probable.\n\nThe PLACE OF WRITING was doubtless Babylon on the Euphrates (Pe1 5:13). It is most improbable that in the midst of writing matter-of-fact communications and salutations in a remarkably plain Epistle, the symbolical language of prophecy (namely, \"Babylon\" for Rome) should be used. JOSEPHUS [Antiquities, 15.2.2; 3.1] states that there was a great multitude of Jews in the Chaldean Babylon; it is therefore likely that \"the apostle of the circumcision\" (Gal 2:7-8) would at some time or other visit them. Some have maintained that the Babylon meant was in Egypt because Mark preached in and around Alexandria after Peter's death, and therefore it is likely he did so along with that apostle in the same region previously. But no mention elsewhere in Scripture is made of this Egyptian Babylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews thence to Seleucia, and a plague five years after still further thinned their numbers, yet this does not preclude their return and multiplication during the twenty years that elapsed between the plague and the writing of the Epistle. Moreover, the order in which the countries are enumerated, from northeast to south and west, is such as would be adopted by one writing from the Oriental Babylon on the Euphrates, not from Egypt or Rome. Indeed, COSMAS INDICOPLEUSTES, in the sixth century, understood the Babylon meant to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was the carrier of this Epistle.\n\nSTYLE.--Fervor and practical truth, rather than logical reasoning, are the characteristics, of this Epistle, as they were of its energetic, warm-hearted writer. His familiarity with Paul's Epistles shown in the language accords with what we should expect from the fact of Paul's having \"communicated the Gospel which he preached among the Gentiles\" (as revealed specially to him) to Peter among others \"of reputation\" (Gal 2:2). Individualities occur, such as baptism, \"the answer of a good conscience toward God\" (Pe1 3:21); \"consciousness of God\" (Greek), Pe1 2:19, as a motive for enduring sufferings; \"living hope\" (Pe1 1:3); \"an inheritance incorruptible, undefiled, and that fadeth not away\" (Pe1 1:4); \"kiss of charity\" (Pe1 5:14). Christ is viewed less in relation to His past sufferings than as at present exalted and hereafter to be manifested in all His majesty. Glory and hope are prominent features in this Epistle (Pe1 1:8), so much so that WEISS entitles him \"the apostle of hope.\" The realization of future bliss as near causes him to regard believers as but \"strangers\" and \"sojourners\" here. Chastened fervor, deep humility, and ardent love appear, just as we should expect from one who had been so graciously restored after his grievous fall. \"Being converted,\" he truly does \"strengthen his brethren.\" His fervor shows itself in often repeating the same thought in similar words.\n\nIn some passages he shows familiarity with the Epistle of James, the apostle of special weight with the Jewish legalizing party, whose inspiration he thus confirms (compare Pe1 1:6-7 with Jam 1:2-3; Pe1 1:24 with Jam 1:10; Pe1 2:1 with Jam 1:21; Pe1 4:8 with Jam 5:20, both quoting Pro 10:12; Pro 5:5 with Jam 4:6, both quoting Pro 3:34). In most of these cases Old Testament quotations are the common ground of both. \"Strong susceptibility to outward impressions, liveliness of feeling, dexterity in handling subjects, dispose natures like that of Peter to repeat afresh the thoughts of others\" [STEIGER].\n\nThe diction of this Epistle and of his speeches in Acts is very similar: an undesigned coincidence, and so a mark of genuineness (compare Pe1 2:7 with Act 4:11; Pe1 1:12 with Act 5:32; Pe1 2:24 with Act 5:30; Act 10:39; Pe1 5:1 with Act 2:32; Act 3:15; Pe1 1:10 with Act 3:18; Act 10:43; Pe1 1:21 with Act 3:15; Act 10:40; Pe1 4:5 with Act 10:42; Pe1 2:24 with Act 3:19, Act 3:26).\n\nThere is, too, a recurrence to the language of the Lord at the last interview after His resurrection, recorded in Joh 21:15-23. Compare \"the Shepherd . . . of . . . souls,\" Pe1 2:25; \"Feed the flock of God,\" \"the chief Shepherd,\" Pe1 5:2, Pe1 5:4, with Joh 21:15-17; \"Feed My lambs . . . sheep\"; also \"Whom . . . ye love,\" Pe1 1:8; Pe1 2:7, with Joh 21:15-17; \"lovest thou Me?\" and Pe2 1:14, with Joh 21:18-19. WIESINGER well says, \"He who in loving impatience cast himself into the sea to meet the Lord, is also the man who most earnestly testifies to the hope of His return; he who dated his own faith from the sufferings of his Master, is never weary in holding up the suffering form of the Lord before his readers to comfort and stimulate them; he before whom the death of a martyr is in assured expectation, is the man who, in the greatest variety of aspects, sets forth the duty, as well as the consolation, of suffering for Christ; as a rock of the Church he grounds his readers against the storm of present tribulation on the true Rock of ages.\" \n\n\n\nNext: 1 Peter Chapter 1\n\n","order":60,"numberOfChapters":5,"sha256":"d7037e855735a967e617907b75a342b80b3a52dbe6bc27a42d2b46c8013e4bca","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1PE/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":1},"lastChapterNumber":5,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1PE/5.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":5},"totalNumberOfVerses":99},"chapter":{"number":3,"content":[{"type":"verse","number":2,"content":["behold--on narrowly looking into it, literally, \"having closely observed.\" \n\nchaste--pure, spotless, free from all impurity. \n\nfear--reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women.\n\n"]},{"type":"verse","number":3,"content":["Literally, \"To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on Pe1 5:5) of,\" &c. \n\nplaiting--artificial braiding, in order to attract admiration. \n\nwearing--literally, \"putting round,\" namely, the head, as a diadem--the arm, as a bracelet--the finger, as rings. \n\napparel--showy and costly. \"Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds\" [MELISSA].\n\n"]},{"type":"verse","number":4,"content":["But--\"Rather.\" The \"outward adornment\" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. \"Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware\" [SENECA in ALFORD]. \n\nhidden--inner man, which the Christian instinctively hides from public view. \n\nof the heart--consisting in the heart regenerated and adorned by the Spirit. This \"inner man of the heart\" is the subject of the verb \"be,\" Pe1 3:3, Greek: \"Of whom let the inner man be,\" namely, the distinction or adornment. \n\nin that--consisting or standing in that as its element. \n\nnot corruptible--not transitory, nor tainted with corruption, as all earthly adornments. \n\nmeek and quiet--meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [BENGEL]. \n\nin the sight of God--who looks to inward, not merely outward things. \n\nof great price--The results of redemption should correspond to its costly price (Pe1 1:19).\n\n"]},{"type":"verse","number":5,"content":["after this manner--with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, Pro. 31:10-31). \n\ntrusted--Greek, \"hoped.\" \"Holy\" is explained by \"hoped in (so as to be 'united to,' Greek) God.\" Hope in God is the spring of true holiness [BENGEL]. \n\nin subjection--Their ornament consisted in their subordination. Vanity was forbidden (Pe1 3:3) as being contrary to female subjection.\n\n"]},{"type":"verse","number":6,"content":["Sara--an example of faith. \n\ncalling him lord-- (Gen 18:12). \n\nye are--Greek, \"ye have become\": \"children\" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant. \n\nafraid with any amazement--Greek, \"fluttering alarm,\" \"consternation.\" Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. BENGEL translates, \"Not afraid OF any fluttering terror coming from without\" (Pe1 3:13-16). So the Septuagint, Pro 3:25 uses the same Greek word, which Peter probably refers to. Anger assails men; fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, while you do well.\n\n"]},{"type":"verse","number":7,"content":["dwell--Greek, \"dwelling\": connected with the verb, Pe1 2:17, \"Honor all.\" \n\nknowledge--Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration. \n\nthem . . . giving honour to the wife--translate and punctuate the Greek rather, \"dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on Th1 4:4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together,\" &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs.\" (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, Pe1 3:9). He does not take into account the case of an unbelieving wife, as she might yet believe. \n\ngrace of life--God's gracious gift of life (Pe1 1:4, Pe1 1:13). \n\nthat your prayers be not hindered--by dissensions, which prevent united prayer, on which depends the blessing.\n\n"]},{"type":"verse","number":8,"content":["General summary of relative duty, after having detailed particular duties from Pe1 2:18. \n\nof one mind--as to the faith. \n\nhaving compassion one of another--Greek, \"sympathizing\" in the joy and sorrow of others. \n\nlove as brethren--Greek, \"loving the brethren.\" \n\npitiful--towards the afflicted. \n\ncourteous--genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, \"humble-minded.\" It is slightly different from \"humble,\" in that it marks a conscious effort to be truly humble.\n\n"]},{"type":"verse","number":9,"content":["evil--in deed. \n\nrailing--in word. \n\nblessing--your revilers; participle, not a noun after \"rendering.\" \n\nknowing that--The oldest manuscripts read merely, \"because.\" \n\nare--Greek, \"were called.\" \n\ninherit a blessing--not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [GERHARD in ALFORD]. \"It is not in order to inherit a blessing that we must bless, but because our portion is blessing.\" No railing can injure you (Pe1 3:13). Imitate God who \"blesses\" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (Pe1 3:10) [BENGEL].\n\n"]},{"type":"verse","number":10,"content":["will love--Greek, \"wishes to love.\" He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, Pe1 3:9, by Psa 34:12-16. \n\nrefrain--curb, literally, \"cause to cease\"; implying that our natural inclination and custom is to speak evil. \"Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils\" [CALVIN]. \n\nevil . . . guile--First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.\n\n"]},{"type":"verse","number":11,"content":["In oldest manuscripts, Greek, \"Moreover (besides his words, in acts), let him.\" \n\neschew--\"turn from.\" \n\nensue--pursue as a thing hard to attain, and that flees from one in this troublesome world.\n\n"]},{"type":"verse","number":12,"content":["Ground of the promised present and eternal life of blessedness to the meek (Pe1 3:10). The Lord's eyes are ever over them for good. \n\nears . . . unto their prayers-- (Jo1 5:14-15). \n\nface . . . against--The eyes imply favorable regard; the face of the Lord upon (not as English Version, \"against\") them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare Pe1 3:13).\n\n"]},{"type":"verse","number":13,"content":["who . . . will harm you--This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members. \n\nif ye be--Greek, \"if ye have become.\" \n\nfollowers--The oldest manuscripts read \"emulous,\" \"zealous of\" (Tit 2:14). \n\ngood--The contrast in Greek is, \"Who will do you evil, if ye be zealous of good?\"\n\n"]},{"type":"verse","number":14,"content":["But and if--\"But if even.\" \"The promises of this life extend only so far as it is expedient for us that they should be fulfilled\" [CALVIN]. So he proceeds to state the exceptions to the promise (Pe1 3:10), and how the truly wise will behave in such exceptional cases. \"If ye should suffer\"; if it should so happen; \"suffer,\" a milder word than harm. \n\nfor righteousness--\"not the suffering, but the cause for which one suffers, makes the martyr\" [AUGUSTINE]. \n\nhappy--Not even can suffering take away your blessedness, but rather promotes it. \n\nand--Greek, \"but.\" Do not impair your blessing (Pe1 3:9) by fearing man's terror in your times of adversity. Literally, \"Be not terrified with their terror,\" that is, with that which they try to strike into you, and which strikes themselves when in adversity. This verse and Pe1 3:15 is quoted from Isa 8:12-13. God alone is to be feared; he that fears God has none else to fear. \n\nneither be troubled--the threat of the law, Lev 26:36; Deu 28:65-66; in contrast to which the Gospel gives the believer a heart assured of God's favor, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated.\n\n"]},{"type":"verse","number":15,"content":["sanctify--hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, Mat 6:9. God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit. \n\nthe Lord God--The oldest manuscripts read \"Christ.\" Translate, \"Sanctify Christ as Lord.\" \n\nand--Greek, \"but,\" or \"moreover.\" Besides this inward sanctification of God in the heart, be also ready always to give, &c. \n\nanswer--an apologetic answer defending your faith. \n\nto every man that asketh you--The last words limit the universality of the \"always\"; not to a roller, but to everyone among the heathen who inquires honestly. \n\na reason--a reasonable account. This refutes Rome's dogma, \"I believe it, because the Church believes it.\" Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong \"hope\"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account \"how this hope arose in him, what it contains, and on what it rests\" [STEIGER]. \n\nwith--The oldest manuscripts read, \"but with.\" Be ready, but with \"meekness.\" Not pertly and arrogantly. \n\nmeekness-- (Pe1 3:4). The most effective way; not self-sufficient impetuosity. \n\nfear--due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it.\n\n"]},{"type":"verse","number":16,"content":["Having a good conscience--the secret spring of readiness to give account of our hope. So hope and good conscience go together in Act 24:15-16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope \"with meekness.\" \n\nwhereas-- (Pe1 2:12). \n\nthey speak evil of you, as of evildoers--One oldest manuscript reads, \"ye are spoken against,\" omitting the rest. \n\nfalsely accuse--\"calumniate\"; the Greek expresses malice shown in deeds as well as in words. It is translated, \"despitefully use,\" Mat 5:44; Luk 6:28. \n\nconversation--life, conduct. \n\nin Christ--who is the very element of your life as Christians. \"In Christ\" defines \"good.\" It is your good walk as Christians, not as citizens, that calls forth malice (Pe1 4:4-5, Pe1 4:14).\n\n"]},{"type":"verse","number":17,"content":["better--One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [GERHARD]. \n\nif the will of God be so--rather as the optative is in the oldest manuscripts, \"if the will of God should will it so.\" Those who honor God's will as their highest law (Pe1 2:15) have the comfort to know that suffering is God's appointment (Pe1 4:19). So Christ Himself; our inclination does not wish it.\n\n"]},{"type":"verse","number":18,"content":["Confirmation of Pe1 3:17, by the glorious results of Christ's suffering innocently. \n\nFor--\"Because.\" That is \"better,\" Pe1 3:17, means of which we are rendered more like to Christ in death and in life; for His death brought the best issue to Himself and to us [BENGEL]. \n\nChrist--the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust. \n\nalso--as well as yourselves (Pe1 3:17). Compare Pe1 2:21; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of suffering for well-doing. \n\nonce--for all; never again to suffer. It is \"better\" for us also once to suffer with Christ, than for ever without Christ We now are suffering our \"once\"; it will soon be a thing of the past; a bright consolation to the tried. \n\nfor sins--as though He had Himself committed them. He exposed Himself to death by His \"confession,\" even as we are called on to \"give an answer to him that asketh a reason of our hope.\" This was \"well-doing\" in its highest manifestation. As He suffered, \"The Just,\" so we ought willingly to suffer, for righteousness' sake (Pe1 3:14; compare Pe1 3:12, Pe1 3:17). \n\nthat he might bring us to God--together with Himself in His ascension to the right hand of God (Pe1 3:22). He brings us, \"the unjust,\" justified together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension; literally hereafter. \"Bring us,\" moreover, by the same steps of humiliation and exaltation through which He Himself passed. The several steps of Christ's progress from lowliness to glory are trodden over again by His people in virtue of their oneness with Him (Pe1 4:1-3). \"To God,\" is Greek dative (not the preposition and case), implying that God wishes it [BENGEL]. \n\nput to death--the means of His bringing us to God. \n\nin the flesh--that is, in respect to the life of flesh and blood. \n\nquickened by the Spirit--The oldest manuscripts omit the Greek article. Translate with the preposition \"in,\" as the antithesis to the previous \"in the flesh\" requires, \"IN spirit,\" that is, in respect to His Spirit. \"Put to death\" in the former mode of life; \"quickened\" in the other. Not that His Spirit ever died and was quickened, or made alive again, but whereas He had lived after the manner of mortal men in the flesh, He began to live a spiritual \"resurrection\" (Pe1 3:21) life, whereby He has the power to bring us to God. Two ways of explaining Pe1 3:18-19, are open to us: (1) \"Quickened in Spirit,\" that is, immediately on His release from the \"flesh,\" the energy of His undying spirit-life was \"quickened\" by God the Father, into new modes of action, namely, \"in the Spirit He went down (as subsequently He went up to heaven, Pe1 3:22, the same Greek verb) and heralded [not salvation, as ALFORD, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on Pe1 3:20. Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in Mar 1:45, 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' (Pe1 3:21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades or Sheol, awaiting the judgment, Pe2 2:4), which were of old disobedient when,\" &c. (2) The strongest point in favor of (1) is the position of \"sometime,\" that is, of old, connected with \"disobedient\"; whereas if the preaching or announcing were a thing long past, we should expect \"sometime,\" or of old, to be joined to \"went and preached.\" But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, \"inasmuch as they were sometime disobedient\" (compare Pe1 4:6). Also \"went\" seems to mean a personal going, as in Pe1 3:22, not merely in spirit. But see the answer below. The objections are \"quickened\" must refer to Christ's body (compare Pe1 3:21, end), for as His Spirit never ceased to live, it cannot be said to be \"quickened.\" Compare Joh 5:21; Rom 8:11, and other passages, where \"quicken\" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon \"in Paradise.\" The theory--(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare Eph 4:9-10, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, Joh 3:13; Col 1:18. Prison is always used in a bad sense in Scripture. \"Paradise\" and \"Abraham's bosom,\" the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called \"prison.\" Compare Co2 12:2, Co2 12:4, where \"paradise\" and the \"third heaven\" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: \"Quickened in spirit, in which (as distinguished from in person; the words \"in which,\" that is, in spirit, expressly obviating the objection that \"went\" implies a personal going) He went (in the person of Noah, \"a preacher of righteousness,\" Pe2 2:5 : ALFORD'S own Note, Eph 2:17, is the best reply to his argument from \"went\" that a local going to Hades in person is meant. As \"He CAME and preached peace\" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians, Joh 14:18, Joh 14:28; Act 26:23. \"Christ should show,\" literally, \"announce light to the Gentiles\") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to Isa 24:22-23 \"upon the earth . . . they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison,\" &c. [just as the fallen angels are judicially regarded as \"in chains of darkness,\" though for a time now at large on the earth, Pe1 2:4], where Pe1 3:18 has a plain allusion to the flood, \"the windows from on high are open,\" compare Gen 7:11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (Isa 61:1, end, \"the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound\"). So in Pe1 1:11, \"the Spirit of Christ\" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His \"Spirit\" (or divine nature, Rom 1:3-4; Co1 15:45), which henceforth acted in its full energy, the first result of which was the raising of His body (Pe1 3:21, end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.\n\n"]},{"type":"verse","number":20,"content":["once--not in the oldest manuscripts. \n\nwhen . . . the long-suffering of God waited in the days of Noah--Oldest manuscripts. Greek, \"was continuing to wait on\" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes ALFORD'S idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to \"baptism\" and the coming destruction of unbelievers by fire. \n\nwhile the ark was a-preparing-- (Heb 11:7). A long period of God's \"long-suffering and waiting,\" as Noah had few to help him, which rendered the world's unbelief the more inexcusable. \n\nwherein--literally, \"(by having entered) into which.\" \n\neight--seven (the sacred number) with ungodly Ham. \n\nfew--so now. \n\nsouls--As this term is here used of living persons, why should not \"spirits\" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures. \n\nsaved by water--The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, \"were brought safe through the water.\" However, the sense of the preposition may be as in Co1 3:15, \"they were safely preserved through the water,\" though having to be in the water.\n\n"]},{"type":"verse","number":21,"content":["whereunto--The oldest manuscripts read, \"which\": literally, \"which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare Co1 10:1-2, Co1 10:5; Jde 1:5; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism.\" Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Joh 3:5; Eph 5:26; Tit 3:5; Heb 10:22; compare Jo1 5:6. \n\nnot the, &c.--\"flesh\" bears the emphasis. \"Not the putting away of the filth of the flesh\" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare Eph 2:11), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit. \n\nanswer--Greek, \"interrogation\"; referring to the questions asked of candidates for baptism; eliciting a confession of faith \"toward God\" and a renunciation of Satan ([AUGUSTINE, The Creed, 4.1]; [CYPRIAN, Epistles, 7, To Rogatianus]), which, when flowing from \"a good conscience,\" assure one of being \"saved.\" Literally, \"a good conscience's interrogation (including the satisfactory answer) toward God.\" I prefer this to the translation of WAHL, ALFORD and others, \"inquiry of a good conscience after God\": not one of the parallels alleged, not even Sa2 11:7, in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation. \n\nby the resurrection of Jesus--joined with \"saves you\": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.\n\n"]},{"type":"verse","number":22,"content":["(Psa 110:1; Rom 8:34, Rom 8:38; Co1 15:24; Eph 1:21; Eph 3:10; Col 1:16; Col 2:10-15). The fruit of His patience in His voluntary endured and undeserved sufferings: a pattern to us, Pe1 3:17-18. \n\ngone-- (Luk 24:51). Proving against rationalists an actual material ascension. Literally, \"is on the right hand of God, having gone into heaven.\" The oldest manuscripts of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, \"Who is on the right hand of God, having swallowed up death that we may become heirs of everlasting life\"; involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek manuscripts, however, reject the words. Compare with this verse Peter's speeches, Act 2:32-35; Act 3:21, Act 3:26; Act 10:40, Act 10:42.\n\n\n\n\nNext: 1 Peter Chapter 4\n\n"]}],"introduction":"RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL. (1Pe. 3:1-22)\n\nLikewise--Greek, \"In like manner,\" as \"servants\" in their sphere; compare the reason of the woman's subjection, Co1 11:8-10; Ti1 2:11-14. \n\nyour own--enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, \"idios,\" \"one's own peculiarly,\" is used, while the wives of men are designated only by heauton, \"of themselves.\" Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to \"her own spouse (Co1 14:34-35, \"Let them ask their own [idious] husbands at home\"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [STEIGER]. \n\nthat, if--Greek, \"that even if.\" Even if you have a husband that obeys not the word (that is, is an unbeliever). \n\nwithout the word--independently of hearing the word preached, the usual way of faith coming. But BENGEL, \"without word,\" that is, without direct Gospel discourse of the wives, \"they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won\" indirectly. \"Unspoken acting is more powerful than unperformed speaking\" [Å“CUMENIUS]. \"A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain\" [LEIGHTON]. \"The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation\" [CLEMENT OF ALEXANDRIA].\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1PE/3.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":3},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1PE/4.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":4},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1PE/2.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1PE","chapter":2},"numberOfVerses":20}