RSV ~ 1 Peter 3 Notes
1 Pet 3:1-7 | ISB Notes
The responsibilities of married life are outlined. Similar codes for Christian households and spouses are given in Eph 5:21-6:2 and Col 3:18-4:1 (CCC 2204).
1 Pet 3:1 | ISB Notes
Likewise: Begins a third application of the submission principle introduced in 2:13 and continued in 2:18. wives, be submissive: Christian wives are counseled to obey their husbands, some of whom were non-Christians. Peter envisions this as a dignified submission that earns a husbandâs respect rather than a degrading servitude that quietly endures personal abuse or insults to the faith. The social order of the day, where husbands ruled over their wives as the supreme authorities of the household, is not directly challenged or criticized. Instead, existing norms are infused with gospel charity: in this case, Peter urges Christian brides to exercise heroic love and service within the context of marriage. Paul gives similar counsel to married women (Eph 5:22-24; Col 3:18), though he addresses situations in which husband and wife are both believers (an important exception is 1 Cor 7:12-16). See note on Eph 5:22.
without a word: The witness of a loving and supportive wife can win unbelieving husbands over to the faith. For the example of St. Monica and the eventual conversion of her husband, see St. Augustine, Confessions 9, 19-22.
1 Pet 3:3 | ISB Notes
outward adorning: Preoccupation with physical appearance is discouraged (1 Tim 2:9). Outwardly, a woman should content herself with modest dress; inwardly, she should adorn herself with the virtues of Christian womanhood. Peterâs insistence that interior beauty is precious âin Godâs sightâ (1 Pet 3:4) indicates that his pastoral counsel is based on fixed spiritual principles, not on fluctuating standards of cultural acceptability.
1 Pet 3:6 | ISB Notes
calling him lord: A reference to Gen 18:12, where Sarah calls Abraham âmy husbandâ. The expression is literally âmy lordâ (Heb., âadoni). Peter concludes from this that Sarah acknowledged Abrahamâs leadership in marriage. Genesis gives no indication that Abraham, for his part, lacked respect for Sarah or considered her a mere slave under his authority.
her children: Not by generation, but by imitation (cf. Mt 5:44-45; Jn 8:39-40).
let nothing terrify you: Wives exposed to mistreatment from pagan husbands are admonished to take courage. The implication is not that Christian women are expected to tolerate such things without complaint. On the contrary, Peter anticipates that a holy and deferential wife will find herself respected and honored by her husband.
1 Pet 3:7 | ISB Notes
husbands, live considerately: Christian husbands must be respectful and understanding toward their wives. Paul makes the additional demand that husbands should be models of Christâs sacrificial love (Eph 5:25).
the weaker sex: The statement is made in reference to a womanâs physical constitution, not her moral character or intellectual ability. Because a manâs natural strength exceeds that of a woman, the husband is called to honor his bride, lest he misuse his physical advantage to intimidate or abuse her.
joint heirs: Men and women are persons of equal dignity in Godâs eyes, for they are equal recipients of his salvation and love (Gal 3:28). prayers âŚ
hindered: A husbandâs prayers will go unanswered if he fails to honor and cherish his wife (3:12). He can expect the same result if he prays with doubt (Jas 1:5-8) or selfish motives (Jas 4:3) or cherishes iniquity in his heart (Ps 66:18).
1 Pet 3:9 | ISB Notes
Do not return evil: The summons to bless those who curse you is made several times in the NT (Lk 6:28; Rom 12:14, 17; 1 Thess 5:15).
1 Pet 3:10-12 | ISB Notes
A quotation from Ps 34:12-16.
⢠Blessings are promised to those who shun evil, for the Lord is good to those who fear him, seek him, and direct their prayers to him. Peter offers these words of encouragement to readers being persecuted for their faith (3:14).
1 Pet 3:14 | ISB Notes
suffer for righteousnessâ sake: Echoes the eighth beatitude given by Jesus in Mt 5:10.
1 Pet 3:15 | ISB Notes
make a defense: i.e., make a reasoned articulation of the faith and be ready to disarm any attacks mounted against it. Essential to the task is an attitude of calm self-composure, so that the truth will always be honored and spoken in love (Eph 4:15). The word âdefenseâ (Gk. apologia) often refers to a legal case presented before a judge and jury (Acts 25:16; 2 Tim 4:16). It is the basis of the word âapologeticsâ, which involves explaining and defending Christian truth (Acts 22:1).
1 Pet 3:18-20 | ISB Notes
On these verses, see essay: Christ and âthe Spirits in Prisonâ at 1 Pet 3:18-20.
1 Pet 3:21 | ISB Notes
Baptism ⌠saves you: The clearest statement in the NT that Baptism brings us salvation. It is not only a sign of forgiveness and renewal, but an instrument of grace that actually regenerates (Jn 3:5; Tit 3:5). The Greek word translated as corresponds means âthe fulfillment of a typeâ (Gk. antitypos).
See word study: Type at Rom 5:14.
⢠The flood is a type of Baptism: the raging waters that cleansed the earth of wickedness (Gen 7:17-24) prefigure the sacramental waters that cleanse the believer of sin (Acts 2:38; 22:16). In both cases, the water that brings judgment on sin is also the water that saves. It is unclear how far Peter intends us to see parallels beyond this basic level of correspondence.
Certainly the story line itself is meaningful in a Christian context: Noah and his family, having built the ark in faith, passed through the waters of judgment (1 Pet 3:20) into a new life and a new covenant with God (Gen 9:8-17). So, too, Baptism is the sacrament of faith (Mk 16:16) that brings us new life (Rom 6:4) and makes us members of the New Covenant (CCC 1219).
not as a removal of dirt: This clarification makes it certain that Peter is referring to the Sacrament of Baptism, an actual washing of the body that could be misunderstood because its effects on the soul are unseen (Heb 10:22). Some scholars read this statement as an allusion to circumcision, which entails the removal of flesh from the body as something unclean (Gen 17:9-14). In this case, Peter would be setting forth a contrast between the physical effect of circumcision and the spiritual effect of Baptism, much as Paul did in Col 2:11-13.
1 Pet 3:22 | ISB Notes
right hand: An allusion to Ps 110:1, which envisions the enthronement of the Messiah (Lord) in heaven beside Yahweh (Lord). Every hostile opponent is then trampled underfootâan idea that Peter connects with the subjugation of demons from the ranks of the angels, the authorities, and the powers (1 Cor 15:24-25; CCC 671). .