1 Peter 3

There is no greater way to encourage believers in practical Christian living than the example of the Lord Jesus. This is the technique that Peter adopts in 1 Peter chapter 3. From chapter 2, into chapter 3, whatever circumstances the believers are in, they are exhorted to godly living. This might have led to suffering, and, in this case, we are called to suffer, that we ‘should follow his [Christ’s] steps’, 2. 21. At the end of chapter 3, the example of Christ’s suffering is mentioned again, but this time with His exaltation so that the believers would be encouraged in their suffering for righteousness’ sake.

We can divide the chapter into the following sections:

1. Wives and husbands, vv. 1-7
2. Godly behaviour, vv. 8-13
3. Suffering for righteousness’ sake, vv. 14-17
4. Suffering of Christ and His exaltation, vv. 18-22

1. Wives and husbands, vv. 1-7

Peter has addressed the various circumstances in which believers find themselves - citizens, 2. 13-17, servants, 2. 18-25, and now he turns to wives, vv. 1-6, and husbands, v. 7. The example given is of a wife that has been saved, with a husband that is disobedient to the message of the gospel. The wonderful prospect is that it is possible for someone who is not engaging with the word of God and far away from salvation to ‘be won by the conversation of the [wife]’, v. 1. It is not preaching that will reach the husband, but the submission and godly manner of life of his wife. In this domestic scene of a saved wife and a husband that is not saved the implication is that the practical advice should also apply when both husband and wife are believers in the Lord Jesus. Compared to the ‘outward adorning’, v. 3, that is valued by the world, the following is emphasized:

• ‘chaste conversation … [and] fear’, v. 2 - a ‘pure’, JND, manner of life in the fear of God.
• ‘adorning … of the heart … of a meek and quiet spirit’, vv. 3, 4 - ‘meek’, praos or praus means gentle and mild¹ and is used of the Lord Jesus, Matt. 11. 29.
• ‘being in subjection unto their own husbands’, v. 5 -Vine indicates that hupotasso is a military term² that includes obedience.

The teaching to the believing husband sets a high standard. ‘Likewise’, v. 7, indicates that the matter of subjection is equally important for the husband. In a general sense, all believers are to submit themselves ‘one to another in the fear of God’, Eph. 5. 21 and ultimately to Christ, v. 23. Living with his wife, the husband is to provide for his wife’s ‘physical, emotional and material security’.³

2. Godly behaviour, vv. 8-13

Following the teaching to believers in various settings, providing exhortations for godly living, Peter now reaches a climax and sums up the teaching so far with, ‘Finally, be ye all’, v. 8. Now all the saints are addressed. The overarching command is clear, ‘be ye all of one mind’; homophron has the idea of ‘unity of aim and purpose’.⁴ This is not an expectation of all having the same opinion, but rather a unity of character that considers others; ultimately, we are to have the mind of Christ, Phil. 2. 5. Peter then sets out how this will be displayed practically, both positively and negatively:

• ‘having compassion one of another’, v. 8 - Darby uses the word ‘sympathising’, demonstrating the need for consideration for other believers, ‘sharing the grief that abounds’.⁵
• ‘love as brethren’, v. 8 - this is brotherly love because of being part of the family of God.
• ‘be pitiful’, v. 8 - Darby translates this as ‘tender hearted’, carrying the idea of inward care.
• ‘be courteous’, v. 8 - some might say that there is not much courtesy today, but courtesy should mark believers. But the word has the idea of being ‘humbleminded’, RV, or lowly. These qualities complement courtesy and the Lord Jesus is our perfect example, who ‘humbled himself’, Phil. 2. 8.
• ‘not rendering evil for evil, or railing for railing’, v. 9 - the world’s way is to get even, in action, ‘evil for evil’, or in word, ‘railing for railing’. We noticed in chapter 2 the response of the Lord Jesus: He did not respond ‘when he was reviled’, 2. 23; He ‘openeth not his mouth’, Isa. 53. 7. He ‘threatened not’ when ‘he suffered’, 1 Pet. 2. 23; there was no retaliation.
• ‘but … blessing’, v. 9 - returning evil with blessing should be the way of the believer, because this is what God has done for us.

Peter then quotes from Psalm 34. Generally, people in the world could be described as striving to ‘love life, and see good days’, v. 10, yet here we have the recipe:

• ‘refrain his tongue from evil’, v. 10 - this is an imperative, giving the sense that the tongue must be stopped!
• ‘lips … speak no guile’, v. 10 - ‘guile’ means ‘to mislead’, and the lips can be used to distort the meaning of the words said. This should not be true of believers.
• ‘eschew evil, and do good’, v. 11 - Vine defines eschew as ‘to turn aside’ and ‘turn away from’.⁶ This is our attitude to evil, yet we are actively and purposefully to do good.
• ‘seek peace, and ensue it’, v. 11 - Christ is the source of our peace, yet we are exhorted to pursue after peace too.

The concluding reason for this righteous living is twofold: the Lord sees and hears His people, v. 12, and nothing can harm ‘followers of that which is good’, v. 13. The Lord Jesus said, ‘fear not them which kill the body, but are not able to kill the soul’, Matt. 10. 28.

3. Suffering for righteousness’ sake, vv. 14-17

Peter now applies righteous and godly living to suffering. ‘But and if ye suffer for righteousness’ sake’, v. 14, suggests that suffering was possible, even likely, but not certain. However, the result of suffering ‘for righteousness’ sake’ is a blessing - ‘happy are ye’, v. 14. Peter’s exhortation is ‘be not afraid’ or ‘troubled’, v. 14, but instead ‘sanctify the Lord God in your hearts’, v. 15. Nicholson describes this nicely as: ‘to recognise His holiness and to set Him apart as the special object of love and loyalty’.⁷ Might this be our continual object, with the Lord’s help, both in and outside of suffering!

With the confidence of the indwelling presence of Christ, the believer is ‘ready … to give an answer … of the hope that is in you with meekness and fear’, v. 15. This is not the fear of men, but the reverential fear of God. The readiness is based on ‘a good conscience’, v. 16, before God, and ‘good conversation’, v. 16, (or behaviour), before men.

Verse 17 concludes that suffering should not be for evil-doing but for well-doing, in the permissive will of God.

4. Suffering of Christ and His exaltation, vv. 18-22

There is much truth unfolded in this section which it is impossible to exhaust. A summary of verse 18, attributed to Jack Hunter, is helpful:⁸

• Expiation - ‘Christ … once suffered’
• Substitution - ‘the just for the unjust’
• Reconciliation - ‘that he might bring us to God’
• Crucifixion - ‘being put to death in the flesh’
• Resurrection - ‘quickened by the Spirit’

Expiation - ‘Christ … once suffered’

This includes the idea that the suffering of the Lord Jesus paid the price for sins, in all their awfulness. Peter emphasizes that it happened once for all; it would never need to be repeated and would be eternally valid.

Substitution - ‘the just for the unjust’

‘Just’ is dikaios and includes the idea of righteous; it is used of the Lord Jesus. He is righteous. Yet He suffered for the unjust, unrighteous. ‘For’ is huper meaning ‘instead of’ and teaches us about substitution.⁹ As a believer in the Lord Jesus, He took my place; He suffered on my behalf; He paid the price that I deserved for my sin. How we need to continually appreciate the substitutionary work of the Lord Jesus for us individually - it will affect our manner of life.

Reconciliation - ‘that he might bring us to God’

We were ‘dead in trespasses and sins’, Eph. 2. 1, and far away from God, but now have been ‘made nigh’, v. 13. In Romans chapter 5 verses 10 and 11, the death of the Lord Jesus is the basis for reconciliation: being ‘enemies, we were reconciled to God by the death of his Son … being reconciled, we shall be saved by his life’, v. 10. The death of Christ is substitutionary and, as a result, we have ‘received the reconciliation’, v. 11 RV. Because of being enemies and far away, we were condemned, and the death of Christ (and justification) has removed this condemnation. This reconciliation allows us to ‘joy in God through our Lord Jesus Christ’, v. 11. Might we live in the full enjoyment of such reconciliation.

Crucifixion - ‘being put to death in the flesh’

In Peter’s first message in Acts, he spoke about the Lord Jesus ‘being put to death’: ‘ye have taken, and by wicked hands have crucified and slain’, Acts 2. 23. But Peter emphasizes that though the ‘men of Israel’ were guilty, this was only possible because ‘God had made His plan and arranged all in His counsel’¹⁰ - the Lord was ‘delivered by the determinate counsel and foreknowledge of God’, v. 23. The Hebrew writer notes that the Lord’s incarnation was necessary ‘for the suffering of death’ and that He ‘should taste death’, Heb. 2. 9.

Resurrection - ‘quickened by the Spirit’

‘Quickened’ means ‘made altogether alive from the dead’.¹¹ Whilst opinions differ, we take it that this reference to ‘the Spirit’ is to the work of the Holy Spirit in the resurrection of the Lord Jesus. Peter preached, ‘Him God raised up the third day, and shewed him openly’, Acts 10. 40, and wrote, ‘God, that raised him up from the dead, and gave him glory’, 1 Pet. 1. 21. Peter also preached that ‘it was not possible that he should be holden of it [death]’, Acts 2. 24. Therefore, we can see all persons of the Godhead in the Lord’s resurrection, cp. John 2. 19-22.

It is good to note that the section does not end with the resurrection of the Lord Jesus, but His ascension and exaltation. The One that suffered has ‘gone into heaven, and is on the right hand of God’, 1 Pet. 3. 22. This is the great climax. The practical encouragement is that, just as ‘Christ also suffered for us’, 1 Pet. 2. 21 and is now exalted, believers that ‘suffer for righteousness’ sake’, 3. 14, will look forward to blessing. Through Christian experience, whether enduring suffering or not, might we look heavenward and be encouraged in the certainty that the best is yet to come!