But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear, having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in Christ. For it is better, if it is God’s will, that you suffer for doing well than for doing evil.
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Now who will harm you if you become imitators of that which is good? But even if you should suffer for righteousness’ sake, you are blessed. “Don’t fear what they fear, neither be troubled.” But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear, having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in Christ. For it is better, if it is God’s will, that you suffer for doing well than for doing evil. Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the Spirit, in whom he also went and preached to the spirits in prison, who before were disobedient, when God waited patiently in the days of Noah, while the ship was being built. In it, few, that is, eight souls, were saved through water. This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
Parallel Translations
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But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear,
having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in Christ.
For it is better, if it is God’s will, that you suffer for doing well than for doing evil.
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but sanctifie the Lorde God in youre hertes. Be redy all wayes to geve an answere to every man that axeth you a reason of the hope that is in you and that with meaknes and feare:
havinge a good consciece that when they backbyte you as evyll doars they maye be ashamed for as moche as they have falsely accused youre good conversacion in Christ.
It is better (yf the wyll of God be so) that ye suffre for well doynge then for evyll doynge.
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But sanctifie the Lord God in your hearts: and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you, with meekenesse and reuerence,
Hauing a good coscience, that whe they speake euill of you as of euill doers, they may be ashamed, which slander your good conuersation in Christ.
For it is better (if the will of God be so) that ye suffer for well doing, then for euil doing.
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (52)
- Colossians 4:6 (v15) Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.
- 2 Timothy 2:25-26 (v15) in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth, and they may…
- Luke 21:14-15 (v15) Settle it therefore in your hearts not to meditate beforehand how to answer, for I will give you a mouth and wisdom which all your…
- 1 Peter 3:2 (v15) seeing your pure behavior in fear.
- Matthew 10:18-20 (v15) Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the nations. But when they deliver you…
Show all 51 cross-references
- Psalms 119:46 (v15) I will also speak of your statutes before kings, and will not be disappointed.
- Hebrews 6:1 (v15) Therefore leaving the teaching of the first principles of Christ, let’s press on to perfection—not laying again a foundation of repentance…
- Titus 1:2 (v15) in hope of eternal life, which God, who can’t lie, promised before time began;
- Colossians 1:27 (v15) to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope…
- 1 Peter 2:12 (v16) having good behavior among the nations, so in that of which they speak against you as evildoers, they may by your good works, which they…
- 1 Samuel 12:7 (v15) Now therefore stand still, that I may plead with you before Yahweh concerning all the righteous acts of Yahweh, which he did to you and to…
- Colossians 1:5 (v15) because of the hope which is laid up for you in the heavens, of which you heard before in the word of the truth of the Good News
- Colossians 1:23 (v15) if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Good News which you heard,…
- Hebrews 6:18-19 (v15) that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to…
- 1 Peter 2:15 (vv16–17) For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men:
- Daniel 3:16-18 (v15) Shadrach, Meshach, and Abednego answered the king, “Nebuchadnezzar, we have no need to answer you in this matter. If it happens, our God…
- Acts 5:29-31 (v15) But Peter and the apostles answered, “We must obey God rather than men. The God of our fathers raised up Jesus, whom you killed, hanging…
- Hebrews 3:6 (v15) but Christ is faithful as a Son over his house. We are his house, if we hold fast our confidence and the glorying of our hope firm to the…
- 1 Peter 1:3-4 (v15) Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope…
- Hebrews 13:18 (v16) Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things.
- Isaiah 29:23 (v15) But when he sees his children, the work of my hands, in the middle of him, they will sanctify my name. Yes, they will sanctify the Holy One…
- Isaiah 1:18 (v15) “Come now, and let’s reason together,” says Yahweh: “Though your sins are as scarlet, they shall be as white as snow. Though they are red…
- Isaiah 5:16 (v15) but Yahweh of Armies is exalted in justice, and God the Holy One is sanctified in righteousness.
- Isaiah 41:21 (v15) Produce your cause,” says Yahweh. “Bring out your strong reasons!” says the King of Jacob.
- Amos 7:14-17 (v15) Then Amos answered Amaziah, “I was no prophet, neither was I a prophet’s son; but I was a herdsman, and a farmer of sycamore figs; and…
- Acts 4:8-12 (v15) Then Peter, filled with the Holy Spirit, said to them, “You rulers of the people, and elders of Israel, if we are examined today concerning…
- Titus 2:8 (v16) and soundness of speech that can’t be condemned, that he who opposes you may be ashamed, having no evil thing to say about us.
- 1 Peter 3:4 (v15) but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is very precious in the sight of…
- Acts 24:25 (v15) As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, “Go your way for this time,…
- 1 Peter 3:14 (v17) But even if you should suffer for righteousness’ sake, you are blessed. “Don’t fear what they fear, neither be troubled.”
- Jeremiah 26:12-16 (v15) Then Jeremiah spoke to all the princes and to all the people, saying, “Yahweh sent me to prophesy against this house and against this city…
- Matthew 5:11 (v16) “Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake.
- Acts 21:39–22:5 (v15) But Paul said, “I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.” When…
- 1 Peter 1:17 (v15) If you call on him as Father, who without respect of persons judges according to each man’s work, pass the time of your living as…
- Numbers 20:12 (v15) Yahweh said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you…
- 1 Peter 4:19 (v17) Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator.
- Matthew 26:39 (v17) He went forward a little, fell on his face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me;…
- Numbers 27:14 (v15) because in the strife of the congregation, you rebelled against my word in the wilderness of Zin, to honor me as holy at the waters before…
- Matthew 26:42 (v17) Again, a second time he went away, and prayed, saying, “My Father, if this cup can’t pass away from me unless I drink it, your desire be…
- Acts 21:14 (v17) When he would not be persuaded, we ceased, saying, “The Lord’s will be done.”
- 1 Peter 2:19 (v16) For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God.
- 1 Peter 2:20 (v17) For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is…
- 1 Peter 4:15 (v17) For let none of you suffer as a murderer, or a thief, or an evil doer, or a meddler in other men’s matters.
- Acts 24:16 (v16) In this I also practice always having a conscience void of offense toward God and men.
- Romans 9:1 (v16) I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit
- 1 Timothy 1:5 (v16) but the goal of this command is love, out of a pure heart and a good conscience and sincere faith,
- 2 Corinthians 1:12 (v16) For our boasting is this: the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of…
- 1 Peter 3:21 (v16) This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward…
- 2 Corinthians 4:2 (v16) But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully, but by the…
- Hebrews 9:14 (v16) how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from…
- 1 Peter 3:1-2 (v16) In the same way, wives, be in subjection to your own husbands; so that, even if any don’t obey the Word, they may be won by the behavior of…
51 distinct cross-references across this passage (52 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv15–17 Though this is a new precept, it yet depends…
Though this is a new precept, it yet depends on what is gone before, for he requires such constancy in the faithful, as boldly to give a reason for their faith to their adversaries. And this is a part of that sanctification which he had just mentioned; for we then really honor God, when neither fear nor shame hinders us from making a profession of our faith. But Peter does not expressly bid us to assert and proclaim what has been given us by the Lord everywhere, and always and among all indiscriminately, for the Lord gives his people the spirit of discretion, so that they may know when and how far and to whom it is expedient to speak. He bids them only to be ready to give an answer, lest by their sloth and the cowardly fear of the flesh they should expose the doctrine of Christ, by being silent, to the derision of the ungodly. The meaning then is, that we ought to be prompt in avowing our faith, so as to set it forth whenever necessary, lest the unbelieving through our silence should condemn the religion we follow.
But it ought to be noticed, that Peter here does not command us to be prepared to solve any question that may be mooted; for it is not the duty of all to speak on every subject. But it is the general doctrine that is meant, which belongs to the ignorant and the simple. Then Peter had in view no other thing, than that Christians should make it evident to unbelievers that they truly worshipped God, and had a holy and good religion. And in this there is no difficulty, for it would be strange if we could bring nothing to defend our faith when any one made inquiries respecting it. For we ought always to take care that all may know that we fear God, and that we piously and reverently regard his legitimate worship.
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This was also required by the state of the times: the Christian name was much hated and deemed infamous; many thought the sect wicked and guilty of many sacrileges. It would have been, therefore, the highest perfidy against God, if, when asked, they had neglected to give a testimony in favor of their religion. And this, as I think, is the meaning of the word apology, which Peter uses, that is, that the Christians were to make it evident to the world that they were far off from every impiety, and did not corrupt true religion, on which account they were suspected by the ignorant.
Hope here is by a metonymy to be taken for faith. Peter, however, as it has been said, does not require them to know how to discuss distinctly and refinedly every article of the faith, but only to shew that their faith in Christ was consistent with genuine piety. And hence we learn how all those abuse the name of Christians, who understand nothing certain respecting their faith, and have nothing to give as an answer for it. But it behoves us again carefully to consider what he says, when he speaks of that hope that is in you; for he intimates that the confession which flows from the heart is alone that which is approved by God; for except faith dwells within, the tongue prattles in vain. It ought then to have its roots within us, so that it may afterwards bring forth the fruit of confession.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv15, 17 Give him all praise and glory, and hang only…
Give him all praise and glory, and hang only on him.
He will have us when we are afflicted for righteousness’ sake, to be careful not for redeeming of our life, either with denying, or renouncing the truth, or with like violence, or any such means: but rather to give an account of our faith boldly, and yet with a meek spirit, and full to godly reverence, that the enemies may not have anything justly to object, but may rather be ashamed of themselves.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–17 15 But sanctify the Lord God in your hearts:…
15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
Ver. 15. Sanctify the Lord God] Consider and conceive of him, as he stands described in the Scriptures, and as related to his people, resting upon his power and love, for safety here, and salvation hereafter.
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Ready always to give an answer] Gr. To make apology, a bold and wise profession of the truth, with due observation of just circumstances. To dissemble is ever a fault; but not to profess is then only a fault, when a man is silent, Intempestive et loco minime idoneo, at an unfit time and place. Let me be counted and called proud, or anything, Mode impii silentii non arguar, said Luther, so I be not guilty of a sinful silence.
To every man that asketh] Christians should in this case stay till they are asked. Cyprian reproveth the rashness of those in his time, that would go of their own accord to the heathen magistrates, professing themselves Christians; whereby they were put to death. This made one of the persecutors cry out, O miseri, si libet perire num vobis rupes aut restes desunt? O wretches, can ye find no way else to despatch yourselves, but that I must be thus troubled with you Christ, saith Cyprian, would have us rather confess than profess our religion, Now, he confesseth, that doth it being asked; as he professeth, that doth it of his own free accord.
A reason of the hope] Not every trifling question or malicious cavil. Christ answered the governor not a word to some things, and yet he witnessed a good confession before Pontius Pilate, 1Ti 6:13.
With meekness and fear] Lest you should dishonour a good cause by an ill carriage. Austin professeth this was that which heartened him, and made him to triumph in his former Manichism, that he met with feeble opponents, and such as his nimble wit was easily able to overturn. Carolostadius also had the right on his side, but was not able to make it out and maintain it against Luther.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15–17 But sanctify the Lord God in your hearts; exalt…
But sanctify the Lord God in your hearts; 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.
And be ready always; prepared to answer when duly called to it.
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To give an answer; or, to make an apology or defence, viz. of the faith ye profess; the word is used, Act 22:1; 1Co 9:3.
To every man that asketh you; 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.
A reason of the hope that is in you; 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.
With meekness and fear; 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, fear 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv15–16 But sanctify the Lord God in your hearts;-- This…
But sanctify the Lord God in your hearts;-- This phrase in scripture imports, 1. A firm belief of God’s Almighty power, that he can protect from sufferings; and a full affiance in his goodness and providence, that he will do it, if it be good for us.
2. It is from the heart to own and believe the truth of all that God delivers in his word by way of promise to his people, and by way of threatening to their enemies, that his eyes are over the righteous, and his face against them that do evil.
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3. To sanctify the Lord God in our hearts, is always to maintain upon our minds such an holy fear, and awful reverence of God, as will effectually prevail upon us to dread more the displeasure of God, than any thing we can suffer at the hand of man.
Learn hence, 1. That when sufferings are approaching we ought to strengthen our hearts against all fears of suffering, by putting our trust in God.
2. That by this trust and confidence in God in a suffering hour, we do eminently sanctify the Lord God in our hearts, Sanctify the Lord of hosts himself, and let him be your fear and your dread. Isa 8:13
--And be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear: As if the apostle had said, "If you be Christians indeed, you are not without hope, an hope of everlasting bliss and happiness, which will infinitely recompense you hereafter for all the hard things which you suffer for the sake of Christianity here; and forasmuch as this your hope is not a vain and groundless expectation, but a rational hope, be always ready to render a reason of that hope that is in you, with meekness and fear.
Learn hence, 1. That the Christian’s hope is a rational hope, he has a reason to hope for what he hopes, his hope is well-grounded upon the promise of God, upon the purchase of Christ, and upon the operations of the Holy Spirit, quickening him by its renovation, leading him by its manuduction, actuating him by its influence, animating him in devotions by its assistances, by being the author of all that grace that is in him.
Learn, 2. That it is a Christian’s duty to be always ready to render a reason of this his hope, when the glory of God, the honour of religion, and the good of others do require it.
Learn, 3. That this must not be done with vanity and ostentation, but with meekness and fear: Be always ready to render a reason of the hope that is in you with meekness and fear.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v16 The confession of a Christian's faith cannot credibly be…
The confession of a Christian's faith cannot credibly be supported but by the two means here specified - a good conscience and a good conversation. conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation in Christ is a holy life, according to the doctrine and example of Christ. "Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil-doing." Learn, 1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used. 2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one. 3. False accusation generally turns to the accuser's shame, by discovering at last the accuser's indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith. 5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing? It is a sad condition which that person is in upon whom sin and suffering meet together at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15–17 Having a good conscience,.... Meaning not the faculty of…
Having a good conscience,.... Meaning not the faculty of the conscience itself, which is naturally evil, and defiled with sin, and is only made good by the sanctification of the Spirit, and the sprinkling of the blood of Jesus, by which the heart is sprinkled from it, and that itself purged from dead works; but a life and conversation according to the dictates of such a conscience, in the uprightness and sincerity of it, and by the grace of God, and according to the Gospel, and whereby the doctrines of it are adorned; for, as besides internal sanctification of God, or a fearing of him, and believing in him with the heart, there must be a profession of him with the mouth, and a reason of faith and hope given verbally, when there is an occasion for it; so to both must be added a conscientious discharge of duty, both to God and men, which is one way of defending and recommending the doctrines of the Gospel:
that whereas they speak evil of you as of evildoers; as vain, proud, haughty, and arrogant persons, as seditious men, enemies to order and civil magistracy; as such that speak evil of dignities, and despise government; when they shall see your modest and humble deportment in the world, and before them, and with what reverence and esteem you treat them:
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they may be ashamed that falsely accuse your good conversation in Christ; which was in consequence of their being in Christ, and made new creatures by him, and was as became his Gospel, and by and under the influence of his grace and Spirit.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15–17 But sanctify the Lord God in your hearts -…
But sanctify the Lord God in your hearts - Have an holy fear, and a full trust in his wise providence. The hope - Of eternal life. With meekness - For anger would hurt your cause as well as your soul. And fear - A filial fear of offending God, and a jealousy over yourselves, lest ye speak amiss.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–17 Verse 15. But sanctify the Lord God in your…
Verse 15. But sanctify the Lord God in your hearts] To sanctify God may signify to offer him the praises due to his grace, but as to sanctify literally signifies to make holy, it is impossible that God should be thus sanctified. We have often already seen that αγιαζω signifies to separate from earth, that is, from any common use or purpose, that the thing or person thus separated may be devoted to a sacred use. Perhaps we should understand Peter's words thus: Entertain just notions of God; of his nature, power, will, justice, goodness, and truth. Do not conceive of him as being actuated by such passions as men; separate him in your hearts from every thing earthly, human, fickle, rigidly severe, or capriciously merciful. Consider that he can neither be like man, feel like man, nor act like man. Ascribe no human passions to him, for this would desecrate not sanctify him. Do not confine him in your conceptions to place, space, vacuity, heaven, or earth; endeavour to think worthily of the immensity and eternity of his nature, of his omniscience, omnipresence, and omnipotence. Avoid the error of the heathens, who bound even their Dii Majores, their greatest gods, by fate, as many well-meaning Christians do the true God by decrees; conceive of him as infinitely free to act or not act, as he pleases. Consider the goodness of his nature; for goodness, in every possible state of perfection and infinitude, belongs to him. Ascribe no malevolence to him; nor any work, purpose, or decree, that implies it: this is not only a human passion, but a passion of fallen man. Do not suppose that he can do evil, or that he can destroy when he might save; that he ever did, or ever can, hate any of those whom he made in his own image and in his own likeness, so as by a positive decree to doom them, unborn, to everlasting perdition, or, what is of the same import, pass them by without affording them the means of salvation, and consequently rendering it impossible for them to be saved. Thus endeavour to conceive of him; and, by so doing, you separate him from all that is imperfect, human, evil, capricious, changeable, and unkind. Ever remember that he has wisdom without error, power, without limits, truth without falsity, love without hatred, holiness without evil, and justice without rigour or severity on the one hand, or capricious tenderness on the other. In a word, that he neither can be, say, purpose, or do, any thing that is not infinitely just, holy, wise, true, and gracious; that he hates nothing that he has made; and has so loved the world, the whole human race, as to give his only-begotten Son to die for them, that they might not perish, but have everlasting life. Thus sanctify the Lord God in your hearts, and you will ever be ready to give a reason of the hope that is in you to every serious and candid inquirer after truth. Most religious systems and creeds are incapable of rational explanation, because founded on some misconception of the Divine nature.
"They set at odds heaven's jarring attributes,
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And with one excellence another wound."
The system of humanizing God, and making him, by our unjust conceptions of him, to act as ourselves would in certain circumstances, has been the bane of both religion and piety; and on this ground infidels have laughed us to scorn. It is high time that we should no longer know God after the flesh; for even if we have known Jesus Christ after the flesh, we are to know him so no more.
What I have written above is not against any particular creed of religious people, it is against any or all to whom it may justly apply, it may even be against some portions of my own; for even in this respect I am obliged daily to labour to sanctify the Lord God in my heart, to abstract him from every thing earthly and human, and apprehend him as far as possible in his own essential nature and attributes through the light of his Spirit and the medium of his own revelation. To act thus requires no common effort of soul: and just apprehensions of this kind are not acquired without much prayer, much self-reflection, much time, and much of the grace and mercy of God.
Instead of τονθεον, GOD, ABC, four others, both the Syriac, Erpen's Arabic, the Coptic, Vulgate, and Armenian, with Clement and Fulgentius, read τονχριστον, CHRIST. Sanctify Christ in your hearts. This reading is at least equal to the other in the authorities by which it is supported; but which was written by St. Peter we know not.
A reason of the hope] An account of your hope of the resurrection of the dead and eternal life in God's glory. This was the great object of their hope, as Christ was the grand object of their faith.
The word απολογια, which we translate answer, signifies a defence; from this we have our word apology, which did not originally signify an excuse for an act, but a defence of that act. The defences of Christianity by the primitive fathers are called apologies. See Clarke on Ac 21:1.
With meekness and fear] Several excellent MSS. add the word αλλα, but, here, and it improves the sense considerably: Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, BUT with meekness and fear. Do not permit your readiness to answer, nor the confidence you have in the goodness of your cause, to lead you to answer pertly or superciliously to any person; defend the truth with all possible gentleness and fear, lest while you are doing it you should forget his presence whose cause you support, or say any thing unbecoming the dignity and holiness of the religion which you have espoused, or inconsistent with that heavenly temper which the Spirit of your indwelling Lord must infallibly produce.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v17 1Pe 3:17-18. For it is infinitely better, if the…
1Pe 3:17-18. For it is infinitely better, if the will of God be so — That you should suffer; and his permissive will in this respect appears from his providence; that ye suffer for well-doing, rather than for evil-doing — The testimony of a good conscience, and the sense of the divine favour, affording the no blest supports in the former case; whereas, in the latter, the severest torments that can be endured are those which the guilty mind inflicts upon itself; to which may be added, that while we suffer for the truth, we have the comfort of reflecting that we follow our blessed Redeemer, which is another most powerful source of consolation. For Christ also hath once suffered for sins — Not his own, but for ours, to make an atonement for them; the just for the unjust — Or the holy for the unholy; for the word just here denotes a person who has fulfilled not barely social duties, but every branch of righteousness; and the word unjust signifies not only those who have wronged their neighbours, but those who have transgressed any of the commands of God; that he might bring us to God — Might reconcile God to us, and us to God; and might obtain for us his gracious favour here, his Holy Spirit, to renew us after his image, and might bring us to his blissful presence hereafter; by the same steps of suffering and of glory. It is justly observed by Macknight, that in the sufferings of Christ we have a clear proof that sufferings are no evidence of the wickedness of the sufferer, nor of the badness of the cause for which he suffers; and that the power of God, visible in Christ’s resurrection, affords to all, who lose their lives for the gospel, a sure ground of consolation and hope that God will raise them up at the last day. Being put to death in the flesh — In the human nature; or in respect of that frail, mortal life he had on earth; but quickened — Ζωοποιηθεις, made alive; by the Spirit — The Spirit of God and of Christ. “As Christ was conceived in the womb of his mother by the Holy Spirit, (Luk 1:35,) so he was raised from the dead by the same Spirit; on which account he is said (1Ti 3:16) to have been justified by the Spirit; and (Heb 9:14) to have offered himself without spot to God, through the eternal Spirit. It is true the resurrection of Christ is ascribed to the Father, 1Co 6:14; 2Co 4:14; Eph 1:20; but that is not inconsistent with Peter’s affirmation in this verse;” for the Father may, with the strictest propriety, be said to have done what his Spirit did, especially as it was done to show that God acknowledged Jesus to be his Son. And our Lord’s words, (Joh 2:19,) Destroy this temple, and in three days I will raise it up, are to be understood in the same manner. He raised it up by that Spirit which proceeded from him as well as from the Father.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15–17 But sanctify the Lord God in your hearts -…
But sanctify the Lord God in your hearts - In Isaiah Isa 8:13 this is, “sanctify the Lord of hosts himself;” that is, in that connection, regard him as your Protector, and be afraid of him, and not of what man can do. The sense in the passage before us is, “In your hearts, or in the affections of the soul, regard the Lord God as holy, and act toward him with that confidence which a proper respect for one so great and so holy demands. In the midst of dangers, be not intimidated; dread not what man can do, but evince proper reliance on a holy God, and flee to him with the confidence which is due to one so glorious.” This contains, however, a more general direction, applicable to Christians at all times. It is, that in our hearts we are to esteem God as a holy being, and in all our deportment to act toward him as such. The object of Peter in quoting the passage from Isaiah, was to lull the fears of those whom he addressed, and preserve them from any alarms in view of the persecutions to which they might be exposed; the trials which would be brought upon them by people. Thus, in entire accordance with the sentiment as employed by Isaiah, he says, “Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.” That is, “in order to keep the mind calm in trials, sanctify the Lord in your hearts; regard him as your holy God and Saviour; make him your refuge. This will allay all your fears, and secure you from all that you dread.” The sentiment of the passage then is, that the sanctifying of the Lord God in our hearts, or proper confidence in him as a holy and righteous God, will deliver us from fear. As this is a very important sentiment for Christians, it may be proper, in order to a just exposition of the passage, to dwell a moment on it:
I. What is meant by our sanctifying the Lord God? It cannot mean to make him holy, for he is perfectly holy, whatever may be our estimate of him; and our views of him evidently can make no change in his character. The meaning therefore must be, that we should regard him as holy in our estimate of him, or in the feelings which we have toward him. This may include the following things:
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(1) To esteem or regard him as a holy being, in contradistinction from all those feelings which rise up in the heart against him - the feelings of complaining and murmuring under his dispensations, as if he were severe and harsh; the feelings of dissatisfaction with his government, as if it were partial and unequal; the feelings of rebellion, as if his claims were unfounded or unjust.
(2) To desire that he may be regarded by others as holy, in accordance with the petition in the Lord’s prayer, Mat 6:9, “hallowed be thy name;” that is, “let thy name be esteemed to be holy everywhere;” a feeling in opposition to that which is regardless of the honor which he may receive in the world. When we esteem a friend, we desire that all due respect should be shown him by others; we wish that all who know him should have the same views that we have; we are sensitive to his honor, just in proportion as we love him.
(3) To act toward him as holy: that is, to obey his laws, and acquiesce in all his requirements, as if they were just and good. This implies:
(a)That we are to speak of him as holy, in opposition to the language of disrespect and irreverence so common among mankind;
(b)That we are to flee to him in trouble, in contradistinction from withholding our hearts from him, and flying to other sources of consolation and support.
II. What is it to do this in the heart? Sanctify the Lord God in your hearts; that is, in contradistinction from a mere external service. This may imply the following things:
(1) In contradistinction from a mere intellectual assent to the proposition that he is holy. Many admit the doctrine that God is holy into their creeds, who never suffer the sentiment to find its way to the heart. All is right on this subject in the articles of their faith; all in their hearts may be murmuring and complaining. In their creeds he is spoken of as just and good; in their hearts they regard him as partial and unjust, as severe and stern, as unamiable and cruel.
(2) In contradistinction From a mere outward form of devotion. In our prayers, and in our hymns, we, of course, “ascribe holiness to our Maker.” But how much of this is the mere language of form! How little does the heart accompany it! And even in the most solemn and sublime ascriptions of praise, how often are the feelings of the heart entirely at variance with what is expressed by the lips! What would more justly offend us, than for a professed friend to approach us with the language of friendship, when every feeling of his heart belied his expressions, and we knew that his honeyed words were false and hollow!
III. Such a sanctifying of the Lord in our hearts will save us from fear. We dread danger, we dread sickness, we dread death, we dread the eternal world. We are alarmed when our affairs are tending to bankruptcy; we are alarmed when a friend is sick and ready to die; we are alarmed if our country is invaded by a foe, and the enemy already approaches our dwelling. The sentiment in the passage before us is, that if we sanctify the Lord God with proper affections, we shall be delivered from these alarms, and the mind will be calm:
(1) The fear of the Lord, as Leighton (in loc.) expresses it, “as greatest, overtops and nullifies all lesser fears: the heart possessed with this fear hath no room for the other.” It is an absorbing emotion; making everything else comparatively of no importance. If we fear God, we have nothing else to fear. The highest emotion which there can be in the soul is the fear of God; and when that exists, the soul will be calm amidst all that might tend otherwise to disturb it. “What time I am afraid,” says David, “I will trust in thee,” Psa 56:3. “We are not, careful,” said Daniel and his friends, “to answer thee, O king. Our God can deliver us; but if not, we will not worship the image,” Dan 3:16.
(2) If we sanctify the Lord God in our hearts, there will be a belief that he will do all things well, and the mind will be calm. However dark his dispensations may be, we shall be assured that everything is ordered aright. In a storm at sea, a child may be calm when he feels that his father is at the helm, and assures him that there is no danger. In a battle, the mind of a soldier may be calm, if he has confidence in his commander, and he assures him that all is safe. So in anything, if we have the assurance that the best thing is done that can be, that the issues will all be right, the mind will be calm. But in this respect the highest confidence that can exist, is that which is reposed in God.
(3) There will be the assurance that all is safe. “Though I walk,” says David, “through the valley of the shadow of death, I will fear no evil, for thou art with me,” Psa 23:4. “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Psa 27:1. “God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof,” Psa 46:1-3. Let us ever then regard the Lord as holy, just, and good. Let us flee to him in all the trials of the present life, and in the hour of death repose on his arm. Every other source of trust will fail; and whatever else may be our reliance, when the hour of anguish approaches, that reliance will fail, and that which we dreaded will overwhelm us. Nor riches, nor honors, nor earthly friends, can save us from those alarms, or be a security for our souls when “the rains descend, and the floods come, and the winds blow” upon us.
And be ready always - That is:
(a)Be always able to do it; have such reasons for the hope that is in you that they can be stated; or, have good and substantial reasons; and,
(b)Be willing to state those reasons on all proper occasions.
No man ought to entertain opinions for which a good reason cannot be given; and every man ought to be willing to state the grounds of his hope on all proper occasions. A Christian should have such intelligent views of the truth of his religion, and such constant evidence in his own heart and life that he is a child of God, as to be able at any time to satisfy a candid inquirer that the Bible is a revelation from heaven, and that it is proper for him to cherish the hope of salvation.
To give an answer - Greek, “An apology,” (ἀπολογίαν apologian.) This word formerly did not mean, as the word apology does now, an excuse for anything that is done as if it were wrong, but a defense of anything. We apply the word now to denote something written or said in extenuation of what appears to others to be wrong, or what might be construed as wrong - as when we make an apology to others for not fulfilling an engagement, or for some conduct which might be construed as designed neglect. The word originally, however, referred rather to that which was thought not to be true, than that which might be construed as wrong; and the defense or “apology” which Christians were to make of their religion, was not on the supposition that others would regard it as wrong, but in order to show them that it was true. The word used here is rendered “defense,” Act 22:1; Phi 1:7, Phi 1:17; answer, Act 25:16; 1Co 9:3; 2Ti 4:16; 1Pe 3:15; and clearing of yourselves in 2Co 7:11. We are not to hold ourselves ready to make an apology for our religion as if it were a wrong thing to be a Christian; but we are always to be ready to give reasons for regarding it as true.
To every man that asketh you - Anyone has a right respectfully to ask another on what grounds he regards his religion as true; for every man has a common interest in religion, and in knowing what is the truth on the subject. If any man, therefore, asks us candidly and respectfully by what reasons we have been led to embrace the gospel, and on what grounds we, regard it as true, we are under obligation to state those grounds in the best manner that we are able. We should regard it not as an impertinent intrusion into our private affairs, but as an opportunity of doing good to others, and to honor the Master whom we serve. Nay, we should hold ourselves in readiness to state the grounds of our faith and hope, whatever maybe the motive of the inquirer, and in whatever manner the request may be made. Those who were persecuted for their religion, were under obligation to make as good a defense of it as they could, and to state to their persecutors the “reason” of the hope which they entertained. And so now, if a man attacks our religion; if he ridicules us for being Christians; if he tauntingly asks us what reason we have for believing the truth of the Bible, it is better to tell him in a kind manner, and to meet his taunt with a kind and strong argument, than to become angry, or to turn away with contempt. The best way to disarm him is to show him that by embracing religion we are not fools in understanding; and, by a kind temper, to convince him that the influence of religion over us when we are abused and insulted, is a reason why we should love our religion, and why he should too.
A reason of the hope that is in you - Greek, “an account,” (λόγον logon.) That is, you are to state on what ground you cherish that hope. This refers to the whole ground of our hope, and includes evidently two things:
The reason why we regard Christianity as true, or as furnishing a ground of hope for people; and,
(2)The reason which we have ourselves for cherishing a hope of heaven, or the experimental and practical views which we have of religion, which constitute a just ground of hope.
It is not improbable that the former of these was more directly in the eye of the apostle than the latter, though both seem to be implied in the direction to state the reasons which ought to satisfy others that it is proper for us to cherish the hope of heaven. The first part of this duty - that we are to state the reasons why we regard the system of religion which we have embraced as true - implies, that we should be acquainted with the evidences of the truth of Christianity, and be able to state them to others. Christianity is founded on evidence; and though it cannot be supposed that every Christian will be able to understand all that is involved in what are called the evidences of Christianity, or to meet all the objections of the enemies of the gospel; yet every man who becomes a Christian should have such intelligent views of religion, and of the evidences of the truth of the Bible, that he can show to others that the religion which he has embraced has claims to their attention, or that it is not a mere matter of education, of tradition, or of feeling. It should also be an object with every Christian to increase his acquaintance with the evidences of the truth of religion, not only for his own stability and comfort in the faith, but that he may be able to defend religion if attacked, or to guide others if they are desirous of knowing what is truth. The second part of this duty, that we state the reasons which we have for cherishing the hope of heaven as a personal matter, implies:
(a)That there should be, in fact, a well-founded hope of heaven; that is, that we have evidence that we are true Christians, since it is impossible to give a “reason” of the hope that is in us unless there are reasons for it;
(b)That we be able to state in a clear and intelligent manner what constitutes evidence of piety, or what should be reasonably regarded as such; and,
(c)That we be ever ready to state these reasons.
A Christian should always be willing to converse about his religion. He should have such a deep conviction of its truth, of its importance, and of his personal interest in it; he should have a hope so firm, so cheering, so sustaining, that he will be always prepared to converse on the prospect of heaven and to endeavor to lead others to walk in the path to life.
With meekness - With modesty; without any spirit of ostentation; with gentleness of manner. This seems to be added on the supposition that they sometimes might be rudely assailed; that the questions might be proposed in a spirit of evil; that it might be done in a taunting or insulting manner. Even though this should be done, they were not to fall into a passion, to manifest resentment, or to retort in an angry and revengeful manner; but, in a calm and gentle spirit, they were to state the reasons of their faith and hope, and leave the matter there.
And fear - Margin, “reverence.” The sense seems to be, “in the fear of God; with a serious and reverent spirit; as in the presence of Him who sees and hears all things.” It evidently does not mean with the fear or dread of those who propose the question, but with that serious and reverent frame of mind which is produced by a deep impression of the importance of the subject, and a conscious sense of the presence of God. It follows, from the injunction of the apostle here:
(1)That every professing Christian should have clear and intelligent views of his own personal interest in religion, or such evidences of piety that they can be stated to others, and that they can be made satisfactory to other minds;
(2)That every Christian, however humble his rank, or however unlettered he may be, may become a valuable defender of the truth of Christianity;
(3)That we should esteem it a privilege to bear our testimony to the truth and value of religion, and to stand up as the advocates of truth in the world. Though we may be rudely assailed, it is an honor to speak in defense of religion; though we are persecuted and reviled, it is a privilege to be permitted in any way to show our fellow-men that there is such a thing as true religion, and that man may cherish the hope of heaven.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v15 Always ready to satisfy,[1] &c. St. Peter would have…
Always ready to satisfy,[1] &c. St. Peter would have every Christian, according to his circumstances and capacity, ready to give general reasons of his faith and hope of salvation, both to infidels and heretics that refuse to believe. (Witham)
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[BIBLIOGRAPHY]
Ad satisfactionem, Greek: pros apologian, ad defensionem.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15–17 sanctify--hallow; honor as holy, enshrining Him in your hearts.…
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.
the Lord God--The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord."
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and--Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c.
answer--an apologetic answer defending your faith.
to 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.
a 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].
with--The oldest manuscripts read, "but with." Be ready, but with "meekness." Not pertly and arrogantly.
meekness-- (Pe1 3:4). The most effective way; not self-sufficient impetuosity.
fear--due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15–17 15. The Lord God—The proper object of fear, as…
15. The Lord God—The proper object of fear, as opposed to terror. The passage is from Isa_8:12-13. Tregelles, Tischendorf, Alford, and Wordsworth read Christ for God, the last two translating “sanctify Christ as the Lord.” But it is rather Christ who is the Lord, the Lord Christ, whom they are instructed to sanctify. Enthrone him in your hearts for life and for death; and in alarm and danger he shall keep you in quietness and rest. The passage is proof of the Godhead of Christ.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–17 15. but sanctify the Lord God in your hearts]…
15. but sanctify the Lord God in your hearts] The better MSS. give the Lord Christ. The original text was probably altered by transcribers to bring it into conformity with the LXX. text of Isaiah. To “sanctify Christ” or “God” was to count His Name as holy above all other names, His fear, as the only fear which men ought to cherish, and therefore as the safeguard against all undue fear of men. The words “in your hearts” are added by the Apostle to the text of Isaiah as shewing that the “hallowing” of which he speaks should work in the root and centre of their spiritual being.
be ready always to give an answer] The words imply that the disciples of Christ were not to take refuge in the silence to which fear might prompt. They were to be ready with a defence, a vindication, an apologia, for their faith and hope. And this answer was to be given not in a tone of threatening defiance, but “in meekness” as regards the interrogator, whether the questions were put officially or in private, and “in fear,” partly lest the truth should suffer through any infirmities in its defenders, partly because the spirit of reverential awe towards God was the best safeguard against such infirmities.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15–17 (15) But sanctify the Lord God in your hearts.—The…
(15) But sanctify the Lord God in your hearts.—The tense of this and the two preceding imperatives shows that St. Peter meant this for advice to be acted upon at the moment of being called on to suffer. The passage, as it stands in Isaiah, runs literally, “Jehovah Sabaoth, Him shall ye sanctify, and He (shall be) your fear, and He your dread.” It becomes, therefore, very striking when we find that, without a shadow of doubt, the right reading here is, But sanctify the Lord the Christ in your hearts. How is it possible, except on the supposition that the Catholic doctrine is really a statement of fact, that a Jew like St. Peter should ever have come to apply to a Man whom he had known familiarly, a Man who had served him at table and had washed his feet, the words which Isaiah had said about the “Lord of Hosts?” This passage immediately precedes that which was quoted in 1Pe_2:8, and (like that) is not caught up at random, but as coming in the great Immanuel passage. That presence of God which was the palladium of Israel in the days of Hezekiah has found fulfilment in “the Christ” now given. But what is meant by “sanctifying” Him? The phrase is not elsewhere used in the New Testament, except in the Lord’s Prayer; but in the Old Testament see Lev_10:3; Isa_29:23; Eze_38:23. As to “glorify” God means (in word and deed) to recognise His glorious perfections; as to “magnify” Him means to recognise His greatness; as to “justify” Him means to recognise His inherent justice; so to “sanctify” Him means to recognise, in word and deed, His full holiness, and therefore to treat Him with due awe. This not only substitutes the fear of God for the fear of man (since they mutually exclude each other), but enforces purity of life, thus catching up again “that which is good” and “for righteousness’ sake.” This, adds St. Peter, is to be done “in your hearts.” This does not mean simply “with your hearts,” or “from your hearts” (i.e., inwardly, or, with all sincerity and devotion), but it signifies the local habitation where the Christ is to be thus recognised. That is to say: St. Peter, like St. Paul (Eph_3:17), acknowledges an indwelling of Christ in the hearts of the faithful; and this indwelling not merely subjective, consisting of their constant recollection of him, but real and objective: there He is, as in a shrine, and they must pay due reverence to His presence. The Apostle does, in fact, in those words “in your hearts,” purposely call attention to the difference between Isaiah’s use of the name Immanuel and the Christian meaning of it. To Isaiah, God dwelt in the midst of a people in its corporate capacity; St. Peter knew that, through the Incarnation, each individual Christian has God in him, united with him.
And be.—The better reading omits the connecting particle, so that we should put “being” instead of “and be.”
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Ready always to give an answer.—This is the consequence of sanctifying Christ within by the worship of a pure life, that no moment, no questioner finds us unprepared to speak with freedom of our hope in Him. The word for “answer” here is apologia, an apology; not, of course, in the modern sense of an excuse, but a defence, the reply of an accused person, like the well-known Apologia Socratis, or the great modern Apologia pro Vita Sua, or the works from which Tertullian, Athenagoras, St. Justin, and others are called “The Apologists.” It does not mean that every person is bound to be able to state intellectually the nature and grounds of the Christian creed, though such a duty may, perhaps, be fairly deduced from the text. It does not say that every Christian ought to know why he is a Christian, but that every Christians own life ought to be so free from taint, so conscious of Christ enshrined within, as to cause him no misgiving in defending the faith from the calumnies (see 1Pe_2:12) brought against it. The constant readiness, or freedom from encumbrance of sin, is the main point, “which intimates,” says Leighton, “it was not always to be done to every one, but we, being ready to do, are to consider when, and to whom, and how far.” Consciousness of impurity of life shuts a man’s mouth from defending Christian morality.
That asketh you a reason.—Rather, that demandeth of you an account. It does not mean inquirers about Christian doctrine, but those who call Christians to account for their profession of the Gospel hopes. Though it must not be exclusively so taken, St. Peter evidently means chiefly the being called into the law court to give account. Probably he is thinking of our Lord’s charge to himself and his co-apostles, in St. Luk_12:11. (Comp. Mat_10:5; Mat_10:16; Mat_10:19.)
Of the hope that is in you.—More literally, with regard to the hope that is in you: i.e., with regard to the Christianity in which you share. It is, of course, quite a modern application to the text to see in this anything of the individual assurance of salvation. However fairly it may be argued that a Christian ought to know why he, personally, expects to be saved, it is not the thought of St. Peter here. Christianity is here called a hope, rather than a faith, as in Act_28:20, Col_1:23, because, especially in times of persecution, so much of our creed has a future tinge.
With meekness and fear.—There ought certainly to be added a warning But before these words. The readiness of the Christian’s defence of himself and the Church from all moral aspersions is not to be marred by any self-exaltation or improper confidence. Archbishop Leighton says, “Not, therefore, blustering and flying out into invectives because he hath the better on it against any man that questions him touching this hope, as some think themselves certainly authorised to use rough speech because they plead for truth. On the contrary, so much the rather study meekness, for the glory and advantage of the truth.” The “fear” will be, in large measure, a dread of overstepping the bounds of truth or modesty in speaking of the Christian morals. The Acts of the Martyrs, with all their splendour, too often show how St. Peter’s cautious But was needed.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15–17 But sanctify the Lord God in your hearts. From…
But sanctify the Lord God in your hearts. From Isa_8:13. The reading of the best and oldest manuscripts here is Kurion de ton, "Sanctify the Lord Christ," or, "Sanctify the Christ as Lord." The absence of the article with Kurion is in favor of the second translation; but the first seems more natural, more in accordance with the original passage in Isaiah, and the common expression, Kuriov oJ Qeov, is in its favor. Whichever translation is adopted, St. Peter here substitutes the Savior"s Name where the prophet wrote, "the Lord of hosts, Jehovah Sabaoth a change which would be nothing less than impious if the Lord Jesus Christ were not truly God. "Sanctify him," the apostle says (as the Lord himself teaches us to say, in the first words of the Lord"s Prayer); that is, regard him as most holy, awful in sanctity; serve him with reverence and godly fear; so you will not "be afraid of their terror." The holy fear of God will lift you above the fear of man. "Let him be your fear, and let him be your dread". (Isa_8:13; see also Lev_10:3; Isaiah. Eze_38:23) St. Peter adds the words, "in your hearts," to teach us that this reverence, this hallowing of the Name of God, must be inward and spiritual, in our inmost being. And be ready always to give an answer to every man; literally, ready always for an apology to every man. The word ajpologia is often used of a formal answer before a magistrate, or of a written defense of the faith; but here the addition, "to every man," shows that St. Peter is thinking of informal answers on any suitable occasion. That asketh you a reason of the here that is in you; literally, an account concerning the hope. Hope is the grace on which St. Peter lays most stress; it lives in the hearts of Christians. Christians ought to be able to give an account of their hope when asked, both for the defense of the truth and for the good of the asker. That account may be very simple; it may be the mere recital of personal experience often the most convincing of arguments; it may be, in the case of instructed Christians, profound and closely reasoned. Some answer every Christian ought to be able to give. With meekness and fear. The best manuscripts read, "but with meekness and fear." The word "but" (ajlla) is emphatic; argument always involves danger of weakening the spiritual life through pride or bitterness. We must sometimes "contend earnestly for the faith;" but it must be with gentleness and awe. We should fear lest we injure our own souls by arrogant and angry controversy; we should seek the spiritual good of our opponents; and we should entertain a solemn awe of the presence of God, with a trembling anxiety to think and to say only what is acceptable unto him.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v17 Chapter 11
Chapter 11
THE REWARDS OF SUFFERING FOR WELL-DOING
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1Pe_3:17-22
THE Apostle comes back to his solemn subject. Why are the righteous called to suffering? The question was perplexing these Asian Christians when St. Peter wrote. Previous ages had pondered over it, Job and his friends among the number; and men ponder over it still. St. Peter has suggested several answers: The faith of Christs servants after trial will be found praiseworthy at the appearance of their Lord; to bear wrong with patience is acceptable with God; it is a happy lot, Christ has said, to suffer in the cause of righteousness. His next response to the question is more solemn than these: Suffering is sent to the righteous by the will of God. It never comes otherwise, and is meant to serve two several purposes: it is intended to benefit the unrighteous, and to be a blessing and glory to the righteous who endure it.
He shows that this is Gods will by two examples. Christ, the sinless, suffered at the hands of sinful men, and for their sakes, as well as for all sinners; and though we only can approach the subject with deep reverence and use the language of Scripture rather than our own about the effect of suffering on Christ Himself, we are taught therein that He was made perfect as the Leader of salvation by the things which He suffered: and the Apostle here describes the sequel of those sufferings by the session on the right hand of God in heaven, where angels and authorities and powers are made subject unto Him.
But Gods ordinance in respect of the suffering of the godly has been the same from of old. In the ancient world Noah had found grace in Gods sight in the midst of a graceless world. He was made a witness and a preacher of righteousness; and the faithful building of the ark at Gods command was a constant testimony to the wrongdoers, whose sole response was mockery and a continuance in the corruption of their way. But God had not left them without witness; and when the Deluge came at length, some hearts may have gone forth to God in penitence, though too late to be saved from the destruction. To Noah and those with him safety was assured; and when the door of the ark was opened, and the small Land of the rescued came forth, it was to have the welcome of Gods blessing and to be pointed to a token of His everlasting covenant. In this wise St. Peter adds once more to the consolations of those who endure grief and suffering wrongfully, and thus does he set forth the general drift of his argument. But the whole passage is so replete with helpful lessons that it merits the fullest consideration. "For it is better, if the will of God should so will, that ye suffer for well-doing than for evildoing." For evil-doing suffering is certain to come. It cannot be escaped. God has linked the two together by an unalterable law. Such suffering is penal. But when the righteous are afflicted their lot is not of law, but of Gods merciful appointment and selection, and is ordained with a purpose of blessing both to themselves and others. The words of St. Peter are very emphatic concerning Gods ordinance: "If the will of God so will." It is not always clear to men. Therefore St. Paul {Eph_1:9} speaks of the mystery of the Divine will, but in the same place {Eph_1:5} of the good pleasure thereof. It is exercised with love, and not with anger. It was the feeling with which God looked forth upon the new-created world, and, behold, it was very good. With the same feeling He longs to behold it rescued and restored. Such is the desire, such the aim, with which God permits trial and distress to fall upon the righteous. And that the sufferers may be kept in mind of Gods remedial purpose herein, the Apostle adduces the example of Christ Himself: "Because Christ also suffered for sins once, the righteous for the unrighteous, that He might bring us to God." The suffering Christ should give pause to all questionings about the sufferings of His servants. Their lot may be hard to explain. But be their lives ever so pure, their purposes ever so lofty, "in many things we offend all," and need not murmur if we be chastened. But as we think of the sinless Jesus and His unequalled sufferings, we learn the applicability of the prophets lamentation, "See if there be any sorrow like unto my sorrow." {Lam_1:12} The burden of the unrighteous world was laid upon the righteous Son of God, and this because of Gods love for sinners.
Herein was the love of God manifested in us. Sinful men were the material chosen for the display of the Divine love, and God sent His only-begotten Son into the world that we might live through Him. It was of Gods ordinance and the Sons obedience that redemption was thus purchased. That we might live, the sinless Christ must die, and ere He died must be put to grief by the opposition of those whom He came to save; must lament and be hindered in His works of mercy by the want of faith among His own kindred, by the persistent sins of those cities in which His mightiest works were wrought; must shed tears of anguish over the city of David, which would know nothing of the things which belonged unto her peace. This was the chastisement of the innocent to gain peace for the guilty, that God might thus commend His love to men, and Christ might bring them back to the Father. And this bringing back is not the mere action of a guide. This He is, but He is far more: He helps those who are coming at every step, and as they draw near they find through Him that the Fathers house and the Fathers welcome are waiting for their return. Shall men complain, nay, shall they not be lost in praise, if God will at all consent to use their trials to extend His kingdom and His glory, and thus make them partakers of the sufferings of Christ? Such a lot had been welcome to St. Peter: "They departed from the presence of the council rejoicing that they were counted worthy to suffer dishonor for the name"; {Act_5:41} and here in his epistle he publishes the joy of such shame; publishes it that others through all ages may suffer gladly, trusting their God to use the pains He sends to magnify His glory. The lesson is for all men at all times. Christ suffered for sins once; but once here means once for all, and proclaims to each generation of sinners that Jesus bore His cross for them.
"Being put to death in the flesh, but quickened in the spirit." The suffering of Jesus went thus far, that there might be nothing in the cup of human woe which He had not tasted. His spirit was parted from the flesh, as when we die. The body lay in the grave; the spirit passed to the world of the departed. But the triumph of death was short. After the three days burial came the miracle of miracles. The dead Jesus returned to life, and that resurrection is made the earnest of a future life to all believers. Thus began the recompense of the righteous Sufferer, and the power of the resurrection makes suffering endurable to the godly, makes them rejoice to be conformed unto Christs death and forgetful of all things save the prize of the high calling which lies before them to be won. Nor was it with Christs spirit during those three days as with the souls of other departed ones. He, the sinless One, had no judgment to await; His stay there was that dwelling in paradise which He foreknew and spake of to the penitent thief.
"In which also He went and preached unto the spirits in prison, which aforetime were disobedient, when the long-suffering of God waited in the days of Noah." At this point we come upon a twofold line of interpretation, occasioned by the difficulty which constantly arises of deciding whether pneuma-"spirit"-is to be understood of the Divine Spirit or of the spiritual part of mans nature as distinguished from the flesh. Those who have taken the words "quickened in the Spirit" of the previous verse in the former of these senses explain this passage of the preaching of Christ to the antediluvian world through His servant Noah. The Divine fiat had gone forth. The Flood was to come and bring destruction to the bodies of all but Noah and his family. But within those doomed bodies souls were shut up, and these the love of Christ would not willingly give over. They should hear, while still in their prison of the flesh, the offer of His grace; and should they repent, the waves which wrought destruction of the body might release them from the bondage of corruption. This was the purpose of Gods long-suffering, which waited and appealed while the ark was a-preparing. Thus did the Divine Spirit of Christ go forth as a herald of mercy to the impenitent, proclaiming that for their souls the door of forgiveness was not yet closed.
Those, on the contrary, who refer "quickened in the spirit" to the human soul of Christ, take this text as an additional authority for the doctrine in the Apostles Creed that our Lords human soul after the Crucifixion descended into hell. Thus, they hold, His pure spirit went beyond this world to experience all that human spirits can know before the judgment comes. Thither He came but as a Herald. Death and the grave had no power to detain Him. In mercy to those who had passed away before the Incarnation, He brought the message of the mediatorial work which He had completed in His crucifixion. The sinners before the Flood are singled out for mention by St. Peter as sinners above all men, so sunk in wickedness that but eight were found worthy to be saved from the Deluge. Thus the magnitude of Christs mercy is glorified. He who goes to seek these must long to save all men. And to carry this message of glad tidings is part of the recompense for the agonies of Gethsemane and Calvary, a portion of what made it a blessing to suffer for well doing.
Up to the sixteenth century the latter exposition and application of the words found most favor, but at the time of the Reformation the chief authorities expounded them of the preaching of Christs Spirit through the ministry of the patriarch. For the main argument with which St. Peter is dealing these applications, however interesting in themselves, are not deeply important. He wants to set before the converts a warrant for what he has said about the blessedness of suffering for righteousness. If we accept the application to Noah, the example is a powerful one. His sufferings must have been manifold.
The long time between the threatened judgment and its accomplishment was filled with the opposition of sinners and their mockery and taunts over his patient labor on the ark, to say nothing of the distress of soul when he found his preaching falling ever on deaf ears. But his trial had its reward at last when the little band were shut in by God Himself, and the ark bore them safely on the rising waters. And if he could feel that any, though perishing in body, had by repentance been saved in soul, this would make light the burden even of greater suffering than had fallen to the patriarch, to know the joy which comes from converting a sinner from the error of his way and therein saving a soul from death.
And if we refer the words "quickened in the spirit" to the soul of Christ, parted from the body and present in the spirit-world, they are a link to connect this passage with words of the Apostles sermon on the day of Pentecost. There he does speak of the Lords descent into hell, and teaches how David of old spake thereof and of the Resurrection "that neither was He left in Hades, nor did His flesh see corruption". {Act_2:31} In this sense the quickening in the spirit is the beginning of Christs victory and triumph. It is the earnest of eternal life to all believers. And how welcome a message to those who, like Abraham, had rejoiced in faith to see the day of Christ, to hear from His own lips the tidings of the victory won! Of the Herald of such a Gospel message, of Him who by His suffering delivered those who through fear of death were all their lifetime subject to bondage, we may, with all reverence, speak as "being made perfect by becoming the Author of eternal salvation to all them that obey Him". {Heb_5:9}
"Wherein few, that is, eight souls, were saved." The building of the ark was the test of Noahs faith, the ark itself the means of his preservation. In the patriarchs sufferings St. Peter has found an apt parallel to the life of these Asian Christians: the same godless surroundings; the same opposition and mockery; the same need for steadfast faith. But if rightly pondered, the Old Testament lesson is rich in teaching. Noah becomes a preacher of righteousness, not for his own generation only, but for all time. He suffered in his well doing. Nothing stings more keenly than scorn and contempt. These he experienced to the full. He came as Gods herald to men who had put God out of all their thoughts. His message was full of terror: "Behold, I do bring a flood of waters upon the earth, to destroy all flesh wherein is the breath of life from under heaven; everything that is in the earth shall" Gen_6:17. Few heeded; fewer still believed. But when the work of the messenger was over; when the ark was prepared, and the fountains of the great deep were broken up, and the windows of heaven were opened; when he and his were shut in by God, then appeared the blessedness. And if haply there had been any in whom he had beheld signs of repentance, how the thought that some souls were saved, though their bodies were drowned with the rest, would magnify the rejoicing of the rescued; and the overthrow of the ungodly would proclaim how little ultimate bliss there could be in evil-doing. All these things would come home to the hearts of the "strangers of the dispersion."
And were they few in number? Fewer still were those who stood with Noah in the worlds corruption. But God was with him; he walked with God, and found grace in His eyes; and God blessed him when the Flood was gone, and by the sign of the covenant, the faithful witness in heaven, {Psa_89:37} has placed a memorial of the happiness of his well doing before the eyes of mankind for ever. And it would comfort the believers if they kept in mind the object which St. Peter has so often set before them, and on which he would have them set their desire in their distress. There was hope, nay assurance, that the heathen world around them would be won by their steadfast well doing to the service of the Lord. Christ did not send His followers on a hopeless quest when He said, "Go, baptize all nations." It was no material ark they were set to fashion; they were exalted to be builders of the Church of Christ. And to put one stone upon another in that building was a joy worth earning by a life of sacrifice.
"Saved through water." But God appointed the same waves to be the destruction of the disobedient. With no faith-built ark in which to ride safe, the sinners perished in the mighty waters which to Noah were the pathway of deliverance. A solemn thought this for those who have the offer of the antitype which the Apostle turns next to mention! This double use which God makes of His creatures-how to some they bring punishment, to others preservation-is the theme of several noble chapters in the book of Wisdom (11-16), expanding the lesson taught by the pillar of a cloud, which was light to Israel, while it was thick darkness to the Egyptians. "Which also after a true likeness doth now save you, even baptism." Under the new covenant also water has been chosen by Christ to be the symbol of His grace. His servants are baptized into the name of the Father, Son, and Holy Ghost. This is the door appointed for entrance into the family. But the waters of the Flood would have overwhelmed Noah, even as the rest, had he not been within the ark, and the ark would not have been made had he been lacking in faith. So in baptism must no more saving office be ascribed to the water. Even the Divine word, "the word of hearing, did not profit some, because they were not united by faith with them that heard aright". {Heb_4:2} Neither does the sign in baptism, though Divinely instituted, profit, being alone. The Christian, having been cleansed by the washing of water with the word, is sanctified by Christ because of his faith. The washing of regeneration must be joined with the renewing of the Holy Ghost. That Spirit does not renew, but convicts of sin those who believe not on Christ. {Joh_16:8} In his salvation Noah accepted and acted on Gods warning about things not seen as yet, and so his baptism became effectual. In faith, too, Israel marched through the Red Sea, and beheld the overthrow of their heathen pursuers. And baptism mixed with faith is saving now. Those Old Testament deliverances were figures only of the true, and were but for temporal rescue. Christs ordinance is that to which they testified before His coming, and is coupled with the promise of His presence even unto the end of the world.
And that there may be no place for doubting, the Apostle subjoins a twofold explanation. First he tells us what baptism is not, then what it is and what it bestows. It is "not the putting away of the filth of the flesh." Were this all, it would avail no more than the cardinal ordinances (with meats and drinks and divers washings), which were imposed of old until a time of reformation. Through them the way into the holy place was not made manifest, nor could be. True baptism is "the interrogation of a good conscience toward God, through the resurrection of Jesus Christ." This is a spiritual purification, wrought through the might of Christs resurrection. And the Apostle describes it by the effect which it produces in the religious condition and attitude of him who has experienced it. The sinner who loves his sin dare not question his conscience. That witness would pronounce for his condemnation. So he finds it best to lull it to sleep, or perhaps deaden it altogether. But to him who, being risen with Christ in faith, seeks those things that are above, who strives to make himself spiritually purer day by day, there is no such dread. Rather by constant questioning and self-examination he labors that his conscience may be void of offence towards God and man. That man not only dares, but knows it to be a most solemn duty, thus to purge his conscience. So the effect of baptism is daily felt, and the questioned soul thankfully bears witness to the active presence of the Spirit, for the bestowal of which the Sacrament was the primal pledge.
Others have rendered επερωτημα "an appeal," and have joined it very closely with the words "toward God." These have found in the Apostles explanation the recognition of that power to draw nigh unto God which the purified conscience both feels, and feels the need of. There are daily stumblings, the constant want of help; and through Christs resurrection the way is opened, a new and living way, into the holiest, and the power is granted of appealing unto God, while the sense of baptismal grace already bestowed gives confidence and certainty that our petitions will be granted.
"Who is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto Him." Now the Apostle turns back to his main subject. The righteous who suffers for, and in, his righteousness, may not only be a blessing to others, but may himself find blessing. We dare only use the words which the Spirit has supplied when we speak of Christ being perfected by what He endured. But the Apostle to the Hebrews has a clear teaching. He speaks of Christ as being "the effulgence of Gods glory, and the very image of His person". {Heb_1:3} Yet he tells that, "though He was a Son, He learned obedience by the things which He suffered, and became thus the Author of eternal salvation unto all them that obey Him". {Heb_5:8} And he goes further, and teaches that this submission of Christ to suffering was in harmony with the Divine character and according to Gods own purpose: "It became Him for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the Author of their salvation perfect through sufferings". {Heb_2:10} From all eternity Christ was perfect as the Son of God, but He has suffered that He may be a perfect Mediator. Why this was well pleasing unto the Father it is not ours to know, nor can we by searching find. But, the sufferings ended, He is crowned with glory; He is exalted to the right hand of the Father; He is made Lord of all. This He taught His disciples ere He sent them to baptize: "All authority hath been given unto Me in heaven and on earth". {Mat_28:18} Having taken hold of the seed of Abraham and consented to be made lower than the angels, He has now been set "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come," {Eph_1:21} Thus does St. Paul teach even as St. Peter; and we may believe, though we fail to grasp the manner thereof, that through His humiliation our blessed Lord has been exalted, not only because He receives for ever the praises of the redeemed, but because He has wrought through His suffering that which was well-pleasing in the sight of the Father.
The whole clause before us is worthy of notice for another reason. It was doubtless written before our Gospels were in circulation, when the life and work of Jesus were only published by the oral teaching of the Apostles and their fellows; yet in a summary form it covers the whole field of the Gospel story. Those to whom this Epistle was written had been taught that Jesus was the Christ, had heard of His righteous life among men, of His sufferings, death, and resurrection, had been taught that afterwards He was taken up into heaven. They knew also that the baptism by which they had been admitted into the Christian communion was His ordinance and the appointed door into the Church which he lived and died to build up among men. Thus, without the Gospels, we have the Gospel in the Epistles, and a witness to the integrity of that history of Christs life which has come down to us in the narratives of the Evangelists. And when all the contributions of the Apostolic Epistles are put side by side, we may easily gather from them that the history of Jesus which we have now is that which the Church has possessed from the beginning of the Gospel.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv15–17 15. But sanctify in your hearts Christ as Lord.…
15. But sanctify in your hearts Christ as Lord. Revision. Let Christ be honored and reverenced. Fear not man but the Lord. Yet with meekness and fear. To confess Christ as the ground of your hope. The answer to adversaries is to be made, not with arrogance and indignation, but modestly, meekly, reverentially.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain On v17 The benefits of Christ’s work:
The benefits of Christ’s work:
v. 17. For it is better, if the will of God be so, that ye suffer for well-doing than for evil-doing.
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v. 18. 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;
v. 19. by which also he went and preached unto the spirits in prison;
v. 20. 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.
v. 21. The like figure whereunto even Baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ,
v. 22. who is gone into heaven and is on the right hand of God, angels and authorities and powers being made subject unto Him.
This paragraph is closely connected with the foregoing, the apostle apparently including suffering evil under the general heading of doing good for the sake of the Lord: For better it is to suffer while doing good, if the will of God should so decide, than for doing evil. The apostle here, as in the entire section, uses a very vivid description, personifying even the will and the patience of God. The opinion of the world may be that a person should avoid suffering at any cost, by any means. But the Lord’s standpoint in the matter is this, that suffering evil is sometimes necessary and therefore to be endured. One thing is certain, namely, that a Christian will not object to the will of the Lord if He permits suffering to strike His children. While it would be a calamity for them to be suffering as a punishment for evil-doing, it is no more than they may expect to be suffering for doing well, for it is the way of the world to be hostile to the children of God and to persecute them in every possible way; it is a part of the Christians’ calling as long as they are living in the midst of unbelievers.
It is here that the example of Christ should serve for encouragement: For Christ also died once for sins, the Just for the unjust, that He might offer us to God. The example of Christ is of such great value-to the Christians because He suffered and died, being altogether innocent, the Sinless One having the sins of all men imputed to Him, the Just and Holy One taking the place of the unjust ones. Thus Christ’s one death atoned for the transgressions of all men, His vicarious suffering reconciled all men to God the Father. By this act He offered, or brought, us to God, made it possible for us to become partakers of the glory of God. Our bodies, by virtue of the redemption, the glorification of Christ, will be made like unto His glorified body, and we shall see God face to face.
Just how the work of Christ made this possible is shown by the apostle: Having died, indeed, in the flesh, but having been quickened in the spirit, in which He also went and heralded to the spirits in prisons. Christ died, not according to His divine nature, although this was truly and inseparably united with His human nature also in death, but in the flesh, that is, in His fleshly, natural mode of existence, in which He lived and suffered in the days of humiliation. Thus the entire Christ, the God-man, was put to death in the flesh. This same Christ, so the apostle proceeds to tell us, after His death resumed life in the grave. He was quickened, made alive, in the sepulcher. This quickening was made in the spirit, or with respect to the Spirit, that is, in the new glorified state, in which Christ, in His transformed and glorified body, lived, acted, and moved about, came and went as a spirit. In this spirit, in this new spirit-life, glorified and exalted, Christ, the God-man, according to His soul and body, retaining His flesh and blood in a glorified form, went forth, as our triumphant Champion, into the abode of the damned and of the devils, and there proclaimed His victory to the spirits in prison, that is, in hell, specifically to those who are further described. It was a part of the punishment which came upon the condemned and upon the demons in hell that they saw and heard Christ proclaim Himself as the Victor over death and hell, and were obliged to tell themselves that they might have partaken of this glory of the great Hero of mankind, if they had not deprived themselves of this blessing by their revolt against Him and by their unbelief.
The last thought, so far as it concerns condemned human beings, is now elaborated: That had once been disobedient, when the longsuffering of God waited in the days of Noah, while the ark was being prepared. Among the spirits in prison to whom the victorious Christ manifested Himself in the manner shown above were also the souls of those people who in the days of Noah had refused to heed the warning preaching of this man of God, and probably jeered at him for building his big ship on dry land. For one hundred and twenty years the Lord had patience at that time, for one hundred and twenty years he had Noah preach repentance to his fellow-men. But they refused to heed his warning and have thus become an example to the unbelievers of all times, all of whom may expect to meet with the same condemnation. This factor stands out all the more strongly by way of contrast: in which few, that is, eight souls, were saved through water. Of all the men that lived on earth in the days of Noah, all rejected the preaching of Noah. And so finally he only with his family, a total of eight souls, was saved through water, the Flood being considered the means of saving these eight people with the animals that were with them in the ark; the water lifted them up and thus saved them from destruction.
The apostle now makes a splendid application of this incident: Which now saves also us as Baptism, its counterpart, not the removal of the dirt of the flesh, but the pledge of a good conscience toward God, through the resurrection of Jesus Christ. The words of the apostle are so simple and so clear that the deliberate misunderstanding of their import by a great number of Christians is a mystery. Water is to us Christians a means of salvation. It is water that saves us, that transmits to us the salvation of Christ in Baptism, which is the antitype or counterpart of the Flood, as Peter has just shown. This salvation, of course, does not consist in washing off the dirt which may have gathered on the skin of the body, but it cleanses the heart of sins; it is a pledge, a contract of a good conscience toward God; it guarantees to us that we may have, by virtue of its application, a clean conscience before God, thus being enabled to lift up our eyes to Him without the slightest trace of fear. This is true because the spiritual gifts and blessings which are the result of the resurrection of Christ, the certainty that God has accepted the sacrifice of His Son and granted forgiveness of sins to the whole world, are transmitted to the believer in Baptism. Thus all Christians are, by reason of their baptism, happy and blessed people, having the certain hope of eternal life through the grace of God in Christ Jesus which they received in the water of Baptism.
In concluding this paragraph, the apostle adds this confession concerning Christ: Who is at the right hand of God, having gone to heaven, angels and authorities and powers being subject to Him. Here Peter briefly indicates how the exaltation of Christ was consummated. He ascended up on high, into heaven, He took His place at the right hand of God, entering upon the full and unrestrained use of His divine power and majesty, also according to His human nature. And He now rules in all eternity as the almighty Lord over all, every order of angels, of the blessed spirits, being subject to His command. There is nothing which has not been put under His feet. See Heb 2:8; Psa 8:7; 1Co 15:24 ff. ; Rom 8:38; Eph 1:21. This Man at the right hand of God, Jesus Christ, our Savior, will guard and protect His Church on earth in the midst of all the tribulations and persecutions of these last days. He will deliver us from every evil and translate us into the kingdom of His glory. To Him be glory and power, both now and forever!
Summary
After an exhortation to Wives and husbands the apostle summarizes his admonitions to the Christians in general, showing the need of true brotherly love, of following and defending that which is good, and basing the entire admonition on the benefits of Christ’s work as we have received them also in Baptism.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v15 Instead, set apart
Instead, set apart
"Instead of being troubled, set apart"
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set apart the Lord Christ in your hearts as holy
The phrase "set apart the Lord Christ ... as holy" is a metaphor for acknowledging Christ's holiness. Here "hearts" is a metonym for the "inner person." AT: "acknowledge within yourselves that the Lord Christ is holy" or "honor the Lord Christ as holy within yourselves" (See: Metaphor and Metonymy)
translationWords
set apart
lord
Christ
heart
holy
confidence
God
meek
conscience
shame
evildoer
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.