1 Peter Chapter 3 Part Two
Suffering for Righteousness' Sake
Cautioned for New Persecution
Peter then warned that a time of more severe persecution and suffering was close at hand. He cautioned Christians to keep clear consciences when facing injustice, to endure the inevitable suffering with Christlike courage.
1 Peter 3:8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
be
ye all... Twelve
Commands for Christians:
1. Be one of mind (1Pet. 3:8; Eph. 4:1-3).
2. Have compassion on one another (1Pet. 3:8).
3. Love as brethren (1Pet. 3:8; 1Cor. 13:1-13).
4. Be pitiful (tenderhearted, 1Pet. 3:8).
5. Be courteous (friendly, 1Pet. 3:8).
6. Not rendering evil for evil (1Pet. 3:9).
7. Not railing for railing (1Pet. 3:9).
8. Be a blessing to others (1Pet. 3:9).
9. Control the tongue (1Pet. 3:10; Jas. 3:1-18).
10. Do not be deceptive (1Pet. 3:10).
11. Shun evil and do good (1Pet. 3:11).
12. Seek peace and pursue it (1Pet. 3:11).
of one mind... Be harmonious, from two Greek words, meaning “to think the same,” “to be like-minded”. The idea is to maintain inward unity of heart. All Christians are to be examples and purveyors of peace and unity, not disruption and disharmony (John 13:35; verse 17; Rom. 12:16; 15:5; 1Cor. 1:10; Phil. 2:1-2).
having compassion one... This has jumped from husband and wife to the relations of brothers in the church. The power on the day of Pentecost was the fact that they were of one accord. A church body should be a family. They should be more concerned with the needs of their brothers and sisters than they are with their own needs.
The song “Family of God” says it so well. The love that God puts in the heart of the Christian overlooks the faults of others. That kind of love is unconditional. Christians should be quick to forgive, knowing that God forgave them. Forgive that you might be forgiven.
1
Peter 3:9 Not rendering evil for evil, or railing for railing: but
contrariwise blessing; knowing that ye are thereunto called, that ye
should inherit a blessing.
but
contrariwise blessing... “Blessing” means “to speak well of,”
“to eulogize.” The blessing that a Christian is to give to the
reviler includes finding ways to serve him, praying for his salvation
or spiritual progress, expressing thankfulness for him, speaking well
of him and desiring his well-being (2:23; Lev. 19:18; Prov. 20:22;
Luke 6:38).
Look, with me, at what Jesus said about this.
Mat. 5:44-45 “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;” “That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”
The fact that we do not take vengeance on those who abuse us is what separates us as being a Christian.
“Ye are thereunto called”: A person to whom God has given undeserved blessings instead of judgment should seek the blessing he will receive when giving a free gift of forgiveness to someone who has wronged him (verse 21; Mat. 18:21-35).
Overcoming injustice
Peter used both Christ and Noah to illustrate the principle that in times of rising persecution the right response to injustice results in blessing.
A
Compassionate Conduct
1Peter
3:10 For he that will love life, and see good days, let him refrain
his tongue from evil, and his lips that they speak no guile:
For
he that...
Quoted from Psm. 34:12-16. Peter employed apt scriptural confirmation
of his exhortation (in verse 9), by quoting (from Psm. 34:12-16). The
believer has been granted the legacy to enjoy his life (John 10:10).
In this section, Peter gave straightforward advice on how to experience that rich joy and fullness of life, even in the midst of a hostile environment.
The requirements of the fulfilled life include a humble, loving attitude toward everyone (verse 8);
A non-vindictive response toward revilers (verse 9);
Pure and honest speech (verse 10);
A disdain for sin and pursuit of peace (verse 11);
And a right motive, i.e., to work the righteousness that please the omniscient Lord (verse 12; Mat. 5:38-48; Rom. 12:14, 17; 1Cor. 4:12; 5:11; 1Thes. 5:15).
The world’s idea of good days and the Christian’s view of good days are totally different. The world thinks to gain great wealth at any cost is the good life. The Christian is storing up his treasures in heaven. The tongue can kill, or make alive. It is a forceful weapon.
The truly good life is the life where you have no regrets. There are no evil cutting words to take back. Usually that sort of regret comes when a person has had too much to drink, and has said things he did not intend to say. Speak healing words from a heart of love.
Whoever would love life… must first keep his tongue from evil (1Pet. 3:10). 1Pet. 3:8 is a listing of Christian characteristics that keep a tongue from evil. Harmony (homophrones) could be translated “like-minded.” Christians are urged to be sympathetic (sympatheis), to love as brothers (philadelphoi), to be compassionate (eusplanchnoi; cf. splanchna in Phlp. 2:2; Phlm. 1:7, 1:20), and humble (tapeinophrones). Of these five characteristics listed in 1Pet. 3:8 only the word for “compassionate” is found more than once in the New Testament and it is only used twice (here and in Eph. 4:32). This unique vocabulary stresses the importance of these Christian virtues which keep one from deceitful (dolon; cf. 1Pet. 2:1, 2:22) speech.
1Peter
3:11 Let him eschew evil, and do good; let him seek peace, and ensue
it.
Let
him eschew... The word “eschew” means avoid, (in the verse
above). The Christian should be searching for peace. Jesus (our
Leader), is King of Peace. To be filled with Jesus is to be filled
with peace.
The second exhortation, taken from Psm. 34:14, is foreshadowed by 1Pet. 3:9, do not repay evil with evil (cf. Rom. 12:17). Turning from evil (1Pet. 3:11) requires that there be no retaliation for ill treatment. Jesus taught this same law of love: “If someone strikes you on the right cheek, turn to him the other also” (Mat.5:39).
1Peter
3:12 For the eyes of the Lord are
over the righteous, and his ears are open
unto their prayers: but the face of the Lord is
against them that do evil.
For the eyes... The
following Scriptures say the feeling of God toward His own and the
people of the world.
John 9:31 "Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth."
Jas. 5:16 "Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."
This certainly does not mean that God will not hear a prayer of repentance. God will listen to the prayer of anyone when they repent. He does see the actions of all of us everyday. He listens more to His own than He does to those who have refused Him.
There is a Christian song that speaks of the all-seeing eye of God. Not anything escapes His view. God will not force Himself upon anyone. He will wait for us to come to Him.
Third
exhortation,
rather than returning evil, Christians are to seek peace (eirenēn;
cf. 1Pet. 1:2; 5:14) and pursue it (Psm. 34:14). Peace is pursued by
returning a blessing (1Pet. 3:9) when an insult is given. “Blessing”
(eulogountes)
here means to speak well of someone. This differs from the word
“blessed” (makarioi,
“fortunate or privileged” in 1Pet. 3:14; cf. 4:14; Mat. 5:3-11).
Jesus said, “Pray for those who persecute you” (Mat. 5:44), and
Paul wrote, “When we are cursed, we bless” (1Cor. 4:12). This is
the compassionate way that Christians should pursue peace. As a
result, believers inherit a blessing (1Pet. 3:9; cf. 1Pet. 1:4; 3:7),
for the eyes of the Lord (1Pet. 3:12) watch over the righteous and
His ears are attentive to their prayer. The “eyes” and “ears”
of the Lord are figures of speech, anthropomorphisms which attribute
human physical characteristics to God. Here the figures emphasize
God’s watchful oversight and careful attention to His people’s
needs (cf. 1Pet. 2:25).
1 Peter 3:13 "And
who [is] he that will harm you, if ye be followers of that which is
good?"
And
who is...
Question 2. Next, 1Pet. 4:17.
that will harm... It is unusual for people to mistreat those who are zealous for good. Even a hostile world is slow to hurt people who are benefactors of society, who are kind and caring (4:12), but it does happen (verse 14).
be followers of... Greek: mimetes, imitator (see, 1Cor. 4:16).
The devil cannot harm a Christian without first getting permission from the Lord. When persecution comes, it is to make the Christian strong. The blood of Jesus defeated the devil on the cross. Christians are covered in the blood of Jesus. Some translations say "if ye be zealous of that which is good". Both statements mean we have put our trust in the Lord.
A Clear Conscience
Who is going to harm you…? The context of Peter’s question makes it almost rhetorical. Though the adversary, through physical suffering or material hardship, would distress those who were eager (zēlōtai, lit., “zealots”) to do good, no real harm can come to those who belong to Christ.
1 Peter 3:14 "But and if ye suffer for righteousness' sake, happy [are ye]: and be not afraid of their terror, neither be troubled;"
suffer for righteousness’... All sufferings for doing right will work to your good (Rom. 8:28), providing you take the right attitude (Mat. 5:10; Luke 6:22-23).
be not afraid... Quoted from Isa. 8:12-13.
happy are ye... Happy or “blessed” is the idea here for “privileged” or “honored” (Mat. 5:10).
In this life Christians have tribulation, or persecution. Tribulation makes them strong. It is a very strange thing to explain, but the church grows the most during the worst persecution. True Christianity will rise above the problems of life and go on.
For even if suffering should occur, Christians are blessed and thus should not be frightened. The word here translated “blessed” (makarioi; cf. 1Pet. 4:14) was used by Jesus (Mat. 5:3-11). To be “blessed” in this context does not mean to “feel delighted” but to be “highly privileged.” Christians are not to be afraid of what men can do to them (cf. Mat. 10:28). Consequently 1Pet. 3:14 concludes with a quotation from Isa. 8:12 which, in context, is part of an exhortation to fear God rather than men.
1 Peter 3:15 "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:"
sanctify the Lord... Another proof that sanctification means to separate from a profane to a sacred purpose. We are to give God His rightful place; hold Him in reverence. The meaning is “set apart in your hearts Christ as Lord.” The heart is the sanctuary in which He prefers to be worshiped. Live in submissive communion with the Lord Jesus, loving and obeying Him – and you have nothing to fear.
an answer to... (Greek apologetics, “a defense of one’s belief’s”) The Christian faith is to be defended by a reasonable apologetic with “meekness and fear.” The English word “apologetics” comes from the Greek word here translated “defense.”
Peter is using the word in an informal sense (Phil. 1:16-17) and is insisting that the believer must understand what he believes and why one is a Christian, and then be able to articulate one’s beliefs humbly, thoughtfully, reasonably, and biblically.
This just means to be totally committed to the Lord in your heart. You are what your heart is. The last part of this just means that we must be ready to witness to everyone about what the Lord has done in our lives. The witness of the saved brings others to the Lord.
We should not be arrogant when we are witnessing to others. When we minister to someone, it must be done in love. The following Scriptures tell us exactly what to say to those we minister to.
Mat. 10:18-20 "And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles." "But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak." "For it is not ye that speak, but the Spirit of your Father which speaketh in you."
of the hope... Salvation with its anticipation of eternal glory.
Regardless of who we are speaking to, we must put our trust in God that we will say what they need to hear.
1 Peter 3:16 "Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ."
a good conscience... One can always have a good conscience if he maintains good behavior. Refers to a clear conscience, that is, one void of offense.
The conscience accuses (Rom. 2:14-15) by notifying the person of sin by producing guilt, shame, doubt, fear, anxiety, or despair. A life free of ongoing and unconfessed sin, lived under the command of the lord, will produce a “blameless conscience” (Acts 24:16). This will cause your false accusers to feel the “shame” of their own consciences (2:12, 15).
Conversation in Christ... Greek: anastrophe. See, 1Pet. 2:12.
maybe ashamed... This is saying to me that we Christians should be totally honest in all that we do. When we lie down to sleep at night, we should have lived today with no regrets. We should do good all the days of our lives, regardless of what the world around us is doing.
When we continue to speak absolute truth in love, those who have been speaking evil of us will soon feel guilty and repent. We must set a very high standard of Christianity. When the world looks, we must not even give the appearance of evil.
A believer’s testimony should not be given in an arrogant manner but with gentleness and respect. (“Respect” here is from phobos, “fear,” whereas “respect” for one’s wife [1Pet. 3:7] is timē, “honor.”) Christians who are not afraid in the face of persecution are able to witness respectfully to their faith in Christ. They then keep a clear (agathēn, “good”) conscience (syneidēsin; cf. 1Pet. 2:19; 3:21). Peter may have been alluding to the occasion when he denied Christ out of fear, in words that were neither gentle nor respectful.
Christians who suffer unjustly and keep a clear conscience put to shame those who slander their good behavior in Christ. Once again Peter encouraged his readers with the fact that good behavior is their best defense against unjust punishment and persecution.
1 Peter 3:17 "For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing."
that
ye suffer... Six
things to do in view of suffering:
1. Be happy in suffering (1Pet. 3:14; Mat. 5:10).
2. Be not afraid of man (1Pet. 3:14; Mat. 10:28).
3. Be not troubled by trouble (1Pet. 3:14).
4. Take suffering as unto God and hold Him sacred in your heart (1Pet. 3:15).
5. Be ready to give an account of your life, conduct, and hope (1Pet. 3:15).
6. Maintain a good conscience by good behavior (1Pet. 3:16).
In the “Will of God” we are sometimes called on to “suffer” for well-doing as a testimony to others.
Jesus suffered for doing good, not evil. Christians should be followers of Christ. If He suffered, we will suffer. Paul counted it a privilege to suffer for Christ. We learn from history that Peter was even pleased that He would be crucified like Jesus was.
for evil doing... If we suffer for evil we have done, we have no reward, and we deserve the punishment. If we suffer for Christ, great is our reward in heaven.
However, Peter pointed out that it may be God’s will (thelēma; cf. 1Pet. 2:15; 4:2, 4:19) for them to suffer for doing good (cf. 1Pet. 1:6; 2:15; 4:16, 4:19). This, as he told them earlier, “is commendable before God” (1Pet. 2:20) and so is better than deserved suffering for doing evil (cf. 1Pet. 2:14).
1Pet. 3:17 is an effective summary of the content of 1Pet. 2:15, 2:19-20.
Verses 18-22: “That he may bring us to God” means in order that Christ might bring us to, or give us access to, God. Since Christ has opened up the way to God there is no longer the need of a priesthood; rather, each individual believer is himself a priest.
1 Peter 3:18 "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:"
Christ also hath... Eight facts about Christ (1Pet. 3:18-22):
1. He suffered (1Pet. 3:18).
2. He was put to death (1Pet. 3:18).
3. He was resurrected by the Spirit (1Pet. 3:18).
4. He went to Sheol/Hades (Psm. 16:10; Acts 2:27).
5. He preached to angels while in Sheol/Hades (1Pet. 3:19; 2Pet. 2:4; Jude 1:6-7).
6. He ascended to heaven (1Pet. 3:22).
7. He sits on God’s right hand (1Pet. 3:22; Eph. 1:20; Heb. 1:3; 8:1; 12:2).
8. He exalted above all others (1Pet. 3:22; Eph. 1:20-23; Phlp. 2:9-11; Col. 1:15-18).
once suffered for... Three purposes of Christ’s sufferings:
1. He suffered for sins (Gal. 1:4; Mat. 26:28; Eph. 1:14; 1Cor. 15:3; 1Pet. 2:24).
2. He suffered for the unjust (Rom. 5:6-8).
3. He suffered to bring us to God (Col. 1:20-22; 2:14-17; 2Cor. 5:14-21).
Under the old Covenant, the Jewish people offered sacrifice after sacrifice and then repeated it all the next year, especially at the Passover. But Christ’s one sacrifice for sins was of such perpetual validity that it was sufficient for all and would never need to be repeated.
the just for... This is another statement of the sinlessness of Jesus (Heb. 7:26) and of His substitutionary and vicarious atonement. He, who personally never sinned and had no sin nature, took the place of sinners (2:24; 2Cor. 5:21). In doing so, Christ satisfied God’s just penalty for sin required by the law and opened the way to God for all who repentantly believe (John 14:6; Acts 4:12).
death in the... He died in the flesh, but did not die in the spirit, proving immortality of the spirit (Jas. 2:26; see, 1Pet. 3:4). Jesus gave His flesh on the cross in full payment for our sin. His Spirit went to the Father in heaven. He said "Father, into thy hands, I commend my Spirit." His Spirit, which is eternal, went to the throne of God. Jesus, the Word of God, is alive.
quickened by the... His dead body was resurrected by the Holy Spirit (Rom. 8:11). Jesus’ true inner life, His own spirit. Contrasted with His flesh (humanness) which was dead for 3 days, His spirit (deity) was alive, literally “in spirit” (Luke 23:46).
Peter wished to encourage his readers in their suffering by again reminding them that even Christ suffered unjustly because it was God’s will (verse 17). Ultimately, Christ was marvelously triumphant to the point of being exalted to the right hand of God while all of those demon beings who were behind His suffering were made forever subject to Him (verse 22). God also caused Peter’s suffering readers to triumph.
Jesus Christ {who knew no sin} took upon his body, the sin of us all. He had no sin of His own. He was the Righteous One. He gave us in return His righteousness, which justified us before the Father. The Spirit of God dwelled within the flesh of man in the form of Jesus Christ.
In 1Pet. 3:18-22 Peter illustrated the principles given in 1Pet. 3:13-17. Once again Christ provided the perfect example. He suffered for doing what was right (1Pet. 2:14). His sinless life provoked the unjust hostilities of evil men. However, He did not fear men but trusted Himself to God. Christ clearly stated His purpose and committed Himself to a course of action. He died in mankind’s place, keeping His conscience clear (cf. 1Pet. 2:23). As a result He received tremendous blessing and reward in His own resurrection and exultation.
Christ died for sins (cf. 1Pet. 2:21, 1Pet. 2:24). The phrase “for sins” (peri hamartiōn) is used in the Septuagint in regard to the sin offering for atonement. However, once for all (cf. Rom. 6:10; Heb. 9:26, 9:28; 10:10) is clearly a contrast with the Old Testament yearly sacrifice on the Day of Atonement and declares the complete sufficiency of Christ’s death. The substitutionary nature of Christ’s death is indicated by the phrase the righteous for the unrighteous (dikaios hyper adikōn). Christ, the “righteous One” (dikaios), uniquely qualified to die as the substitute for (hyper, “for,” “in place of,” or “instead of”) the “unrighteous ones” (adikōn). The divine purpose for Christ’s sacrificial death was man’s reconciliation, to bring people to God.
Peter concluded his summary of Christ’s redemptive work by referring to His resurrection. Though Christ was put to death in the body (sarki, “flesh”), He was made alive by the Spirit. “By the Spirit” translates one word, pneumati, which could refer to the third Person of the Trinity as the agent of Christ’s resurrection. Or it may refer to Christ’s human spirit in contrast with His human body (cf. 1Pet. 4:6).
1 Peter 3:19"By which also he went and preached unto the spirits in prison;"
By which also... By the Holy Spirit anointing He preached to the angels in tartarus while His body was in the grave (2Pet. 2:4; Jude 1:6-7; see Gen. 6:4).
spirits in prison... Ten Proofs Spirits Are Angels:
1. They sinned in the days of Noah (see Gen. 6:4).
2. If these were human souls it would not specify only those who sinned in the days of Noah.
3. Human beings are never called "spirits." Where human spirits are referred to it is always qualified and clarified by speaking of them as "spirits of men" (Heb. 12:23); "spirits of all flesh" (Num. 16:22; 27:16); and "spirits of the prophets" (1Cor. 14:32). People have spirits, but they are not spirits. Where the word "spirits" is used without such qualifications it refers to spirit beings (Psm. 104:4; Heb. 1:7, 1:14).
4. There is a special prison for angels that sinned before the flood (2Pet. 2:4; Jude 1:6-7).
5. The Greek word for "preached" is kerusso, meaning to proclaim as a public crier, or to announce something whether it be good or bad (see, 2Cor. 1:19). It is not the Greek: euangelizo, meaning glad tidings of salvation as it would be if salvation had been preached to human beings.
6. The gospel is never preached to human beings after they die, and there would be no special message for only the one generation of Noah’s day for God is impartial. Human beings are appointed to die and after this the judgment (Heb. 9:27), not more preaching intended for their salvation.
7. There is no special prison for human beings who sinned in Noah’s day and another prison for all other human beings who have sinned. All go to Sheol/Hades until the judgment (Rev. 20:11-15).
8. Christ made no announcement to human souls in hell that we know about. He did liberate the righteous souls taking them to heaven with Him when He ascended on high (see, Eph. 4:8). He left the angels in hell until the judgment (2Pet. 2:4; Jude 1:6-7).
9. Christ Himself—not Enoch, Noah, or some other man—went to preach to these spirits. This could only be while He went to Sheol/Hades (Psm. 16:10; Acts 2:27).
10. Whoever the spirits are they were in prison when Christ preached to them (1Pet. 3:19). All these facts indicate that they were angels and not men.
They (spirits) were disobedient, because they did not believe God. The church had not been established at this time, spoken of as Noah's day.
Through whom… He… preached to the spirits in prison has been subject to many interpretations. Some believe Peter here referred to the descent of Christ’s Spirit into hades between His death and resurrection to offer people who lived before the Flood a second chance for salvation. However, this interpretation has no scriptural support.
Others have said this passage refers to Christ’s descent into hell after His crucifixion to proclaim His victory to the imprisoned fallen angels referred to in 2Pet. 2:4-5, equating them with “the sons of God” Moses wrote about (Gen. 6:1-2).
1 Peter 3:20 "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."
wherein few, that... Into which ark eight souls were saved by (Greek: dia, through) water, or saved from drowning in the flood by being in the ark (Gen. 6:9-10, 6:18; 7:7; 8:18). The water did not save them, but the ark did.
saved by water... They were not saved in the sense of their souls being saved from sin, but saved from drowning in the flood.
days of Noah... Noah found favor in the sight of the Lord, and God saved Noah and his wife, his three sons, and their wives. These 8 people would repopulate the earth. The "number eight" means new beginnings. God does not leave the slightest detail out.
The “spirits” (pneumasin, a term usually applied to supernatural beings but also used at least once to refer to human “spirits”; cf. Heb. 12:23) are described in 1Pet. 3:20 as those who were disobedient when God waited patiently for Noah to finish building the ark. They had rebelled against the message of God during the 120 years the ark was being built. God declared He would not tolerate people’s wickedness forever, but would extend His patience for only 120 more years (Gen. 6:3). Since the entire human race except Noah (Gen. 6:5-9) was evil, God determined to “wipe mankind… from the face of the earth.” The “spirits” referred to in 1Pet. 3:20 are probably the souls of the evil human race that existed in the days of Noah. Those “spirits” are now “in prison” awaiting the final judgment of God at the end of the Age.
Peter’s explanation of the resurrection of Christ (1Pet. 3:18) “by the Spirit” brought to mind that the preincarnate Christ was actually in Noah, ministering through him, by means of the Holy Spirit. Peter (1Pet. 1:11) referred to the “Spirit of Christ” in the Old Testament prophets. Later he described Noah as “a preacher of righteousness” (2Pet. 2:5). The Spirit of Christ preached through Noah to the ungodly humans who, at the time of Peter’s writing, were “spirits in prison” awaiting final judgment.
This interpretation seems to fit the general theme of this section (1Pet. 3:13-22) — keeping a good conscience in unjust persecution. Noah is presented as an example of one who committed himself to a course of action for the sake of a clear conscience before God, though it meant enduring harsh ridicule. Noah did not fear men but obeyed God and proclaimed His message. Noah’s reward for keeping a clear conscience in unjust suffering was the salvation of himself and his family, who were saved through water, being brought safely through the Flood.
1 Peter 3:21 "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:"
like figure whereunto... The "like figure" of baptism in water also saves us. How does it save us? Is it the water that saves or the things that it is a figure of? It was not the water that saved the eight persons of 1Pet. 3:20. It was the ark that saved them from drowning in the flood. So baptism in water does not save the soul, but faith in the death, burial, and resurrection of Jesus Christ—that which baptism is a figure of—does save the soul (Rom. 6:3-5; 1Cor. 15:1-4; Eph. 1:14; Col. 1:20-22). A mere figure can have no power to save, but the reality of the figure can. Peter, lest some should trust in water baptism to save the soul, makes it very clear that baptism does not save one from the filth or moral depravity of the flesh. He shows it to be only the answer of a good conscience toward God, one that has been made clean by faith in the resurrection of Jesus Christ. It is clear here that at baptism the conscience is already supposed to be good and clean and baptism merely answers to it. As the waters of the flood could not have saved these eight persons had they not made use of the ark, so the water of baptism does not save the soul of anyone, but testifies figuratively to the salvation that comes by faith (Rom. 1:16; 3:24-25; 10:9-10). See, Mat. 3:11; and Baptism Did Not Remit Paul’s Sin.
filth of the... Greek: rhupos, root word of rhuparia, rhuparos, and rhupoo, meaning moral filth and depravity (Jas. 1:21; 2:2; Rev. 22:11; see, Jas. 1:21).
Peter is teaching that the fact that 8 people were in the ark and went through the whole judgment, and yet were unharmed, is analogous to the Christian’s experience in salvation by being in Christ, the ark of one’s salvation.
Baptism doth also... Peter is not at all referring to water baptism here, but rather a figurative immersion into union with Christ as an ark of safety from the judgment of God. The resurrection of Christ demonstrates God’s acceptance of Christ’s substitutionary death for the sins of those who believe (Acts 2:30-31; Rom. 1:4). This does not mean that water baptism is essential to salvation. Since it cannot wash away the “filth of the flesh,” baptism shows the “answer of a good conscience toward God.” In other words, baptism is a conscious testimony to one’s faith in the “resurrection of Jesus Christ” because it symbolizes our resurrection with Him.
not the putting... To be sure he is not misunderstood; Peter clearly says he is not speaking of water baptism. In Noah’s flood, they were kept out of the water while those who went into the water were destroyed. Being in the ark and thus saved from God’s judgment on the world prefigures being in Christ and thus saved from eternal damnation.
but the answer... The word for “appeal” has the idea of a pledge, agreeing to certain conditions of a covenant (the New Covenant) with God. What saves a person plagued by sin and a guilty conscience is not some external rite, but the agreement with God to get in the ark of safety, the Lord Jesus, by faith in His death and resurrection (Rom. 10:9-10; Heb. 9:14; 10:22).
Water baptism is an outward show of the death of the body and rising from that watery grave to new life in Christ. The real baptism, that saves us, is the transformation that takes place in our heart. We must turn our heart over to Jesus. Water baptism is very important. It confirms to the world, what has gone on in our heart.
Jesus defeated sin for the Christian on the cross. He defeated death, when He rose from the tomb.
1 Peter 3:22 "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."
Who is gone... Again, eight facts about Christ (1Pet. 3:18-22) (cp. Mat. 28:18):
1. He suffered (1Pet. 3:18).
2. He was put to death (1Pet. 3:18).
3. He was resurrected by the Spirit (1Pet. 3:18).
4. He went to Sheol/Hades (Psm. 16:10; Acts 2:27).
5. He preached to angels while in Sheol/Hades (1Pet. 3:19; 2Pet. 2:4; Jude 1:6-7).
6. He ascended to heaven (1Pet. 3:22).
7. He sits on God’s right hand (1Pet. 3:22; Eph. 1:20; Heb. 1:3; 8:1; 12:2).
8. He exalted above all others (1Pet. 3:22; Eph. 1:20-23; Phlp. 2:9-11; Col. 1:15-18).
right hand of... After Jesus accomplished His cross work and was raised from the dead, He was exalted to the place of prominence, honor, majesty, authority and power (Rom. 8:34; Eph. 1:20-21; Phil. 2:9-11; Heb. 1:3-9; 6:20; 8:1; 12:2). The point of application to Peter’s readers is that suffering can be the context for one’s greatest triumph, as seen in the example of the Lord Jesus.
We can see from the following verses the extent to which His authority extends.
Eph. 1:20-21 "Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places]," "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:"
Phil. 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"
Jesus is seated at the right hand of the Father, because He has completed His work of salvation. The only time the Bible mentions Jesus standing at the right hand of the Father, is when he stood to greet His servant Stephen home.
Mentioning Christ’s resurrection returned Peter’s thoughts to his original example, so he concluded his digression and completed his first illustration with a reference to Christ’s reward and blessing. Having witnessed Christ’s physical Ascension (cf. Mark 16:19; Luke 24:51; Acts 1:6-11), Peter wrote that Christ has gone into heaven. The reward for Christ’s faithfulness is seen in His exaltation over all things. He is enthroned at God’s right hand (cf. Psm. 110:1; Heb. 1:13; 8:1; 10:12; 12:2), the seat of supreme honor, to rule and reign over all creation (cf. Col. 1:15-16; 2:14-15).
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