1 Peter Chapter 3

Continuing on from advice to those under the power of earthly authorities, Peter commends wives in obeying their husbands - (especially in the case they are not believers), under the certain supremacy of God. For if Christian faith is slandered, by being a good wife and faithful too, the husband would be certain to approve of Christianity without any preaching. (It was not customary for a woman to teach a man in anything.) (v1) Finding their behaviour good and their fear of God pleasing in their wives, (v2) they would have nothing evil to say of them.

Peter's advice is this: that their good behaviour and fear of God not be dressed up for the husband with makeup or racy clothes, (v3) but with obedience to the example of Christ as hidden in their heart. (This is not a command to avoid makeup or 'racy' clothes.) Christ, whose appearance is incorruptible - in obedience to God in meekness and quietness, without becoming outspoken or rash. (v4) The advice here is not to cause offence because of Christ in a marriage, but to outwardly exemplify in behaviour the attitude shown toward God inwardly in 'secret' (being hidden).

In not dressing up for Christ - for the husband to be sexually attracted towards the gospel, women follow after the example of the wives of the patriarchs, who also having faith adorned themselves with obedience and subjection to their husbands with fear of God. (v5) Even Sarah called Abraham "Lord", and the believing wives are the daughters of Abraham also - (and of Sarah) if they follow in such an example: Up to the point where obeying their husband would cause alarm (v6) (amazement.)

It was not customary then for women to have a voice in "society" and any fault of the wife fell upon her husband: It then made sense for a wife to not be outspoken in society causing her husband grief from others (others without respect according to the knowledge of equality in the gospel that is without race or gender.) In this fashion husbands are duty bound to live with their wives in knowledge of this inequality as towards a weaker vessel, but in knowledge giving them the honour of equality that is theirs in Christ also, as in the marriage. (v7) (There is no lack of grace to either gender)

It then shows from Peter's comments above that the instructions for subjection to husbands are of equality for the purpose of presenting Christ's example (as the foremost heir) as the head of the body which is His bride: husband former, as one must be the final word when there are differences: but to unbelieving husbands in particular, obedience and subjection are attractive ambassadors for Christ more than makeup and racy clothes.

Peter commands them all to show compassion and charity toward each other in each others weaknesses, mindful not to upbraid each other for testing of their faith: being courteous and not speaking with provoking words. (v8) For if we are offended by others we may start divisions amongst the body of believers: and in provoking one another to anger instead of gently (or if it realy needs it - with hardness) exhorting each other, we will undo the gentle ministration of the Holy Spirit that seeks to test an individuals faith on the basis of what is fact (In obedience or truth.) that does so justly without pressure. By rather blessing in such circumstances such an individual we pray for their salvation.

Anger may be the response with the correction of any "G v p" statement, becuase it is usually based upon a personal requirement that has misshapen the belief system of the believer according to what is pleasing to themselves: or something which they deeply hold as needful from God. In the end they would have a deep seated relationship with their misconception, rather than having the realisation that they do not get to decide what God gives them: for to be true He does not need to give them anything - the requirements are of the believer. A hard thing to process - for God is at liberty to show His mercy to whom He will, because it is to them to whom He has shown His mercy that He has made His promises. A rich man who has everything he needs and from whom God requires to give all he has to the poor can very hardly enter in to the kingdom of heaven if that is the condition of God's freely given mercy. (v9)

Anyone who wishes to see long life and good times should not engender division and strife within the fellowship: for concern for safe days and long life with freedom of the gospel allowed by authorities is in view here. (v10) Let him set the example to his rulers and others in the fellowship of a worker of good and of peace: (if that is what is to be received) (v11) For God will see and answer the prayers of those to whom faith is not an internal matter: (but whom externalise their faith to good works to their brethren in a righteous manner) (v12) But will hear not answer the prayers of those that engender strife and division amongst the body of Christ: for the body is one body overall with one gospel. Neither will he answer prayers to the end that the body should appear a deceptive, trouble-making collection of argumentative busibodies before the authorities. (cf. v9)

For the authorities will not harm a person if they are workers of good, and if good days come (when the truth of the gospel is freely permitted) Who will they come to? (v13) It is to those who do good.

Peter makes sure they are aware that if they suffer for doing their duty to God in obedience to Him they should be happy knowing that they do so in the gospel and are inheriting eternal life. (v14) If they keep the truth of God sanctified - that they keep it whole and true according to the sure words of scripture and Christ, they will have an answer to give them that trouble them, that resounds with their obedience to God: For God is at liberty and sovereign - and the fulfilment of His own law is nothing to be ashamed of! (v15)

When answered with humility and fear of God, a man may keep good conscience in answering the inquiring mind with the reason for their belief - as long as they have displayed behaviour that is good: and have not brought Christ into disrepute with ammunition for the slander of His name. (v16) As stated before (in ch.2) it is better to be suffering for doing well than wrong: for there is reward from God if it be for the obedience to God's will. (v17)

Christ likewise is referenced here - being put to death for teaching of God's grace to sinners. As just for unjust. However, in raising Him from the dead to eternal life as the only begotten Son of God. (He got there first - and was with God in the beginning in glory.) He has been rewarded with much glory and praise.

Peter references those old testament saints that were resurrected with Christ: ("prison" in greek is a word for guarded place or "divison") that as having been at some point disobedient, condemned under the law - should be given the grace of God also having been in receipt of the approval of Christ at His preaching. (For all have broken the law - "there is none good, no not one") and it is better that God have something to show for having a people, as noted earlier. (v20) Grace, not being new from God, but God has shown before of His leniency - how all those in the world should have been shown leniency if they meet the approval of God. for Noah like us all had been sometime disobedient in His life but met with leniency of God, and was shown salvation in the ark.

The like figure of this being baptism: not after the washing away of sins but the good conscience: for Christ was also baptised with all those in the world baptised in Him that could or could not be baptised - some to the fire of hell and others to the Spirit of grace. Thus within the resurrection of Christ are those that are baptised that have a good conscience before God, being saved and offered up to God in their obedience: whereas those that are not saved are without. Saved or unsaved, the baptism came to all, but within the ark are only those within that have met with the approval and salvation of God. (v21)

Of those shown leniency by Christ, Peter shows no one has anything of them to accuse Christ: who is blameless and has been given the judgement of God over all flesh, so that if any man has anything to accuse the elect of God before the judgement of God, they would have nothing to say: because in Jesus being sat at the right hand, they answer the same grace that was given and the evidence of it: For Christ had been raised in glory (incorruptible) after extending that new covenant of grace, and would bear the condemnation of it were it unjustly given. (v22) There can be made no accusation against this before Him by any authority, earthly or angelic.

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