返回Chapter 3
Chapter 3
Chapter Three
1 Pet. 3:1. Likewise you also, wives, submit yourselves to your own husbands, so that even those of them who do not obey the word may be won over without a word by the conduct of their wives,
1 Pet. 3:2. when they observe your pure, God-fearing way of life.
1 Pet. 3:3. Let your adornment be not the outward plaiting of hair, nor gold ornaments, nor elegance in clothing,
The Apostle set forth moral teaching for all: for kings, rulers, masters, and slaves. For subjects he established as law that they should obey kings and rulers, in what they ought and as they ought, and thereby showed that the rulers themselves have a certain predisposition and incentive toward justice in the laws, and for everything they do according to the laws they will not be condemned, but for everything they commit contrary to them, lawlessly, unjustly, and arbitrarily, they will perish. For the law was given to them for the benefit of the peoples, as the Apostle Paul says (Rom. 13:4). Like the laws, rulers too are given for a certain benefit, and not as some reason badly, that the authority existing on earth is from the devil, agreeing in this matter with the devil, who said to the Lord: "All this has been delivered to me, and I give it to whomever I wish" (Luke 4:6); it is not by the devil's will that kings are appointed, for they are given for the correction of evils, and the devil does not care to introduce any such thing among people. Authorities and rulers are given by God, on the one hand, in order to protect the righteous and to arrange the benefit of subjects, on the other hand, in order to restrain those who err through fear of punishment and reproof, and finally, in order to carry out due punishment upon those who have committed injustice. Having shown this, namely that obedience to authorities is good and disobedience is evil, and having prescribed similar relations for slaves and masters, the Apostle now turns his speech to women. Wives, he says, must be occupied with two things: to obey their husbands, and to abstain from all adornment and finery, imitating the holy women. For they, he says, knew only one adornment, that they obeyed their husbands. And what is the benefit of this? That the pagans receive a good impression of the faith and zeal for it, which our submission to authorities also produces, and on account of us they give thanks to Christ, and it is great praise for Christians when on account of us and on account of our good conduct even the pagans bless the name of God. The words "won without a word" mean either that they are won without any argument or contradiction, or that the proof from deeds is stronger than word and eloquence, as a holy man also said: "A deed not accompanied by a word is better than a word not accompanied by a deed."
1 Pet. 3:4. But the hidden man of the heart, in the incorruptible beauty of a gentle and quiet spirit, which is precious before God.
For: "All the glory of the King's daughter is within; her garments are trimmed with gold, embroidered" (Ps. 44:14). That is, our hidden disposition and outward condition must correspond exactly to one another. The trimming with gold signifies outward activity. And he calls the garments trimmed with gold and embroidered because what is revealed from within appears not haphazardly, but honorably and with dignity.
1 Pet. 3:5. For in this manner, in former times, the holy women who hoped in God also adorned themselves, being submissive to their own husbands.
1 Pet. 3:6. So Sarah obeyed Abraham, calling him lord. You are her children, if you do good and are not troubled by any fear.
1 Pet. 3:7. Likewise you husbands, dwell with your wives according to knowledge, as with the weaker vessel, giving them honor as co-heirs of the grace of life, so that your prayers may not be hindered.
Here he calls obedience an adornment, saying: they adorned themselves by being obedient to their own husbands. Having spoken indefinitely of "holy women," he calls them daughters of Sarah either by faith or by descent. For daughters must necessarily imitate their mothers. Along with the adornment befitting Christian women, he urges them to be merciful as well, not fearing punishment from their husbands for it. This is what he means by the words: "you are not troubled by any fear." For it is natural that husbands will sometimes demand an accounting from them of expenditures. With such lofty speech persuading thrifty and fainthearted women to distribute household goods more generously, the apostle also restrains husbands from severity toward them, and says: "Husbands, dwell with your wives according to knowledge," that is, take into consideration the weakness and inclination of the female sex toward faintheartedness, and be magnanimous toward your wives, not demanding with irritability an accounting of what has been entrusted to them in household management. He urges husbands not to deal strictly with their wives so that, as we said, they would be more generous in giving alms to the poor. But it seems to me that with these words the apostle hints more subtly and significantly than Paul at the exercise of conjugal rights. For Paul speaks directly: "Do not deprive one another, except by agreement," and so on (1 Cor. 7:5). But Peter, having said more significantly "according to knowledge" and thereby hinting at the matter, urges husbands — since the female sex is more inclined toward this as well — not to abstain from their wives with prohibition and severity, but first to make use of them condescendingly, as the weaker, and then with a certain caution to persuade them to become accustomed to abstinence from this. For it is this, that is, condescension, that he wishes to indicate by the words: "giving honor unto them." For one who is disregarded receives neither honor nor consideration. Then, one should make use of them in regard to intercourse as the weaker, or also as co-heirs of the living grace. And that we have given this meaning to the passage before us not without reason is indicated by the subsequent addition: "that your prayers be not hindered." For what hindrance to prayer can come from a husband's severity toward his wife? Whereas abstaining from intercourse provides greater attentiveness and zeal during prayer. Such is my thought on this matter.
1 Pet. 3:8. Finally, be all of one mind, compassionate, loving as brothers, merciful, friendly, humble-minded;
1 Pet. 3:9. Do not repay evil for evil or reviling for reviling; on the contrary, bless, knowing that you were called to this, that you might inherit a blessing.
The connection with the preceding instruction is as follows: finally, or to put it briefly, be all of one mind, and so forth, knowing that you are called to this, to bless everyone. For Paul also says: "Bless those who persecute you" (Rom. 12:14); acting in this way, you will hear from all the designation of yourselves as "blessing" (Ps. 36:20). For one who thirsts for eternal life ought not to speak evil of anyone with the tongue. Therefore David also urges those who strongly desire to attain true life "to keep their tongue from evil" (Ps. 33:14). When you have so disposed yourselves, the Almighty will be merciful to you. And in that case, who can do you harm? But if even while doing good and being zealous for it you are subjected to insult, do not grieve, but rejoice — first, because this is not an evil, and second, because through this you are blessed. Therefore sanctify God in your hearts, and do not fear human fear, and do not be troubled. Otherwise stated: Having finished the particular instructions concerning husbands and wives, he generalizes the exhortation to all, husbands and wives, and says "finally." Why particular instructions? I speak to all in general. For this is the end: all have one goal — salvation; all have one law — love. From this is born every virtue: humility, compassion, mercy, and so forth. Among these, being of one mind is perfect agreement in something. Compassion is sympathy for those who suffer, the same as for oneself. Brotherly love is a disposition toward one's neighbors such as one ought to have toward brothers. Mercy is a spiritual inclination toward doing good to those of the same nature. Friendliness is gentleness with all, as with acquaintances and friends. Humility, or humble-mindedness, is the endurance of reproach from another, the awareness of one's own sinfulness, the bearing of accusations — which one might call right-mindedness. With these virtues adorn yourselves, and in doing so do not yield to malice (reviling is the inclination toward slander arising from a bad habit), but be zealous for good, leading a life that is holy and perfect. For one who is blessed by all is also a zealot.
1 Pet. 3:10. For, whoever loves life and wishes to see good days, let him keep his tongue from evil and his lips from deceitful speech;
1 Pet. 3:11. Turn away from evil and do good; seek peace and pursue it,
That the instruction set forth by him is not false, he confirms by pointing to the words of David, and says: "who loves life," that is, who transforms himself for the true life and wants to show it worthy of love (for the expression "loves" indicates this, wants to show it desirable for people), let him steadfastly hold to that which, together with me, the prophetic word also sets forth.
1 Pet. 3:12. Because the eyes of the Lord are upon the righteous, and His ears are open unto their prayer, but the face of the Lord is against those who do evil (to cut them off from the earth).
1 Pet. 3:13. And who will do you evil, if you become zealots of what is good?
1 Pet. 3:14. But even if you suffer for righteousness' sake, you are blessed; and do not fear their fear, nor be troubled.
1 Pet. 3:15. Sanctify the Lord God in your hearts.
From the words of the prophet that he cited, he draws a conclusion. There it is said: "The eyes of the Lord are upon the righteous, and the face of the Lord is against those who do evil" (1 Pet. 3:12), and the apostle adds to this: if you live in this way, then God will be gracious and merciful toward you. And in such a situation, who will harm you? For all things are in His hand, "life and death" (Wis. 16:13). But since some considered sufferings for the faith to be an evil, the apostle Peter, in order to correct such an opinion, says: do not consider this an evil; on the contrary, consider it a pledge of blessedness. For fear from men deserves no attention, but is short-lived. For if the eyes of the Lord are turned toward the righteous and His ears toward their prayer, but the face of the Lord is against those who do evil, threatening the wicked with destruction, then if this were an evil, the Giver of good things would certainly not repay with evil our love for Him. For He brings evil upon the evil: "Tribulation and anguish upon every soul of man who does evil" (Rom. 2:9); therefore, afflictions for the sake of piety are not an evil. Together with Isaiah (Isa. 8:13), he commands to sanctify the Lord in our hearts, that is, not to exalt oneself through visible deeds, but in the secret chamber of the heart to accomplish the sanctification of the Lord, which consists in turning away from defilements, that is, from the evil customs of the pagans. Thus sanctify Him. And He is sanctified through your good conduct, when other people glorify Him, just as the God-Man Himself commands: "So let your light shine before men, that they may see your good works" (Matt. 5:16).
1 Pet. 3:15. Always be ready to give an answer with meekness and reverence to everyone who demands from you an account of your hope.
1 Pet. 3:16. Having a good conscience, so that in regard to that for which they slander you as evildoers, those who revile your good manner of life in Christ may be put to shame.
The words "ready... to give an answer" and so forth must be connected with the words "show good conduct" ("have a good conscience"). For when you do this with meekness and propriety, then you yourselves will be assured that you have a good conscience, and you will put to shame those who have a bad opinion of you. The apostle commands the faithful person to always be ready to give an account of the faith, so that whenever anyone asks us about the faith, we may always be able to answer easily, and to do this with meekness, as indeed all things generally, as if in the presence of God Himself. For in the presence of his master, no sensible servant is insolent. The benefit of this is that the unbelievers will learn what kind of people we are and will be fair to us. It should be noted that these words of the apostle do not contradict the saying of the Lord. When the Lord says that when we are brought before rulers and authorities, we should not worry about "what we shall answer" (Luke 21:14), while Peter now commands us to prepare an answer, the Lord is speaking about testimony, whereas the apostle Peter is speaking about teaching. For whoever thinks he knows something without understanding and investigation brings reproach upon himself. For the knowledge of the foolish consists of unfathomable words. Another interpretation: Since they accused us of many lawless deeds and represented our hopes as vain, the apostle commands us to prepare well-considered answers and to have a praiseworthy life, which he also calls conscience.
1 Pet. 3:17. For it is better, if the will of God be so, to suffer for well doing, than for evil doing;
1 Pet. 3:18. Because Christ also, in order to bring us to God, once suffered for our sins, the righteous for the unrighteous,
The reason is presented, not for what was said immediately before, but for what was said a little earlier, namely for the words: "if you suffer for righteousness' sake, you are blessed" (1 Pet. 3:14); because it is better to suffer evil for good deeds than for evil ones. But if someone wishes to relate this reason to the nearest preceding discourse, then "good deeds" must be understood not as beneficence toward another, but as virtue in general; and the word "evil" must be understood in the same way. He adds: "if the will of God be so," showing by this that nothing happens to us without God's permission, but happens either to relieve us from sins, or to reveal and glorify us, or even for the salvation of others. And this in a twofold manner. Either a certain righteous person suffers evil for the chastening of other sinners, according to the saying: "if the righteous one is scarcely saved, where shall the sinner appear?" (1 Pet. 4:18). And from this comes a twofold benefit: for the suffering righteous person, an increase of righteousness through patience, and for the sinner, conversion, as was said. Or the righteous person suffers both for his own glory and for the conversion and salvation of others, as did Christ. Therefore Peter sets forth Christ here as an example, because Christ also suffered once, not for His own sins, but for ours; which is why he adds: "the righteous for the unrighteous," for Christ Himself "committed no sin" (1 Pet. 2:22), and to show the might of the One who suffered, he added "once." And since He suffered in order to bring us to God and His Father, He also showed that not all who suffer do so for their sins. And since Christ is both God and Man, by His sufferings He bestowed upon us a twofold grace. Having died as man, He freed us from death, laying the foundation of our resurrection, and in Himself giving the example that those who die do not die without hope of resurrection. Having come to life, that is, having risen from the dead by the power of His Divinity (for He rose from the dead not as man, but as God), He made alive together with Himself all who were in Hades, raising them up with Himself. For, in the words of the Evangelist: "many bodies of the saints who had fallen asleep were raised... and appeared to many" (Matt. 27:52–53).
1 Pet. 3:18. Put to death in the flesh, but made alive in the spirit,
1 Pet. 3:19. by which He also went down and preached to the spirits in prison,
Having been put to death "in the flesh," that is, as a man; but made alive "by the Spirit," as God. By the word "Spirit" is meant God, and by "flesh" – man. The evangelist testifies to the first when he relates that Christ, the true Wisdom, speaking with the Samaritan woman, said: "God is a spirit" (John 4:24), and all of Holy Scripture testifies to the second. From this it is clear that Christ is twofold (dual) not in Person, but in nature. "By which" is used instead of "wherefore." For having said that He died for us, the unrighteous, the apostle then says that He also preached to those held in Hades. Having reached this point, the apostle still had to explain how the death of Christ was beneficial for those who had previously fallen asleep, and to resolve the question: if the incarnation of the Lord was for the salvation of all, then what salvation did those who had previously died receive? He immediately resolves both matters and says that the death of Christ accomplished both together: the hope of resurrection through His resurrection, and the salvation of those who had previously fallen asleep. For those who had spent the time of their life well received salvation even then through the descent of the Lord into Hades, as Saint Gregory thinks. He says: "Christ, having appeared to those in Hades, saves not all without exception, but only the believers." For it depended on the free will of each person (as reason demanded) not to remain insensible to the rich gift of the Creator, but to show oneself worthy of the goodness of the Giver.
1 Pet. 3:20. who were formerly disobedient, when the long-suffering of God waited for them in the days of Noah, during the building of the ark, in which few, that is, eight souls, were saved from the water.
He set this down as a resolution of the objection. Someone might say: "Who else preached before Christ, and who were condemned for not obeying?" Like the Apostle Paul (Rom. 2:15), he could have pointed to the rational powers innate in us: for those who were created capable of distinguishing good from evil and, despite this, did not do good, are worthy of condemnation. But he does not point to this. Why? Because this is comprehensible to a higher mind and a more philosophical reasoning than the mind of the Jews, which was attached to earthly things. The Apostle confirms their disobedience from Scripture, and not from the time of the prophets, but almost from the very creation of the world. From this he showed that salvation was preached to people from the beginning, but they, by their inclination toward vanity, neglected it, and at a time when there was a countless multitude of people, only eight souls obeyed the preaching and were saved in the constructed ark. Since the salvation was through water, he fittingly relates this to holy baptism and says that this water prefigured our baptism, for it too destroys the disobedient demons and saves those who come with faith into the ark, that is, into the Church; and just as water washes away impurity, so too does baptism, only it produces the removal not of fleshly impurity, but through the outward sign it produces the washing away of the defilement of the soul. It is, as it were, a pledge and commitment of a good conscience before God.
1 Pet. 3:21. So also does baptism, the antitype of this figure, now save us—not the washing away of filthy flesh, but the pledge of a good conscience toward God—through the resurrection of Jesus Christ,
1 Pet. 3:22. Who, having ascended into heaven,
The connection is as follows: so also baptism, which corresponds to this figure, now saves us, not as a removal of bodily filth, but as an appeal or earnest request for a good conscience before God. For those who are conscious of good in themselves, that is, those who are devoted to a blameless life, are the very ones who have recourse to holy baptism. What then makes baptism salvific? The resurrection of Christ. For before His suffering and resurrection, Christ declared: "unless one is born of water and the Spirit, he cannot enter the Kingdom of God" (John 3:5), and after the resurrection He commanded to baptize all the nations that come "in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19),
1 Pet. 3:22. Remains at the right hand of God, and to Whom Angels and Authorities and Powers have been subjected.
To whom is this "to him"? To the man taken by Him into union with Himself.
1 Pet. 3:1. Likewise you also, wives, submit yourselves to your own husbands, so that even those of them who do not obey the word may be won over without a word by the conduct of their wives,
1 Pet. 3:2. when they observe your pure, God-fearing way of life.
1 Pet. 3:3. Let your adornment be not the outward plaiting of hair, nor gold ornaments, nor elegance in clothing,
The Apostle set forth moral teaching for all: for kings, rulers, masters, and slaves. For subjects he established as law that they should obey kings and rulers, in what they ought and as they ought, and thereby showed that the rulers themselves have a certain predisposition and incentive toward justice in the laws, and for everything they do according to the laws they will not be condemned, but for everything they commit contrary to them, lawlessly, unjustly, and arbitrarily, they will perish. For the law was given to them for the benefit of the peoples, as the Apostle Paul says (Rom. 13:4). Like the laws, rulers too are given for a certain benefit, and not as some reason badly, that the authority existing on earth is from the devil, agreeing in this matter with the devil, who said to the Lord: "All this has been delivered to me, and I give it to whomever I wish" (Luke 4:6); it is not by the devil's will that kings are appointed, for they are given for the correction of evils, and the devil does not care to introduce any such thing among people. Authorities and rulers are given by God, on the one hand, in order to protect the righteous and to arrange the benefit of subjects, on the other hand, in order to restrain those who err through fear of punishment and reproof, and finally, in order to carry out due punishment upon those who have committed injustice. Having shown this, namely that obedience to authorities is good and disobedience is evil, and having prescribed similar relations for slaves and masters, the Apostle now turns his speech to women. Wives, he says, must be occupied with two things: to obey their husbands, and to abstain from all adornment and finery, imitating the holy women. For they, he says, knew only one adornment, that they obeyed their husbands. And what is the benefit of this? That the pagans receive a good impression of the faith and zeal for it, which our submission to authorities also produces, and on account of us they give thanks to Christ, and it is great praise for Christians when on account of us and on account of our good conduct even the pagans bless the name of God. The words "won without a word" mean either that they are won without any argument or contradiction, or that the proof from deeds is stronger than word and eloquence, as a holy man also said: "A deed not accompanied by a word is better than a word not accompanied by a deed."
1 Pet. 3:4. But the hidden man of the heart, in the incorruptible beauty of a gentle and quiet spirit, which is precious before God.
For: "All the glory of the King's daughter is within; her garments are trimmed with gold, embroidered" (Ps. 44:14). That is, our hidden disposition and outward condition must correspond exactly to one another. The trimming with gold signifies outward activity. And he calls the garments trimmed with gold and embroidered because what is revealed from within appears not haphazardly, but honorably and with dignity.
1 Pet. 3:5. For in this manner, in former times, the holy women who hoped in God also adorned themselves, being submissive to their own husbands.
1 Pet. 3:6. So Sarah obeyed Abraham, calling him lord. You are her children, if you do good and are not troubled by any fear.
1 Pet. 3:7. Likewise you husbands, dwell with your wives according to knowledge, as with the weaker vessel, giving them honor as co-heirs of the grace of life, so that your prayers may not be hindered.
Here he calls obedience an adornment, saying: they adorned themselves by being obedient to their own husbands. Having spoken indefinitely of "holy women," he calls them daughters of Sarah either by faith or by descent. For daughters must necessarily imitate their mothers. Along with the adornment befitting Christian women, he urges them to be merciful as well, not fearing punishment from their husbands for it. This is what he means by the words: "you are not troubled by any fear." For it is natural that husbands will sometimes demand an accounting from them of expenditures. With such lofty speech persuading thrifty and fainthearted women to distribute household goods more generously, the apostle also restrains husbands from severity toward them, and says: "Husbands, dwell with your wives according to knowledge," that is, take into consideration the weakness and inclination of the female sex toward faintheartedness, and be magnanimous toward your wives, not demanding with irritability an accounting of what has been entrusted to them in household management. He urges husbands not to deal strictly with their wives so that, as we said, they would be more generous in giving alms to the poor. But it seems to me that with these words the apostle hints more subtly and significantly than Paul at the exercise of conjugal rights. For Paul speaks directly: "Do not deprive one another, except by agreement," and so on (1 Cor. 7:5). But Peter, having said more significantly "according to knowledge" and thereby hinting at the matter, urges husbands — since the female sex is more inclined toward this as well — not to abstain from their wives with prohibition and severity, but first to make use of them condescendingly, as the weaker, and then with a certain caution to persuade them to become accustomed to abstinence from this. For it is this, that is, condescension, that he wishes to indicate by the words: "giving honor unto them." For one who is disregarded receives neither honor nor consideration. Then, one should make use of them in regard to intercourse as the weaker, or also as co-heirs of the living grace. And that we have given this meaning to the passage before us not without reason is indicated by the subsequent addition: "that your prayers be not hindered." For what hindrance to prayer can come from a husband's severity toward his wife? Whereas abstaining from intercourse provides greater attentiveness and zeal during prayer. Such is my thought on this matter.
1 Pet. 3:8. Finally, be all of one mind, compassionate, loving as brothers, merciful, friendly, humble-minded;
1 Pet. 3:9. Do not repay evil for evil or reviling for reviling; on the contrary, bless, knowing that you were called to this, that you might inherit a blessing.
The connection with the preceding instruction is as follows: finally, or to put it briefly, be all of one mind, and so forth, knowing that you are called to this, to bless everyone. For Paul also says: "Bless those who persecute you" (Rom. 12:14); acting in this way, you will hear from all the designation of yourselves as "blessing" (Ps. 36:20). For one who thirsts for eternal life ought not to speak evil of anyone with the tongue. Therefore David also urges those who strongly desire to attain true life "to keep their tongue from evil" (Ps. 33:14). When you have so disposed yourselves, the Almighty will be merciful to you. And in that case, who can do you harm? But if even while doing good and being zealous for it you are subjected to insult, do not grieve, but rejoice — first, because this is not an evil, and second, because through this you are blessed. Therefore sanctify God in your hearts, and do not fear human fear, and do not be troubled. Otherwise stated: Having finished the particular instructions concerning husbands and wives, he generalizes the exhortation to all, husbands and wives, and says "finally." Why particular instructions? I speak to all in general. For this is the end: all have one goal — salvation; all have one law — love. From this is born every virtue: humility, compassion, mercy, and so forth. Among these, being of one mind is perfect agreement in something. Compassion is sympathy for those who suffer, the same as for oneself. Brotherly love is a disposition toward one's neighbors such as one ought to have toward brothers. Mercy is a spiritual inclination toward doing good to those of the same nature. Friendliness is gentleness with all, as with acquaintances and friends. Humility, or humble-mindedness, is the endurance of reproach from another, the awareness of one's own sinfulness, the bearing of accusations — which one might call right-mindedness. With these virtues adorn yourselves, and in doing so do not yield to malice (reviling is the inclination toward slander arising from a bad habit), but be zealous for good, leading a life that is holy and perfect. For one who is blessed by all is also a zealot.
1 Pet. 3:10. For, whoever loves life and wishes to see good days, let him keep his tongue from evil and his lips from deceitful speech;
1 Pet. 3:11. Turn away from evil and do good; seek peace and pursue it,
That the instruction set forth by him is not false, he confirms by pointing to the words of David, and says: "who loves life," that is, who transforms himself for the true life and wants to show it worthy of love (for the expression "loves" indicates this, wants to show it desirable for people), let him steadfastly hold to that which, together with me, the prophetic word also sets forth.
1 Pet. 3:12. Because the eyes of the Lord are upon the righteous, and His ears are open unto their prayer, but the face of the Lord is against those who do evil (to cut them off from the earth).
1 Pet. 3:13. And who will do you evil, if you become zealots of what is good?
1 Pet. 3:14. But even if you suffer for righteousness' sake, you are blessed; and do not fear their fear, nor be troubled.
1 Pet. 3:15. Sanctify the Lord God in your hearts.
From the words of the prophet that he cited, he draws a conclusion. There it is said: "The eyes of the Lord are upon the righteous, and the face of the Lord is against those who do evil" (1 Pet. 3:12), and the apostle adds to this: if you live in this way, then God will be gracious and merciful toward you. And in such a situation, who will harm you? For all things are in His hand, "life and death" (Wis. 16:13). But since some considered sufferings for the faith to be an evil, the apostle Peter, in order to correct such an opinion, says: do not consider this an evil; on the contrary, consider it a pledge of blessedness. For fear from men deserves no attention, but is short-lived. For if the eyes of the Lord are turned toward the righteous and His ears toward their prayer, but the face of the Lord is against those who do evil, threatening the wicked with destruction, then if this were an evil, the Giver of good things would certainly not repay with evil our love for Him. For He brings evil upon the evil: "Tribulation and anguish upon every soul of man who does evil" (Rom. 2:9); therefore, afflictions for the sake of piety are not an evil. Together with Isaiah (Isa. 8:13), he commands to sanctify the Lord in our hearts, that is, not to exalt oneself through visible deeds, but in the secret chamber of the heart to accomplish the sanctification of the Lord, which consists in turning away from defilements, that is, from the evil customs of the pagans. Thus sanctify Him. And He is sanctified through your good conduct, when other people glorify Him, just as the God-Man Himself commands: "So let your light shine before men, that they may see your good works" (Matt. 5:16).
1 Pet. 3:15. Always be ready to give an answer with meekness and reverence to everyone who demands from you an account of your hope.
1 Pet. 3:16. Having a good conscience, so that in regard to that for which they slander you as evildoers, those who revile your good manner of life in Christ may be put to shame.
The words "ready... to give an answer" and so forth must be connected with the words "show good conduct" ("have a good conscience"). For when you do this with meekness and propriety, then you yourselves will be assured that you have a good conscience, and you will put to shame those who have a bad opinion of you. The apostle commands the faithful person to always be ready to give an account of the faith, so that whenever anyone asks us about the faith, we may always be able to answer easily, and to do this with meekness, as indeed all things generally, as if in the presence of God Himself. For in the presence of his master, no sensible servant is insolent. The benefit of this is that the unbelievers will learn what kind of people we are and will be fair to us. It should be noted that these words of the apostle do not contradict the saying of the Lord. When the Lord says that when we are brought before rulers and authorities, we should not worry about "what we shall answer" (Luke 21:14), while Peter now commands us to prepare an answer, the Lord is speaking about testimony, whereas the apostle Peter is speaking about teaching. For whoever thinks he knows something without understanding and investigation brings reproach upon himself. For the knowledge of the foolish consists of unfathomable words. Another interpretation: Since they accused us of many lawless deeds and represented our hopes as vain, the apostle commands us to prepare well-considered answers and to have a praiseworthy life, which he also calls conscience.
1 Pet. 3:17. For it is better, if the will of God be so, to suffer for well doing, than for evil doing;
1 Pet. 3:18. Because Christ also, in order to bring us to God, once suffered for our sins, the righteous for the unrighteous,
The reason is presented, not for what was said immediately before, but for what was said a little earlier, namely for the words: "if you suffer for righteousness' sake, you are blessed" (1 Pet. 3:14); because it is better to suffer evil for good deeds than for evil ones. But if someone wishes to relate this reason to the nearest preceding discourse, then "good deeds" must be understood not as beneficence toward another, but as virtue in general; and the word "evil" must be understood in the same way. He adds: "if the will of God be so," showing by this that nothing happens to us without God's permission, but happens either to relieve us from sins, or to reveal and glorify us, or even for the salvation of others. And this in a twofold manner. Either a certain righteous person suffers evil for the chastening of other sinners, according to the saying: "if the righteous one is scarcely saved, where shall the sinner appear?" (1 Pet. 4:18). And from this comes a twofold benefit: for the suffering righteous person, an increase of righteousness through patience, and for the sinner, conversion, as was said. Or the righteous person suffers both for his own glory and for the conversion and salvation of others, as did Christ. Therefore Peter sets forth Christ here as an example, because Christ also suffered once, not for His own sins, but for ours; which is why he adds: "the righteous for the unrighteous," for Christ Himself "committed no sin" (1 Pet. 2:22), and to show the might of the One who suffered, he added "once." And since He suffered in order to bring us to God and His Father, He also showed that not all who suffer do so for their sins. And since Christ is both God and Man, by His sufferings He bestowed upon us a twofold grace. Having died as man, He freed us from death, laying the foundation of our resurrection, and in Himself giving the example that those who die do not die without hope of resurrection. Having come to life, that is, having risen from the dead by the power of His Divinity (for He rose from the dead not as man, but as God), He made alive together with Himself all who were in Hades, raising them up with Himself. For, in the words of the Evangelist: "many bodies of the saints who had fallen asleep were raised... and appeared to many" (Matt. 27:52–53).
1 Pet. 3:18. Put to death in the flesh, but made alive in the spirit,
1 Pet. 3:19. by which He also went down and preached to the spirits in prison,
Having been put to death "in the flesh," that is, as a man; but made alive "by the Spirit," as God. By the word "Spirit" is meant God, and by "flesh" – man. The evangelist testifies to the first when he relates that Christ, the true Wisdom, speaking with the Samaritan woman, said: "God is a spirit" (John 4:24), and all of Holy Scripture testifies to the second. From this it is clear that Christ is twofold (dual) not in Person, but in nature. "By which" is used instead of "wherefore." For having said that He died for us, the unrighteous, the apostle then says that He also preached to those held in Hades. Having reached this point, the apostle still had to explain how the death of Christ was beneficial for those who had previously fallen asleep, and to resolve the question: if the incarnation of the Lord was for the salvation of all, then what salvation did those who had previously died receive? He immediately resolves both matters and says that the death of Christ accomplished both together: the hope of resurrection through His resurrection, and the salvation of those who had previously fallen asleep. For those who had spent the time of their life well received salvation even then through the descent of the Lord into Hades, as Saint Gregory thinks. He says: "Christ, having appeared to those in Hades, saves not all without exception, but only the believers." For it depended on the free will of each person (as reason demanded) not to remain insensible to the rich gift of the Creator, but to show oneself worthy of the goodness of the Giver.
1 Pet. 3:20. who were formerly disobedient, when the long-suffering of God waited for them in the days of Noah, during the building of the ark, in which few, that is, eight souls, were saved from the water.
He set this down as a resolution of the objection. Someone might say: "Who else preached before Christ, and who were condemned for not obeying?" Like the Apostle Paul (Rom. 2:15), he could have pointed to the rational powers innate in us: for those who were created capable of distinguishing good from evil and, despite this, did not do good, are worthy of condemnation. But he does not point to this. Why? Because this is comprehensible to a higher mind and a more philosophical reasoning than the mind of the Jews, which was attached to earthly things. The Apostle confirms their disobedience from Scripture, and not from the time of the prophets, but almost from the very creation of the world. From this he showed that salvation was preached to people from the beginning, but they, by their inclination toward vanity, neglected it, and at a time when there was a countless multitude of people, only eight souls obeyed the preaching and were saved in the constructed ark. Since the salvation was through water, he fittingly relates this to holy baptism and says that this water prefigured our baptism, for it too destroys the disobedient demons and saves those who come with faith into the ark, that is, into the Church; and just as water washes away impurity, so too does baptism, only it produces the removal not of fleshly impurity, but through the outward sign it produces the washing away of the defilement of the soul. It is, as it were, a pledge and commitment of a good conscience before God.
1 Pet. 3:21. So also does baptism, the antitype of this figure, now save us—not the washing away of filthy flesh, but the pledge of a good conscience toward God—through the resurrection of Jesus Christ,
1 Pet. 3:22. Who, having ascended into heaven,
The connection is as follows: so also baptism, which corresponds to this figure, now saves us, not as a removal of bodily filth, but as an appeal or earnest request for a good conscience before God. For those who are conscious of good in themselves, that is, those who are devoted to a blameless life, are the very ones who have recourse to holy baptism. What then makes baptism salvific? The resurrection of Christ. For before His suffering and resurrection, Christ declared: "unless one is born of water and the Spirit, he cannot enter the Kingdom of God" (John 3:5), and after the resurrection He commanded to baptize all the nations that come "in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19),
1 Pet. 3:22. Remains at the right hand of God, and to Whom Angels and Authorities and Powers have been subjected.
To whom is this "to him"? To the man taken by Him into union with Himself.